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An Exposition of John

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An Exposition of John AN EXPOSITION OF THE GOSPEL OF JOHN 6: 37-39.   By R. Govett.     “In the last day, the unconfined 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 spritz out of His belly.’”  Now this said He concerning the Spirit, which they who believed were well-nigh to receive; for as yet no Holy Spirit was, considering Jesus was not yet glorified.’   The last day of Tabernacles - the eighth, was typically the unconfined day.  On that day they left their booths to go into their houses.  So, without 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 unconfined 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 Jerusalem.  For Israel had now increasingly and increasingly tint off Christ. The nation was blind, as Isaiah foretold.   It is said that during the seven days of this feast, a priest, without 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 recurrence 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 well-nigh 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 solemnize others.  To these waters of Siloam Isaiah refers, and says that they would be refused; and, as a consequence, the water-floods of theUnconfinedRiver 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 recurrence was one of their own devising, and Jesus notes its emptiness.  They refused the Lord of the feast, Who vacated could requite the true joy, and the powers of the age to come (Jeremiah 2: 11-13).   The Saviour tacitly points to the history of Israel, as given in Exodus 17. and Numbers 20., presenting Himself as the antitype.  Let us consider the passages.  Messiah, the greater than Moses, was come.  But He suits not the heart of Israel.  They are hoping for Messiah in His glory.  But Jesus does not please them.  They murmur versus Christ, as Israel did versus Moses of old.  They thirst, and are not satisfied.  They seem to snivel our Lord as responsible for their thirst, and unseat to supply it.  They were scrutinizingly ready to stone Christ, as was the specimen with Moses of old.  Jesus here takes the place of Moses, of Jehovah, and of the Rock.  Moses knows not what to do, and will requite the supply.  Moses, accompanied by some of the elders of Israel, and with his rod in his hand, was to pass over to the waddle of Horeb – [the dry land].  On that waddle Jehovah who spoke would take His stand; and without the waddle was smitten, water should spritz out that Israel might drink.*   [* See ‘The Danger of an Exasperated Spirit’]   Jesus, then, tacitly affirms that Israel’s land was no longer a land of water and of brooks, but the wilderness (Deuteronomy 8.); for they knew not Him, the fount of living waters.  It was not then the time, the true time of the feast; for Tabernacles was to be prestigious only when the wilderness was past, and the land of rest and fertility reached.  Jehovah would take His stand on the Rock, and its nature would change.  Jesus, then, is Jehovah, the Giver of waters.  But He is moreover ‘the Rock,’ the Son of the living God in human nature; and as such He was to be smitten.  The rod was to be the rod of Moses, servant of the Law, which had once exerted its powers of the expletive in turning the sweet waters of the Nile into blood, which could not be drunk.  Now the same rod, in God’s grace, was to strike theWaddlefor His [redeemed] people’s good, and out of it should come the full supply for their need.  Jesus, that is, must endure the stroke and expletive of the Law for our sakes, dying in our stead in weakness; but proving Himself in resurrection to be theWaddlewhich none can shake or destroy. Some of the elders of Israel were to be present at the smiting under Moses; plane as some of them were then plotting His death; and would be present and looking on, during His smiting to death on the cross.   ‘I will stand upon the waddle in Horeb.’  ‘Jesus stood* and shouted.’  He was theWaddleof Israel - theWaddleof Moses’ song, Jehovah; and Moses all through the song speaks of theWaddleas Jehovah; contrasting Him with the faithless and perverse generation (Deuteronomy 32: 14, 15, 30, 31) which lightly esteemed ‘theWaddleof 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 winnow His words were to put himself under the expletive 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 increasingly conspicuous.]   The Saviour is presenting Himself on variegated occasions, as the antitype of the various glories and boasts of Israel.  He was the true Temple.  He was the lifted Serpent of healing in the wilderness - the true Manna - the real Lamb of the Passover; and now the true Rock, soon to be smitten by Law and its curse, unto death.   The water that was to come out of the smitten waddle was, as John tells us, the Spirit.  Until the glorification of Jesus as the bearer and putter yonder of sin in resurrection, the Spirit as promised could not come, as John says.  Jesus then would undeniability to Himself the few who would winnow 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!  Withoutthe supply of water, and the notice of how Israel’s chiding and strife displeased God, and gave their name to the spot, we read of Amalek coming and fighting.  The wrestle was a difficult one, and, but for the mediator’s prayers, this first of the nations would have worsted the hosts of God come out of slavery.  So without Jesus rejected, came Rome’s armies, as they feared.  But Christ would not intercede for their victory, and they were defeated.  For they did not support His hands, but stretched them out all the day long in crucifixion.  It is moreover observable, as making for the same point, that it is not said in Exodus 17: 6 that the people drank, but only that Moses did as he was bidden, in order that the people might drink.   But now it is not Israel vacated for whom theWaddleis to be smitten.  It is, ‘If any thirst.’  For Jesus while in the mankind on earth was the Righteous Jew, standing untied from sinners and Gentiles.  He was the living grain of wheat that must undergo alone.  But stricken to death for sin and risen, He would prove Himself the Son of God, unshut to sinners of every class.  ‘On thisWaddleI will build My church.’   But there is flipside picture, yea, two other pictures, of the supply of Israel’s need in the wilderness, which lend fresh light to the matter.  In Numbers 11. the people grow weary of the manna, and murmur; just as in the previous installment we see that Jesus offered Himself to them as the true manna from heaven, but was refused as too light and unsubstantial.  Their heart turned when to Egypt, and coveted flesh; just as Israel in that day desired the earthly blessings of Messiah’s day of glory, without the spiritual ones.  Moses was displeased, and complained to the Lord that the burthen of such a murmuring, ungrateful people was too unconfined for him.  The Lord then promised to raise him up as helpers, elders who should partake of the Spirit of God, who was upon him (verse 17).  Moses’ faith, too, in God’s promise fails (verse 21).  But Christ is Jehovah, and He does not complain, in spite of the many provocations of Israel and the attempts on His life.  Here then He takes the place of Jehovah; promising, not to the elders of Israel alone, but to every [obedient (Acts 5: 32)] believer, some of the Spirit that was on Himself without measure.  Moses’ faith in Jehovah’s promises failed; but let not ours in the promises of Christ’s Spirit here given, fail!  It was the Lord who came lanugo in the cloud, and poured on the seventy elders some of the Spirit that was on Moses; and they prophesied.  Joshua envied the prophesying in the camp; but Moses would welcome the day when all of the Lord’s people should be prophets. Here the Saviour’s promise of the Spirit that was on Him should suffice not for seventy elders alone, but for all who should believe.   In Numbers 20. there is then flipside scene of trial, considering there is no water; and then the rebellious spirit of Israel breaks out versus the leaders, as though they were in fault.  Moses and Aaron, sensible of their own emptiness, went yonder from the turnout to seek wisdom, and a supply from the Lord (verse 6).  Then the glory of Jehovah appears to them, and Moses is directed to gather the turnout with the rod in his hand, and to speak to the rock, and it would requite along its water.  Here Moses fails.  Instead of speaking to theWaddle(‘cliff,’ a new word, increasingly exalted than before), speaks to them, and calls them ‘rebels,’ and arrogates to himself and Aaron the bringing water out of the rock.  Moreover, he smites the waddle instead of speaking to it.  The water comes out abundantly, and they and their strays drink.  But, considering of this failure of grace and of faith, Moses and Aaron are shut out from the land.  The firsthand lesson is well-spoken and strong.  The Law is not of faith or of grace, and by it none can enter the coming glory. Surpassingthe water comes, Moses and Aaron see the glory (Numbers 20: 6): but Jesus is Himself to be glorified.  Now if Moses was sentenced and cut off by God, considering he said- ‘Must we?’ how much increasingly must Jesus have been struck to death, or kept evermore in the tomb by a God jealous of the glory of His God-head, had He been a mere man, impiously taking to Himself the nature and the worship of Jehovah?   Jesus vacated had power over the spiritual and higher element of baptism.  The Spirit came lanugo to dwell on Himself fully, and without rationalization of disquiet.  But not till Jesus had atoned, and been exalted over all, was the [Holy] Spirit at His intercession sent lanugo to bequeath 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 without the first unsaid promise comes a second word to him who takes his stand with Christ as a believer.  ‘Out of His vitals shall spritz rivers of living water.’  John expounds this for us.  It was spoken of the Holy Spirit, which was well-nigh to be bestowed on believers without the Saviour’s resurrection and ascension.   But there are two difficulties retrospective on this word.   1.  Where did the Scripture make such a promise?   2. How is it true that there was ‘no Holy Spirit’ then, considering 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 profoundly puzzled.  Some point to Zechariah 14: 8.  But that speaks of living waters going out from Jerusalem, and not from the believer’s bowels.  That promises it moreover of a day to come, and tells us into what seas the waters shall flow.  Isaiah 32: 1, 2, seems nearer.  But they wield to Christ in person.  Isaiah 35: 6 – ‘For in the wilderness shall waters unravel out, and streams in the desert’ - if taken spiritually, comes nearer, and it has been once pointed at by Christ, as fulfilled in Himself (Matthew 11: 4-6).   (2.) The second difficulty is hands explained; forcible as seems the passage when adduced as a proof versus 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 midpoint unchangingly 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 tabbed ‘spirits.’  ‘The spirit of prophecy.’  ‘Inasmuch as ye are desirous of spirits, seek that ye may teem (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 without Jesus’ resurrection and ascension.  The words surpassing us midpoint then – ‘No wholehearted souvenir of the Spirit was overly bestowed till on and without Pentecost.’  The prophets of the Old Testament were visited at times by the Spirit of prophecy; but it was not a souvenir at their disposal.  The Holy Ghost could not descend to dwell in the heart as now, till Jesus had risen and was wonted on high.  But abreast and vastitude that there was a bestowal of miraculous gift, both of deed and of word, on those who believed.  This was spoken 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 repast of glory; designed first for Israel and their descendants, and then for God’s elect of the Gentiles during this dispensation.  This Jesus promised as the baptism of the Spirit, the complement of the baptism of water, in Acts 1: 5, ‘For John truly baptized in water; but ye shall be baptized in the Holy Ghost not many days hence.’  This souvenir (Peter says) meant - as shown by Joel, and by the event - prophecy, visions, tongues etc.  Such was, as we have seen, the meaning in Numbers, when God took of the Spirit that was on Moses, and poured it on the seventy elders.  “When the Spirit rested on them they prophesied.”  Such was the fulfilment moreover of the like promise of our Lord at Samaria.   Acts 8. tells us, that the Holy Ghost fell on the believers there by ways of apostles’ hands.  This Paul declares to be the essential superiority of the Gospel over the Law (Galatians 3: 14).   The parishioner 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 junior sense, true still, wherever the Holy Spirit acts vividly.  The well-healed waters from within the Cliff should pour along for the thirsty world.  ‘There shall come along water out of it, that the people may drink.’  That promise was now to be spiritually, and in a increasingly happy 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 make-believe in miracle for manna 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 tomfool waters supply strength and repletion 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 tomfool waters, this has taken place as the result of study, prayer, and effort.  It has not been the sudden up-springing and unvarying 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 requirement 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 Galilee?  Was He not to be born in Judea, and at Bethlehem? Did not Micah say so?’   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 well-nigh the Christ differ as they did then!  The Son of God, as Luke’s Gospel tells us, was set to yank out men’s thoughts, and so discover them.   We see where they failed.  It is a very worldwide failure indeed.  (1) They made one truth to fight versus another.  Those truths really stipulate 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 Galilee, a unconfined light was to spring up. Flipsideof the prophets had said so.  Both were true. (2) A very little search would have shown them so. ‘Why did they not remoter enquire?  Did they never know that a man is sometimes born in one country, lives in another, and dies in a third?  Had they enquired, they had found that what they so-called versus our Lord’s mission, was really a proof in His favour.  Why not enquire of our Lord Himself?  ‘Master, where wast Thou born?’  If a unconfined manor had depended on it, they would have made diligent enquiry.  But in this, the senior of questions, they had not interest unbearable to push their enquiries.   Whether they distinguished between ‘the Prophet’ of Moses, and ‘the Christ’ of other Scriptures, we are not told.  We know, indeed, that both terms vest to the same person.  But they knew not, as we see by their question to the Baptist at the whence 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 Bethlehem, why did He not say so?  Why did not John tell us that that was His birthplace?  Some perverse commentators have said, ‘It was considering John, the apostle, himself knew not.’  They go upon the human idea, that a writer must tell all he knows well-nigh his hero.  If he does not mention everything, it is a proof it is not true.  But that is not God’s plan.  John spoke of Jesus as the Son of God, rather than the Son of David.  John took Jesus’ mother to dwell with him; did not Mary know where her Son was born?  So foolish are the learned when they uncork to reason versus God!   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 whoopee was stopped.  ‘There arose a schism in the multitude considering of Him.’  This shows us then what a ‘schism’ is.  Here was a schism in the multitude.  There was a semester of opinions concerning Jesus, and founded thereon there was a separation of feelings and heart.  It is wontedly supposed, that by ‘schism’ is meant ‘the setting up of flipside (church or table of the Lord), in magnitude of displeasure wrongly entertained versus a former communion.’  But schism begins to the Lord’s eye long ere that overt act takes place.   The upholder Paul speaks of schism ‘in the church’; in the same body.  The denomination is the soul of Christ.  As in the natural soul of man there is an unshortened sympathy of the parts, and self-ruling motion, while the soul is in health, each member contributing to the united whoopee of the whole, so ought there to be unity of feeling, heart, judgment, and co-operation in the soul 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 flipside communion, not recognizing the former one.  Of course, the first enquiry must be, whether the soul from which the separatists secede was a denomination (or turnout of Christ) or not.  If theUnconfinedSystem which calls itself ‘theDenominationof England,’ be theDenominationof Christ, it is wrong to leave it considering of corruptions found in it.  But if it be no ‘church’ at all, but the world of England, personal for Christ by virtue of the sprinkling of unbelieving infants, then it is not wrong to sever ourselves from it.   EveryDenominationof Christ is an turnout of believers as such.  For believers to come out from an turnout of all the parish is quite right.   But what concerning other ecclesiastical bodies?  TheDenominationof Rome is the mother of persons like theDenominationof England, and is as little a denomination as she is.   They are not a denomination who do not hoke as [regenerate] believers.  The Wesleyans hoke - it is the boast of their founder – ‘as those desirous to flee from the wrath to come.’  But believers have once fled for refuge, and are met in safety underneath the blood-sprinkled house (Heb. 6: 18).   Independents, and Baptists, and ‘Brethren’ hoke 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 upper 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 indulge us!  There may be union of forms, with intense opposition of feeling, and a variegated Gospel taught by each party.  On the other hand, there may be oneness of spirit and unhealthfulness between those who sit lanugo at variegated tables, and are of diverse judgments well-nigh many things.  To return.   There were those who wished to siphon out the diamond 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 MostUpperis 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 lanugo dissent by force.  There are canons and laws of England which are on the side of persecution.  In days gone by the rulers imprisoned, fined, beat, and slew dissenters.  They would gladly do so again.  Their spirit is that of the Law.  ‘They are right, and all others are to be put down.’  Had they their will, these dissenting tares should be rooted out of the world.  But as yet God allows it not.  It will come well-nigh however.  Let us ask to be ‘accounted worthy to escape’ that sore crisis!   The servants then of the Sanhedrim return without the intended prisoner, to the turnout of His foes.  These enquire in displeasure, ‘Why have ye not brought Him?’ They say, ‘Him.’ All knew who was meant, without remoter 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 enlightened of their plots.  He spake with authority.  There was a majesty and gravity peekaboo His words which they had never encountered elsewhere.  They had met many specimens of men.  But one so unlike others had never surpassing crossed their path.  This was the witness of those tending to be His foes.  As Jesus’ words are unlike the words of men, so to them we are to yield an sustentation and an obedience vastitude 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 Israel.  It was wonderful, that those desirous to please them should not have carried out their will; that they should have been checked by an unarmed man.  But so it was.   This might have taught these learned Rabbis to pause, and reconsider their ideas of Christ.  The trammels came from God, but they see in it man alone.  The exhibition of vestige in favour of the accused oft goes for nothing.  It does not turn the proud and perverse.  They will go on.  But it does profoundly 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 no-go Man; but they are not led to join the ranks of His disciples.  They know unbearable to condemn; but winnow no more, and perish in their ignorance.   -------     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 solemnize with steel, to stroke the wrack-up Grant us the will to malleate 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 stormy need;Requiteus to build, whilom the deep intent, The deed, the deed!     -------