The Fountain That Was Sent

 The Fountain That Was Sent

To celebrate Sukkot, also known as the Feast of Tabernacles or Feast of Ingathering, many traveled to Jerusalem to present offerings before the LORD at the Second Temple.  This feast, the seventh ordained by the LORD, follows the final harvest of the year.  Participants would construct temporary shelters, recalling the Israelites' 40-year journey in the wilderness, living in makeshift dwellings with GOD among them, and reflecting on GOD's sustenance and safeguarding.  This feast was marked by exuberant joy and immense blessings from the LORD, received through the harvest's bounty.

Deu 16:13-15 "Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn (grain) and thy wine: And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates. Seven days shalt thou keep a solemn feast unto the LORD thy God in the place which the LORD shall choose: because the LORD thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice."

During Sukkot, the Temple Priests performed a water libation ceremony, Simchat Beit HaShoevah, meaning 'Rejoicing at the Place/House of Drawing Water,' throughout the seven days.  The origins and commencement of this ritual are uncertain, as it is not detailed in the Torah or Tanakh but is mentioned in the Talmud, a record of oral laws and traditions.

At dawn, a jubilant procession led by Priests would proceed to the Pool of Siloam, or Mayan Shiloach, with music and festive celebrations.

Isa 12:2-3 "Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is become my salvation. Therefore with joy shall ye draw water out of the wells of salvation."  

The procession would make its return to the Temple via the Water Gate, situated on the Temple's eastern side.  As they made their entrance into the Temple, Levites would engage in playing musical instruments and singing psalms.

The arrival of the water was heralded by the sounds of trumpet blasts: Tekiah, Teruah, Tekiah, each sequence sounded three times.  This pattern is believed to have summoned all to assemble in joy and celebration, giving thanks for GOD's provision and blessings.

Around the Altar, large willow branches, referred to as Aravot, were positioned. Following the Daily Morning Sacrifice, priests would bring a vessel of wine to the Altar's eastern side and a vessel of water from the Pool of Siloam (Mayan Shiloach) to the western side.  Both liquids were simultaneously poured into silver basins on the Altar.  This ritual was a symbolic gesture of prayer for rain and a show of gratitude for GOD's blessings, representing both physical and spiritual nourishment.

The silver basins on the Altar had holes of varying sizes to accommodate the different consistencies of wine and water, ensuring that the flow of both liquids was synchronized.  The spot on the Altar where the water was poured was reserved exclusively for use during Sukkot.  

During Sukkot, nighttime celebrations also took place.  Young priests or Levites would light the four massive candelabras in the Temple's Court of Women.  They climbed ladders to fill the bowls of each candelabra with oil and used strips from worn-out priestly garments as wicks.  This act of using the priestly garments to light the Temple carried a deep sense of reverence.

The light from the four candelabras is believed to have symbolized God's light and presence, guiding the Israelites through the wilderness and lighting their spiritual journey.  The candelabras' glow was said to illuminate the entire city of Jerusalem.

Mat 5:14-16 "Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."

The night resonated with music, dancing, and festivities, offering praise and thanks to the Lord for the rain that nourished the year's harvests.

Psa 150:1-6 "Praise ye the LORD. Praise God in his sanctuary: praise him in the firmament of his power. Praise him for his mighty acts: praise him according to his excellent greatness. Praise him with the sound of the trumpet: praise him with the psaltery and harp. Praise him with the timbrel and dance: praise him with stringed instruments and organs. Praise him upon the loud cymbals: praise him upon the high sounding cymbals. Let every thing that hath breath praise the LORD. Praise ye the LORD."

Shemini Atzeret, known as the 'Eighth Day of Assembly,' follows the seven-day festival of Sukkot.  It is a day of solemn assembly where special prayers for rain called 'Tefillat Geshem,' for the upcoming agricultural year are offered, reflecting dependence on GOD for sustenance and life.  

Num 29:35 "On the eighth day ye shall have a solemn assembly: ye shall do no servile work therein."

Scripture states that nations or families not observing the Feast of Sukkot in Jerusalem will receive no rain and suffer plagues.  Notably, the water libation ceremony is absent on this day.

Zec 14:16-18 "And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles. And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain. And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague, wherewith the LORD will smite the heathen that come not up to keep the feast of tabernacles."

Simchat Torah, meaning 'Rejoicing in the Torah,' succeeds Shemini Atzeret, marking the conclusion of the Eighth Day.  On this day, Jews complete the reading of the Torah and ceremoniously roll the scrolls back to the beginning, culminating in festive singing, dancing, and celebration.  After Simchat Torah, families return to their homes.

With an understanding of Sukkot traditions during the time of Jesus, we can delve into the account in John's Gospel, which narrates how Jesus came to dwell among His people and the events surrounding Him during the Feast of Tabernacles and subsequent days.

Jhn 1:14 "And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth."

The term 'dwelt' signifies 'to tent or encamp, to live in a tabernacle or tent, to reside (as God did in the ancient Tabernacle, symbolizing protection and communion).'  This parallels the Sukkot observance, where participants gather and stay in temporary shelters.  Prophecy foretells that the LORD's dwelling will be amongst us. (Related scriptures: Lev 26:11-12, Eze 37:26-28, 1Co 6:19, 1Jo 3:24, Rev 21:3)

Initially, Jesus stayed in Galilee to avoid threats in Judea, but later attended the Feast of Tabernacles incognito (John 7:1-13).  During Chol HaMoed Sukkot, 'the intermediate days of Sukkot,' Jesus entered the Temple and taught openly, astonishing and dividing the onlookers (John 7:14-24).  Interestingly, we are celebrating our Shabbat today, amidst Chol HaMoed Sukkot.

Jhn 7:21-24 "Jesus answered and said unto them, I have done one work, and ye all marvel. Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man. If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day? Judge not according to the appearance, but judge righteous judgment."

Jesus questions why, if circumcision—mandated by law to be performed on the eighth day—can occur on the Sabbath, His act of healing a man on the Sabbath is contested.  This refers to the event at the Pool of Bethesda, meaning 'House of Mercy' (H1004 + H2617), where Jesus healed a man with lameness (John 5:1-18).

Following Sukkot's seven days, on Shemini Atzeret, the Eighth Day of Assembly—a day of prayer for rain in the coming year—Jesus declared Himself the source of living water, symbolizing spiritual life, healing, and renewal, thus fulfilling the water libation ceremony's symbolism. (Related scriptures: Isa 44:3-4, Isa 55:1-3, Jer 17:13-14, Hos 6:1-3, Zec 14:8, Rev 7:17, Rev 21:6)

Jhn 7:37-39 "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)"

The next day, Jesus was teaching in the Temple courts.  After pardoning a woman whom the scribes and Pharisees had brought forth to test Him, He addressed the Pharisees.

Jhn 8:12 "Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life."

In making this declaration, Jesus is associated with the lighting of the candelabras, representing GOD's presence and guidance. (Related scriptures: Psa 18:28, Psa 27:1, Isa 9:2, Isa 60:1-3, Mal 4:2, Jhn 1:4-9, Jhn 12:35-36) 

Subsequently, Jesus departed from the Temple as the crowd and religious leaders present took up stones to cast at Him.  While leaving, He encountered a man who had been blind from birth.  The disciples inquired of Jesus about the sin that resulted in the man's blindness (Jhn 8:59-9:2).

Jhn 9:3-7 "Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing."

Jesus' healing of the man born blind underscores His identity as the Light of the World.  He instructs the man to wash off the clay from his eyes in the Pool of Siloam, also known as Mayan Shiloach, from which water is drawn for the Sukkot water libation ceremony.  John highlights that 'Siloam' means 'sent.' 

Jesus was 'sent' to be the 'Mayan,' a term that signifies 'fountain, spring, well, or a place irrigated by fountains,' symbolizing a source of both physical and spiritual healing.  This miracle, again performed on the Sabbath, led the Pharisees to interrogate the healed man and his parents (Jhn 9:13-34), turning a miraculous event into a cause for animosity towards Jesus.

After the Pharisees finished their questioning, Jesus spoke to the man, revealing Himself as the Son of GOD.

Jhn 9:35-41 "Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God? He answered and said, Who is he, Lord, that I might believe on him? And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. And he said, Lord, I believe. And he worshipped him. And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind. And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also? Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth."

*Jesus embodies the Feast of Tabernacles, representing God in the flesh, descending to dwell among His people. 

*He is the Light piercing the world's darkness, bestowing the light of life.

*As the one Who transforms water into wine, Jesus, the 'True Vine,' brings joy and celebration. 

*He is the Fountain of Living Waters, 'sent' to quench the thirst of those seeking salvation.  

*Jesus fulfills the prayers for rain and blessings, heralding a New Covenant.

Despite being the embodiment of all that the Israelites celebrated and sought during Sukkot, Jesus was not recognized by many and faced rejection and contempt.

*Destined for death, Jesus was to be expelled from dwelling among the people. 

Yet, through His death, burial, and resurrection, we have received the Holy Spirit to dwell within us.

*During the crucifixion of Jesus, darkness fell over the land starting at noon, symbolizing the extinguishing of the candelabra's light. 

However, through His death, burial, and resurrection, we have become beacons of light in this world's darkness.

*As Jesus perished, those present were engulfed in mourning, sorrow, mockery, and scorn. The atmosphere was devoid of rejoicing, joy, and gladness. 

Yet, through His sacrifice, our lives are now filled with these very emotions, for He has conquered death, hell, and the grave.

*Following Jesus' death, a soldier pierced His side, causing blood and water to flow out. This act signified the replacement of the Simchat Beit HaShoevah's wine and water with Jesus' blood and serous fluid. 

But, through His death, burial, and resurrection, we are healed by His blood, our sins washed away and reconciled with our Father in Heaven.

In the near future, those who thirst for righteousness will reunite with Jesus, dwelling with Him wherever He may go. We shall be transformed. Jesus has prepared a place for us, and we will be welcomed to the Marriage Supper of the Lamb. There will be immense rejoicing and gladness, and we will stay with Him eternally, wherever He may be. A Covenant of Peace will be established, and all of Israel will be saved.

Ultimately, on the eighth day, a new Heaven and Earth shall emerge as the old ones fade away. God will dwell among us in this new creation.

Rev 21:1-4 "And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away."

In new Jerusalem, within this new Heaven and new Earth, there will be no need for a sun or moon, as the glory of God and the Lamb will illuminate everything.

Rev 21:23-25 "And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it. And the gates of it shall not be shut at all by day: for there shall be no night there."

Rev 22:4-5 "And they shall see His face; and His name shall be in their foreheads. And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever."

Our LORD, known as Jehovah Jireh, our Provider, will grant the water of life to those who thirst for righteousness.

Rev 21:6 "And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely."

Rev 22:1 "And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb."

Rev 22:17 "And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely."

Sukkot, with its themes of divine provision and presence, finds its profound fulfillment in Jesus. The celebration of Simchat Beit HaShoevah, with the water-drawing ceremony and the lighting of the giant candelabras, symbolizes the joyous anticipation of God's blessings. Jesus, the Living Water, offers a fountain of eternal life, and as the Light of the world, He illuminates our path. His dwelling among us brings the ultimate joy and fulfillment of GOD's promises. 

Looking to the future, the eighth day, the promise of the new Heaven and new Earth echoes the enduring hope of Sukkot—a time when GOD will dwell with HIS people in perfect harmony, where tears will be wiped away, and eternal joy will abound.

To all who thirst for the water of life from the Fountain of Righteousness:

The LORD bless you, and keep you:

The LORD make HIS face shine upon you, and be gracious to you:

The LORD lift up HIS countenance upon you, and give you peace.

Amen and Amen.