Parallel Bible VersionsGreek Bible Study Tools

John 7:37 [study!]

American Standard Version (ASV 1901) [2]
— Now on the last day, the great [day] of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink.
King James Version (KJV 1769)
— 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.
New American Standard Bible (NASB ©1995)
— Now on the last day, the great [day] of the feast, Jesus stood and cried out, saying, “If anyone is thirsty, let him come to Me and drink.
Webster's Revision of the KJB (WEB 1833)
— In the last day, that great [day] of the feast, Jesus stood and cried, saying, If any man thirsteth, let him come to me, and drink.
Darby's Translation (DBY 1890)
— In the last, the great day of the feast, Jesus stood and cried saying, If any one thirst, let him come to me and drink.
Rotherham's Emphasized Bible (EBR 1902)
— Now, on the last—the great—day of the feast, Jesus was standing, and he cried aloud, saying—If any man thirst, let him come unto me and drink:
Young's Literal Translation (YLT 1898)
— And in the last, the great day of the feast, Jesus stood and cried, saying, 'If any one doth thirst, let him come unto me and drink;
Douay-Rheims Challoner Revision (DR 1750)
— And on the last, and great day of the festivity, Jesus stood and cried, saying: If any man thirst, let him come to me and drink.
Original King James Bible (AV 1611) [2]
— In the last day, that great day of the feast, Iesus stood, and cried, saying, If any man thirst, let him come vnto me, and drinke.
John Etheridge Peshitta-Aramaic NT (1849)
— BUT in the great day, which was the last of the feast, stood Jeshu and cried, and said, If (any) man thirst, let him come unto me and drink;
James Murdock Peshitta-Aramaic NT (1852)
— And on the great day, which was the last of the feast, Jesus stood and cried, and said: If any man thirst, let him come to me and drink.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
y1161
[1161] Standard
δέ
de
{deh}
A primary particle (adversative or continuative); but, and, etc.
In 1722
{1722} Prime
ἐν
en
{en}
A primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), that is, a relation of rest (intermediate between G1519 and G1537); 'in', at, (up-) on, by, etc.
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
last 2078
{2078} Prime
ἔσχατος
eschatos
{es'-khat-os}
A superlative probably from G2192 (in the sense of contiguity); farthest, final (of place or time).
day, 2250
{2250} Prime
ἡμέρα
hemera
{hay-mer'-ah}
Feminine (with G5610 implied) of a derivative of ἧμαι [[hemai]] (to sit; akin to the base of G1476) meaning tame, that is, gentle; day, that is, (literally) the time space between dawn and dark, or the whole 24 hours (but several days were usually reckoned by the Jews as inclusive of the parts of both extremes); figuratively a period (always defined more or less clearly by the context).
that great 3173
{3173} Prime
μέγας
megas
{meg'-as}
Including the prolonged forms, feminine μεγάλη [[megale]], plural μέγάλοι [[megaloi]], etc.; compare also G3176, G3187], big (literally or figuratively, in a very wide application).
[day] of the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
feast, 1859
{1859} Prime
ἑορτή
heorte
{heh-or-tay'}
Of uncertain affinity; a festival.
Jesus 2424
{2424} Prime
Ἰησοῦς
Iesous
{ee-ay-sooce'}
Of Hebrew origin [H3091]; Jesus (that is, Jehoshua), the name of our Lord and two (three) other Israelites.
stood 2476
{2476} Prime
ἵστημι
histemi
{his'-tay-mee}
A prolonged form of a primary word στάω [[stao]], {stah'-o} (of the same meaning, and used for it in certain tenses); to stand (transitively or intransitively), used in various applications (literally or figuratively).
z5715
<5715> Grammar
Tense - Pluperfect (See G5779)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 83
and 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
cried, 2896
{2896} Prime
κράζω
krazo
{krad'-zo}
A primary verb; properly to 'croak' (as a raven) or scream, that is, (generally) to call aloud (shriek, exclaim, intreat).
z5656
<5656> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2319
saying, 3004
{3004} Prime
λέγω
lego
{leg'-o}
A primary verb; properly to 'lay' forth, that is, (figuratively) relate (in words [usually of systematic or set discourse; whereas G2036 and G5346 generally refer to an individual expression or speech respectively; while G4483 is properly to break silence merely, and G2980 means an extended or random harangue]); by implication to mean.
z5723
<5723> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 2549
If 1437
{1437} Prime
ἐάν
ean
{eh-an'}
From G1487 and G0302; a conditional particle; in case that, provided, etc.; often used in connection with other particles to denote indefiniteness or uncertainty.
any man 5100
{5100} Prime
τὶς
tis
{tis}
An enclitic indefinite pronoun; some or any person or object.
thirst, 1372
{1372} Prime
διψάω
dipsao
{dip-sah'-o}
From a variation of G1373; to thirst for (literally or figuratively).
z5725
<5725> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Subjunctive (See G5792)
Count - 352
let him come 2064
{2064} Prime
ἔρχομαι
erchomai
{er'-khom-ahee}
Middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred [middle voice] word, ἐλεύθομαι [[eleuthomai]], {el-yoo'-thom-ahee}; or [active] ἔλθω [[eltho]], {el'-tho}; which do not otherwise occur); to come or go (in a great variety of applications, literally and figuratively).
z5737
<5737> Grammar
Tense - Present (See G5774)
Voice - Middle or Passive Deponent (See G5790)
Mood - Imperative (See G5794)
Count - 152
unto 4314
{4314} Prime
πρός
pros
{pros}
A strengthened form of G4253; a preposition of direction; forward to, that is, toward (with the genitive case the side of, that is, pertaining to; with the dative case by the side of, that is, near to; usually with the accusative case the place, time, occasion, or respect, which is the destination of the relation, that is, whither or for which it is predicated).
me, 3165
{3165} Prime
μέ
me
{meh}
A shorter (and probably original) form of G1691; me.
and 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
drink. 4095
{4095} Prime
πίνω
pino
{pee'-no}
The first is a prolonged form of the second, which (together with the third form) occurs only as an alternate in certain tenses; to imbibe (literally or figuratively).
z5720
<5720> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Imperative (See G5794)
Count - 592
Jamieson-Fausset-Brown Commentary

John 7:37-39

_ _ the last day, that great day of the feast — the eighth (Leviticus 23:39). It was a sabbath, the last feast day of the year, and distinguished by very remarkable ceremonies. “The generally joyous character of this feast broke out on this day into loud jubilation, particularly at the solemn moment when the priest, as was done on every day of this festival, brought forth, in golden vessels, water from the stream of Siloah, which flowed under the temple-mountain, and solemnly poured it upon the altar. Then the words of Isaiah 12:3 were sung, With joy shall ye draw water out of the wells of Salvation, and thus the symbolical reference of this act, intimated in John 7:39, was expressed” [Olshausen]. So ecstatic was the joy with which this ceremony was performed — accompanied with sound of trumpets — that it used to be said, “Whoever had not witnessed it had never seen rejoicing at all” [Lightfoot].

_ _ Jesus stood — On this high occasion, then, He who had already drawn all eyes upon Him by His supernatural power and unrivalled teaching — “JESUS stood,” probably in some elevated position.

_ _ and cried — as if making proclamation in the audience of all the people.

_ _ If any man thirst, let him come unto me, and drink! — What an offer! The deepest cravings of the human spirit are here, as in the Old Testament, expressed by the figure of “thirst,” and the eternal satisfaction of them by “drinking.” To the woman of Samaria He had said almost the same thing, and in the same terms (John 4:13, John 4:14). But what to her was simply affirmed to her as a fact, is here turned into a world-wide proclamation; and whereas there, the gift by Him of the living water is the most prominent idea — in contrast with her hesitation to give Him the perishable water of Jacob’s well — here, the prominence is given to Himself as the Well spring of all satisfaction. He had in Galilee invited all the WEARY AND HEAVY-LADEN of the human family to come under His wing and they should find REST (Matthew 11:28), which is just the same deep want, and the same profound relief of it, under another and equally grateful figure. He had in the synagogue of Capernaum (John 6:36) announced Himself, in every variety of form, as “the BREAD of Life,” and as both able and authorized to appease the “HUNGER,” and quench the “THIRST,” of all that apply to Him. There is, and there can be, nothing beyond that here. But what was on all those occasions uttered in private, or addressed to a provincial audience, is here sounded forth in the streets of the great religious metropolis, and in language of surpassing majesty, simplicity, and grace. It is just Jehovah’s ancient proclamation now sounding forth through human flesh, “HO, EVERY ONE THAT THIRSTETH, COME YE TO THE WATERS, AND HE THAT HATH NO MONEY!” etc. (Isaiah 55:1). In this light we have but two alternatives; either to say with Caiaphas of Him that uttered such words, “He is guilty of death,” or falling down before Him to exclaim with Thomas, “MY LORD AND MY GOD!”

Matthew Henry's Commentary

John 7:37-44

_ _ In these verses we have,

_ _ I. Christ's discourse, with the explication of it, John 7:37-39. It is probable that these are only short hints of what he enlarged upon, but they have in them the substance of the whole gospel; here is a gospel invitation to come to Christ, and a gospel promise of comfort and happiness in him. Now observe,

_ _ 1. When he gave this invitation: On the last day of the feast of tabernacles, that great day. The eighth day, which concluded that solemnity, was to be a holy convocation, Leviticus 23:36. Now on this day Christ published this gospel-call, because (1.) Much people were gathered together, and, if the invitation were given to many, it might be hoped that some would accept of it, Proverbs 1:20. Numerous assemblies give opportunity of doing the more good. (2.) The people were now returning to their homes, and he would give them this to carry away with them as his parting word. When a great congregation is to be dismissed, and is about to scatter, as here, it is affecting to think that in all probability they will never come all together again in this world, and therefore, if we can say or do any thing to help them to heaven, that must be the time. It is good to be lively at the close of an ordinance. Christ made this offer on the last day of the feast. [1.] To those who had turned a deaf ear to his preaching on the foregoing days of this sacred week; he will try them once more, and, if they will yet hear his voice, they shall live. [2.] To those who perhaps might never have such another offer made them, and therefore were concerned to accept of this; it would be half a year before there would be another feast, and in that time they would many of them be in their graves. Behold now is the accepted time.

_ _ 2. How he gave this invitation: Jesus stood and cried, which denotes, (1.) His great earnestness and importunity. His heart was upon it, to bring poor souls in to himself. The erection of his body and the elevation of his voice were indications of the intenseness of his mind. Love to souls will make preachers lively. (2.) His desire that all might take notice, and take hold of this invitation. He stood, and cried, that he might the better be heard; for this is what every one that hath ears is concerned to hear. Gospel truth seeks no corners, because it fears no trials. The heathen oracles were delivered privately by them that peeped and muttered; but the oracles of the gospel were proclaimed by one that stood, and cried. How sad is the case of man, that he must be importuned to be happy, and how wonderful the grace of Christ, that he will importune him! Ho, every one, Isaiah 55:1.

_ _ 3. The invitation itself is very general: If any man thirst, whoever he be, he is invited to Christ, be he high or low, rich or poor, young or old, bond or free, Jew or Gentile. It is also very gracious:If any man thirst, let him come to me and drink. If any man desires to be truly and eternally happy, let him apply himself to me, and be ruled by me, and I will undertake to make him so.”

_ _ (1.) The persons invited are such as thirst, which may be understood, either, [1.] Of the indigence of their cases; either as to their outward condition (if any man be destitute of the comforts of this life, or fatigued with the crosses of it, let his poverty and afflictions draw him to Christ for that peace which the world can neither give nor take away), or as to their inward state: “If any man want spiritual blessings, he may be supplied by me.” Or, [2.] Of the inclination of their souls and their desires towards a spiritual happiness. If any man hunger and thirst after righteousness, that is, truly desire the good will of God towards him, and the good work of God in him.

_ _ (2.) The invitation itself: Let him come to me. Let him not go to the ceremonial law, which would neither pacify the conscience nor purify it, and therefore could not make the comers thereunto perfect, Hebrews 10:1. Nor let him go to the heathen philosophy, which does but beguile men, lead them into a wood, and leave them there; but let him go to Christ, admit his doctrine, submit to his discipline, believe in him; come to him as the fountain of living waters, the giver of all comfort.

_ _ (3.) The satisfaction promised: “Let him come and drink, he shall have what he comes for, and abundantly more, shall have that which will not only refresh, but replenish, a soul that desires to be happy.”

_ _ 4. A gracious promise annexed to this gracious call (John 7:38): He that believeth on me, out of his belly shall flow — (1.) See here what it is to come to Christ: It is to believe on him, as the scripture hath said; it is to receive and entertain him as he is offered to us in the gospel. We must not frame a Christ according to our fancy, but believe in a Christ according to the scripture. (2.) See how thirsty souls, that come to Christ, shall be made to drink. Israel, that believed Moses, drank of the rock that followed them, the streams followed; but believers drink of a rock in them, Christ in them; he is in them a well of living water, John 4:14. Provision is made not only for their present satisfaction, but for their continual perpetual comfort. Here is, [1.] Living water, running water, which the Hebrew language calls living, because still in motion. The graces and comforts of the Spirit are compared to living (meaning running) water, because they are the active quickening principles of spiritual life, and the earnests and beginnings of eternal life. See Jeremiah 2:13. [2.] Rivers of living water, denoting both plenty and constancy. The comfort flows in both plentifully and constantly as a river; strong as a stream to bear down the oppositions of doubts and fears. There is a fulness in Christ of grace for grace. [3.] These flow out of his belly, that is, out of his heart or soul, which is the subject of the Spirit's working and the seat of his government. There gracious principles are planted; and out of the heart, in which the Spirit dwells, flow the issues of life, Proverbs 4:23. There divine comforts are lodged, and the joy that a stranger doth not intermeddle with. He that believes has the witness in himself, 1 John 5:10. Sat lucis intus — Light abounds within. Observe, further, where there are springs of grace and comfort in the soul that will send forth streams: Out of his belly shall flow rivers. First, Grace and comfort will produce good actions, and a holy heart will be seen in a holy life; the tree is known by its fruits, and the fountain by its streams. Secondly, They will communicate themselves for the benefit of others; a good man is a common good. His mouth is a well of life, Proverbs 10:11. It is not enough that we drink waters out of our own cistern, that we ourselves take the comfort of the grace given us, but we must let our fountains be dispersed abroad, Proverbs 5:15, Proverbs 5:16.

_ _ Those words, as the scripture hath said, seem to refer to some promise in the Old Testament to this purport, and there are many; as that God would pour out his Spirit, which is a metaphor borrowed from waters (Proverbs 1:23; Joel 2:28; Isaiah 44:3; Zechariah 12:10); that the dry land should become springs of water (Isaiah 41:18); that there should be rivers in the desert (Isaiah 43:19); that gracious souls should be like a spring of water (Isaiah 58:11); and the church a well of living water, Song of Songs 4:15. And here may be an allusion to the waters issuing out of Ezekiel's temple, Ezekiel 47:1. Compare Revelation 22:1, and see Zechariah 14:8. Dr. Lightfoot and others tell us it was a custom of the Jews, which they received by tradition, the last day of the feast of tabernacles to have a solemnity, which they called Libatio aquae — The pouring out of water. They fetched a golden vessel of water from the pool of Siloam, brought it into the temple with sound of trumpet and other ceremonies, and, upon the ascent to the altar, poured it out before the Lord with all possible expressions of joy. Some of their writers make the water to signify the law, and refer to Isaiah 12:3; Isaiah 55:1. Others, the Holy Spirit. And it is thought that our Saviour might here allude to this custom. Believers shall have the comfort, not of a vessel of water fetched from a pool, but of a river flowing from themselves. The joy of the law, and the pouring out of the water, which signified this, are not to be compared with the joy of the gospel in the wells of salvation.

_ _ 5. Here is the evangelist's exposition of this promise (John 7:39): This spoke he of the Spirit: not of any outward advantages accruing to believers (as perhaps some misunderstood him), but of the gifts, graces, and comforts of the Spirit. See how scripture is the best interpreter of scripture. Observe,

_ _ (1.) It is promised to all that believe on Christ that they shall receive the Holy Ghost. Some received his miraculous gifts (Mark 16:17, Mark 16:18); all receive his sanctifying graces. The gift of the Holy Ghost is one of the great blessings promised in the new covenant (Acts 2:39), and, if promised, no doubt performed to all that have an interest in that covenant.

_ _ (2.) The Spirit dwelling and working in believers is as a fountain of living running water, out of which plentiful streams flow, cooling and cleansing as water, mollifying and moistening as water, making them fruitful, and others joyful; see John 3:5. When the apostles spoke so fluently of the things of God, as the Spirit gave them utterance (Acts 2:4), and afterwards preached and wrote the gospel of Christ with such a flood of divine eloquence, then this was fulfilled, Out of his belly shall flow rivers.

_ _ (3.) This plentiful effusion of the Spirit was yet the matter of a promise; for the Holy Ghost was not yet given, because Jesus was not yet glorified. See here [1.] That Jesus was not yet glorified. It was certain that he should be glorified, and he was ever worthy of all honour; but he was as yet in a state of humiliation and contempt. He had never forfeited the glory he had before all worlds, nay, he had merited a further glory, and, besides his hereditary honours, might claim the achievement of a mediatorial crown; and yet all this is in reversion. Jesus is now upheld (Isaiah 42:1), is now satisfied (Isaiah 53:11), is now justified (1 Timothy 3:16), but he is not yet glorified. And, if Christ must wait for his glory, let not us think it much to wait for ours. [2.] That the Holy Ghost was not yet given. oup gar hn pneumafor the Holy Ghost was not yet. The Spirit of God was from eternity, for in the beginning he moved upon the face of the waters. He was in the Old Testament prophets and saints, and Zacharias and Elisabeth were both filled with the Holy Ghost. This therefore must be understood of the eminent, plentiful, and general effusion of the Spirit which was promised, Joel 2:28, and accomplished, Acts 2:1, etc. The Holy Ghost was not yet given in that visible manner that was intended. if we compare the clear knowledge and strong grace of the disciples of Christ themselves, after the day of Pentecost, with their darkness and weakness before, we shall understand in what sense the Holy Ghost was not yet given; the earnests and first-fruits of the Spirit were given, but the full harvest was not yet come. That which is most properly called the dispensation of the Spirit did not yet commence. The Holy Ghost was not yet given in such rivers of living water as should issue forth to water the whole earth, even the Gentile world, not in the gifts of tongues, to which perhaps this promise principally refers. [3.] That the reason why the Holy Ghost was not given was because Jesus was not yet glorified. First, The death of Christ is sometimes called his glorification (John 13:31); for in his cross he conquered and triumphed. Now the gift of the Holy Ghost was purchased by the blood of Christ: this was the valuable consideration upon which the grant was grounded, and therefore till this price was paid (though many other gifts were bestowed upon its being secured to be paid) the Holy Ghost was not given. Secondly, There was not so much need of the Spirit, while Christ himself was here upon earth, as there was when he was gone, to supply the want of him. Thirdly, The giving of the Holy Ghost was to be both an answer to Christ's intercession (John 14:16), and an act of his dominion; and therefore till he is glorified, and enters upon both these, the Holy Ghost is not given. Fourthly, The conversion of the Gentiles was the glorifying of Jesus. When certain Greeks began to enquire after Christ, he said, Now is the Son of man glorified, John 12:23. Now the time when the gospel should be propagated in the nations was not yet come, and therefore there was as yet no occasion for the gift of tongues, that river of living water. But observe, though the Holy Ghost was not yet given, yet he was promised; it was now the great promise of the Father, Acts 1:4. Though the gifts of Christ's grace are long deferred, yet they are well secured: and, while we are waiting for the good promise, we have the promise to live upon, which shall speak and shall not lie.

_ _ II. The consequents of this discourse, what entertainment it met with; in general, it occasioned differences: There was a division among the people because of him, John 7:43. There was a schism, so the word is; there were diversities of opinions, and those managed with heat and contention; various sentiments, and those such as set them at variance. Think we that Christ came to send peace, that all would unanimously embrace his gospel? No, the effect of the preaching of his gospel would be division, for, while some are gathered to it, others will be gathered against it; and this will put things into a ferment, as here; but this is no more the fault of the gospel than it is the fault of a wholesome medicine that it stirs up the peccant humours in the body, in order to the discharge of them. Observe what the debate was: —

_ _ 1. Some were taken with him, and well affected to him: Many of the people, when they heard this saying, heard him with such compassion and kindness invite poor sinners to him, and with such authority engage to make them happy, that they could not but think highly of him. (1.) Some of them said, O, a truth this is the prophet, that prophet whom Moses spoke of to the fathers, who should be like unto him; or, This is the prophet who, according to the received notions of the Jewish church, is to be the harbinger and forerunner of the Messiah; or, This is truly a prophet, one divinely inspired and sent of God. (2.) Others went further, and said, This is the Christ (John 7:41), not the prophet of the Messiah, but the Messiah himself. The Jews had at this time a more than ordinary expectation of the Messiah, which made them ready to say upon every occasion, Lo, here is Christ, or Lo, he is there; and this seems to be only the effect of some such confused and floating notions which caught at the first appearance, for we do not find that these people became his disciples and followers; a good opinion of Christ is far short of a lively faith in Christ; many give Christ a good word that give him no more. These here said, This is the prophet, and this is the Christ, but could not persuade themselves to leave all and follow him; and so this their testimony to Christ was but a testimony against themselves.

_ _ 2. Others were prejudiced against him. No sooner was this great truth started, that Jesus is the Christ, than immediately it was contradicted and argued against: and this one thing, that his rise and origin were (as they took it for granted) out of Galilee, was thought enough to answer all the arguments for his being the Christ. For, shall Christ come out of Galilee? Has not the scripture said that Christ comes of the seed of David? See here, (1.) A laudable knowledge of the scripture. They were so far in the right, that the Messiah was to be a rod out of the stem of Jesse (Isaiah 11:1), that out of Bethlehem should arise the Governor, Micah 5:2. This even the common people knew by the traditional expositions which their scribes gave them. Perhaps the people who had these scriptures so ready to object against Christ were not alike knowing in other parts of holy writ, but had had these put into their mouths by their leaders, to fortify their prejudices against Christ. Many that espouse some corrupt notions, and spend their zeal in defence of them, seem to be very ready in the scriptures, when indeed they know little more than those scriptures which they have been taught to pervert. (2.) A culpable ignorance of our Lord Jesus. They speak of it as certain and past dispute that Jesus was of Galilee, whereas by enquiring of himself, or his mother, or his disciples, or by consulting the genealogies of the family of David, or the register at Bethlehem, they might have known that he was the Son of David, and a native of Bethlehem; but this they willingly are ignorant of. Thus gross falsehoods in matters of fact, concerning persons and things, are often taken up by prejudiced and partial men, and great resolves founded upon them, even in the same place and the same age wherein the persons live and the things are done, while the truth might easily be found out.

_ _ 3. Others were enraged against him, and they would have taken him, John 7:44. Though what he said was most sweet and gracious, yet they were exasperated against him for it. Thus did our Master suffer ill for saying and doing well. They would have taken him; they hoped somebody or other would seize him, and, if they had thought no one else would, they would have done it themselves. They would have taken him; but no man laid hands on him, being restrained by an invisible power, because his hour was not come. As the malice of Christ's enemies is always unreasonable, so sometimes the suspension of it is unaccountable.

John Wesley's Explanatory Notes

John 7:37

On the last, the great day of the feast — On this day there was the greatest concourse of people, and they were then wont to fetch water from the fountain of Siloam, which the priests poured out on the great altar, singing one to an other, With joy shall ye draw water from the wells of salvation. On this day likewise they commemorated God's miraculously giving water out of the rock, and offered up solemn prayers for seasonable rains.

Geneva Bible Translation Notes

John 7:37

(15) In the (i) last day, that great [day] of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.

(15) There are two principles of our salvation: the one is to be thoroughly touched with a true feeling of our extreme poverty: the other to seek in Christ only (whom we catch hold of by faith) the abundance of all good things.

(i) The last day of the feast of tabernacles, that is, the eighth day, was as celebrated a day as the first.

Cross-Reference Topical ResearchStrong's Concordance
the last:

Leviticus 23:36 Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it [is] a solemn assembly; [and] ye shall do no servile work [therein].
Leviticus 23:39 Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the first day [shall be] a sabbath, and on the eighth day [shall be] a sabbath.
Numbers 29:35 On the eighth day ye shall have a solemn assembly: ye shall do no servile work [therein]:
1 Kings 8:65-66 And at that time Solomon held a feast, and all Israel with him, a great congregation, from the entering in of Hamath unto the river of Egypt, before the LORD our God, seven days and seven days, [even] fourteen days. ... On the eighth day he sent the people away: and they blessed the king, and went unto their tents joyful and glad of heart for all the goodness that the LORD had done for David his servant, and for Israel his people.

and cried:

John 7:28 Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not.
John 1:23 He said, I [am] the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.
Proverbs 1:20 Wisdom crieth without; she uttereth her voice in the streets:
Proverbs 8:1 Doth not wisdom cry? and understanding put forth her voice?
Proverbs 8:3 She crieth at the gates, at the entry of the city, at the coming in at the doors.
Proverbs 9:3 She hath sent forth her maidens: she crieth upon the highest places of the city,
Isaiah 40:2 Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD'S hand double for all her sins.
Isaiah 40:6 The voice said, Cry. And he said, What shall I cry? All flesh [is] grass, and all the goodliness thereof [is] as the flower of the field:
Isaiah 55:1 Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.
Isaiah 58:1 Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins.
Jeremiah 2:2 Go and cry in the ears of Jerusalem, saying, Thus saith the LORD; I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land [that was] not sown.
Micah 6:9 The LORD'S voice crieth unto the city, and [the man of] wisdom shall see thy name: hear ye the rod, and who hath appointed it.
Matthew 3:3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

If:

John 4:10 Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.
John 6:35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.
Psalms 36:8-9 They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures. ... For with thee [is] the fountain of life: in thy light shall we see light.
Psalms 42:2 My soul thirsteth for God, for the living God: when shall I come and appear before God?
Psalms 63:1 [[A Psalm of David, when he was in the wilderness of Judah.]] O God, thou [art] my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is;
Psalms 143:6 I stretch forth my hands unto thee: my soul [thirsteth] after thee, as a thirsty land. Selah.
Isaiah 12:3 Therefore with joy shall ye draw water out of the wells of salvation.
Isaiah 41:17-18 [When] the poor and needy seek water, and [there is] none, [and] their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them. ... I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water.
Isaiah 44:3 For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring:
Isaiah 55:1 Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.
Amos 8:11-13 Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD: ... In that day shall the fair virgins and young men faint for thirst.
Revelation 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.
Revelation 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.
Revelation 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.

let:

John 5:40 And ye will not come to me, that ye might have life.
John 6:37 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.
John 14:6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
Isaiah 55:3 Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, [even] the sure mercies of David.
Jeremiah 16:19 O LORD, my strength, and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and [things] wherein [there is] no profit.
Matthew 11:28 Come unto me, all [ye] that labour and are heavy laden, and I will give you rest.

drink:

John 6:55 For my flesh is meat indeed, and my blood is drink indeed.
Song of Songs 5:1 I am come into my garden, my sister, [my] spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved.
Zechariah 9:15 The LORD of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, [and] make a noise as through wine; and they shall be filled like bowls, [and] as the corners of the altar.
1 Corinthians 10:4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.
1 Corinthians 10:21 Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.
1 Corinthians 11:25 After the same manner also [he took] the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink [it], in remembrance of me.
1 Corinthians 12:13 For by one Spirit are we all baptized into one body, whether [we be] Jews or Gentiles, whether [we be] bond or free; and have been all made to drink into one Spirit.
Ephesians 5:18 And be not drunk with wine, wherein is excess; but be filled with the Spirit;
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Lv 23:36, 39. Nu 29:35. 1K 8:65. Ps 36:8; 42:2; 63:1; 143:6. Pv 1:20; 8:1, 3; 9:3. So 5:1. Is 12:3; 40:2, 6; 41:17; 44:3; 55:1, 3; 58:1. Jr 2:2; 16:19. Am 8:11. Mi 6:9. Zc 9:15. Mt 3:3; 11:28. Jn 1:23; 4:10; 5:40; 6:35, 37, 55; 7:28; 14:6. 1Co 10:4, 21; 11:25; 12:13. Ep 5:18. Rv 21:6; 22:1, 17.

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