AN
EXPOSITION OF THE GOSPEL OF JOHN
6: 37-39.
By R. Govett.
“In the last day, the
great day of the feast, Jesus stood and
shouted saying, ‘If any thirst, let him come to Me
and drink! He that
believeth on Me, as the
Scripture said, ‘Rivers of living water
shall flow out of His belly.’”
Now this said He concerning the Spirit, which
they who believed were about to receive; for as yet no Holy
Spirit was, because Jesus was not yet glorified.’
The last day of Tabernacles - the eighth,
was typically the great day.
On that day they left their booths to go
into their houses. So,
after the
millennium, the temporary glory shall be succeeded by the entry on the
new
heavens and earth; .and the eternal - the great, day - begins. Then, too, all servile labour ends.
Work shall be done, but that of priests
and kings.
The last day of Tabernacles was the
great day; it was the
eighth day, the day which tells of resurrection.
It
was a Sabbath of rest too.
But
there was no rest in
It is said that during the seven
days of this feast, a priest,
after the sacrifice, went to the well of Siloam, drew water thence in a
golden
pitcher, and with a joyous procession brought it to the temple;
standing on the
altar, and pouring it, mixed with wine, on the altar.
This they said, represented Moses
striking the rock; and some of the Rabbis said that it referred to the
giving
of the gifts of the Spirit in the days of Messiah.
Isaiah 12: 3
was the passage whereby they sought to justify the ceremony.
This ceremony was not repeated on
the eighth day. Jesus,
then, fills up the gap
Himself. He was the
true Shiloh
sent to them by God; and now He presents Himself as about to be, in
resurrection, the fulfiller of that act of grace and power which Moses
had of
old shown to Israel.
The temple had no fount of its own. This marked the
insufficiency of the
legal services. And
the
introduction of the water from the fount of Siloam [‘sent’],
showed that the
defects of the old services must be met by the Spirit of Christ the
Sent
One. Then would be
joy indeed!
On that occasion the multitude saw
only water drawn and poured
out. It was not
drunk, and it was
poured away. Jesus,
then, discovers
the superiority of the water of which He speaks.
Drunk at first, it quenches thirst. Then
it becomes, in the believer, an ever-flowing river to bless others. To these waters of Siloam
Isaiah refers,
and says that they would be refused; and, as a consequence, the
water-floods of
the Great River would overflow the land (Isaiah 7:
6-8). So
the true Christ of
God’s grace rejected, the false Christ, instrument of His vengeance,
will
come.
The ceremony was one of their own devising,
and Jesus notes its emptiness. They refused the Lord of the feast, Who
alone could give the true joy, and the powers of the age to come
(Jeremiah 2: 11-13).
The Saviour tacitly points to the
history of
[* See ‘The Danger of an Exasperated Spirit’]
Jesus, then, tacitly affirms that
‘I
will stand upon
the rock in Horeb.’
‘Jesus stood*
and shouted.’ He was the Rock of Israel
- the Rock of
Moses’ song, Jehovah; and Moses all through the song speaks of the Rock
as Jehovah; contrasting Him with the faithless and perverse generation (Deuteronomy 32: 14, 15, 30, 31) which lightly esteemed ‘the Rock of Salvation.’ The Saviour, then, takes
the place of
Jehovah. Who but He
could offer to
quench the thirst of every one who came to Him?
This was making Himself ‘the
fount of living waters.’
He, in effect, took the stand of Isaiah 54:
17; 55: 1-6. For
a mere man
to take such a place were the highest presumption; and for any to
accept His
words were to put himself under the curse of the prophet – ‘Cursed is the man that putteth his trust
in man and in his heart goeth from the Lord.’
[* Ordinarily, He sat as the Teacher. This made
the
matter more conspicuous.]
The Saviour is presenting Himself
on different occasions, as
the antitype of the various glories and boasts of
The water that was to come out of
the smitten rock was, as
John tells us, the Spirit. Until
the glorification of Jesus as the bearer and putter away of sin in
resurrection, the Spirit as promised could not come, as John says. Jesus then would call to
Himself the few
who would accept Him. He
knew their
thirst, and earth could not quench it; as we see by the attempts of
Solomon,
recorded in Ecclesiastes. Let
them
come to Him and drink of His fulness!
After the supply of water, and the
notice of how
But now it is not
But there is another picture, yea, two
other pictures, of the supply of
In
Numbers 20. there
is again another scene
of trial, because there is no water; and again the rebellious spirit of
Jesus alone had power over the
spiritual and higher element of
baptism. The Spirit
came down to
dwell on Himself fully, and without cause of disquiet.
But not till Jesus had atoned, and been
exalted over all, was the [Holy] Spirit at His
intercession sent down to bestow
gifts on men, and to dwell in them.
The thirsty are to come to Christ
for a spiritual supply. This answers to
the first coming to Christ of the soul that has in vain attempted to
find
satisfaction in the things of the world.
Poor soul! You
have hewn
yourself cisterns and they have broken, and mocked your thirst. Now Christ invites you to
Himself. Drink, and
be at rest!
But after the first implied promise
comes a second word to him
who takes his stand with Christ as a believer.
‘Out of
His belly shall flow rivers of living water.’ John expounds this for us. It was spoken of the Holy
Spirit, which
was about to be bestowed on believers after the Saviour’s resurrection
and ascension.
But there are two difficulties
attendant on this word.
1.
Where did the
Scripture make such a promise?
2. How is it true that there was ‘no Holy Spirit’ then,
because Jesus was not glorified.
‘Given’
is inserted by the
translators.
(1.) Where the Scripture makes such
a promise I cannot say,
and others seem as greatly puzzled.
Some point to Zechariah
14: 8. But
that speaks of living waters going
out from
(2.) The second difficulty is
easily explained; forcible as
seems the passage when adduced as a proof against the Divinity of the
Holy
Ghost. By rendering
the same Greek
word ‘Spirit’ in
the first part of
the verse and ‘Holy Ghost’
in
the second, the
translators have imported this
difficulty into the passage. For
by
‘the Holy Ghost’ we
mean always the
third Person of the Godhead. But
if
they had rendered it ‘Spirit’
in the
second occurrence, as in the first, they needed not to insert ‘given’ in italics in order to prevent so,
grievous a misunderstanding.
John then is speaking of the
supernatural gifts, which are in
several places called ‘spirits.’ ‘The spirit of prophecy.’ ‘Inasmuch
as ye are desirous of spirits, seek that ye may abound (in
these gifts) to the edifying of
the church’ (1
Corinthians 14.). ‘The
spirits of prophets are subject to prophets.’ The Holy Ghost then in
person did not
descend till after Jesus’ resurrection and ascension.
The words before us mean then –
‘No abiding gift of the Spirit
was ever bestowed
till on and after Pentecost.’
The prophets of the Old Testament were visited at times by
the Spirit of
prophecy; but it was not a gift at their disposal.
The
Holy Ghost could not descend to dwell in the heart as now, till Jesus
had risen
and was accepted on high.
But beside and beyond that there
was a
bestowal of miraculous gift, both of deed and of word, on those who
believed. This
was announced with the extent to
which the promise of the Spirit should apply, at Pentecost (Acts 2: 38, 39). They
were gifts suited to the coming feast of glory;
designed first for
Acts 8. tells
us, that the Holy Ghost
fell on the believers there by means of apostles’ hands. This Paul declares to be
the essential
superiority of the Gospel over the Law (Galatians
3: 14).
The believer possessed of the
Spirit’s gifts became
himself in Christ, the Rock, a stone, from the midst of which the
waters
flowed, as of yore in the desert.
This is, in an inferior sense, true still, wherever the
Holy Spirit acts
vividly. The
abundant waters from
within the Cliff should pour forth for the thirsty world. ‘There shall
come forth water out of it, that
the people may drink.’
That promise was now to be spiritually,
and in a more blessed sense,
carried
out to staunch a sorer thirst.
These two promises of Christ are
thus to be
distinguished. (1)
We come at first
to drink of Christ.
The Spirit quells, by His Holy,
indwelling, thirst for worldly good.
(2) But is the second now fulfilled
in every believer? Most notoriously not! The promise is of
spontaneous, perpetual
supply of refreshment to others, proceeding from each believer. This was true of the
believers of old, for
all were then gifted, unless by their own fault excluded. Then, without study,
without the Scriptures, without education - believers, whether
slaves or free-men, young or old - spoke
by inspiration, and acted in miracle for blessing and edification to
all around. Is
it so now?
Some may indeed say- ‘But do
not some believers, by the ministry of the word, refresh others; and
cheer and
strengthen them, just as cool waters supply strength and comfort in a
thirsty
wilderness?’
And I answer, ‘Blessed be
God, yes!’ But
observe: (1) The
promise, here, is made universally to believers; and the
fulfilment, supposed attaches to but few.
(2) Moreover, this supply is not
spontaneous and perpetual.
If any servant of Christ has been
enabled to cheer and edify
some as with cool waters, this has taken place as the result of study,
prayer,
and effort. It has
not been the
sudden up-springing and constant overflow of a supernatural power, the
result
of faith, and in a moment communicated.
Those who now minister the Word,
are, like the
Samaritan woman with rope and bucket,
going to the well, and with toil procuring a weekly
supply. Now, Jesus
promised there,
and promises here, something welling up without effort of its own
accord, and
constantly. No need
of preparation,
of books and effort! It
is quite
false to pretend to any such power now.
The gifts are ours in title
still, for we are believers in Jesus; but where are the gifts of the
Spirit? ‘The Brethren’
who originally laid claim to inspiration of the Spirit when they were
met in
the assembly, have now given it up.
And it was only a delusion;
grieving
the Spirit while it was maintained, as I am a witness; having often
been to
their meetings, when they were as dry, and dead, and unedifying as well
could
be.
The varied thoughts of the people
concerning Jesus, are
now given.
There were those who were expecting the fulfilment of Deuteronomy 18: 15, and thought they saw in Jesus the
fulfilment of the same. ‘Was He
not a prophet? Was
He not one of
their brethren? Did
He not prove
His Mission by signs?’
Others thought Him the Christ.
But an objection arose. ‘Was
the Christ
to come out of
Strange, is it not?
But a true picture of multitudes now.
How many take up with the first
theory in religion they find,
and are stopped by the first objection, weak as it may be. Let us not marvel,
if, in our day, opinions about the Christ differ as they did then! The Son of God, as Luke’s
Gospel
tells us, was set to draw out men’s thoughts, and so discover them.
We see where they failed.
It is a very common failure indeed.
(1) They
made one truth to fight against another.
Those truths really agree at bottom;
but we, looking from the top, do not see it.
It was true that Messiah was to be
born in Bethlehem of
Judea. The prophets
had said
so. But it was
true, also, that in
Zebulon and Nepthali, in the country of
Whether they distinguished between ‘the Prophet’ of Moses, and ‘the Christ’ of other
Scriptures, we are not
told. We know,
indeed, that both
terms belong to the same person.
But they knew not, as we see by their question to the
Baptist at the
beginning of this Gospel. But
if
so, Jesus while not ‘the Christ,’
might have been ‘the prophet’
foretold. Let us not be content with the current opinions of
our day, but rest
all our religious views on the Scripture!
But if Jesus were born at
By this diversity of opinion God
tied the hands of the
Saviour’s foes. His
enemies
and His friends were so at variance, that unity of action was stopped. ‘There
arose a schism in the multitude because of Him.’ This shows us then what a ‘schism’ is.
Here was a schism in the multitude.
There was a division of opinions
concerning Jesus, and founded thereon there was a separation of
feelings and
heart. It
is commonly supposed,
that by ‘schism’ is
meant ‘the setting up of another
(church
or table of the Lord), in
consequence of
displeasure wrongly entertained against a former communion.’ But schism begins to the
Lord’s
eye long ere that overt act takes place.
The apostle Paul speaks of schism ‘in the
church’; in the same body.
The church is the body of Christ.
As in the natural body of man there is an entire sympathy
of the parts,
and free motion, while the body is in health, each member contributing
to the
united action of the whole, so ought there to be unity
of feeling, heart, judgment, and co-operation in the body of
Christ. But the
flesh, with its
evil and selfish feelings, comes in to mar this oneness of spirit. Diversities
of plan, of doctrine, and
consequently of harmony and love,
come in, unless kept out by the Spirit of God, and
these divide in
spirit and in feeling the members of Christ.
Then
comes party, and out of party comes the last act of schism - the
setting up of
another communion, not recognizing the former one. Of course, the first
enquiry must be,
whether the body from which the separatists secede was a church (or
assembly of
Christ) or not. If
the Great System
which calls itself ‘the Church
of England,’
be the
But
what concerning other
ecclesiastical bodies?
The Church of Rome is the
mother of bodies like the Church of England, and is as little a church
as she
is.
They are not
a church who do not
assemble as [regenerate]
believers. The Wesleyans assemble - it is the boast of
their founder –
‘as those desirous to flee
from the wrath to come.’
But believers have already
fled for
refuge, and are met in safety
beneath the blood-sprinkled house (Heb.
6: 18).
Independents, and Baptists,
and ‘Brethren’
assemble as believers; and so are
Churches of Christ. Would
to God
that we could all meet together, as one in Him!
But we are divided, not in doctrine alone,
but in feelings also; and these divisions have risen so
high as that separate tables proclaim the division.
Let
us who believe cultivate an un-sectarian spirit; owning all whom we
can; going
as far with them as conscience and Scripture will allow us! There may be union of
forms, with
intense opposition of feeling, and a different Gospel taught by each
party. On the other
hand, there may
be oneness of spirit and affection between those who sit down at
different
tables, and are of diverse judgments about many things.
To return.
There were those who wished to
carry
out the design of their masters.
‘Why not seize on
Jesus at once, and
still all this controversy?’
But God would not let them.
The officers themselves who had gone out to seize our Lord
were not
agreed. An awe of
God was upon
their souls. Till
the time of the
Most High is come, the thing cannot be done. Persecutors must have leave
of God, whether they ask it, or no.
It is so in our day.
The Ritualists
and those of like sentiments would gladly put down dissent by force. There are canons and laws
of
The servants then of the Sanhedrim
return without the intended
prisoner, to the assembly of His foes.
These enquire in displeasure, ‘Why
have ye
not brought Him?’ They say, ‘Him.’
All knew who was meant, without further description. The officers could not
reply, as
ordinarily in such cases, that He had hid Himself or fled. Yet they
brought Him
not. Why not?
Remarkable was the reply, ‘Never
spake man so as this man!’
They saw He was aware of their plots.
He spake with
authority. There
was a
majesty and force attending His words which they had never encountered
elsewhere. They had
met many
specimens of men. But
one so unlike
others had never before crossed their path.
This was the witness of those disposed
to be His foes. As Jesus’ words are unlike the words
of men, so to them we are to yield an attention and an
obedience beyond those of men.
He is Lord; all others then are servants.
He is from heaven, and His words are
devoid of all stain of earth, and of the flesh.
But this reply does not stay the
leaders of
This might have taught these
learned Rabbis to pause, and
reconsider their ideas of Christ.
The check came from God, but they see in it man alone. The exhibition of evidence
in favour of
the accused oft goes for nothing.
It does not turn the proud and perverse.
They will
go on. But it does
greatly increase their sin
See again.
How
many are partially wrought upon by the truth; whom,
nevertheless, it does not save!
These officers are staggered by the words of this most
extraordinary
Man; but they are not led to join the ranks of His disciples. They
know enough to condemn; but accept no more, and perish in their
ignorance.
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GRACE
TO DO
We
know
the path wherein our
feet should pass,
Across
our hearts are written Thy
decrees;
Yet
now, O Lord, be merciful to bless with
steel, to stroke the blow
Grant
us the will
to fashion as we
feel,
Grand
us the strength to labour as we
know,
Grant
us the purpose, ribb’d
and edged with steel, to strike the blow.
Knowledge
we ask not – knowledge
Thou hast lent,
But,
Lord, the will
– there lies
our bitter need;
Give
us to build, above the deep
intent,
The
deed, the deed!
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