"The Season of our Joy;" The Feast of Tabernacles provides a context of what it means to "abide" in Christ and His word (Jn 8:31)

Therefore you will joyously draw water from the springs of salvation...(Is 12:3)  The context of "abide" in Jn 8:31 comes out of the feast of Tabernacles!

The great Jewish festival known as "The time of our joy " or The Feast of Tabernacles was a special time to remember the salvation of the Lord and to look forward to the coming Messiah. It was a time to thank God for their present harvest and provision. They also proclaimed God's glory to nations by literally lighting 4 giant oil lamps 75ft high that represented the pillar of fire that God used to guide his people in the wilderness. This light not only lit the Temple at night, but served as a light to the nations that could be seen from all over Jerusalem reflecting God's glory across the night sky!

The festival was also known as the Feast of Booths, and the Feast of Ingatherings, where people would embark on great pilgrimages to Jerusalem from all over the dispersion where they would erect temporary wooden structures or tents in which they would dwell and store food, during the festival. 

The symbolism was clear, a remembrance of God's provision, salvation, and presence when He was with Israel in the days of the tabernacle, when Moses met with God in the tent of meeting and led His people by a pillar of smoke and fire. The tent, or booth in the celebration was to remind Israel that they were still in temporary dwellings while awaiting to enter their promise land. In the days of the dispersion, the temporary dwellings were to remind them of the hope of the coming Messiah, a savior who was going to come and  restore the Kingdom of Israel. The Festival originated in the context of the wilderness  (Ex 23:16, Lev 23:42-43),  and was celebrated in the fall, on the 15^th of Tishri, five days after Yom Kippur (The day of Atonement).

The pool of Siloam became an important setting for the Water Libation ceremony in the days of the dispersion after the rebuilding of the 2nd Temple. It was located outside the southeast gate of Jerusalem and held life giving water provided by a fresh water spring that was heavily guarded since the days of David. The pool was "fed by a conduit that is cut for a distance of 1,780 feet through solid rock, and which starts at the so-called Virgin's Spring (En-rogel). The reason for which it was cut is unmistakable. The Virgin's Spring was the only spring of fresh water in the immediate neighborhood of Jerusalem, and in time of siege it was important that, while the enemy should be deprived of access to it, its waters should be made available for those who were within the city". 

The Water Libation Ceremony was a highlight of the festival, which represented the pouring out of living water, that represented the Holy Spirit. "According to the Mishna’s description, water would be collected from the Siloam Spring, and brought by procession through the Water Gate and into the Temple, where the priest would pour the water into a vessel with two compartments, one for the water and the other holding wine. Then both liquids would be libated upon the altar at the same time". http://thetorah.com/water-libation-a-sukkot-rain-making-ritual/ The word libation, refers to "an act of pouring a liquid as a sacrifice (as to a deity)." This was done the in the context and recitation of Isaiah 12:3 "...you will joyously draw water from the springs of salvation!" The Mishna states, "He that has never seen the joy of the [ceremony of the water drawing] has never in his life seen joy." (Sukkah 51a).  Others claimed that Joy has never been felt so deep in ones heart than at the water libation ceremony. 

The Feast of Tabernacles was a time of profound joy, worship and thanksgiving, that was expressed through music, singing, and dancing, as well as teaching, reading from the law and ritual. The symbolism of the feast, the huge oil lamps that represented God's glory and light to the nations, the water drawn from healing springs poured out as an offering, provided context and meaning for Jesus' teaching in John 7 & 8.

It is interesting to note that Jesus was not going to go to the feast with his brothers, as it was not "his time," He did go up to the festival about halfway through where he began to teach. On the last and greatest day, in the context of the Libation offering, Jesus stood up and proclaimed...

"If any man is thirsty, let him come to Me and drink." (Jn 7:37) It must have made an incredible impact. He was basically saying "I am the libation offering that is being poured out for you... if you are thirsty, come to me and drink (believe), and draw water from the springs of salvation... (Is 12:3). The Holy Spirit (Jn 7:39) will well up inside of your inner most being, and flow out like a rivers of living water!" (my loose translation)

The audience did not miss His point, as evidenced in the many who believed in Him, with the contrast of those who were infuriated at his claims and tried to seize him! The commotion was so great that even the great teacher Nicodemus stood up in his defense (7:50).

Next we find a break in the flow of the passage in  Jn 7:53-8:11 that can distract the reader from the following connection to the great lights in the Temple. Upon close inspection of a footnote attached to 7:53 it is discovered that the story of the women caught in adultery was inserted at a later date. The Expositors Bible Commentary confirms that this story "can hardly have belonged to the original text of this Gospel," as it did not show up until the 6th century! While this passage is still considered to be to inspired scripture, the insertion disrupts the sequence of the events which may cause one to miss the connection. If we jump from Jn 7:37 (and the following reactions of the audience that lead to 7:52) directly over to Jn 8:12, we find a smooth transition from Jesus invitation at the libation offering  "If any man is thirsty, let him come to me...  to standing in front of those 75ft high candle sticks declaring "I am the light of the world!" Jesus was a master at using his environment to illuminate his message.  In the midst of responding to angry Jewish leaders, Jesus takes a moment to address those who believed in him, and calls them to "abide!"  As God dwelt with Israel in the days of the Tabernacle. Jesus had come to "tabernacle with them!" His presence among them was to be their feast of joy!  

"Jesus therefore was saying to those Jews who had believed Him, "If you abide in My word, then you are truly disciples of Mine; and you shall know the truth, and the truth shall make you free." (Jn 8:31-32 NAS)

What does it mean to abide? In light of the context of the feast of Tabernacles, It would be reasonable to consider that abiding has to do with the joy of God's active presence in the hearts of his disciples who have responded in faith and obedience to His word.

The word "abide" refers to someone who resides in a certain realm or sphere, (in this context, His Word): In its basic sense it means to remain, continue, or to "sojourn". It is one who tarry's as a guest, to lodge or to dwell" The act of abiding conveys the idea of residing in a transitional or temporary place as in a "tent" or "booth". 

When we abide with Christ in His word, we understand that like the Hebrews in the wilderness, or the Jews in the dispersion, we are not yet home. While the Kingdom of God is near, it is still "not yet" in the physical sense. We are abide in fragile earthen vessels as we await the completion of the sanctification process, the resurrection of our bodies and the complete freedom from sin. It is in our temporary broken body, "our earthly tent" where we abide, remain, tarry, dwell or sojourn with Christ. 

In John 1:14 The Greek word ἐσκήνωσεν, translated as "dwelt" literally means "to spread a tent!" From the root of this word we get tabernacle. "The Word became flesh and literally 'tabernacled among us'" The concept of our bodies being a temporary house for God's Spirit is not unique in scripture. In 2 Cor, we understand that our body is but a temporary earthen vessel... an earthly tent for God to dwell, and it is our house torn down, that groans, longing to be clothed with our dwelling from heaven. It is in this state that we "abide" with Christ (2Co 4:7, 5:1-5). We abide with Christ through the presence of the Spirit in our innermost being. It is in this presence of abiding that we experience great joy, as well as other fruits of the Holy Spirit (Gal 5:22-23). This joy is so abundant and full, that the closer we abide with Him, the harder it is to contain. As we follow and obey Christ's word, we too will pour ourselves out as an offering of libation,  "I am being poured out as a drink offering", In Spanish they are more specific "derramado en libación" (poured out in libation).  Note the connection to joy, "I rejoice and share my joy with you all." (Phil 2:17) One can say that our joy is the outflow of our abiding in Christ! 

The text says we are to abide "in His word." While Jesus is the Word, the Logos, the passage here most likely refers to abiding in the embodiment of his teaching, most specifically His teaching at the Feast. Jesus know that when we abide in His word, we will be challenged in believe He is the Word, as his immediate audience had been. In Romans, Paul reflects the concept that faith begins with the hearing the word. "Faith comes from hearing, and hearing by the word of Christ." (Rom 10:17). As Jesus disciples heard and obeyed His teaching, they would find the Truth that would set them free. (Jn 8:33).  

There are similar concepts in other "abide" passages in John and 1st John that highlight the relationship of abiding to discipleship, fruit of the Spirit, and the inter-relationship the presence of God with His disciples:  

1. "Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, so neither can you, unless you abide in Me. (Jn 15:4) 

2. "If you abide in Me, and My words abide in you, ask whatever you wish, and it shall be done for you. "By this is My Father glorified, that you bear much fruit, and so prove to be My disciples." (Jn 15:7-8)  

3. "By this we know that we abide in Him and He in us, because He has given us of His Spirit." (1Jn 4:13)

When we abide with Christ there is thanksgiving for the past, joy in the present and hope for the future! 

     The word "Siloam" literally means "sent." (Jn 9:7) It is interesting that it was right after the feast of Tabernacles that Jesus gave sight to the man who was blind from birth at the pool of Siloam to illustrate his previous teaching to his disciples;  "While I am in the world, I am the light of the world." (Jn 9:5). 

Imagine the first thing you see after a life of darkness is the face of Jesus with the pool of Siloam in the background. I wonder if that blind man was at the pool the day before when they drew the water for the libation offering or in the temple courts when they poured the water and the wine out in libation,  when the voice of Jesus stood up and called for the thirsty to drink. I wonder if he recognized the voice that said to His disciples  "I am the light of the world!" (Jn 9:5) What we do know was that He was blind, and now he could see (9:25), he became a disciple (9:27), and when Jesus came to him after he was put out of the the Synagogue, He believed and worshiped Him! I think it is safe to say that in this man's new found sight, he found joy as he began to "abide" in Christ and His word! 

In 2004, The pool of Siloam was discovered and excavated. http://www.bible.ca/archeology/bible-archeology-pool-of-siloam.htm

The below video is said to be one of the first celebrations of the Water Libation ceremonies in the original pool of Siloam since the fall of Jerusalem... if you believe the internet. I would want a little more info to hang my hat on that though, Even so, pretty amazing either way, but I hope they played those horns better in the original festivals :). for the short version, skip ahead to 45 sec. on the time line for the drawing of the water out of the pool of Saloam and then go over to 4min 34 sec. to watch the pouring out of the water and the wine.

"And Thy footprints may not be known" (Ps. 77:19 NAS)

When your heart is heavy with the footprints of your past, be encouraged that those steps do not have to define who you are. God can literally "cut a new path," into the waters of your "Red Sea" that can transform your identity as you embrace His gospel. (1 Cor 10:2 allegorically relates baptism to the parting of the Red Sea). 

God sent His Son as a man so He could set His "heel"  עָקֵב: Á(aqib)  into the soil of humanity in order to join us in our journey towards death so that we might be able to choose life. The above Hebrew word is translated both as "heel"  in Gen 3:15, and "footprint" in Ps 77:19. It is in this context of our sinful humanity it was prophesied that Jesus' heel would be struck by the serpent  as He crushed the serpent's head (Gen 3:15 NIV).  When we choose to set our heel behind His footsteps, we will be lead to share in His death and resurrection that will bring us to a position to live in His Eternal presence (2 Cor. 5:21). It is in this shared experience, that through His wounds... His death... we are healed and set free (Is 53:5, 2 Cor 3:17). We are set free to walk with Him and in so doing, we enter His presence. (Not that he is not all-present in space and time, but there is a relational presence that enables a shared fellowship or a sense of intimacy or closeness that transforms our heart. Theologically we call this process sanctification, which is simply the process of becoming holy or of spiritual transformation). 

So the next time you feel distant from God, remember that He may not leave many footprints in the sand. Rather, look for Him in the results of His work on the cross, which attest to His active presence in the lives of those who have set their "heel" in His death and resurrection (Gal 2:20), and if you cannot see Him,  follow others who can, they will lead you to Him. Jesus himself said that when we set our heel towards making disciples and teaching others to follow us in our obedience to Him, that He will be there with us (Mt 28:20)! 

Below is an Abridged insight from Keil and Delitzch OT commentary on Psalm 77:19
"Amidst such commotions in nature above and below Yahweh strode along through the sea, and made a passage for His redeemed. His person and His working were invisible, but the result which attested His active presence was visible. He took His way through the sea, and cut His path through the great waters (or according to Habakkuk, cause His horses to go through), without the footprints of Him who passes and passed through being left behind to show it." (Emphasis and abridgment mine). 

The greater domain revealed Col 1:13

¹³ For He delivered us from the domain of darkness, and transferred us to the kingdom of His beloved Son, (Col 1:13 NAS)

The Greek word translated “domain” is ἐξουσία (exsousia) literally means: authority. Used in the context of Col 1:13 it refers to a sphere or domain that is designated to darkness. Two key words worthy to note are "delivered" and "transferred", which apply to the person who has received redemption and forgives of sin (:14).

This passage demonstrates the supremacy of Christ, and provides sufficient grounds to disprove the common belief of dualism, the idea of two equal powers caught up in a cosmic struggle between good and evil. Colossians clearly settles the issue by placing Christ above, before, and over all things. 

¹⁵ And He is the image of the invisible God, the first-born of all creation.

 ¹⁶ For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities-- all things have been created by Him and for Him.

 ¹⁷ And He is before all things… (Col 1:15-17a NAS)

It is an incredible thing to realize that without divine revelation one would never truly be able to escape the darkness. CS Lewis once said in his book Mere Christianity, that “a fish would not feel wet because water is all he has ever known," in contrast “A man feels wet when he falls into the water because he is not a water animal”. People were not designed to live in darkness, and even when one has not seen nor understood the light of the gospel, there is something deep in their very soul that clings to meaning, to seek and understand truth. Yet until one aligns themself with the supremacy of Christ, they have no grounds to understand, and will gravitate sooner or later to despair, to the darkness, because that is their domain. The greatest danger for the soul is to think they can navigate from a finite perspective - a limited position.

This is a passage of great authority, that tells us we have to be delivered, transferred and in the process be transformed by a greater authority, to break free of a dark realm to enter a greater domain.  “For in Him all things hold together (Col 1:17b).”  

The chilling fact that humanity is on a time clock that is winding down, that calls one to question some of these issues later in life, if not before. It is not as if the watchmaker has walked away, in fact he has been here all along and will soon make visible the things which we did not understand. He will call us to account regarding how we have responded to His revelation, both general and specific. For when the Son returns  “…every knee should bow, of those who are in heaven, and on earth, and under the earth,¹¹ and that every tongue should confess that Jesus Christ is Lord, (Phi 2:10-11 NAS).  CS Lewis put it this way,  “when the author walks out on the stage, the play is over." 

As we get older we realize that the hours and minutes become more important. Relationships or lack there of begin to occupy the mind. We understand our time is limited. This is the reality of the old realm… everything leads to death and finality. But the new realm, now that is different. The greater domain looks to the eternal and moves towards life. There is a worthiness in giving, and hope that grows as vision gets clearer when it moves closer to the light. Contentment and peace calm the soul and purpose takes hold of this life as it is realized. Now this is something worthy to ponder.

You will come to life in the presence of the Spirit - Lectio Reflection

 "I will put My Spirit within you, and you will come to life (Eze 37:14 NAS)

"….breathe on these slain, that they come to life.... He breathed on them, and said to them, 'Receive the Holy Spirit'..that you may believe that Jesus is the Christ...and that believing you may have life...." (Eze 37:9, Jn 20:22,31)

Breathe תַּפּוּחַ (tappûaµ) to breathe, blow.

"The concept of blowing forcefully is the most natural sense of this root, commonly used of force ventilation for a fire, hence indicative of a seething or boiling hot caldron in Job 41:20 [H 12] and Jer 1:13.

Perhaps the most significant use (of fifteen, occurrences) is the giving of life-creation of man (Gen 2:7) and the revitalization of dry bones - Eze 37:9" (Theological Workbook of O.T. - Harris italics mine).

"Prophesy to the breath... to come"  (literally to "come in") 

Breath רוּחַ (ruah)  (breath, wind, spirit)  

Refers in this context to the Holy Spirit (cf:14), which is to literally "come in"  from the four winds. Note it is only the Holy Spirit that has the divine attribute to create life, or raise the dead (v:12).

Thus the Holy Spirit is to be "breathed" into the bones (or remains) of Israel in order to restore God's presence into their hearts and their presence into His kingdom. 

"Behold, I will open your graves and cause you to come up out of your graves, My people; and I will bring you into the land of Israel....and the tombs were opened; and many bodies of the saints who had fallen asleep were raised; and coming out of the tombs after His resurrection they entered the holy city..." (Eze 37:12...Mat 27:52-53)

It would appear, that in the vision of Ezekiel 37, the future of Israel is connected to Jesus' death and resurrection.  It also would appear that the presence of the Holy Spirit is connected to the restoration of Israel, and  through the "mystery of God" to the church (Rom 16:25, Col 1:27). Not only is the written word of God made alive and active through the "breath of God" (2 Tim 3:16, Heb 4:12), the presence of God's "Ruah Spirit- breath" is carried to the nations in the hearts of broken vessels (2 Cor 4) who are designed to display His presence through their suffering, imperfection, and subsequent transformation  (2 Cor 3:18ff) as they take His gospel to the world (Mat 28:19).  

Paronomasia: how a play on words teaches us about suffering in Heb 5:8

He learned obedience from the things which He suffered. (Heb 5:8 NAS)

The literary use of Paronomasia, a play on words, or "pun," helps teach the value of suffering in Heb 5:8.  In ancient Greek, a pun often included a derivative relationship that was emphasized through the rhyming of words in order to create a poetic sound that would cause reader to pause and reflect on the meaning.

 “he learned  (ema-then)…through what he suffered (epa-then)”

Astute listeners in the original audience would hardly miss the rich resonances of the latter, since “learning through suffering”  (pathei - mathos) had proverbial status in Greek antiquity.  Aesop’s form was:

“path–emata  -   math–emata”,   “sufferings are teachings”

The author of Hebrews, makes use of this well known adage (learning through suffering) to create a familiar base to teach the profound truth that: obedience is learned through suffering.  

This truth would help the Hebrews find the strength to stand firm in forthcoming persecutions. They needed to know that they too, would learn obedience as they drew close to Christ in their sufferings. 

This teaching parallels Phil 2:8 where Paul encourages the Philippians to follow Christ’s example in humility to become obedient to the point of death...even death on a cross. 

There you have it, the author’s use of paronomasia as a teaching tool is used to not only catch the attention of the original audience, but uses a familiar proverb (found outside of Scripture)  to teach the profound truth that suffering is necessary for learning obedience. This also provides a theological ground related to the value of suffering.  

An Epiphany - ἀνατολή a star in the east, or a star rising?

There are times when I read my Bible and the Lord gives me an "a-ha" moment. The last one began in our Lectio group when He brought to mind Mat 2:2, specifically focusing on the phrase “We saw his star as it rose (Mat 2:2 NLT)  That night the Lord prompted me to leave my NASB at home for what I thought was a change of pace in my reading, but it turned out there was a deeper purpose that lead me on a persuit of the Greek word “anatole” (to dawn, east)

 The NASB/KJV refer to the star in terms of geographical location (east), and the ESV/NLT refer to it in an astronomical sense (dawning, or rising).

"Where is he who has been born king of the Jews? For we saw his star when it rose (Mat 2:2 ESV)

"Where is He who has been born King of the Jews? For we saw His star in the east, (Mat 2:2 NAS)

The Greek word ἀνατολή (anatole)  can be translated either way

The BDAG Lexicon places anatole  in  Mat 2:2 under the first definition  “1. upward movement of celestial bodies, rising, of stars…  probably not a geographical expression… but rather astronomical”.

In Matthew, God was brining a new dawn, an end to Israel’s 400 long years of prophetic silence, in a celestial proclamation that was visible to the nations. Yet God’s people were not only taken by surprise, they missed it, and ultimately rejected the coming of the Messiah it was proclaiming. Herod even tried to prevent it!

Jesus later said that his next coming will also be announced through astronomical changes in the heavens. (Mat 24:29-30).

Yet we need not look to the stars to understand the signs of His coming. God has given us a commission to take His morning star to the nations (Mat 28:19-20), that is carried and sent via earthen vessels (Jn 1:14, 2 Cor 4:7). so that others will know God and Make Him Known.  As we respond to His comission call,  we are not only aware of the sign of His coming, we actually participate in (Mat 24:14) and experience His presence! 

For the light that the wise men saw rise in the heavens (Mat 2:2), has risen in our hearts (2 pet 1:19).