João 7
Charles Spurgeon · Citado em PreceptAustin
João 7
Spurgeon - It was like a bombshell exploding in the midst of them; and often, a few brave words dropped into the midst of an assembly of bad men will explode among them, and scatter them hither and thither. Nicodemus had accomplished what, perhaps, he thought he should never do. He was indeed like his name on that occasion,—one of the conquering people,—for “every man went unto his own house.” Nicodemus had scattered them all by his startling question. May each of us as bravely witness for Christ as we have opportunity! The marginal note in the NASB says "Later manuscripts add the story of the adulterous woman, numbering it as John 7:53-8:11." QUESTION - Does John 7:53-8:11 belong in the Bible? ANSWER - The story of the woman caught in adultery is found in John 7:53—8:11. This section of Scripture, sometimes referred to as the pericope adulterae, has been the center of much controversy over the years. At issue is its authenticity. Did the apostle John write John 7:53—8:11, or is the story of the adulterous woman forgiven by Jesus a later, uninspired insertion into the text? The Textus Receptus includes John 7:53—8:11, and the majority of Greek texts do. That is the reason the King James Version of the New Testament (based on the Textus Receptus) includes the section as an original part of the Gospel of John. However, more modern translations, such as the NIV and the ESV, include the section but bracket it as not original. This is because the earliest (and many would say the most reliable) Greek manuscripts do not include the story of the woman taken in adultery. The Greek manuscripts show fairly clear evidence that John 7:53-8:11 was not originally part of John’s Gospel. Among the manuscripts that do contain the section, either wholly or in part, there are variations of placement. Some manuscripts put the pericope adulterae after John 7:36, others after John 21:25, and some even place it in the Gospel of Luke (after Luke 21:38 or 24:53). There is internal evidence, too, that John 7:53—8:11 is not original to the text. For one thing, the inclusion of these verses breaks the flow of John’s narrative. Reading from John 7:52 to John 8:12 (skipping the debated section) makes perfect sense. Also, the vocabulary used in the story of the adulterous woman is different from what is found in the rest of the Gospel of John. For example, John never refers to “the scribes” anywhere in his book—except in John 8:3. There are thirteen other words in this short section that are found nowhere else in John’s Gospel. It certainly seems as if, somewhere along the way, a scribe added this story of Jesus into John’s Gospel in a place he thought it would fit well. Most likely, the story had been circulating for a long time—it was an oral tradition—and a scribe (or scribes) felt that, since it was already accepted as truth by consensus, it was appropriate to include it in the text of Scripture. The problem is that truth is not determined by consensus. The only thing we should consider inspired Scripture is what the prophets and apostles wrote as they “spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:21). Those who favor the inclusion of the story of the woman taken in adultery point to the sheer number of Greek manuscripts that contain the passage. They explain its omission in early manuscripts as an attempt by overzealous church leaders to prevent misunderstandings. Here is the theory of those who favor inclusion: John wrote the passage just as it appears in the Textus Receptus. But later church leaders deemed the passage morally dangerous—since Jesus forgives the woman, wives might think they could commit adultery and get away with it. So, the church leaders tampered with the Word of God and removed the passage. To leave the passage in, they reasoned, would be to make Jesus seem “soft” on adultery. Later scribes, following the lead of the Holy Spirit, re-inserted the pericope, which should never have been removed in the first place. The fact, however, remains that John 7:53—8:11 is not supported by the best manuscript evidence. Thus, there is serious doubt as to whether it should be included in the Bible. Many call for Bible publishers to remove these verses (along with Mark 16:9–20) from the main text and put them in footnotes. Because we’re talking about certain editions of the Bible being “wrong” in certain ways, we should include a few words on the inerrancy of Scripture. The original autographs are inerrant, but none of the original autographs are extant (in existence). What we have today are thousands of ancient documents and citations that have allowed us to (virtually) re-create the autographs. The occasional phrase, verse, or section may come under scholastic review and debate, but no important doctrine of Scripture is put in doubt due to these uncertainties. That the manuscripts are the subject of ongoing scholarship does not prove there is something wrong with God’s Word; it is a refining fire—one of the very processes God has ordained to keep His Word pure. A belief in inerrancy underpins a reverent, careful investigation of the text. GotQuestions.org TECHNICAL NOTE FROM NET NOTES - This entire section, John 7:53–8:11, traditionally known as the pericope adulterae, is not contained in the earliest and best MSS and was almost certainly not an original part of the Gospel of John. Among modern commentators and textual critics, it is a foregone conclusion that the section is not original but represents a later addition to the text of the Gospel. B. M. Metzger summarizes: “the evidence for the non-Johannine origin of the pericope of the adulteress is overwhelming” (TCGNT 187). External evidence is as follows. For the omission of 7:53–8:11: 𝔓66, 75 א B L N T W Δ Θ Ψ 0141 0211 33 565 1241 1424* 2768 al. In addition codices A and C are defective in this part of John, but it appears that neither contained the pericope because careful measurement shows that there would not have been enough space on the missing pages to include the pericope 7:53–8:11 along with the rest of the text. Among the MSS that include 7:53–8:11 are D 𝔐 lat. In addition E S Λ 1424mg al include part or all of the passage with asterisks or obeli, 225 places the pericope after John 7:36, f1 places it after John 21:25, {115} after John 8:12, f13 after Luke 21:38, and the corrector of 1333 includes it after Luke 24:53. (For a more complete discussion of the locations where this “floating” text has ended up, as well as a minority opinion on the authenticity of the passage, see M. A. Robinson, “Preliminary Observations regarding the Pericope Adulterae Based upon Fresh Collations of nearly All Continuous-Text Manuscripts and All Lectionary Manuscripts containing the Passage,” Filologia Neotestamentaria 13 [2000]: 35–59, especially 41–42.) In evaluating this ms evidence, it should be remembered that in the Gospels A is considered to be of Byzantine texttype (unlike in the epistles and Revelation, where it is Alexandrian), as are E F G (MSS with the same designation are of Western texttype in the epistles). This leaves D as the only major Western uncial witness in the Gospels for the inclusion. Therefore the evidence could be summarized by saying that almost all early MSS of the Alexandrian texttype omit the pericope, while most MSS of the Western and Byzantine texttype include it. But it must be remembered that “Western MSS” here refers only to D, a single witness (as far as Greek MSS are concerned). Thus it can be seen that practically all of the earliest and best MSS extant omit the pericope; it is found only in MSS of secondary importance. But before one can conclude that the passage was not originally part of the Gospel of John, internal evidence needs to be considered as well. Internal evidence in favor of the inclusion of 8:1–11 (7:53–8:11): (1) 7:53 fits in the context. If the “last great day of the feast” (7:37) refers to the conclusion of the Feast of Tabernacles, then the statement refers to the pilgrims and worshipers going home after living in “booths” for the week while visiting Jerusalem. (2) There may be an allusion to Isa 9:1–2 behind this text: John 8:12 is the point when Jesus describes himself as the Light of the world. But the section in question mentions that Jesus returned to the temple at “early dawn” (Ὄρθρου, Orthrou, in 8:2). This is the “dawning” of the Light of the world (8:12) mentioned by Isa 9:2. (3) Furthermore, note the relationship to what follows: Just prior to presenting Jesus’ statement that he is the Light of the world, John presents the reader with an example that shows Jesus as the light. Here the woman “came to the light” while her accusers shrank away into the shadows, because their deeds were evil (cf. 3:19–21). Internal evidence against the inclusion of 8:1–11 (7:53–8:11): (1) In reply to the claim that the introduction to the pericope, 7:53, fits the context, it should also be noted that the narrative reads well without the pericope, so that Jesus’ reply in 8:12 is directed against the charge of the Pharisees in 7:52 that no prophet comes from Galilee. (2) The assumption that the author “must” somehow work Isa 9:1–2 into the narrative is simply that—an assumption. The statement by the Pharisees in 7:52 about Jesus’ Galilean origins is allowed to stand without correction by the author, although one might have expected him to mention that Jesus was really born in Bethlehem. And 8:12 does directly mention Jesus’ claim to be the Light of the world. The author may well have presumed familiarity with Isa 9:1–2 on the part of his readers because of its widespread association with Jesus among early Christians. (3) The fact that the pericope deals with the light/darkness motif does not inherently strengthen its claim to authenticity, because the motif is so prominent in the Fourth Gospel that it may well have been the reason why someone felt that the pericope, circulating as an independent tradition, fit so well here. (4) In general the style of the pericope is not Johannine either in vocabulary or grammar (see D. B. Wallace, “Reconsidering ‘The Story of the Woman Taken in Adultery Reconsidered’,” NTS 39 [1993]: 290–96). According to R. E. Brown it is closer stylistically to Lukan material (John [AB], 1:336). Interestingly one important family of MSS (f13) places the pericope after Luke 21:38. Conclusion: In the final analysis, the weight of evidence in this case must go with the external evidence. The earliest and best MSS do not contain the pericope. It is true with regard to internal evidence that an attractive case can be made for inclusion, but this is by nature subjective (as evidenced by the fact that strong arguments can be given against such as well). In terms of internal factors like vocabulary and style, the pericope does not stand up very well. The question may be asked whether this incident, although not an original part of the Gospel of John, should be regarded as an authentic tradition about Jesus. It could well be that it is ancient and may indeed represent an unusual instance where such a tradition survived outside of the bounds of the canonical literature. However, even that needs to be nuanced (see B. D. Ehrman, “Jesus and the Adulteress,” NTS 34 [1988]: 24–44). Double brackets (Jn 7:53NET) have been placed around this passage to indicate that most likely it was not part of the original text of the Gospel of John. In spite of this, the passage has an important role in the history of the transmission of the text, so it has been included in the translation.
João 7
Spurgeon - He only asked a question, that was all; and, timid Christian, if you are placed where you cannot say much for Christ, if you have too great a fear upon you to vindicate your Master at any considerable length, yet say what you can; and, perhaps, the simple asking of a question may suffice to defend him. Nicodemus did but rise, and ask, “Doth our law judge any man, before it hear him, and know what he doeth?” Steven
João 7
Spurgeon - Well might they ask that question, for Jesus had wrought such marvellous miracles that they could not imagine anything greater. Surely this must be the Christ; or if he were not, when the Christ did come could he and would he do any greater miracles than this man had done? R C H
João 7
Spurgeon - What a glorious gospel sermon that was! It comes to us down through the ages, and is as true now as when Jesus spake it. Ho, thirsty ones, come ye to him, and drink; and he will slake your thirst, and create in you a well of living water which shall bubble up for ever and ever. G Campbell
João 7
Spurgeon on muttering - Whispered these things, afraid to speak out boldly because of the Pharisees, and therefore they quietly said it among themselves, and, after all, there is no fire more to be dreaded than a smouldering fire. A T Robertson said it had "now grown louder like the hum of bees." It was the defence of Jesus by a portion of the crowd (Jn 7:31) that irritated the Pharisees. The Pharisees responded to the muttering and sensed that it was time to issue an arrest warrant. R C H
João 7
Spurgeon - This was as much as to say, “If we have not believed on Him,—we who are the great dons of the nation,—the rulers and the Pharisees,—why, then, there cannot be anything in His claims. Just as some people seem to think that, unless there is a lord in a Society, unless there is an honourable somebody or other in the chair, there is nothing in it. Steven
João 7
Spurgeon on drink - Then thou art told (ED: COMMANDED) to drink. That is not a difficult action. Any fool can drink: in fact, many are great fools because they drink too much of poisonous liquors. Drinking is peculiarly the common-place act of sinners.” Jesus had made a similar offer to the Samaritan woman declaring to her, “If you knew the gift of God, and who it is who says to you, ‘Give Me a drink,’ you would have asked Him, and He would have given you living water.... whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life.” (Jn 4:10, 14+) Kenneth Gangel sets the scene for Jesus' great declaration on the last day of the feast - The surrounding context offered a dramatic backdrop for these brief but powerful words. The corporate mind had been focused on water for days. Hughes describes the scene: On the seventh day, the priest would circle the altar seven times in succession—as the people of Israel had encircled the walls of Jericho. When he came around for the sixth time, he'd be joined by another priest carrying the wine. They would ascend the ramp to the altar of holocaust where they were together to pour out the water and wine on the altar. When they were in place, there would come a pause as the priest raised up his pitcher. Always the crowd shouted for him to hold it higher and he would do so. It was considered to be the height of joy in a person's life if he could see the water being poured out onto the altar (Borrow R Kent
João 7
Spurgeon writes "And yet, my brethren, I am sorry that there should be any division among the people about the Lord Jesus Christ, because, if there is a point in which all mankind ought to have been agreed, it is concerning him who came to save men, — the unselfish One, who laid aside his robes of glory that he might take upon him our nature, our suffering, and our sin, so that he might redeem us from all our iniquities. There ought to have been only one opinion upon this subject, — “This is the Son of God; let us adore him. This is the Christ of God; let us trust him. This is our God, we have waited for him, let us rejoice and be glad in him.” But it was not so: “There was a division among the people because of Him and to this day, the greatest division in the world is “because of Him.” (Christ the Cause of Division) Division (tear) (4978) schisma means literally a split, rift, rent. Figuratively it means dissension, referring to doctrinal differences and divided loyalties within a group and the most common sense in the NT. See Matthew 9:16 for the word from schizō, to rend. Schisma - 8v - division(4), divisions(2), tear(2). Matt. 9:16; Mk. 2:21; Jn. 7:43; Jn. 9:16; Jn. 10:19; 1 Co. 1:10; 1 Co. 11:18; 1 Co. 12:25 John 7:44 Some of them wanted to seize Him, but no one laid hands on Him. BGT John 7:44 τινὲς δὲ ἤθελον ἐξ αὐτῶν πιάσαι αὐτόν, ἀλλ᾽ οὐδεὶς ἐπέβαλεν ἐπ᾽ αὐτὸν τὰς χεῖρας. KJV John 7:44 And some of them would have taken him; but no man laid hands on him. NET John 7:44 Some of them were wanting to seize him, but no one laid a hand on him. CSB John 7:44 Some of them wanted to seize Him, but no one laid hands on Him. ESV John 7:44 Some of them wanted to arrest him, but no one laid hands on him. NIV John 7:44 Some wanted to seize him, but no one laid a hand on him. NLT John 7:44 Some even wanted him arrested, but no one laid a hand on him. NRS John 7:44 Some of them wanted to arrest him, but no one laid hands on him. NJB John 7:44 Some wanted to arrest him, but no one actually laid a hand on him. NAB John 7:44 Some of them even wanted to arrest him, but no one laid hands on him. YLT John 7:44 And certain of them were willing to seize him, but no one laid hands on him; GWN John 7:44 Some of them wanted to arrest him, but they couldn't. BBE John 7:44 And some of them had a desire to take him; but no man put hands on him. RSV John 7:44 Some of them wanted to arrest him, but no one laid hands on him. NKJ John 7:44 Now some of them wanted to take Him, but no one laid hands on Him. ASV John 7:44 And some of them would have taken him; but no man laid hands on him. MIT John 7:44 Some wanted to arrest him, but no one laid their hands on him. no man: John 7:30 8:20 18:5,6 Ac 18:10 23:11 27:23-25 John 7 Resources - Multiple Sermons and Commentaries Related Passage: John 7:30 So they were seeking to seize (piazo) Him; and no man laid his hand on (epiballo) Him, because His hour had not yet come. John 7:32 The Pharisees heard the crowd muttering these things about Him, and the chief priests and the Pharisees sent officers to seize Him. CESSATION OF SEIZURE ATTEMPTS Some of them wanted (thelo - imperfect - over and over - "they were wishing") to seize (piazo - Jn 7:30, 32, 44; 8:20; 10:39; 11:57; 21:3,10) Him - Some "were wishing to seize him.” Who are the some? Were they the group that hailed Him as Messiah and thought it was time to crown Him king and conquer Rome? Or was it some of His enemies in the audience who heard the people voicing the name "Messiah," and who wanted to stop this talk before it spread to the populace? Or was it the officers who had been sent by the religious leaders (Jn 7:32+)? The text does not allow a clear distinction (in my opinion). C H Spurgeon He was immortal till his work was done. The hour for his death had not yet struck, and he must live on till the appointed time. THOUGHT - We too are "immortal" until the good works He has prepared for us in eternity past in Christ Jesus (Eph 2:10+) are fully accomplished (cf Jn 4:34+, Jn 17:4+ and remember that we are commanded to imitate Jesus - 1 Cor 11:1+; SEE Walking Like Jesus Walked)! See this principle in the description of God's two witnesses in Rev 11:7+ "When they have finished their testimony, the beast that comes up out of the abyss will make war with them, and overcome them and kill them." Edwin Blum - Twice later the Jews were again divided over Jesus (Jn 9:16; Jn 10:19-21). (See Bible Knowledge Commentary - Page 302 scroll up/down for more text) Bod
João 7
Spurgeon - They regarded the poor, common people as ignorant and accursed, whereas they, probably, knew as much about the law and the real spirit of it as these learned teachers did. A T Robertson on this crowd - The Pharisees had a scorn for the amhaaretz or "people of the earth" (cf. our "clod-hoppers") as is seen in rabbinic literature. It was some of the ochlos (multitude at the feast especially from Galilee) who had shown sympathy with Jesus (John 7:12, 28-29). Marvin Vincent on this crowd - As specimens of Rabbinical utterances concerning this class may be cited the expressions vermin, people of the earth, and the saying, "the ignorant is impious; only the learned shall have part in the resurrection." Even more abusive and abominable is this: "He shall not take a daughter of the people of the earth, because they are an abomination, and their wives are an abomination, and concerning their daughters it is said, Deuteronomy 27:21"—!
João 7
Spurgeon - Which was a lie, for prophets had come out of Galilee. Still, they denied it; and they were indignant at having such a question put to them by Nicodemus. The Pharisees have ignored the great prophecy in Isaiah 9:1-2+... But there will be no more gloom for her who was in anguish; in earlier times He treated the land of Zebulun and the land of Naphtali with contempt, but later on He shall make it glorious, by the way of the sea, on the other side of Jordan, Galilee of the Gentiles. 2 The people who walk in darkness Will see a great light; Those who live in a dark land, The light will shine on them. (cf Jn 8:12, Jn 9:5, Jn 12:35-36)
João 7:37
Spurgeon- Yonder shipwrecked man has constructed a raft, and far out on the wild expanse of pitiless waters he has floated wearily day after day, sighing for a friendly sail or for sight of land; what would he not give for a little water, for water has become the essential of his life; his tongue is like a firebrand, and his mouth is as an oven, and he himself all dried and parched, sighs and cries to heaven, hoping that perhaps a merciful shower may drop refreshment upon him. Now, Jesus Christ is the water of life, and the bread of life, to such as live unto God. It is absolutely necessary for the continuance of their spiritual life that they should live upon him; and as they do live upon him, their thirst is quenched, their hunger is removed, and their spirit rejoices with a "joy unspeakable and full of glory." Life and the food that sustaineth life are among the most precious things man can possess, and these are for your souls stored up in Jesus ><>><>><> Andrew
João 7:37
Spurgeon commenting on Ps 42:2 observes that spiritual thirst "is more than hungering; hunger you can palliate, but thirst is awful, insatiable, clamorous, deadly. O to have the most intense craving after the highest good! Not merely for the temple and the ordinances, but for fellowship with God Himself (cp "Come to ME [JESUS]," in Jn 7:37). None but spiritual men can sympathize with this thirst for the living God. Because (Jesus) lives, and gives to men the living water; therefore we, with greater eagerness, desire Him. A dead god is a mere mockery; we loathe such a monstrous deity; but the ever living God, the perennial fountain of life and light and love, is our soul's desire. What are gold, honour, pleasure, but dead idols? May we never pant for these." (Ref) Commenting on Ps 63:1, Spurgeon adds that "Thirst is an insatiable longing after that which is one of the most essential supports of life. There is no reasoning with it, no forgetting it, no despising it, no overcoming it by stoical indifference. Thirst will be heard; the whole man must yield to its power; even thus is it with that divine desire which the grace of God creates in regenerate men; only (Jesus) Himself can satisfy the craving of a soul really aroused by the Holy Spirit." Commenting on "a dry and thirsty land, where there is no water" he adds that "A weary place and a weary heart make the presence of (Jesus) the more desirable: if there be nothing below and nothing within to cheer, it is a thousand mercies that we may look up and find all we need (Heb 12:2, 1Pe 1:13, Col 3:1-2). How frequently have believers traversed in their experience this dry and thirsty land, where spiritual joys are things forgotten! And how truly can they testify that the only true necessity of that country is the near presence of their (beloved Jesus)! The absence of outward comforts can be borne with serenity when we walk with God; and the most lavish multiplication of them avails not when He withdraws. Only after God, therefore, let us pant. Let all desires be gathered into one. Seeking first the kingdom of God--all else shall be added unto us (Mt 6:33). (Ref) Nothing can quench our spiritual thirst but Jesus (Thus He says "come to ME!") The dirty wells of this world can never satisfy the deepest need of our soul, which can only be filled by Jesus. As Augustine said "You have made us for yourself, O Lord, and our hearts are restless until they rest in you." Ray Pritchard discusses the Biblical depiction of the Spirit as Living Water - In short, Jesus was offering something brand new in the history of the world, a complete inner transformation by means of the Holy Spirit. Jesus’ words must have shocked His hearers with their stunning simplicity: “If anyone is thirsty, let him come to me and drink" (Jn 7:37). That short statement contains the essence of the Gospel message. It is centered in a Person-Jesus Christ. It is offered to all without restriction-If anyone. It is predicated upon human need-If anyone is thirsty. It demands a personal response-Let Him come to me. It invites personal participation-and drink. What a wonderful picture of how the Spirit works in the human heart. Those who come to Christ find “living water” that satisfies the deep thirst within. Through the indwelling Holy Spirit, that “living water” produces a new life that eventually bubbles to the surface (Ed: Cp Jn 4:14-note "a well of water springing up to eternal life") and becomes evident to others. Living water won’t become stagnant. It always produces a dynamic, abundant, exciting new life. Those who respond to the call receive the Holy Spirit as a permanent, indwelling, life-changing presence. To speak of “streams of living water” highlights four facts about the Spirit’s ministry in the believer: (1) He takes up residence within the “inner being.” (2) He “flows” with an inexhaustible supply. (3) He brings the life of God to the soul. (4) He satisfies the deep thirst inside every heart. Finally, this word picture also seems to imply a “flowing out” from inside the believer to the lives of those around him or her. As the “living water” flows from within, other thirsty people will wonder, “He (or she) used to be thirsty just like me. Where did all that water come from?" If we are dying in the desert, the most important thing in the world is a cup of cold water. Jesus promises more than a cup. He promises a never ending flow of clear, cool, clean living water. Streams without pollution. Rivers that will never run dry. The Holy Spirit brings the life of God to the thirsty soul. That’s what the Holy Spirit provides for us. He will fill our lives with living water. If we are thirsty, we are invited to take a drink and see for ourselves. Have you ever felt like spiritually “dry ground"? Have you ever felt “thirsty” for more of the Lord? Have you ever felt empty and needing to be filled? The Holy Spirit is God’s answer for our deep inner thirst. When He comes into our lives, He comes like a river rushing over dry ground. He pours out His blessings and our lives begin to blossom again. No one need stay “dry” or “empty” or “thirsty” forever. We weren’t made to live in a desert. God’s river called the Holy Spirit can flow through our lives, slaking our thirst, filling our emptiness, covering the arid ground with the water of life. (Four Pictures of the Holy Spirit - Water, Wine, Wind, Fire - Keep Believing Ministries) Blaise Pascal alluded to soul thirst asking “What else does this craving, and this helplessness, proclaim but that there was once in man a true happiness, of which all that now remains is the empty print and trace? This he tries in vain to fill with everything around him, seeking in things that are not there the help he cannot find in those that are, though none can help, since this infinite abyss can be filled only with an infinite and immutable object; in other words by God himself.” (Pensées VII, p 425) "Is anyone thirsty?" has been the call of God to sinful man throughout the ages. In a parallel passage Isaiah records a very similar invitation in the Old Testament "Ho! (Heb = hoy = almost exclusively used by the prophets usually with a sense of warning - see Spurgeon's note below) Every one who thirsts, come to the waters; and you who have no money come, buy and eat. Come, buy wine and milk without money and without cost. (Why free? The price has been "Paid in Full" [tetelestai] = Jn 19:30) 2“ Why do you spend money for what is not bread, and your wages for what does not satisfy? Listen carefully to Me, and eat what is good, And delight yourself in abundance. 3 “Incline your ear (a synonym of "listen") and come to Me. Listen, that you may live; And I will make an everlasting covenant with you, according to the faithful mercies (hesed/chesed/heced) shown to David (Paul quotes from the Septuagint version this last phrase in Acts 13:34 = "I WILL GIVE YOU THE HOLY and SURE blessings OF DAVID" - the context is "Good News" and the resurrection of Christ). (Isaiah 55:1-3) Observe - Note that there are 12 commandments (all in red - read through those verbs again in light of the message of the Gospel) in these 3 verses! Note that come is repeated four times! Listen is repeated twice. To whom is the invitation given? Every one, not just to the Jews. Every one who thirsts for that which satisfies their soul is welcome to come. But only those are thirsty for what the Lord offers will come! "Why do you spend money (representative of self-sufficiency and self-effort - cf the wages of self-effort in Ro 6:23!) for what is not bread (contrast the true "Bread of life" which satisfies eternally - Jn 6:35, 48), and your wages for what does not satisfy (spiritually your soul)?" should be a banner announcement running across every advertisement on television! Only Jesus satisfies a person's deepest need! Isaiah's picture is powerful in the arid, water poor middle east, where an abundance of water was esteemed to be a special blessing. In this desert like terrain, the people had to work hard (digging wells, carrying water pots, etc) to gather enough water for sustenance (See a modern day illustration = Jesus Wells - Gospel for Asia). Isaiah says that God's "water" is freely given, but must be received. The group in Isa 55:2 has money but have sadly discovered that it garners no real, lasting satisfaction. Vanity, vanity, all is vanity, like chasing after the wind! (cp Eccl 1:1-18) They are self sufficient but their self-sufficiency does not satisfy. All men are either in the needy group or the self-sufficient group. Both are invited to come, but not all in either group have ears to hear! And just as in John 7:37 they are to come to Me, to Jehovah, to Jesus. What do they receive? Isaiah refers to an everlasting covenant, possibly a prediction of the New Covenant, which like the Davidic Covenant (2Sa 7:16), will be everlasting. Spurgeon - “Ho! - this is the Gospel note; a short, significant appeal, urging you to be wise enough to attend to your own interests. Oh, the condescension of God! That He should, as it were, become a beggar to His own creature, and stoop from the magnificence of His glory to cry, ‘Ho!’ to foolish and ungrateful men!” To the Samaritan woman at the well Jesus had expressed His physical thirst to introduce her need for spiritual thirst saying... "If you knew the gift of God, and Who it is who says to you, 'Give Me a drink,' (Jn 4:7) you would have asked Him, and He would have given you living water."...Jesus answered and said to her, "Everyone who drinks (present tense = continually drinks) of this (physical) water shall thirst again; but whoever (cp ANYONE in Jn 7:37) drinks (aorist active = speaks of a one time action ~ belief in Jesus) of the water that I shall give him shall never (double negative = never, not ever) thirst; but the water that I shall give him shall become in him a well (different word than "well" mentioned by the woman who used phrear = a hole in the ground, more like a cistern, with water at the bottom, but Jesus used word pege = a spring or fountain) of water springing up (hallomai [root of agalliao = jump for joy!] in present tense = continually leaping, jumping, gushing, bubbling up) to eternal life (Remember eternal life does not begin when you die, but when you believe - see Jn 5:24 where "has eternal life" = our present possession! How can you lose what is your eternal possession? You can't and it logically, clearly follows that you cannot lose your salvation!)." (Jn 4:10-note, John 4:13-14-note) And even in some of the last words in the Bible, God seeks those who are thirsty, as John records in the Revelation of Jesus Christ... And He (Glorified Christ) said to me, "It is done. I am the Alpha and the Omega, the beginning and the end. I will give to the one who thirsts (present tense = literally "he who is continually thirsting") from the spring of the water of life (cp "living water") without cost. (Rev 21:6-note) And the Spirit and the bride say, "Come." (present imperative) And let the one who hears say (aorist active imperative), "Come (present imperative)." And let the one who is thirsty come; (present imperative - notice three commands to come!) let the one who wishes take the water of life ("living water") without cost (dorean). (Rev 22:17-note) John
João 7:37
Spurgeon - Morning and Evening Devotional on John 7:37 - Patience had her perfect work in the Lord Jesus, and until the last day of the feast he pleaded with the Jews, even as on this last day of the year he pleads with us, and waits to be gracious to us. Admirable indeed is the longsuffering of the Saviour in bearing with some of us year after year, notwithstanding our provocations, rebellions, and resistance of his Holy Spirit. Wonder of wonders that we are still in the land of mercy! Pity expressed herself most plainly, for Jesus cried, which implies not only the loudness of his voice, but the tenderness of his tones. He entreats us to be reconciled. "We pray you," says the Apostle, "as though God did beseech you by us. " What earnest, pathetic terms are these! How deep must be the love which makes the Lord weep over sinners, and like a mother woo his children to his bosom! Surely at the call of such a cry our willing hearts will come. Provision is made most plenteously; all is provided that man can need to quench his soul's thirst. To his conscience the atonement brings peace; to his understanding the gospel brings the richest instruction; to his heart the person of Jesus is the noblest object of affection; to the whole man the truth as it is in Jesus supplies the purest nutriment. Thirst is terrible, but Jesus can remove it. Though the soul were utterly famished, Jesus could restore it. Proclamation is made most freely, that every thirsty one is welcome. No other distinction is made but that of thirst. Whether it be the thirst of avarice, ambition, pleasure, knowledge, or rest, he who suffers from it is invited. The thirst may be bad in itself, and be no sign of grace, but rather a mark of inordinate sin longing to be gratified with deeper draughts of lust; but it is not goodness in the creature which brings him the invitation, the Lord Jesus sends it freely, and without respect of persons. Personality is declared most fully. The sinner must come to Jesus, not to works, ordinances, or doctrines, but to a personal Redeemer, who his own self bare our sins in his own body on the tree. The bleeding, dying, rising Saviour, is the only star of hope to a sinner. Oh for grace to come now and drink, ere the sun sets upon the year's last day! No waiting or preparation is so much as hinted at. Drinking represents a reception for which no fitness is required. A fool, a thief, a harlot can drink; and so sinfulness of character is no bar to the invitation to believe in Jesus. We want no golden cup, no bejewelled chalice, in which to convey the water to the thirsty; the mouth of poverty is welcome to stoop down and quaff the flowing flood. Blistered, leprous, filthy lips may touch the stream of divine love; they cannot pollute it, but shall themselves be purified. Jesus is the fount of hope. Dear reader, hear the dear Redeemer's loving voice as he cries to each of us, "IF ANY MAN THIRST, LET HIM COME UNTO ME AND DRINK." James Smith - THE PROHIBITED AND THE INVITED. John 7:32-39. "God, being so great, great gifts most willingly imparts; But we continue poor that have such narrow hearts."—Trench. At this great temple feast Jesus twice cried. The first was the cry of rebuke (v. 28), the second was the cry of pity and compassion (Jn 7:37). To them, as to many now, Jesus Christ was a great mystery. They knew Him, yet they knew Him not. They could not reconcile the "carpenter's son" with the Son of God. But, nevertheless, Jesus fearlessly declares His unique relationship to the Father, and the purpose of His coming into the world (Jn 7:29). It was to those "officers" sent by the Pharisees and chief priests to take Him, that this hard, searching statement was made, which we might call— I. The Prohibition. "Ye shall seek Me, and shall not find Me, and where I am ye cannot come" (Jn 7:34). He did not say here, "Where I go, ye cannot come," but "Where I am ye cannot come." This could not refer to His bodily presence, for they were now standing together within the precincts of the temple, but to His moral and spiritual attitude toward the Father. Two questions arise here: (1) Where was Jesus that they could not come; and (2) How could they not come where He was. 1. WHERE THEY COULD NOT COME. "Where I am ye cannot come." Then where was He? He was living in the presence of God. He was filled with the love of God. He was rejoicing in the will of God. He was guided by the Spirit of God. He was kept by the power of God. In Spirit this was where He was, and this is where they could not come. 2. WHY THEY COULD NOT COME. Because of their ignorance. They knew not the Father (Jn 7:28). Because of their pride. They were self-satisfied. Because of their unbelief. They believed not Him as the true witness from God. So that, in their present condition of mind and heart it was morally impossible for them to come where He was. The lesson for us is very obvious, for the principle at work here is eternal and unchangeable. We cannot come to where Christ is, without possessing the Christ-like nature. Into His holiness, peace, and power, we cannot come, unless we forsake our own thoughts and ways, and yield ourselves entirely in obedience to His Word and will. "Where I am ye cannot come," unless ye come the way that I came, by being "born of God" and baptised of the Holy Spirit. II. The Invitation. "If any man thirst let him come unto Me" (Jn 7:37). In your pride and unbelief "ye cannot come," but if you are thirsting for a deeper, truer, holier life, then here is your great opportunity. "Come unto Me and drink." To drink of His truth and Spirit is to come where He is. The self-satisfied cannot come, the thirsty may. 1. THE INVITED. It is the thirsty who are invited to drink. The invitation is to Himself: "Come unto Me." It is not, "Come to the temple, or to the Church, or to any particular form of worship." Apart from Him, every other source is polluted, every other cistern broken. It is not the gifts of Christ thirsty souls need, so much as Christ Himself. To drink of Him is to receive of His fullness, which alone can quench and satisfy the thirst of a soul after righteousness and God. A thirst for the living God is capacity for Him. Jesus Christ is the only One who ever could honestly challenge the thirsty souls of men to prove Him as all-sufficient to meet their every need. 2. THE PROMISE. "He who believes in Me, from within him, as the Scriptures has said, rivers of living water shall flow" (Jn 7:37, Weymouth's translation). When we have come into this place of fullness of blessing, then we have come to "where He is." When we believe on Him, as He believed on His Father, then from within us, as from within Him, there will flow rivers of living water, because the Holy Spirit will have free access into the inner life, and full control of the whole being. As good food received into a healthy stomach will manifest itself in vigorous, useful action by sending fresh rivers of life through the entire system, so will it be when the Spirit of Truth is received by an obedient heart. The fountains of the old life will be dried up, and another fountain opened within, which has its source in the Living God, and whose streams are for the healing and salvation of others. "Ye shall not find Me" (Jn 7:34), said Christ to His fault-finders, for fault-finders shall never find Him in all the true riches of His glorious character. But "he that believeth on Him" shall enter into the blessed fullness of that wondrous life. Whosoever will, let him take the water of life freely (Rev. 22:17). ><>><>><> ><>><>><> An illustration of thirsting to the point of near dehydration - Driving up from Beersheba, a combined force of British, Australians and New Zealanders were pressing on the rear of the Turkish retreat over arid desert. The attack outdistanced its water carrying camel train. Water bottles were empty. The sun blazed pitilessly out of a sky where the vultures wheeled expectantly. “Our heads ached,” writes Gilbert, “and our eyes became bloodshot and dim in the blinding glare. Our tongues began to swell. Our lips turned a purplish black and burst.” Those who dropped out of the column were never seen again, but the desperate force battled on to Sheria. There were wells at Sheria, and had they been unable to take the place by nightfall, thousands were doomed to die of thirst. “We fought that day,” writes Gilbert, “as men fight for their lives. We entered Sheria station on the heels of the retreating Turks. The first objects which met our view were the great stone cisterns full of cold, clear, drinking water. In the still night air the sound of water running into the tanks could be distinctly heard, maddening in its nearness; yet not a man murmured when orders were given for the battalions to fall in, two deep, facing the cisterns. He then describes the stern priorities: the wounded, those on guard duty, then company by company. It took four hours before the last man had his drink of water, and in all that time they had been standing twenty feet from a low stone wall on the other side of which were thousands of gallons of water. (From an account of the British liberation of Palestine by Major V. Gilbert in The Last Crusade, quoted in Christ’s Call To Discipleship J. M. Boice) ><>><>><> Spurgeon - I have heard of hungry travelers who were lost in the wilderness and came upon a bag which they hoped might yield them a supply of food. They eagerly opened the bag, but it contained nothing but pearls, which they poured out contemptuously upon the desert sand. Even so, when a man is hungering and thirsting after things of this life, and all his thoughts are taken up with carnal appetites, he will reject as worthless the priceless promises of God. ><>><>><> ><>><>><> Robert Murray M’Cheyne - When two travelers are going through the wilderness, you may know which of them is thirsty by his always looking out for wells.… So it is with thirsty believers; they love the Word, read and preached—they thirst for it more and more. Is it so with you, dear believing brethren? In Scotland, long ago, it used to be so. Often, after the blessing was pronounced, the people would not go away till they heard more. Ah! children of God, it is a fearful sign to see little thirst in you. I do not wonder much when the world stays away from our meetings for the Word and prayer; but ah! when you do, I am dumb—my soul will weep in secret places for your pride. ><>><>><> Spiritual Thirst - Do you hunger and thirst after righteousness? Have you ever really been thirsty? What kinds of things would real thirst drive you to do? In the midst of a drought in Kenya, thirsty monkeys attacked Ali Adam Hussein and his fellow herdsman who stopped to water their herd. The wild monkeys barraged them with rocks, resulting in Hussein's death. When hunger and thirst reaches a critical stage, it becomes a primary motivator. It causes the thirsty to do things they wouldn't ordinarily do. What would happen if our spiritual thirst for righteousness was as strong as our natural thirst for water? Society needs righteousness. We need righteousness, and God will give it to us if we hunger and thirst for it. (Jim Wilson) ><>><>><> Spurgeon- Since our Lord Jesus Christ has taken away the curse due to sin, a great rock has been lifted out from the river-bed of God's mercy, and the living stream comes rippling, rolling, swelling on in crystal tides, sweeping before it all human sin and sorrow, and making glad the thirsty who stoop down to drink thereat. ><>><>><> Drink deep of God’s goodness, His faithfulness too, Leave no room for doubting and fear; His Word is the water of life pure and true, Refreshing and cooling and clear. —Hess Only Jesus, the Living Water, can satisfy our thirst for God. ><>><>><> Bibles And Buckets (Read: Isaiah 12:1-6) - With joy you will draw water from the wells of salvation. —Isaiah 12:3 - At a women’s retreat, one person was carrying a Bible and a bucket. It’s easy to understand why she was carrying the Bible, but why the bucket? With a twinkle in her eye, she explained, “The bucket reminds me to draw all the living water I possibly can.” Pointing to a crack in the bucket, she said, “Like me, my bucket leaks, reminding me to keep coming back to the Lord for more!” Isaiah 12 is a hymn of praise to God, our source of living water—the water that forever quenches spiritual thirst (Jn. 4:14). The prophet said we could freely draw this water from God’s “wells of salvation” (Isa. 12:3). Believers of all generations can testify: “The Lord is my strength . . . [my] song . . . my salvation” (Isa 12:2). F. B.
João 7:37
Spurgeon - As the hart pants after the water brooks, so pants my soul after the, O God. As after a long drought the poor fainting hind longs for the streams, or rather as the hunted hart instinctively seeks after the river to lave its smoking flanks and to escape the dogs, even so my weary, persecuted soul pants after the Lord my God. Debarred from public worship, David was heartsick. Ease he did not seek, honour he did not covet, but the enjoyment of communion with God was an urgent need of his soul; he viewed it not merely as the sweetest of all luxuries, but as an absolute necessity, like water to a stag. Like the parched traveller in the wilderness, whose skin bottle is empty, and who finds the wells dry, he must drink or die -- he must have his God or faint. His soul, his very self, his deepest life, was insatiable for a sense of the divine presence. As the hart brays so his soul prays. Give him his God and he is as content as the poor deer which at length slakes its thirst and is perfectly happy; but deny him his Lord, and his heart heaves, his bosom palpitates, his whole frame is convulsed, like one who gasps for breath, or pants with long running. Dear reader, dost thou know what this is, by personally having felt the same? It is a sweet bitterness. The next best thing to living in the light of the Lord's love is to be unhappy till we have it, and to pant hourly after it -- hourly, did I say? thirst is a perpetual appetite, and not to be forgotten, and even thus continual is the heart's longing after God. When it is as natural for us to long for God as for an animal to thirst, it is well with our souls, however painful our feelings. We may learn from this verse that the eagerness of our desires may be pleaded with God, and the more so, because there are special promises for the importunate and fervent. Ps 63:1 A Psalm of David, when he was in the wilderness of Judah. O God, You are my God; I shall seek You earnestly (early will I seek Thee); My soul thirsts (Heb = tsame = to be thirsty; Lxx = dipsao) for You, my flesh yearns (Heb = kamah = faints; Lxx = ) for You, In a dry and weary land where there is no water. Observe - A thirsty soul, a dry land, a satisfying God! Does your soul pant after Jesus like a deer in the desert pants for water? Jesus the personification of Living Water promised "Blessed is he who hungers and thirsts for righteousness, for he will be satisfied." (Mt 5:6) They are blessed because their soul shall be spiritually satiated (satisfied)! Vance Havner adds that Jesus is "A satisfying God. 'O God, Thou art my God.' A lot of praying gets no further than 'O God." There is the personal appropriation, 'Thou art MY God.' 'Early will I seek Thee.' 'Those that seek Me early shall find Me. (Pr 8:17KJV). Early in life: "Remember your Creator in the days of your youth.' (Eccl 12:1) Early in the day like Jesus 'in the morning.'" (Mk 1:35) Warren
João 7:37
Spurgeon - The Lord sets us longing and then completely satisfies us. That longing leads us into solitude, separation, thirst, faintness and self-despair, and all these conduct us to prayer, faith, divine guidance, satisfying of the soul’s thirst, and rest. The good hand of the Lord is to be seen in the whole process and in the divine result....As for thirst He gives satisfaction, so for hunger He supplies filling. In both cases the need is more than met, there is an abundance in the supply which is well worthy of notice: the Lord does nothing in a stingy fashion; satisfying and filling are His special modes of treating His guests. Ps 143:6KJV I (David) stretch forth my hands unto thee: my soul thirsteth after thee, as a thirsty land. Selah. Rev 7:16-17 “They will hunger no longer, nor thirst anymore; nor will the sun beat down on them, nor any heat;17 for the Lamb in the center of the throne will be their shepherd, and will guide them to springs of the water of life; and God will wipe every tear from their eyes.” Rev 21:6 And He said to me, "It is done. I am the Alpha and the Omega, the beginning and the end. I will give to the one who thirsts from the spring of the water of life without cost. Rev 22:17 The Spirit and the bride say, “Come.” And let the one who hears say, “Come.” And let the one who is thirsty come; let the one who wishes take the water of life without cost. Judges 15:17-19 When he had finished speaking, he threw the jawbone from his hand; and he named that place Ramath-lehi. 18 Then he became very thirsty, and he called to the LORD and said, “You have given this great deliverance by the hand of Your servant, and now shall I die of thirst and fall into the hands of the uncircumcised?” 19 But God split the hollow place that is in Lehi so that water came out of it. When he drank, his strength returned and he revived. Therefore he named it En-hakkore, which is in Lehi to this day. S D Gordon on John 7:37-39 (see below chapter 1 - "Choked Channels") - Four words - thirst, glorified, drink, believe - tell the whole story. Thirst means desire, intense desire. There is no word in our language so strong to express desire as the word thirst. Physical thirst will completely control your actions. If you are very thirsty, you can do nothing till that gnawing desire is satisfied. You cannot read, nor study, nor talk, nor transact business. You are in agony when intensely thirsty. To die of thirst is extremely painful. Jesus uses that word thirst to express intensest desire. Let me ask you -- Are you thirsty for power? Is there a yearning down in your heart for something you have not? That is the first step. No good to offer food to a man without appetite. “Blessed are they that hunger and thirst.” Pitiable are they that need and do not know their need. Physicians find their most difficult work in dealing with the man who has no desire to live. He is at the lowest ebb. Are you thirsty? There is a special promise for thirsty ones. “I will pour water on him that is thirsty.” If you are not thirsty for the Master’s power, are you thirsty to be made thirsty? If you are not really thirsty in your heart for this new life of power, you might ask the Master to put that thirst in you. For there can be nothing before that. The second word is the one added long afterwards by John, when the Spirit had enlightened his understanding-”glorified.” “For not yet was the Spirit given, because not yet was Jesus glorified.” That word has two meanings here: the first meaning a historical one, the second a personal or experimental one. The historical meaning is this: when Jesus returned home all scarred in face and form from His trip to the earth, He was received back with great enthusiasm, and was glorified in the presence of myriads of angel beings by being enthroned at the Father’s right hand. Then the glorified Jesus sent the Holy Spirit down to the earth as His own personal representative for His new peculiar mission. The presence of the Spirit in our hearts is evidence that the Jesus whom earth despised and crucified is now held in highest honor and glory in that upper world. The Spirit is the gift of a glorified Jesus. Peter lays particular stress upon this in his Pentecost sermon, telling to those who had so spitefully murdered Jesus that He “being at the right hand of God exalted . . . . hath poured forth this.” That is the historical meaning-the first meaning of that word “glorified.” It refers to an event in the highest heaven after Jesus’ ascension. The personal meaning is this: when Jesus is enthroned in my life the Holy Spirit shall fill me. The Father glorified Jesus by enthroning Him. I must glorify Him by enthroning Him. But the throne of my heart was occupied by another who did not propose to resign, nor to be deposed without resistance. So there had to be a dethronement as well as an enthronement. I must quietly but resolutely place the crown of my life, my love, my will upon Jesus’ brow for Him henceforth to control me as He will. That act of enthroning Him carries with it the dethronement of self. Let me say plainly that here is the searching test of the whole matter. Why do you want power? For the rare enjoyment of ecstatic moods? For some hidden selfish purpose, like Simon of Samaria, of which you are perhaps only half conscious, so subtly does it lurk underneath? That you may be able to move men? These motives are all selfish. The streams turn in, and that means a dead sea. Better stop before you begin. For thy heart is not right before God. But if the uppermost and undermost desire be to glorify Jesus and let Him do in you, and with you what He chooses, then you shall know the flooding of the channel-ways of your life with a new stream of power. Jesus Himself, when down here as Son of Man, met this test. With reverence be it said that His highest purpose in coming to earth was not to die upon the cross, but to glorify His Father. That memorable passage opening the sixty-first chapter of Isaiah, which Jesus applied to Himself in the Nazareth synagogue, contains eight or nine statements of what He was to do, but closes with a comprehensive statement of the underlying purpose “that He might be glorified.” As it turned out, that could best be done by yielding to the awful experiences through which He passed. But the supreme thought of pleasing His Father was never absent from His thought. It drove Him to the wilderness, and to Gethsemane, and to Calvary. Is that the one purpose in your heart in desiring power? He might send some of us out to the far off foreign mission field. He might send some down to the less enchanted field of the city slums to do salvage service night after night among the awful social wreckage thrown upon the strand there; or possibly it would mean an isolated post out on the frontier, or down in the equally heroic field of the mountains of the South. He might leave some of you just where you are, in a commonplace, humdrum spot, as you think, when your visions had been in other fields. He might make you a seed-sower, like lonely Morrison in China, when you wanted to be a harvester like Moody. Here is the real battlefield. The fighting and agonizing are here. Not with God but with yourself, that the old self in you may be crucified and Jesus crowned in its place. Will you in the purpose of your heart make Jesus absolute monarch whatever that may prove to mean? It may mean great sacrifice; it will mean greater joy and power at once. May we have the simple courage to do it. Master, help us! Thou wilt help us. Thou art helping some of us now as we talk and listen and think. Power Manifest In Action. Well, then, if you have won on that field of action, the rest is very simple. Indeed, after a victory there, your whole life moves up to a new level. The third word is drink. “Let him come unto Me and drink.” Drinking is one of the easiest acts imaginable. I wish I had a glass of water here just to let you see how easy a thing it is. Tip up the glass and let the water run in and down. Drink simply means take. It is saying, “Lord Jesus, I take from Thee the promised power . . . . . I thank Thee that the Spirit has taken full control.” But you say, “Is that all?” Yes. “Why, I do not feel anything.” Do you remember saying something like that when you were urged to take Jesus as your Savior? And some kind friend told you not to wait for feeling, but to trust, and that when you did that, the light came? Now, the fourth word is believe. The law of God’s dealing with you has not changed. Jesus says, “Out of his belly shall flow rivers of living water.” You are to believe His word. “But,” you say, “how shall I know I have this power?” Well, first, by believing that Jesus has done what He agreed. He promised the Spirit to them that obey Him. The Holy Spirit fills every surrendered heart. Then there is a second way-will experience the power as need arises. How do you know anything? Here is this chair. Suppose I tell you I have power to pick it up and hold it out at arm’s length. Well, you think, I look as though I might have that much power in my arm. But you do not know. Perhaps my arm is weak and does not show it. But now I pick it up and hold it out-(holding chair out at arm’s length)-now you know I have at least that much power in my arm. Power is always manifest in action. That is a law of power. How did that man by the pool of Bethesda in Jerusalem, who had not walked for thirty-eight years-how did he know that he had received power to walk? He got up and walked! He did not know he had received the power till he got up. Power is shown in action always. Faith acts. It pushes out, in obedience to command. And when you go out of here today, as the need arises you will find the power rising within you to meet it. When the hasty word comes hot to your lips, when that old habit asserts itself, when the actual test of sacrifice comes, when the opportunity for service comes, as surely as the need comes, will come the sense of His power in control. Believe means expect. “Thirst,” “glorify,” “drink,” “believe”-desire, enthrone, accept, expect-that is the simple story. Are you thirsty? Will you put Jesus on the throne? Then accept, and go out with your eyes open, expecting, expecting, expecting, and He will never fail to reveal His power. Shall we bow in silence a few moments and settle the matter, each of us, with the Master direct? (S D Gordon - Quiet Talks on Power) A W
João 7:37-39
Spurgeon commenting on Ps 42:2 observes that spiritual thirst "is more than hungering; hunger you can palliate, but thirst is awful, insatiable, clamorous, deadly. O to have the most intense craving after the highest good! Not merely for the temple and the ordinances, but for fellowship with God Himself (cp "Come to ME [JESUS]," in Jn 7:37). None but spiritual men can sympathize with this thirst for the living God. Because (Jesus) lives, and gives to men the living water; therefore we, with greater eagerness, desire Him. A dead god is a mere mockery; we loathe such a monstrous deity; but the ever living God, the perennial fountain of life and light and love, is our soul's desire. What are gold, honour, pleasure, but dead idols? May we never pant for these." (Ref) Commenting on Ps 63:1, Spurgeon adds that "Thirst is an insatiable longing after that which is one of the most essential supports of life. There is no reasoning with it, no forgetting it, no despising it, no overcoming it by stoical indifference. Thirst will be heard; the whole man must yield to its power; even thus is it with that divine desire which the grace of God creates in regenerate men; only (Jesus) Himself can satisfy the craving of a soul really aroused by the Holy Spirit." Commenting on "a dry and thirsty land, where there is no water" he adds that "A weary place and a weary heart make the presence of (Jesus) the more desirable: if there be nothing below and nothing within to cheer, it is a thousand mercies that we may look up and find all we need (Heb 12:2, 1Pe 1:13, Col 3:1-2). How frequently have believers traversed in their experience this dry and thirsty land, where spiritual joys are things forgotten! And how truly can they testify that the only true necessity of that country is the near presence of their (beloved Jesus)! The absence of outward comforts can be borne with serenity when we walk with God; and the most lavish multiplication of them avails not when He withdraws. Only after God, therefore, let us pant. Let all desires be gathered into one. Seeking first the kingdom of God--all else shall be added unto us (Mt 6:33). (Ref) Nothing can quench our spiritual thirst but Jesus (Thus He says "come to ME!") The dirty wells of this world can never satisfy the deepest need of our soul, which can only be filled by Jesus. As Augustine said "You have made us for yourself, O Lord, and our hearts are restless until they rest in you." Ray Pritchard discusses the Biblical depiction of the Spirit as Living Water - In short, Jesus was offering something brand new in the history of the world, a complete inner transformation by means of the Holy Spirit. Jesus’ words must have shocked His hearers with their stunning simplicity: “If anyone is thirsty, let him come to me and drink" (Jn 7:37). That short statement contains the essence of the Gospel message. It is centered in a Person-Jesus Christ. It is offered to all without restriction-If anyone. It is predicated upon human need-If anyone is thirsty. It demands a personal response-Let Him come to me. It invites personal participation-and drink. What a wonderful picture of how the Spirit works in the human heart. Those who come to Christ find “living water” that satisfies the deep thirst within. Through the indwelling Holy Spirit, that “living water” produces a new life that eventually bubbles to the surface (Ed: Cp Jn 4:14-note "a well of water springing up to eternal life") and becomes evident to others. Living water won’t become stagnant. It always produces a dynamic, abundant, exciting new life. Those who respond to the call receive the Holy Spirit as a permanent, indwelling, life-changing presence. To speak of “streams of living water” highlights four facts about the Spirit’s ministry in the believer: (1) He takes up residence within the “inner being.” (2) He “flows” with an inexhaustible supply. (3) He brings the life of God to the soul. (4) He satisfies the deep thirst inside every heart. Finally, this word picture also seems to imply a “flowing out” from inside the believer to the lives of those around him or her. As the “living water” flows from within, other thirsty people will wonder, “He (or she) used to be thirsty just like me. Where did all that water come from?" If we are dying in the desert, the most important thing in the world is a cup of cold water. Jesus promises more than a cup. He promises a never ending flow of clear, cool, clean living water. Streams without pollution. Rivers that will never run dry. The Holy Spirit brings the life of God to the thirsty soul. That’s what the Holy Spirit provides for us. He will fill our lives with living water. If we are thirsty, we are invited to take a drink and see for ourselves. Have you ever felt like spiritually “dry ground"? Have you ever felt “thirsty” for more of the Lord? Have you ever felt empty and needing to be filled? The Holy Spirit is God’s answer for our deep inner thirst. When He comes into our lives, He comes like a river rushing over dry ground. He pours out His blessings and our lives begin to blossom again. No one need stay “dry” or “empty” or “thirsty” forever. We weren’t made to live in a desert. God’s river called the Holy Spirit can flow through our lives, slaking our thirst, filling our emptiness, covering the arid ground with the water of life. (Four Pictures of the Holy Spirit - Water, Wine, Wind, Fire - Keep Believing Ministries) Blaise Pascal alluded to soul thirst asking “What else does this craving, and this helplessness, proclaim but that there was once in man a true happiness, of which all that now remains is the empty print and trace? This he tries in vain to fill with everything around him, seeking in things that are not there the help he cannot find in those that are, though none can help, since this infinite abyss can be filled only with an infinite and immutable object; in other words by God himself.” (Pensées VII, p 425) "Is anyone thirsty?" has been the call of God to sinful man throughout the ages. In a parallel passage Isaiah records a very similar invitation in the Old Testament "Ho! (Heb = hoy = almost exclusively used by the prophets usually with a sense of warning - see Spurgeon's note below) Every one who thirsts, come to the waters; and you who have no money come, buy and eat. Come, buy wine and milk without money and without cost. (Why free? The price has been "Paid in Full" [tetelestai] = Jn 19:30) 2“ Why do you spend money for what is not bread, and your wages for what does not satisfy? Listen carefully to Me, and eat what is good, And delight yourself in abundance. 3 “Incline your ear (a synonym of "listen") and come to Me. Listen, that you may live; And I will make an everlasting covenant with you, according to the faithful mercies (hesed/chesed/heced) shown to David (Paul quotes from the Septuagint version this last phrase in Acts 13:34 = "I WILL GIVE YOU THE HOLY and SURE blessings OF DAVID" - the context is "Good News" and the resurrection of Christ). (Isaiah 55:1-3) Observe - Note that there are 12 commandments (all in red - read through those verbs again in light of the message of the Gospel) in these 3 verses! Note that come is repeated four times! Listen is repeated twice. To whom is the invitation given? Every one, not just to the Jews. Every one who thirsts for that which satisfies their soul is welcome to come. But only those are thirsty for what the Lord offers will come! "Why do you spend money (representative of self-sufficiency and self-effort - cf the wages of self-effort in Ro 6:23!) for what is not bread (contrast the true "Bread of life" which satisfies eternally - Jn 6:35, 48), and your wages for what does not satisfy (spiritually your soul)?" should be a banner announcement running across every advertisement on television! Only Jesus satisfies a person's deepest need! Isaiah's picture is powerful in the arid, water poor middle east, where an abundance of water was esteemed to be a special blessing. In this desert like terrain, the people had to work hard (digging wells, carrying water pots, etc) to gather enough water for sustenance (See a modern day illustration = Jesus Wells - Gospel for Asia). Isaiah says that God's "water" is freely given, but must be received. The group in Isa 55:2 has money but have sadly discovered that it garners no real, lasting satisfaction. Vanity, vanity, all is vanity, like chasing after the wind! (cp Eccl 1:1-18) They are self sufficient but their self-sufficiency does not satisfy. All men are either in the needy group or the self-sufficient group. Both are invited to come, but not all in either group have ears to hear! And just as in John 7:37 they are to come to Me, to Jehovah, to Jesus. What do they receive? Isaiah refers to an everlasting covenant, possibly a prediction of the New Covenant, which like the Davidic Covenant (2Sa 7:16), will be everlasting. Spurgeon - “Ho! - this is the Gospel note; a short, significant appeal, urging you to be wise enough to attend to your own interests. Oh, the condescension of God! That He should, as it were, become a beggar to His own creature, and stoop from the magnificence of His glory to cry, ‘Ho!’ to foolish and ungrateful men!” To the Samaritan woman at the well Jesus had expressed His physical thirst to introduce her need for spiritual thirst saying… "If you knew the gift of God, and Who it is who says to you, 'Give Me a drink,' (Jn 4:7) you would have asked Him, and He would have given you living water."… Jesus answered and said to her, "Everyone who drinks (present tense = continually drinks) of this (physical) water shall thirst again; but whoever (cp ANYONE in Jn 7:37) drinks (aorist active = speaks of a one time action ~ belief in Jesus) of the water that I shall give him shall never (double negative = never, not ever) thirst; but the water that I shall give him shall become in him a well (different word than "well" mentioned by the woman who used phrear = a hole in the ground, more like a cistern, with water at the bottom, but Jesus used word pege = a spring or fountain) of water springing up (hallomai [root of agalliao = jump for joy!] in present tense = continually leaping, jumping, gushing, bubbling up) to eternal life (Remember eternal life does not begin when you die, but when you believe - see Jn 5:24 where "has eternal life" = our present possession! How can you lose what is your eternal possession? You can't and it logically, clearly follows that you cannot lose your salvation!)." (Jn 4:10, 13-14) And even in some of the last words in the Bible, God seeks those who are thirsty, as John records in the Revelation of Jesus Christ… And He (Glorified Christ) said to me, "It is done. I am the Alpha and the Omega, the beginning and the end. I will give to the one who thirsts (present tense = literally "he who is continually thirsting") from the spring of the water of life (cp "living water") without cost. (Rev 21:6-note) And the Spirit and the bride say, "Come." (present imperative) And let the one who hears say (aorist active imperative), "Come (present imperative)." And let the one who is thirsty come; (present imperative - notice three commands to come!) let the one who wishes take the water of life ("living water") without cost (dorean). (Rev 22:17-note) John
João 7:37-39
Spurgeon - As the hart pants after the water brooks, so pants my soul after the, O God. As after a long drought the poor fainting hind longs for the streams, or rather as the hunted hart instinctively seeks after the river to lave its smoking flanks and to escape the dogs, even so my weary, persecuted soul pants after the Lord my God. Debarred from public worship, David was heartsick. Ease he did not seek, honour he did not covet, but the enjoyment of communion with God was an urgent need of his soul; he viewed it not merely as the sweetest of all luxuries, but as an absolute necessity, like water to a stag. Like the parched traveller in the wilderness, whose skin bottle is empty, and who finds the wells dry, he must drink or die -- he must have his God or faint. His soul, his very self, his deepest life, was insatiable for a sense of the divine presence. As the hart brays so his soul prays. Give him his God and he is as content as the poor deer which at length slakes its thirst and is perfectly happy; but deny him his Lord, and his heart heaves, his bosom palpitates, his whole frame is convulsed, like one who gasps for breath, or pants with long running. Dear reader, dost thou know what this is, by personally having felt the same? It is a sweet bitterness. The next best thing to living in the light of the Lord's love is to be unhappy till we have it, and to pant hourly after it -- hourly, did I say? thirst is a perpetual appetite, and not to be forgotten, and even thus continual is the heart's longing after God. When it is as natural for us to long for God as for an animal to thirst, it is well with our souls, however painful our feelings. We may learn from this verse that the eagerness of our desires may be pleaded with God, and the more so, because there are special promises for the importunate and fervent. Ps 63:1 A Psalm of David, when he was in the wilderness of Judah. O God, You are my God; I shall seek You earnestly (early will I seek Thee); My soul thirsts (Heb = tsame = to be thirsty; Lxx = dipsao) for You, my flesh yearns (Heb = kamah = faints; Lxx = ) for You, In a dry and weary land where there is no water. Observe - A thirsty soul, a dry land, a satisfying God! Does your soul pant after Jesus like a deer in the desert pants for water? Jesus the personification of Living Water promised "Blessed is he who hungers and thirsts for righteousness, for he will be satisfied." (Mt 5:6) They are blessed because their soul shall be spiritually satiated (satisfied)! Vance Havner adds that Jesus is "A satisfying God. 'O God, Thou art my God.' A lot of praying gets no further than 'O God." There is the personal appropriation, 'Thou art MY God.' 'Early will I seek Thee.' 'Those that seek Me early shall find Me. (Pr 8:17KJV). Early in life: "Remember your Creator in the days of your youth.' (Eccl 12:1) Early in the day like Jesus 'in the morning.'" (Mk 1:35) Warren
João 7:37-39
Spurgeon - Morning and Evening Devotional on John 7:37 - Patience had her perfect work in the Lord Jesus, and until the last day of the feast he pleaded with the Jews, even as on this last day of the year he pleads with us, and waits to be gracious to us. Admirable indeed is the longsuffering of the Saviour in bearing with some of us year after year, notwithstanding our provocations, rebellions, and resistance of his Holy Spirit. Wonder of wonders that we are still in the land of mercy! Pity expressed herself most plainly, for Jesus cried, which implies not only the loudness of his voice, but the tenderness of his tones. He entreats us to be reconciled. "We pray you," says the Apostle, "as though God did beseech you by us. " What earnest, pathetic terms are these! How deep must be the love which makes the Lord weep over sinners, and like a mother woo his children to his bosom! Surely at the call of such a cry our willing hearts will come. Provision is made most plenteously; all is provided that man can need to quench his soul's thirst. To his conscience the atonement brings peace; to his understanding the gospel brings the richest instruction; to his heart the person of Jesus is the noblest object of affection; to the whole man the truth as it is in Jesus supplies the purest nutriment. Thirst is terrible, but Jesus can remove it. Though the soul were utterly famished, Jesus could restore it. Proclamation is made most freely, that every thirsty one is welcome. No other distinction is made but that of thirst. Whether it be the thirst of avarice, ambition, pleasure, knowledge, or rest, he who suffers from it is invited. The thirst may be bad in itself, and be no sign of grace, but rather a mark of inordinate sin longing to be gratified with deeper draughts of lust; but it is not goodness in the creature which brings him the invitation, the Lord Jesus sends it freely, and without respect of persons. Personality is declared most fully. The sinner must come to Jesus, not to works, ordinances, or doctrines, but to a personal Redeemer, who his own self bare our sins in his own body on the tree. The bleeding, dying, rising Saviour, is the only star of hope to a sinner. Oh for grace to come now and drink, ere the sun sets upon the year's last day! No waiting or preparation is so much as hinted at. Drinking represents a reception for which no fitness is required. A fool, a thief, a harlot can drink; and so sinfulness of character is no bar to the invitation to believe in Jesus. We want no golden cup, no bejewelled chalice, in which to convey the water to the thirsty; the mouth of poverty is welcome to stoop down and quaff the flowing flood. Blistered, leprous, filthy lips may touch the stream of divine love; they cannot pollute it, but shall themselves be purified. Jesus is the fount of hope. Dear reader, hear the dear Redeemer's loving voice as he cries to each of us, "IF ANY MAN THIRST, LET HIM COME UNTO ME AND DRINK." James Smith - THE PROHIBITED AND THE INVITED. John 7:32-39. "God, being so great, great gifts most willingly imparts; But we continue poor that have such narrow hearts."—Trench. At this great temple feast Jesus twice cried. The first was the cry of rebuke (v. 28), the second was the cry of pity and compassion (Jn 7:37). To them, as to many now, Jesus Christ was a great mystery. They knew Him, yet they knew Him not. They could not reconcile the "carpenter's son" with the Son of God. But, nevertheless, Jesus fearlessly declares His unique relationship to the Father, and the purpose of His coming into the world (Jn 7:29). It was to those "officers" sent by the Pharisees and chief priests to take Him, that this hard, searching statement was made, which we might call— I. The Prohibition. "Ye shall seek Me, and shall not find Me, and where I am ye cannot come" (Jn 7:34). He did not say here, "Where I go, ye cannot come," but "Where I am ye cannot come." This could not refer to His bodily presence, for they were now standing together within the precincts of the temple, but to His moral and spiritual attitude toward the Father. Two questions arise here: (1) Where was Jesus that they could not come; and (2) How could they not come where He was. 1. WHERE THEY COULD NOT COME. "Where I am ye cannot come." Then where was He? He was living in the presence of God. He was filled with the love of God. He was rejoicing in the will of God. He was guided by the Spirit of God. He was kept by the power of God. In Spirit this was where He was, and this is where they could not come. 2. WHY THEY COULD NOT COME. Because of their ignorance. They knew not the Father (Jn 7:28). Because of their pride. They were self-satisfied. Because of their unbelief. They believed not Him as the true witness from God. So that, in their present condition of mind and heart it was morally impossible for them to come where He was. The lesson for us is very obvious, for the principle at work here is eternal and unchangeable. We cannot come to where Christ is, without possessing the Christ-like nature. Into His holiness, peace, and power, we cannot come, unless we forsake our own thoughts and ways, and yield ourselves entirely in obedience to His Word and will. "Where I am ye cannot come," unless ye come the way that I came, by being "born of God" and baptised of the Holy Spirit. II. The Invitation. "If any man thirst let him come unto Me" (Jn 7:37). In your pride and unbelief "ye cannot come," but if you are thirsting for a deeper, truer, holier life, then here is your great opportunity. "Come unto Me and drink." To drink of His truth and Spirit is to come where He is. The self-satisfied cannot come, the thirsty may. 1. THE INVITED. It is the thirsty who are invited to drink. The invitation is to Himself: "Come unto Me." It is not, "Come to the temple, or to the Church, or to any particular form of worship." Apart from Him, every other source is polluted, every other cistern broken. It is not the gifts of Christ thirsty souls need, so much as Christ Himself. To drink of Him is to receive of His fullness, which alone can quench and satisfy the thirst of a soul after righteousness and God. A thirst for the living God is capacity for Him. Jesus Christ is the only One who ever could honestly challenge the thirsty souls of men to prove Him as all-sufficient to meet their every need. 2. THE PROMISE. "He who believes in Me, from within him, as the Scriptures has said, rivers of living water shall flow" (Jn 7:37, Weymouth's translation). When we have come into this place of fullness of blessing, then we have come to "where He is." When we believe on Him, as He believed on His Father, then from within us, as from within Him, there will flow rivers of living water, because the Holy Spirit will have free access into the inner life, and full control of the whole being. As good food received into a healthy stomach will manifest itself in vigorous, useful action by sending fresh rivers of life through the entire system, so will it be when the Spirit of Truth is received by an obedient heart. The fountains of the old life will be dried up, and another fountain opened within, which has its source in the Living God, and whose streams are for the healing and salvation of others. "Ye shall not find Me" (Jn 7:34), said Christ to His fault-finders, for fault-finders shall never find Him in all the true riches of His glorious character. But "he that believeth on Him" shall enter into the blessed fullness of that wondrous life. Whosoever will, let him take the water of life freely (Rev. 22:17). ><>><>><> ><>><>><> An illustration of thirsting to the point of near dehydration - Driving up from Beersheba, a combined force of British, Australians and New Zealanders were pressing on the rear of the Turkish retreat over arid desert. The attack outdistanced its water carrying camel train. Water bottles were empty. The sun blazed pitilessly out of a sky where the vultures wheeled expectantly. “Our heads ached,” writes Gilbert, “and our eyes became bloodshot and dim in the blinding glare. Our tongues began to swell. Our lips turned a purplish black and burst.” Those who dropped out of the column were never seen again, but the desperate force battled on to Sheria. There were wells at Sheria, and had they been unable to take the place by nightfall, thousands were doomed to die of thirst. “We fought that day,” writes Gilbert, “as men fight for their lives. We entered Sheria station on the heels of the retreating Turks. The first objects which met our view were the great stone cisterns full of cold, clear, drinking water. In the still night air the sound of water running into the tanks could be distinctly heard, maddening in its nearness; yet not a man murmured when orders were given for the battalions to fall in, two deep, facing the cisterns. He then describes the stern priorities: the wounded, those on guard duty, then company by company. It took four hours before the last man had his drink of water, and in all that time they had been standing twenty feet from a low stone wall on the other side of which were thousands of gallons of water. (From an account of the British liberation of Palestine by Major V. Gilbert in The Last Crusade, quoted in Christ’s Call To Discipleship J. M. Boice) ><>><>><> Spurgeon - I have heard of hungry travelers who were lost in the wilderness and came upon a bag which they hoped might yield them a supply of food. They eagerly opened the bag, but it contained nothing but pearls, which they poured out contemptuously upon the desert sand. Even so, when a man is hungering and thirsting after things of this life, and all his thoughts are taken up with carnal appetites, he will reject as worthless the priceless promises of God. ><>><>><> ><>><>><> Robert Murray M’Cheyne - When two travelers are going through the wilderness, you may know which of them is thirsty by his always looking out for wells… So it is with thirsty believers; they love the Word, read and preached—they thirst for it more and more. Is it so with you, dear believing brethren? In Scotland, long ago, it used to be so. Often, after the blessing was pronounced, the people would not go away till they heard more. Ah! children of God, it is a fearful sign to see little thirst in you. I do not wonder much when the world stays away from our meetings for the Word and prayer; but ah! when you do, I am dumb—my soul will weep in secret places for your pride. ><>><>><> Spiritual Thirst - Do you hunger and thirst after righteousness? Have you ever really been thirsty? What kinds of things would real thirst drive you to do? In the midst of a drought in Kenya, thirsty monkeys attacked Ali Adam Hussein and his fellow herdsman who stopped to water their herd. The wild monkeys barraged them with rocks, resulting in Hussein's death. When hunger and thirst reaches a critical stage, it becomes a primary motivator. It causes the thirsty to do things they wouldn't ordinarily do. What would happen if our spiritual thirst for righteousness was as strong as our natural thirst for water? Society needs righteousness. We need righteousness, and God will give it to us if we hunger and thirst for it. (Jim Wilson) ><>><>><> Spurgeon- Since our Lord Jesus Christ has taken away the curse due to sin, a great rock has been lifted out from the river-bed of God's mercy, and the living stream comes rippling, rolling, swelling on in crystal tides, sweeping before it all human sin and sorrow, and making glad the thirsty who stoop down to drink thereat. ><>><>><> Drink deep of God’s goodness, His faithfulness too, Leave no room for doubting and fear; His Word is the water of life pure and true, Refreshing and cooling and clear. —Hess Only Jesus, the Living Water, can satisfy our thirst for God. ><>><>><> Bibles And Buckets (Read: Isaiah 12:1-6) - With joy you will draw water from the wells of salvation. —Isaiah 12:3 - At a women’s retreat, one person was carrying a Bible and a bucket. It’s easy to understand why she was carrying the Bible, but why the bucket? With a twinkle in her eye, she explained, “The bucket reminds me to draw all the living water I possibly can.” Pointing to a crack in the bucket, she said, “Like me, my bucket leaks, reminding me to keep coming back to the Lord for more!” Isaiah 12 is a hymn of praise to God, our source of living water—the water that forever quenches spiritual thirst (Jn. 4:14). The prophet said we could freely draw this water from God’s “wells of salvation” (Isa. 12:3). Believers of all generations can testify: “The Lord is my strength … [my] song … my salvation” (Isa 12:2). F. B.
João 7:37-39
Spurgeon- Yonder shipwrecked man has constructed a raft, and far out on the wild expanse of pitiless waters he has floated wearily day after day, sighing for a friendly sail or for sight of land; what would he not give for a little water, for water has become the essential of his life; his tongue is like a firebrand, and his mouth is as an oven, and he himself all dried and parched, sighs and cries to heaven, hoping that perhaps a merciful shower may drop refreshment upon him. Now, Jesus Christ is the water of life, and the bread of life, to such as live unto God. It is absolutely necessary for the continuance of their spiritual life that they should live upon him; and as they do live upon him, their thirst is quenched, their hunger is removed, and their spirit rejoices with a "joy unspeakable and full of glory." Life and the food that sustaineth life are among the most precious things man can possess, and these are for your souls stored up in Jesus ><>><>><> Andrew
João 7:37-39
Spurgeon - What a glorious Gospel sermon that was! It comes to us down through the ages, and is as true now as when Jesus spoke it. Ho, thirsty ones, come ye to Him, and drink; and He will slake your thirst, and create in you a well of living water which shall bubble up for ever and ever. He who believes - Believes corresponds to anyone thirsty… drink (John 7:37). And so first we obey and come to Jesus. Then we obey (come and drink are both commands in Jn 7:37) and drink of Jesus which is synonymous with believing in Jesus. In John 4 Jesus says in essence the same thing when He tells the Samaritan woman "If you knew the Gift of God, and Who it is who says to you, 'Give Me a drink,' you would have asked Him (Ed: Compare "He who believes" so asking is the equivalent of believing in this context) and He would have given you living water… but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life.” (Jn 4:10, 14-note) When we believe in Christ, we receive new life and have the "living water" within our bodies, His Temple. Believes in Me - Many say "I believe in God," so surely I am going to heaven. However, God is not the object of the belief that leads to salvation, for Jesus clearly stated the He was to be the Object of a person's faith - not God (although of course He is fully God - Col 2:9-10), not religion, not some set of rituals, not my parent's faith, etc. Yes, Jesus is God, but one can say they believe in God and not truly believe in Jesus. How many times have you been in a conversation and the Name "God" comes up and there is no reaction, but then someone mentions the Name "Jesus" (and it is not used as a "curse word") and you can just sense the tension and bristling in the group. No, Jesus clearly states that for belief to be effectual, it must be "in Me." Peter adds that "there is salvation in no one else (Peter uses the Greek word signifying absolute negation here); FOR (term of explanation--What is Peter explaining?) there is no other (again absolute negation = absolutely no other) name (other than Jesus) under heaven that has been given among men by which we must (absolutely of necessity must) be saved.” (Acts 4:12, cp Jesus' clear declaration that He is the ONLY way to the Father - Jn 14:6 = “I am the ["the" = definite article in Greek = the specific way, not just "a way" as Jehovah's Witnesses falsely teach!] way, and the truth, and the life; no one [Greek = absolutely no one] comes to the Father but through [dia = means of something being accomplished - in this case entree into the Throne Room of the Father - Ro 5:1-2] Me.") So if a believer is thirsty, where should he go to have that thirst quenched? To the Holy Spirit? No, Jesus says Me! When we were still dead in our trespasses and sins, we came by faith to Jesus for salvation (justification). Now that we are believers, we must continue to come by faith to Jesus, for He is the "Thirst Quencher." How? Today we come to Jesus, the Word of God, by coming thirsty to the living word of God (Heb 4:12). Are you coming daily to the fountain of living water to commune with Jesus (cp God's provision for our spiritual life in Mt 4:4, Lk 4:4). Believes (4100)(pisteuo from pistis; pistos; cf related studies the faith, the obedience of faith) means to consider something to be true and to accept it as genuine or real. Pisteuo means to entrust oneself to an entity (in context = Jesus) in complete confidence. There is also an implication of our total commitment to the One in Whom we have placed our trust. It is vital to every soul's eternal welfare that they do not misunderstand what Jesus is saying. There is a common evangelical phraseology which says all you need to do is mouth the words "I believe in Jesus." On one hand, that statement is correct for we are saved (ONLY) by grace through faith and not works. However if this statement is a mere declaration and is unaccompanied by a changed heart and changed life, it is on shaky ground and does not necessarily signify genuine saving faith. See Discussion of Two Types of Faith. see John Piper's discussion "Some Belief Is Not Saving Faith" in his Sermon "He Knew What Was In Man"). The highly respected pastor Mark Dever has some sobering thoughts on believe writing that "One thing I think of as a member of our nation's largest Protestant denomination, is that we have a lot of nominalism (Nominal - See Definition #3), in our own Southern Baptist Convention, and in other Evangelical denominations. There are a lot of people who will happily say that they "believe" (Ed: Quotes and italics are mine) in Christ, that they prayed to receive Him as their Savior, that they’ve invited Him into their hearts, but who don’t give any evidence of truly being converted." (Ed: Compare James - Jas 2:14-26-note) (from an interview with Mark Dever - Is America Spiritually Healthy) J D Greear adds some even more sobering thoughts on genuine belief writing that "If there were a world record for the “number of times asking Jesus into your heart,” I’m pretty sure I would hold it. I’ve probably “prayed the prayer” more than five thousand times. Every time was sincere, but I was never quite sure I had gotten it right. Had I really been sorry enough for my sin that time around? Some wept rivers of tears when they got saved, but I hadn’t done that. Was I really sorry? Was that prayer a moment of total surrender? Did I really “get” grace? So I would pray the sinner’s prayer again. And again. And again. And maybe get baptized again. Every student camp, every spring revival. Rinse and repeat. I used to think I was alone in this, that I was just a neurotic oddball. But when I began to talk about this, I would have such a slew of people tell me they had the same experience that I concluded the problem was endemic. Countless people in our churches today are genuinely saved, but they just can’t seem to gain any assurance about their salvation. The opposite is the case, too. Because of some childhood prayer, tens of thousands of people are absolutely certain of a salvation they do not possess. (Stop Asking Jesus into Your Heart by J.D. Greear) (See his interesting book if you have some doubts about this subject or about your own personal salvation. As my old Med School professor used to say at morning presentations when I was stumped - "You can't not know!" - Stop Asking Jesus Into Your Heart- How to Know for Sure You Are Saved- J.D. Greear, Paige Patterson) As the Scripture said - Normally this type of statement allows one to find a specific OT passage which the writer is quoting. In this case, there is definitive specific OT passage. Scripture (1124)(graphe from grapho = to scratch on, engrave and then to write; English = graphite - lead in pencil!) means first a writing, a thing written or a document. The majority of the NT uses refer to the Old Testament writings, Some (D A Carson, page 325) have suggested Jesus may have been referring to the Scripture in Nehemiah 9:15 ("You brought forth water from a rock for them for their thirst") and Nehemiah 9:19-20 ("You gave Your good Spirit to instruct them, Your manna You did not withhold from their mouth, And You gave them water for their thirst."), for this section of Scripture represents the only OT passages where water, Spirit and the Feast of Tabernacles (cp Neh 8:8-18 [v14 = "They found written in the law how the LORD had commanded through Moses that the sons of Israel should live in booths during the feast of the seventh month."], Neh 8:14-18 [v18 = "they celebrated the feast seven days, and on the eighth day there was a solemn assembly according to the ordinance."], see also Dt 31:10-11) are found in the same closely associated context. While it is an interesting thought, one cannot be dogmatic and we must await that day when we will be "face to face" and "will know fully" (1Cor 13:12) Lord, hasten that great day! Amen (cp 2Pe 3:12) Others see as the Scripture said as a reference to an amalgamation of a number of OT Scriptures - For example see Isa. 12:3; Isa 43:20; Isa 44:3; Isa 55:1. Westcott feels that "The reference is not to any one isolated passage, but to the general tenor of such passages as Isa. 58:11; Zech. 14:8, taken in connection with the original image (Ex 17:6; Nu 20:11)." From - Not into. With the former preposition, the person blessed is a conduit of blessing. With the latter preposition, the person is blessed, but is like a pond or reservoir which becomes stagnant. The Sea of Galilee is living and teems with fish, whereas the Dead Sea is lifeless, barren. Jesus calls us believers not to be be "Dead Sea Saints" but to be like the Sea of Galilee, giving forth streams of living what to thirsty souls. This is a great application of the truth that it is more blessed to give than to receive! (See Devotional on Dead-Sea Christians) S D Gordon on from (out of in the KJV) —not into, but "out of." All the difference in the lives of men lies in the difference between these two expressions. "Into" is the world's preposition. Every stream turns in; and that means a dead sea. Many a man's life is simply the coast line of a dead sea. "Out of" is the Master's word. His thought is of others. The stream must flow in, and must flow through, if it is to flow out, but it is judged by its direction, and Jesus would turn it outward. There must be good connections upward, and a clear channel inward, but the objective point is outward toward a parched earth. But before it can flow out it must fill up. An outflow in this case means an overflow. There must be a flooding inside before there can be a flowing out. And let the fact be carefully marked that it is only the overflow from the fullness within our own lives that brings refreshing to anyone else. A man praying at a conference in England for the outpouring of the Holy Spirit said: "Oh Lord, we can't hold much, but we can overflow lots." That is exactly the Master's thought. "Out of his belly shall flow rivers of living water." Christ is indeed the ultimate source of the living water, but, in Christ, believers are to spring up with the living water he gives to the soul. This is the fruit of being ‘born again’ (Jn 3:3). It grows within us as a ‘fountain’, and never ceases because it continually (present tense) springs up to eternal life (Jn 4:14). Therefore, it can be said of the believer that ‘From the abundance of the heart, the mouth pours forth praise’ (cf. Mt 12:34; Lk 6:45). Now there is a spring where there was once a broken cistern (cp Jer 2:13, 17:13). Now there is a light where there once was darkness (Jn 8:12 = "“I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life”, Acts 26:18 = "from darkness to light," Col 1:12-13 = "saints in light… rescued from darkness"), for we have exchanged ‘beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness’ (Isa 61:3). The Bible and The Land - Not only is Jesus indicating that he can fulfill what the Festival of Tabernacles prayers seek—water—but he has gone further; he is the source of living water, water that can purify, water that comes from within his own life and transforms others. It is no accident that when Jesus is on the cross in John’s Gospel, a soldier pierces him with a spear and water, living water, flows from his side (John 19:34). In John’s view, Jesus is the divine source of water that renews and purifies. Oswald Chambers emphasizes that in this passage Jesus in not speaking "of the benefits to the individual life at all, but of the rivers of living water that will flow out of the individual life. Jesus did not say, “He that believes in Me, shall experience the fulness of the blessing of God”; but, “he that believes in Me, out of him shall escape everything he receives.” (Ed: See Related Comment by Andrew Murray) It is a picture of the unfathomable, incalculable benediction (act of blessing) which will flow from the one great sovereign source, belief in Jesus. We have nothing to do with the outflow; we have to see to it that we are destitute enough of spiritual independence to be filled with the Holy Spirit and then pay attention to the Source, Our Lord Himself. You can never measure what God will do through you if you are rightly related to Jesus. (He shall glorify me: talks on the Holy Spirit and other themes) To be a channel of blessing, Let Christ's love flow through you. Give as 'twas given to you in your need, Love as the Master loved you; Be to the helpless a helper indeed, Unto your mission be true. —Wilson Tony Evans - The Spirit resides in our innermost being. We have a built-in filling station that is always pumping fresh life into us. (Free at Last-Experiencing True Freedom Through Your Identity In Christ) NOT RIVULETS BUT RIVERS! From his innermost being - From his belly. From is the Greek preposition ek, signifying "out of" or "out from." Some might be surprised that Jesus did not say "into" rather than "from." Jesus is not speaking so much of Spirit filling as He is "Spirit flowing!" Keddie notes that "the experiential fruit of coming to Christ is to overflow with newness of life. Christ is indeed the ultimate source of the living water, but, in Christ, believers well up with the living water he gives to the soul. This is the fruit of being ‘born again’ (Jn 3:3). It grows within us as a ‘fountain’, and never ceases because it springs up to everlasting life (Jn 4:14)." Ray Pritchard on the phrase his innermost being - Here is one mark of true conversion—we are deeply changed by Jesus and we know it. That’s the meaning of “streams of living water will flow from within him.” The Greek (ek tes koilias autou) literally reads “out of his belly,” meaning out of the deepest place, the seat of the emotions. When we talk about a “belly laugh,” we mean the same thing. A “belly laugh” comes from deep within us. The deep change Jesus makes touches us at the very core of who we are. You will know you are converted when you come to Jesus and something happens to you that you cannot fully explain. True conversion is more than walking an aisle, saying a prayer, or raising a hand. True conversion means that Almighty God enters your life, in the deepest, most personal part, and takes up residence within. You can truly say, “I am converted,” when you know that God has done something for you that only God can do. Let me say that another way: If everything in your life can be explained apart from God, what do you need God for? True conversion goes beyond religion—which is why religious people are often the last to be converted. Religious people trust in their religion—but their lives are never changed. They go to church and go through the motions, they may even pray the prayers and say all the right words, but they have a Sahara heart—hot, parched, barren, empty. When Jesus comes in, living waters flow out. And they keep on flowing. Here we have the whole course of the Christian life set before us. We cry out to God. He gives us Living Water. We give the Living Water to others. Or we can say it another way: I’m thirsty. I’m not thirsty anymore. I’m full. I’m overflowing. Or we can say it even simpler: From God … to us … to others. What starts with God, comes down to us, and then goes out from us to other people. Living water flows from God into us, and then from deep within us (from the “belly” of life), the river flows out from us for the benefit of others. (When God Comes Near- “I Believe in the Holy Spirit”) Innermost being (2836)(koilia from koilos = hollow) refers literally to a hollow space or cavity (although not used with this sense in Scripture) and then to (1) the belly (stomach), (2) the womb (uterus) and (3) (figuratively) the inner man or innermost being, which is almost synonymous with way the NT usually uses heart (kardia). In Php 3:19-note and Ro 16:18-note koilia is refers to the appetite, which speaks metaphorically of the strong inner desires emanating from our fallen flesh, which is ever craving for immediate gratification, something found only in Jesus! Moulton-Milligan record a literal use in an ancient Greek document which speaks of "filling in the koilia before the king arrives." Koilia frequently refers to the womb (Mt 19:12; Lk 1:15, 41-42, 44; 2:21; Jn 3:4; Acts 3:2; 14:8; Gal 1:15). Koilia is also to personify a woman (Lk 11:27; 23:29; Ge 25:23, 24; Ru 1:11; Isa 44:2). Friberg summarizes koilia - (1) literally, the hollow part of the body; (a) where food is digested stomach, belly (Mk 7.19); (b) where reproduction takes place womb, uterus (Lk 1.15); (2) figuratively; (a) the inner self innermost being, heart (Jn 7.38); (b) desires, appetites (Ro 16.18) (Analytical Lexicon of the Greek New Testament- Barbara Friberg and Neva F. Mille) Koilia - 22x in 21v - NAS Usage = appetite(1), appetites(1), belly(1), innermost being(1), stomach(7), womb(11), wombs(1). KJV Usage = womb 12, belly 11. Mt 12:40 (Jonah = 3 days and nights in the "belly of the sea monster"); Mt 15:17; 19:12; Mk 7:19; Lk 1:15, 41-42, 44; 2:21; 11:27; 23:29; Jn 3:4; 7:38; Acts 3:2; 14:8; Ro 16:18-note; 1Cor 6:13; Gal 1:15-note; Phil 3:19-note; Rev 10:9-10-note Koilia - 85x in 84v in the Septuagint which uses koilia in the same three senses as the NT = belly (Jonah 2:1-2), womb (Ge 25:24), innermost being (Pr 20:27, 30 = "innermost parts", Isa 16:11 = "heart"; Jer 4:19 = "soul"; Lam 1:20 = "spirit"). - Ge 3:14; 25:23f; 30:2; 41:21; Ex 29:13, 22; Lev 3:3, 9, 14; 4:11; 8:21, 25; 9:14, 19; 11:42; Nu 5:21f, 27; Dt 7:13; 28:4, 11, 18, 53; 30:9; Jdg 3:21f; 13:5; 16:17; Ruth 1:11; 2Sa 7:12; 16:11; 20:10; 1Chr 17:11; 2Chr 21:15, 18f; 32:21; Job 1:21; 2:9; 3:11; 10:18; 15:35; 30:27; 31:15; 38:8; Ps 22:10, 14; 40:8; 71:6; 132:11; Pr 18:20; 20:27, 30; 24:15; 31:2; Song 5:4, 14; 7:2; Isa 8:19; 16:11; 44:2, 24; 46:3; 48:8, 19; 49:1, 5, 15; Jer 1:5; 4:19; 51:34; Lam 1:20; 2:20; Ezek 3:3; 7:19; Dan 2:32; Hos 9:16; 12:3; Jonah 1:17; 2:1f; Mic 6:7; Hab 3:16 Hab 3:16-note I heard and my inward parts (Heb = beten = belly, abdomen, womb; Lxx = koilia) trembled, At the sound my lips quivered. Decay enters my bones, And in my place I tremble. Because I must wait quietly for the day of distress, For the people to arise who will invade us. Rivers of living water - This phrase reminds us of Jesus' statement in John 10 when He stated "I came that they might have life and have it abundantly." (Jn 10:10) Rivers of living water gushing forth is surely life abundant or as it has sometimes been referred to as the Victorious Christian Life, the Christ Life, the Exchanged Life, etc. It begs the question of all born again believers - Is this statement true in my life? Do I experience ever flowing streams of living water gushing out of my life? Ray Pritchard - The word “rivers” is plural. Not a river—but rivers of living water will flow out from us. Think of the Nile plus the Danube plus the Amazon plus the Mississippi plus the Ganges plus every other great river. It all equals inexhaustible abundance. Come to Jesus and the rivers begin to flow because all the rivers flow from him. The “Artesian aquifer” ("springing up" - hallomai) that Jesus promised in John 4:14 is now pictures as an ever flowing river! Rivers (4215)(potamos from pino = to drink) refers literally to flowing water, such as a stream or river (Mt 3:6). In the plural can refer to water rushing down ravines after heavy rains (floods, torrents - Mt 7:25). In Jn 7:38 potamos refers to the "water of life as a flowing river, denoting fullness of life from God." (Friberg). Figuratively in Jn 7:38 potamos speaks of the great abundance and never ending flow of life giving "water," because the Holy Spirit is the eternal, omnipotent Source Who is in us and flows forth from us forever! Vine comments that Jesus uses rivers (potamos) to describe “the effects of the operation of the Holy Spirit in and through the believer.” NIDNTT - The assurance in all this is that God’s Spirit within is experienced as a mysterious ever-renewed source, upwelling in fullness of life. TDNT on potamos - The primary sense of potamos is “water rushing swiftly by,” hence “flowing water,” “stream,” “river.” The ocean that streams around the earth can be called potamos; from it derive all seas, rivers, springs, and wells. In Egypt potamos with the article denotes the Nile. potamoi are early personified as river gods, often depicted as bulls because the noise and tossing of running water remind of bulls. A figurative use occurs, e.g., streams of fire; the idea is that of violent forces that carry things off with them. he LXX. In the LXX potamos with the article denotes the Nile. More generally the term suggests water with a lasting flow. This is important relative to the river of paradise in Ge 2:10ff. and the eschatological river of Ezek 47:1ff.; Zech. 14:8… The sanctuaries of Asclepius contain sacred springs flowing from under the sanctuary and thus offer some parallel to the depiction of the river as flowing forth from the throne of God and the Lamb. (Rev 22:1-2, cp the primeval river in Eden = Ge 2:10)… (Potamos in Jn 7:38) The use of potamos suggests that the force and fullness of life will remain unrestrictedly at work; streams of living water will flow out by way of the disciples into the world and will be available for the thirsty who believe. Along these lines one can understand the statement that rivers of living water will flow out of those who drink. Potamos - 17x in 17v - Mt 3:6; Mt 7:25-note; Mt 7:27-note; Mk 1:5; Lk 6:48-49; Jn 7:38; Acts 16:13; 2Cor 11:26; Rev 8:10-note; Rev 9:14-note; Rev 12:15-16-note; Rev 16:4,12-note; Rev 22:1-2-note Rev 22:1-2 Then he showed me a river of the water of life, clear as crystal, coming from the throne of God and of the Lamb, 2 in the middle of its street. On either side of the river was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the healing of the nations. Tony
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Spurgeon observes that the phrase rivers of living water suggests that the Spirit's "operations are of marvelous power. Brethren… do rivers of living water flow out of you? Notice, first, that this is to be an inward work: the rivers of living water are to flow out of the midst of the man… “Out of his belly," that is, from his heart and soul (cp importance of Pr 4:23). The rivers do not flow out of his mouth: the promised power is not oratory. We have had plenty of words, floods of words; but this is heart work. The source of the rivers is found in the inner life. It is an inward work at its fountain head. It is not a work of talent and ability, and show, and glitter, and glare: it is altogether an inward work. The life (giving) flood is to come out of the man’s inmost self, out of the bowels and essential being of the man. Homage is shown too generally to outward form and external observance, though these soon lose their interest and power; but when the Spirit of God rests within a man He exercises a home rule within him and he gives great attention to what an old divine was wont to call “the home department.” Alas, many neglect the realm within which is the chief province under our care. O my brother in Christ, if you would be useful, begin with yourself. It is out of your very soul that a blessing must come. It cannot come out of you if it is not in you: and it cannot be in you unless God the Holy Spirit places it there. Next, it is life-giving work. Out of the heart of the man, out of the center of his life, are to flow rivers of living water; that is to say, he is instrumentally to communicate to others the divine life. When he speaks, when he prays, when he acts, he shall so speak and pray and act that there shall be going out of him an emanation which is full of the life of grace and godliness. He shall be a light by which others shall see. His life shall be the means of kindling life in other men’s bosoms… Note the plenitude of it. The figure would have been a surprising one if it had said, “Out of him shall flow a river of living water”; but it is not so: it says rivers. Have you ever stood by the side of a very abundant spring? We have some such not far from London. You see the water bubbling up from many little mouths. Observe the sand dancing as the water forces its way from the bottom; and there, just across the road, a mill is turned by the stream which has just been created by the spring, and when the water-wheel is turned you see a veritable river flowing forward to supply father Thames. Yet this is only one river; what would you think if you saw a spring yielding such supplies that a river flowed from it to the north, and a river to the south, a river to the east, and a river to the west; this is the figure before us: rivers of living water flowing out of the living man in all directions. “Ah,” say you, “I have not reached to that.” A point is gained when you know, confess, and deplore your failure. If you say, “I have all things and abound,” I am afraid you will never reach the fulness of the blessing; but if you know something of your failure, the Lord will lead you further. It may be that the spirit of life which comes forth of you is but a trickling brook, or even a few tiny drops; then be sure to confess it, and you will be on the way to a fuller blessing. What a word is this! Rivers of living water!! Oh that all professing Christians were such fountains. See how spontaneous it is: “Out of the midst of him shall flow.” No pumping is required; nothing is said about machinery and hydraulics; the man does not need exciting and stirring up, but, just as he is, influence of the best kind quietly flows out from him. Did you ever hear a great hubbub in the morning, a great outcry, a sounding of trumpets and drums, and did you ever ask, “What is it?” Did a voice reply, “The sun is about to rise, and he is making this noise that all may be aware of it”? No, it shines, but it has nothing to say about it; even so the genuine Christian just goes about flooding the world with blessing, and so far from claiming attention for himself, it may be that he himself is unconscious of what he is effecting. God so blesses him that his leaf does not wither, and whatever he does he prospers, for he is like a tree planted by the rivers of water that brings forth its fruit in due season: his verdure and fruit are the natural outcome of his vigorous life. Oh, the blessed spontaneity of the work of grace when a man gets into the fulness of it, for then he seems to eat and drink and sleep eternal life, and he spreads a savor of salvation all round. And this is to be perpetual,—not like intermittent springs which burst forth and flow in torrents, and then cease,—but it is to be an every day out gushing. In summer and winter, by day and by night, wherever the man is, he shall be a blessing. As he breathes, he shall breathe benedictions; as he thinks, his mind shall be devising generous things; and when he acts, his acts shall be as though the hand of God were working by the hand of man. I hope I hear many sighs rising up in the place! I hope I hear friends saying, “Oh that I could get to that.” I want you to attain the fulness of the favor. I pray that we may all get it; for because Jesus Christ is glorified therefore the Holy Spirit is given in this fashion, given more largely to those in the kingdom of heaven than to all those holy men before the Lord’s ascent to his glory. God gives no stinted blessing to celebrate the triumph of his Son: God gives not the Spirit by measure unto him. On such an occasion heaven’s grandest liberality was displayed. Christ is glorified in heaven above, and God would have him glorified in the church below by vouchsafing a baptism of the Holy Ghost to each of us. IV. THESE OPERATIONS OF THE SPIRIT OF GOD ARE EASILY TO BE OBTAINED BY THE LORD’S CHILDREN. Did you say you had not received them? They are to be had, they are to be had at once. First, they are to be had by believing in Jesus. “This He spoke of the Spirit, Who they that believed on Him were to receive.” Do you not see that it is faith which gives us the first drink and causes us to live, and this second more abundant blessing of being ourselves made fountains from which rivers flow comes in the same way? Believe in Christ, for the blessing is to be obtained, not by the works of the law, nor by so much of fasting, and striving, and effort, but by belief in the Lord Jesus for it. With him is the residue of the Spirit. He is prepared to give this to you, ay, to every one of you who believe on His Name. He will not of course make all of you preachers; for who then would be hearers? If all were preachers the other works of the church would be neglected; but He will give you this favor, that out of you there shall stream a divine influence all round you to bless your children, to bless your servants, to bless the workmen in the house where you are employed, and to bless the street you live in. In proportion as God gives you opportunity these rivers of living water will flow in this channel and in that, and they will be pouring forth from you at all times, if you believe in Jesus for the full blessing, and can by faith receive it. But there is another thing to be done as well, and that is to pray; and here I want to remind you of those blessed words of the Master, “Everyone that asks receives; and he that seeks finds; and to him that knocks it shall be opened. If a son shall ask bread of any of you that is a father, will he give him a stone? Or if he ask a fish, will he for a fish give him a serpent? Or if he shall ask an egg, will he offer him a scorpion? If you then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?” You see, there is a distinct promise to the children of God, that their heavenly Father will give them the Holy Spirit if they ask for His power; and that promise is made to be exceedingly strong by the instances joined to it. If there be a promise that God can break (which there is not), this is not the promise, for God has put it in the most forcible and binding way. I know not how to show you its wonderful force. Did you ever hear of a man who when his child asked for bread gave him a stone? Go to the worst part of London, and will you find a man of that kind? You shall, if you like, get among pirates and murderers, and when a little child cries, “Father, give me a bit of bread and meat,” does the most wicked father fill his own little one’s mouth with stones? Yet the Lord seems to say that this is what he would be doing if he were to deny us the Holy Spirit when we ask him for his necessary working: he would be like one that gave his children stones instead of bread. Do you think the Lord will ever bring himself down to that? But he says, “How much more shall your heavenly Father give the Holy Spirit to them that ask him?” He makes it a stronger case than that of an ordinary parent. The Lord must give us the Spirit when we ask him, for he has herein bound himself by no ordinary pledge. He has used a simile which would bring dishonour on his own name, and that of the very grossest kind, if he did not give the Holy Spirit to them that ask him. Oh, then, let us ask him at once, with all our hearts. Am I not so happy as to have in this audience some who will immediately ask? I pray that some who have never received the Holy Spirit at all may now be led, while I am speaking, to pray, “Blessed Spirit, visit me; lead me to Jesus.” But especially those of you that are the children of God,—to you is this promise especially made. Ask God to make you all that the Spirit of God can make you, not only a satisfied believer who has drunk for himself, but a useful believer, who overflows the neighborhood with blessing. I see here a number of friends from the country who have come to spend their holiday in London. What a blessing it would be if they went back to their respective churches overflowing; for there are numbers of churches that need flooding; they are dry as a barn-floor, and little dew ever falls on them. Oh that they might be flooded! What a wonderful thing a flood is! Go down to the river, look over the bridge, and see the barges and other craft lying in the mud. All the king’s horses and all the king’s men cannot tug them out to sea. There they lie, dead and motionless as the mud itself. What shall we do with them? What machinery can move them? Have we a great engineer among us who will devise a scheme for lifting these vessels and bearing them down to the river’s mouth? No, it cannot be done. Wait till the tide comes in! What a change! Each vessel walks the water like a thing of life. What a difference between the low tide and the high tide. You cannot stir the boats when the water is gone; but when the tide is at the full see how readily they move; a little child may push them with his hand. Oh, for a flood of grace. The Lord send to all our churches a great springtide! Then the indolent will be active enough, and those who were half dead will be full of energy. I know that in this particular dock several vessels are lying that I should like to float, but I cannot stir them. They neither work for God nor come out to the prayer-meetings, nor give of their substance to spread the gospel. If the flood would come you would see what they are capable of: they would be active, fervent, generous, abounding in every good word and work. So may it be! So may it be! May springs begin to flow in all our churches, and may all of you who hear me this day get your share of the streams. Oh that the Lord may now fill you and then send you home bearing a flood of grace with you. It sounds oddly to speak of a man’s carrying home a flood within him, and yet I hope it will be so, and that out of you shall flow rivers of living water. So may God grant for Jesus’ sake. Amen. Spurgeon in Power for You (some similar thoughts to preceding note) - Beloved believers, notwithstanding all that the Spirit of God has already done in us, it is very possible that we have missed a large part of the blessing which He is willing to give, for He “is able to do exceeding abundantly above all that we ask or think” (Eph. 3:20). We have already come to Jesus, and we have drunk of the life-giving stream. Our thirst is quenched, and we are made to live in Him. Is this all? Now that we are living in Him and rejoicing to do so, have we come to the end of the matter? Assuredly not. We have reached as far as that first exhortation of the Master: “If any man thirst, let him come unto me, and drink” (John 7:37). However, do you think that the generality of the church of God has ever advanced to the next verse: “He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water” (John 7:38)? I think I am not going beyond the grievous truth if I say that only here and there will you find men and women who have believed up to that point. Their thirst is quenched, as I have said, and they live. Because Jesus lives, they will live also, but health and vigor they do not have. They have life, but they do not have “it more abundantly” (John 10:10). They have little life with which to act upon others. They have no energy welling up and overflowing to go streaming out of them like rivers. Brothers and sisters, let us go in to get from God all that God will give us. Let us set our hearts upon this, that we mean to have by God’s help all that the infinite goodness of God is ready to bestow. Let us not be satisfied with the sip that saves, but let us go on to the baptism which buries the flesh and raises us in the likeness of the risen Lord. Let us seek that baptism into the Holy Spirit and into fire which makes us spiritual and sets us all on flame with zeal for the glory of God and eagerness for usefulness by which that glory may be increased among the sons of men. James Smith - The Spirit dwelling in us is to be as an unfailing fountain to others. But the outflow will only be in proportion to the springing up within. Spring up, O well! Steven Cole on the question "Do I experience rivers of living water?" -- This is "both convicting and hope-producing. They are convicting because none of us, if we’re honest, can say, “Yes, those words nail it! That’s exactly how to describe my life since becoming a Christian!” Honesty forces me to say, “Well, there has usually been a trickle of living water, although there have been some droughts where even the trickle has ceased! Occasionally, there has been a creek of living water. But ever-flowing, abundant rivers (plural)? It would be a stretch to describe my Christian life like that!” So Jesus’ words convict me with the barrenness of my walk with Him. But Jesus’ words also give me hope. If my life doesn’t match His description here, it can! So can yours! This is a promise from the Son of God to all who will come to Him and drink: Out of your innermost being will flow rivers of living water. It describes, as
João 7:37-39
Spurgeon - Happy is the soul that can drink in the sumptuous dainties of the gospel - nothing can so completely fill the soul. Living Water in Hebrew: Mayim Hayim Living water - This is a striking metaphor in the arid, water poor middle east. Living water literally pictured water which was actively flowing as from a spring or a river. Indeed, living water is water that gives life, so what Jesus is saying is that the Holy Spirit is life giving! In the previous chapter Jesus had taught "It is the Spirit Who gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life." (John 6:63) Notice how Jesus links the Holy Spirit with the Holy Word in this John 6 passage! The practical application is clear -- Are you in the Word, so that Spirit in you might use that Word to transform your spiritual life from glory to glory into the image of the Son (2Cor 3:18)? Stated another way, you will have no growth (maturation) in your spiritual life unless you like a new born babe are longing for the pure milk of the Word, that by it you might grow in respect to salvation (as the Spirit uses that Word to give you life!) (1Pe 2:2). Spurgeon on wells springing up (Jn 4:14) and rivers of living water, both of which seem to be "drying up" in our lives - It is regarded by many as a law of nature, that our first love must grow cold, and our early zeal must necessarily decline. I do not believe it for a moment. "the path of the righteous is like the light of dawn, That shines brighter and brighter until the full day." (Pr 4:18) and, were we watchful and careful to live near to God, there is no reason why our spiritual life should not continuously make progress both in strength and beauty. There is no inherent necessity in the divine life itself compelling it to decline, for is it not written, "It shall be in him a well of Water, springing up unto everlasting life:" (Jn 4:14) "out of his belly shall flow rivers of living water." (Jn 7:38) Grace is a living and incorruptible seed that liveth and abideth for ever, and there is nowhere impressed upon the divine life a law of pining and decay. If we do falter and faint in the onward path, it is our sin, and it is doubly sinful to forge excuses for it. It is not to be laid upon the back of some mysterious necessity of the new nature that it should be so, but it is to be brought as a charge against ourselves. (Flashes of Thought) Tony Evans commenting on Jesus depiction of the Holy Spirit as Living Water reminds us that "When He (the Holy Spirit) dominates your life, He will make you more alive than you ever thought you could be. You will not only be fulfilled yourself, but the rivers of living water flowing out of you will overflow so others can drink from your life as well. One reason we have so little spiritual power in the church of Jesus Christ today is that we are not thirsty Christians. God only satisfies folk who are thirsty. If you are not thirsty, you don’t drink. What we need is to develop our spiritual thirst. We need a generation of Christians who are passionate for Christ. Unless that is your goal, studying the Bible is a waste of time; coming to church will make little or no difference in your life. The life-giving, thirst-quenching fellowship of the Holy Spirit is enjoyed where the passion of Christ is sought. (Theology You Can Count On; Moody Publishers, 2008). Ray Pritchard on the Holy Spirit as Living Water - Water is one of the most common symbols for the Holy Spirit in the Bible. Since water is indispensable for human life, the phrase “living water” is an apt metaphor for the Spirit’s work in the human heart. Zechariah 14:8 looks forward to a time after the return of Christ when the climate and geography of earth will be changed as Jesus Christ sets up His kingdom on the earth. There will be a great earthquake, splitting the Mount of Olives in two (Zech 4:4), followed by enormous changes in the normal pattern of daytime and nighttime (Zech 4:6–7). On that day “living water” will flow from Jerusalem. This is no doubt both literal and symbolic. There will be a literal river, but the river will symbolize the free flow of the Spirit throughout the entire earth. Jesus used this word picture in John 4 during His conversation with the woman at the well. Although she came seeking literal water, He promised to give her “living water” which would satisfy her thirst forever (John 4:10). That “living water” becomes a “spring of water” within the heart of the believer, welling up to eternal life. As the water rises rapidly in the well, it comes to the surface and flows over the edges. What a wonderful picture of how the Spirit works in the human heart. Those who come to Christ find “living water” that satisfies the deep thirst within. Through the indwelling Holy Spirit, that “living water” produces a new life that eventually bubbles to the surface and becomes evident to others. Living water won’t become stagnant. It always produces a dynamic, abundant, exciting new life. Water is also necessary for cleansing. Ephesians 5:26 pictures this aspect of the Spirit’s work when it mentions the “washing with water through the Word.” The Word is the cleansing agent; the Spirit is the cleansing power. As the Spirit applies the Word to our lives, we are cleansed from the stain of sin and the filth of the world. The Holy Spirit flows through believers like a mighty river of living water, bringing new life and providing deep, inner cleansing. As we yield ourselves to Christ, the abundance of His life (the “living water”) flows out to those around us. River of God, I live in a dry, barren land. All around me men and women die of thirst. Make me a channel of living water to those who desperately need it. Amen. (Names of the Holy Spirit) In the OT Jehovah issues a different cry “Be appalled, O heavens, at this, and shudder, be very desolate,” declares the LORD. For (term of explanation - what's it explaining?) My people have committed two evils: They have forsaken Me, The fountain of living waters, To hew for themselves cisterns, Broken cisterns That can hold no water." (Jer 2:12-13) Thirsty - What do you thirst for in this world? Tell me what you like, what you are thirsty for and I will tell you what you are! Ray Pritchard - If we are dying in the desert, the most important thing in the world is a cup of cold water. Jesus promises more than a cup. He promises a never ending flow of clear, cool, clean living water. Streams without pollution. Rivers that will never run dry. (Water, Wine, Wind, Fire - Keep Believing Ministries) Living water - Jesus used the same metaphor, living water, to describe Himself in His encounter with the Samaritan woman - Jn 4:7 There came a woman of Samaria to draw water. Jesus said to her, "Give Me a drink." 8 For His disciples had gone away into the city to buy food. 9 The Samaritan woman therefore said to Him, "How is it that You, being a Jew, ask me for a drink since I am a Samaritan woman?" (For Jews have no dealings with Samaritans.) 10 Jesus answered and said to her, "If you knew the gift of God, and who it is who says to you, 'Give Me a drink,' you would have asked Him, and He would have given you living water." 11 She said to Him, "Sir, You have nothing to draw with and the well is deep; where then do You get that living water? 12 "You are not greater than our father Jacob, are You, who gave us the well, and drank of it himself, and his sons, and his cattle?" 13 Jesus answered and said to her, "Everyone who drinks of this water shall thirst again; 14 but whoever drinks of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up to eternal life." ><>><>><> John Piper on rivers of living water - Some images are attractive; some are repulsive. This image is attractive. Most people, I think, would like their heart to be like a deep mountain spring overflowing in rivers of living water. Even before we have a clear idea of what this image is referring to, we yearn for it. Because it seems to imply fullness and completeness to the point of overflowing. It implies sweet coolness and refreshment. It implies moisture and growth and life. But Jesus is not merely a poet evoking emotions by images. He is that, but much more. These very evocative words refer to something real, something that would be true even if we laughed it to scorn or if we ceased to exist. The words are not meant to make us feel good because of their beauty and their associations. They are meant to put us in touch with something solid and powerful and living outside ourselves. Jesus is offering a very desirable experience, but he is offering it only as the result of some real, personal dealings between us and him. And he is no mere image; he is as real today as he was then, as real and personal as the person next to you in the pew. No experience is of any value whatever if it doesn't have to do with this real and living Jesus. Our experience is essential, but it will slip through our fingers and disappear if we focus on the experience instead of on Jesus. So in thinking about this text we must talk about our experience, but it will be all in vain if Jesus doesn't shine through as distinct and powerful and beautiful over all. (Rivers From the Heart - Desiring God) ><>><>><> From a Puritan's prayer in the Valley of Vision - "May I rejoice that, while men die, the Lord lives; that, while all creatures are broken reeds, empty cisterns, fading flowers, withering grass, he is the Rock of Ages, the Fountain of living waters." ><>><>><> Robert Neighbour laments - Alas, how many Christians are clouds without rain, cisterns without water, fountains without depth!… it is from Christ, primarily, that the Living Waters flow. He is the source of all blessing. Of course, the Waters likewise flow from us as we receive them from Him, and gave them to others. We are not the source of that Living Water, that carries blessings whithersoever it goes; we are merely the channels through which they flow. (Living Water Commentary) ><>><>><> Scripture Chain on "living water" (flowing water) - The first use of "living water," is translated "flowing water" which in Hebrew is the phrase "chay mayim" which literally is "living water". This beautiful phrase, flowing (living) water occurs in Lev 14:5,6, 50, 51, 52, 15:13 = running water > Nu 19:17 = flowing water > Song 4:15 = fresh water > Jer 2:13 = living waters > Jer 17:13 = living water > Zech 14:8 = living waters from Jerusalem during 1000 year reign of Messiah. A similar phrase is found in Jn 4:10,11,13,14, 7:37,38, and finally in Rev 7:17, 21:6, 22:1,22:17, the latter Scriptures referring to the NEW HEAVEN & NEW EARTH! And so we see that the phrase "chay mayim" or Living Water is a beautiful picture of our Eternal Life in Christ, the Source of all Life. This picture of LIVING WATER is especially dramatic in the Mid East which has a paucity of water. Jerusalem for example has only one source of "living (flowing) water," the Gihon ("Breaking, Gushing Forth") Spring (2Chr 32:30) which flow down Hezekiah's underground tunnel and empty into the Pool of Siloam. [Wikipedia Note on Gihon Spring - One of the world's major intermittent springs—and a reliable water source that made human settlement possible in ancient Jerusalem—the spring was not only used for drinking water, but also initially for irrigation of gardens in the adjacent Kidron Valley which provided a food source for the ancient settlement.] Other water was collected in cisterns during the infrequent rains and was not flowing (accounting for God's use in Jer 2:13, a picture with which the Jews would have been very familiar.) Indeed, sources of "living water" were rare and their discovery was accompanied by great rejoicing. How tragic that God's people rejected His offer of life giving water in Christ, the ultimate Source of soul satiation and jubilation! ><>><>><> Living Water (Read: Jeremiah 2:4-13) - Jesus stood and cried out, saying, "If anyone thirsts, let him come to Me and drink." —John 7:37 - Lee Atwater was a well-known figure in US politics. He engineered the successful 1988 presidential campaign of George H. W. Bush and was the head of the Republican National Committee (1988-1991). But in the midst of all his activities he developed an inoperable brain tumor and died at the age of 40. During his illness, Atwater came to realize that wealth, honor, and power are not life’s supreme values. Admitting to a deep emptiness within himself, he urged people to work at filling up the “spiritual vacuum in American society.” In an insightful comment, he confessed, “My illness helped me to see that what was missing in society is what is missing in me—a little heart, a lot of brotherhood.” In his day, Jeremiah perceived that same kind of vacuum in many of his fellow Israelites. He warned them against the danger of personal and national emptiness. They were digging cisterns, he said, “broken cisterns that can hold no water” (Jeremiah 2:13). What about your own life? Is it spiritually dried up? Ask Jesus, the fountain of living water (John 7:37), to fill you with His presence. Then joy and peace will begin to bubble up and even overflow. By Vernon C. Grounds I heard the voice of Jesus say, "Behold, I freely give the living water, Thirsty one, stoop down And drink and live." —Bonar The only real thirst quencher is Jesus—the living water. ><>><>><> Gracious and Almighty Savior, Source of all that shall endure, Quench my thirst with living water, Living water, clear and pure. | —Vinal Only Christ, the living water, can quench our spiritual thirst. ><>><>><> LIVING WATER - For years, scientists in New Mexico didn’t know why there was excess water in the Rio Grande River. After several years of searching, they have discovered one of the unknown water sources. They recently found the largest spring to date, a few miles south of the Colorado border, near Ute Mountain in the upper Rio Grande basin. The water source, Lava Tube Spring, has a crater 12 feet deep and bubbles 6,000 gallons of water in the river. The Lava Tube is the largest of 170 springs discovered to date along the 80-mile stretch of the upper river. --NM Tech scientists find large Rio Grande spring; http:www.kcbd.comGlobalstory.asp?S=11345172 ; October 20, 2009, Illustration by Jim L. Wilson and Jim Sandell. Jesus can use our lives as spring to provide living water to our world, just like these springs provide water for the thirsty cities of the southwest ><>><>><> Adam Porte has some interesting comments on "living water" and ritual baths - MIQVAH, MIQVEH [מִקְוָה miqwah, מִקְוֶה miqweh]. (See discussion and picture of a Mikveh) A large ritual bath, deep enough to allow complete immersion, dug into bedrock and waterproofed by plastering. Most miqvaoth (plural of miqvah) have steps to facilitate entry and exit. Archaeologists have found many miqvaoth in Jerusalem, Judea, and Galilee. Ritual impurity could often be removed by “bathing” (Lev 15:13), which Jews understood to mean bodily immersion in “living” water (a spring, stream, or ocean) or in a miqvah that collected “living” water. Thus John the Baptist baptized people in the “living” water of the Jordan that could restore them to ritual purity. The Christian rite of baptism derives from this Jewish custom and originally Christians, too, preferred baptism in “living” water (Did. 7). (New Interpreter's Dictionary) ><>><>><> The Bible and The Land adds that "Judaism distinguished between “living” water and common water. In fact, the oral law of early Judaism (the Mishnah) devoted an entire chapter to the classification of types of water for special uses (Mikva’ot). Its first section even classifies six grades of water and their religious value! Living water is not a reference to “moving” water or “fresh” water per se. Living water is water that has come to us directly from the hand of God (e.g., rain, a spring, a river). It is water that has not been “ported” or “lifted” by human hand—as stored water has—and so carries a divine potency (Mishnah, Mikva’ot 3–4). Of course, such living water is generally free and moving, but that character is secondary to its origin… In fact, this living water was considered to be so potent that only a drop of it was required to transform an entire bath of common water into something that would cleanse ritually. Living water had the power to cleanse and purify… Such living water symbolized the life-giving, cleansing work that only comes from God. Among some rabbis, it came to even represent the Holy Spirit. Isaiah makes good use of this imagery to describe what happens when the Lord visits people whose lives are like drought-stricken land (Isa 44:3, cp Isa 55:1, 58:11)" ><>><>><> Illustration - Plain Living Water - Millions of weary hearts thirst for the plain living water. I heard recently of a taster in a bottling plant who was moving along blind-folded, testing new fancy concoctions. A glass of plain drinking water had been put at the end of the row to be tested. The taster moved along smacking his lips. When he tried the water he observed, "I don't know what this is but it won't sell!" Well, plain water may not sell but people drink it more than all the pop and colas. I think I'll stick to the plain Living Water, for no substitute has ever come along that works. (Vance Havner - Lord of What's Left) ><>><>><>
João 7:37-39
Spurgeon - The Lord sets us longing and then completely satisfies us. That longing leads us into solitude, separation, thirst, faintness and self-despair, and all these conduct us to prayer, faith, divine guidance, satisfying of the soul’s thirst, and rest. The good hand of the Lord is to be seen in the whole process and in the divine result… As for thirst He gives satisfaction, so for hunger He supplies filling. In both cases the need is more than met, there is an abundance in the supply which is well worthy of notice: the Lord does nothing in a stingy fashion; satisfying and filling are His special modes of treating His guests. Ps 143:6KJV I (David) stretch forth my hands unto thee: my soul thirsteth after thee, as a thirsty land. Selah. Rev 7:16-17 “They will hunger no longer, nor thirst anymore; nor will the sun beat down on them, nor any heat;17 for the Lamb in the center of the throne will be their shepherd, and will guide them to springs of the water of life; and God will wipe every tear from their eyes.” Rev 21:6 And He said to me, "It is done. I am the Alpha and the Omega, the beginning and the end. I will give to the one who thirsts from the spring of the water of life without cost. Rev 22:17 The Spirit and the bride say, “Come.” And let the one who hears say, “Come.” And let the one who is thirsty come; let the one who wishes take the water of life without cost. Judges 15:17-19 When he had finished speaking, he threw the jawbone from his hand; and he named that place Ramath-lehi. 18 Then he became very thirsty, and he called to the LORD and said, “You have given this great deliverance by the hand of Your servant, and now shall I die of thirst and fall into the hands of the uncircumcised?” 19 But God split the hollow place that is in Lehi so that water came out of it. When he drank, his strength returned and he revived. Therefore he named it En-hakkore, which is in Lehi to this day. S D Gordon on John 7:37-39 (see below chapter 1 - "Choked Channels") - Four words - thirst, glorified, drink, believe - tell the whole story. Thirst means desire, intense desire. There is no word in our language so strong to express desire as the word thirst. Physical thirst will completely control your actions. If you are very thirsty, you can do nothing till that gnawing desire is satisfied. You cannot read, nor study, nor talk, nor transact business. You are in agony when intensely thirsty. To die of thirst is extremely painful. Jesus uses that word thirst to express intensest desire. Let me ask you -- Are you thirsty for power? Is there a yearning down in your heart for something you have not? That is the first step. No good to offer food to a man without appetite. “Blessed are they that hunger and thirst.” Pitiable are they that need and do not know their need. Physicians find their most difficult work in dealing with the man who has no desire to live. He is at the lowest ebb. Are you thirsty? There is a special promise for thirsty ones. “I will pour water on him that is thirsty.” If you are not thirsty for the Master’s power, are you thirsty to be made thirsty? If you are not really thirsty in your heart for this new life of power, you might ask the Master to put that thirst in you. For there can be nothing before that. The second word is the one added long afterwards by John, when the Spirit had enlightened his understanding-”glorified.” “For not yet was the Spirit given, because not yet was Jesus glorified.” That word has two meanings here: the first meaning a historical one, the second a personal or experimental one. The historical meaning is this: when Jesus returned home all scarred in face and form from His trip to the earth, He was received back with great enthusiasm, and was glorified in the presence of myriads of angel beings by being enthroned at the Father’s right hand. Then the glorified Jesus sent the Holy Spirit down to the earth as His own personal representative for His new peculiar mission. The presence of the Spirit in our hearts is evidence that the Jesus whom earth despised and crucified is now held in highest honor and glory in that upper world. The Spirit is the gift of a glorified Jesus. Peter lays particular stress upon this in his Pentecost sermon, telling to those who had so spitefully murdered Jesus that He “being at the right hand of God exalted … hath poured forth this.” That is the historical meaning-the first meaning of that word “glorified.” It refers to an event in the highest heaven after Jesus’ ascension. The personal meaning is this: when Jesus is enthroned in my life the Holy Spirit shall fill me. The Father glorified Jesus by enthroning Him. I must glorify Him by enthroning Him. But the throne of my heart was occupied by another who did not propose to resign, nor to be deposed without resistance. So there had to be a dethronement as well as an enthronement. I must quietly but resolutely place the crown of my life, my love, my will upon Jesus’ brow for Him henceforth to control me as He will. That act of enthroning Him carries with it the dethronement of self. Let me say plainly that here is the searching test of the whole matter. Why do you want power? For the rare enjoyment of ecstatic moods? For some hidden selfish purpose, like Simon of Samaria, of which you are perhaps only half conscious, so subtly does it lurk underneath? That you may be able to move men? These motives are all selfish. The streams turn in, and that means a dead sea. Better stop before you begin. For thy heart is not right before God. But if the uppermost and undermost desire be to glorify Jesus and let Him do in you, and with you what He chooses, then you shall know the flooding of the channel-ways of your life with a new stream of power. Jesus Himself, when down here as Son of Man, met this test. With reverence be it said that His highest purpose in coming to earth was not to die upon the cross, but to glorify His Father. That memorable passage opening the sixty-first chapter of Isaiah, which Jesus applied to Himself in the Nazareth synagogue, contains eight or nine statements of what He was to do, but closes with a comprehensive statement of the underlying purpose “that He might be glorified.” As it turned out, that could best be done by yielding to the awful experiences through which He passed. But the supreme thought of pleasing His Father was never absent from His thought. It drove Him to the wilderness, and to Gethsemane, and to Calvary. Is that the one purpose in your heart in desiring power? He might send some of us out to the far off foreign mission field. He might send some down to the less enchanted field of the city slums to do salvage service night after night among the awful social wreckage thrown upon the strand there; or possibly it would mean an isolated post out on the frontier, or down in the equally heroic field of the mountains of the South. He might leave some of you just where you are, in a commonplace, humdrum spot, as you think, when your visions had been in other fields. He might make you a seed-sower, like lonely Morrison in China, when you wanted to be a harvester like Moody. Here is the real battlefield. The fighting and agonizing are here. Not with God but with yourself, that the old self in you may be crucified and Jesus crowned in its place. Will you in the purpose of your heart make Jesus absolute monarch whatever that may prove to mean? It may mean great sacrifice; it will mean greater joy and power at once. May we have the simple courage to do it. Master, help us! Thou wilt help us. Thou art helping some of us now as we talk and listen and think. Power Manifest In Action. Well, then, if you have won on that field of action, the rest is very simple. Indeed, after a victory there, your whole life moves up to a new level. The third word is drink. “Let him come unto Me and drink.” Drinking is one of the easiest acts imaginable. I wish I had a glass of water here just to let you see how easy a thing it is. Tip up the glass and let the water run in and down. Drink simply means take. It is saying, “Lord Jesus, I take from Thee the promised power … I thank Thee that the Spirit has taken full control.” But you say, “Is that all?” Yes. “Why, I do not feel anything.” Do you remember saying something like that when you were urged to take Jesus as your Savior? And some kind friend told you not to wait for feeling, but to trust, and that when you did that, the light came? Now, the fourth word is believe. The law of God’s dealing with you has not changed. Jesus says, “Out of his belly shall flow rivers of living water.” You are to believe His word. “But,” you say, “how shall I know I have this power?” Well, first, by believing that Jesus has done what He agreed. He promised the Spirit to them that obey Him. The Holy Spirit fills every surrendered heart. Then there is a second way-will experience the power as need arises. How do you know anything? Here is this chair. Suppose I tell you I have power to pick it up and hold it out at arm’s length. Well, you think, I look as though I might have that much power in my arm. But you do not know. Perhaps my arm is weak and does not show it. But now I pick it up and hold it out-(holding chair out at arm’s length)-now you know I have at least that much power in my arm. Power is always manifest in action. That is a law of power. How did that man by the pool of Bethesda in Jerusalem, who had not walked for thirty-eight years-how did he know that he had received power to walk? He got up and walked! He did not know he had received the power till he got up. Power is shown in action always. Faith acts. It pushes out, in obedience to command. And when you go out of here today, as the need arises you will find the power rising within you to meet it. When the hasty word comes hot to your lips, when that old habit asserts itself, when the actual test of sacrifice comes, when the opportunity for service comes, as surely as the need comes, will come the sense of His power in control. Believe means expect. “Thirst,” “glorify,” “drink,” “believe”-desire, enthrone, accept, expect-that is the simple story. Are you thirsty? Will you put Jesus on the throne? Then accept, and go out with your eyes open, expecting, expecting, expecting, and He will never fail to reveal His power. Shall we bow in silence a few moments and settle the matter, each of us, with the Master direct? (S D Gordon - Quiet Talks on Power) A W
João 7:38
Spurgeon observes that the phrase rivers of living water suggests that the Spirit's "operations are of marvelous power. Brethren...do rivers of living water flow out of you? Notice, first, that this is to be an inward work: the rivers of living water are to flow out of the midst of the man...“Out of his belly," that is, from his heart and soul (cp importance of Pr 4:23). The rivers do not flow out of his mouth: the promised power is not oratory. We have had plenty of words, floods of words; but this is heart work. The source of the rivers is found in the inner life. It is an inward work at its fountain head. It is not a work of talent and ability, and show, and glitter, and glare: it is altogether an inward work. The life (giving) flood is to come out of the man’s inmost self, out of the bowels and essential being of the man. Homage is shown too generally to outward form and external observance, though these soon lose their interest and power; but when the Spirit of God rests within a man He exercises a home rule within him and he gives great attention to what an old divine was wont to call “the home department.” Alas, many neglect the realm within which is the chief province under our care. O my brother in Christ, if you would be useful, begin with yourself. It is out of your very soul that a blessing must come. It cannot come out of you if it is not in you: and it cannot be in you unless God the Holy Spirit places it there. Next, it is life-giving work. Out of the heart of the man, out of the center of his life, are to flow rivers of living water; that is to say, he is instrumentally to communicate to others the divine life. When he speaks, when he prays, when he acts, he shall so speak and pray and act that there shall be going out of him an emanation which is full of the life of grace and godliness. He shall be a light by which others shall see. His life shall be the means of kindling life in other men’s bosoms....Note the plenitude of it. The figure would have been a surprising one if it had said, “Out of him shall flow a river of living water”; but it is not so: it says rivers. Have you ever stood by the side of a very abundant spring? We have some such not far from London. You see the water bubbling up from many little mouths. Observe the sand dancing as the water forces its way from the bottom; and there, just across the road, a mill is turned by the stream which has just been created by the spring, and when the water-wheel is turned you see a veritable river flowing forward to supply father Thames. Yet this is only one river; what would you think if you saw a spring yielding such supplies that a river flowed from it to the north, and a river to the south, a river to the east, and a river to the west; this is the figure before us: rivers of living water flowing out of the living man in all directions. “Ah,” say you, “I have not reached to that.” A point is gained when you know, confess, and deplore your failure. If you say, “I have all things and abound,” I am afraid you will never reach the fulness of the blessing; but if you know something of your failure, the Lord will lead you further. It may be that the spirit of life which comes forth of you is but a trickling brook, or even a few tiny drops; then be sure to confess it, and you will be on the way to a fuller blessing. What a word is this! Rivers of living water!! Oh that all professing Christians were such fountains. See how spontaneous it is: “Out of the midst of him shall flow.” No pumping is required; nothing is said about machinery and hydraulics; the man does not need exciting and stirring up, but, just as he is, influence of the best kind quietly flows out from him. Did you ever hear a great hubbub in the morning, a great outcry, a sounding of trumpets and drums, and did you ever ask, “What is it?” Did a voice reply, “The sun is about to rise, and he is making this noise that all may be aware of it”? No, it shines, but it has nothing to say about it; even so the genuine Christian just goes about flooding the world with blessing, and so far from claiming attention for himself, it may be that he himself is unconscious of what he is effecting. God so blesses him that his leaf does not wither, and whatever he does he prospers, for he is like a tree planted by the rivers of water that brings forth its fruit in due season: his verdure and fruit are the natural outcome of his vigorous life. Oh, the blessed spontaneity of the work of grace when a man gets into the fulness of it, for then he seems to eat and drink and sleep eternal life, and he spreads a savor of salvation all round. And this is to be perpetual,—not like intermittent springs which burst forth and flow in torrents, and then cease,—but it is to be an every day out gushing. In summer and winter, by day and by night, wherever the man is, he shall be a blessing. As he breathes, he shall breathe benedictions; as he thinks, his mind shall be devising generous things; and when he acts, his acts shall be as though the hand of God were working by the hand of man. I hope I hear many sighs rising up in the place! I hope I hear friends saying, “Oh that I could get to that.” I want you to attain the fulness of the favor. I pray that we may all get it; for because Jesus Christ is glorified therefore the Holy Spirit is given in this fashion, given more largely to those in the kingdom of heaven than to all those holy men before the Lord’s ascent to his glory. God gives no stinted blessing to celebrate the triumph of his Son: God gives not the Spirit by measure unto him. On such an occasion heaven’s grandest liberality was displayed. Christ is glorified in heaven above, and God would have him glorified in the church below by vouchsafing a baptism of the Holy Ghost to each of us. IV. THESE OPERATIONS OF THE SPIRIT OF GOD ARE EASILY TO BE OBTAINED BY THE LORD’S CHILDREN. Did you say you had not received them? They are to be had, they are to be had at once. First, they are to be had by believing in Jesus. “This He spoke of the Spirit, Who they that believed on Him were to receive.” Do you not see that it is faith which gives us the first drink and causes us to live, and this second more abundant blessing of being ourselves made fountains from which rivers flow comes in the same way? Believe in Christ, for the blessing is to be obtained, not by the works of the law, nor by so much of fasting, and striving, and effort, but by belief in the Lord Jesus for it. With him is the residue of the Spirit. He is prepared to give this to you, ay, to every one of you who believe on His Name. He will not of course make all of you preachers; for who then would be hearers? If all were preachers the other works of the church would be neglected; but He will give you this favor, that out of you there shall stream a divine influence all round you to bless your children, to bless your servants, to bless the workmen in the house where you are employed, and to bless the street you live in. In proportion as God gives you opportunity these rivers of living water will flow in this channel and in that, and they will be pouring forth from you at all times, if you believe in Jesus for the full blessing, and can by faith receive it. But there is another thing to be done as well, and that is to pray; and here I want to remind you of those blessed words of the Master, “Everyone that asks receives; and he that seeks finds; and to him that knocks it shall be opened. If a son shall ask bread of any of you that is a father, will he give him a stone? Or if he ask a fish, will he for a fish give him a serpent? Or if he shall ask an egg, will he offer him a scorpion? If you then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?” You see, there is a distinct promise to the children of God, that their heavenly Father will give them the Holy Spirit if they ask for His power; and that promise is made to be exceedingly strong by the instances joined to it. If there be a promise that God can break (which there is not), this is not the promise, for God has put it in the most forcible and binding way. I know not how to show you its wonderful force. Did you ever hear of a man who when his child asked for bread gave him a stone? Go to the worst part of London, and will you find a man of that kind? You shall, if you like, get among pirates and murderers, and when a little child cries, “Father, give me a bit of bread and meat,” does the most wicked father fill his own little one’s mouth with stones? Yet the Lord seems to say that this is what he would be doing if he were to deny us the Holy Spirit when we ask him for his necessary working: he would be like one that gave his children stones instead of bread. Do you think the Lord will ever bring himself down to that? But he says, “How much more shall your heavenly Father give the Holy Spirit to them that ask him?” He makes it a stronger case than that of an ordinary parent. The Lord must give us the Spirit when we ask him, for he has herein bound himself by no ordinary pledge. He has used a simile which would bring dishonour on his own name, and that of the very grossest kind, if he did not give the Holy Spirit to them that ask him. Oh, then, let us ask him at once, with all our hearts. Am I not so happy as to have in this audience some who will immediately ask? I pray that some who have never received the Holy Spirit at all may now be led, while I am speaking, to pray, “Blessed Spirit, visit me; lead me to Jesus.” But especially those of you that are the children of God,—to you is this promise especially made. Ask God to make you all that the Spirit of God can make you, not only a satisfied believer who has drunk for himself, but a useful believer, who overflows the neighborhood with blessing. I see here a number of friends from the country who have come to spend their holiday in London. What a blessing it would be if they went back to their respective churches overflowing; for there are numbers of churches that need flooding; they are dry as a barn-floor, and little dew ever falls on them. Oh that they might be flooded! What a wonderful thing a flood is! Go down to the river, look over the bridge, and see the barges and other craft lying in the mud. All the king’s horses and all the king’s men cannot tug them out to sea. There they lie, dead and motionless as the mud itself. What shall we do with them? What machinery can move them? Have we a great engineer among us who will devise a scheme for lifting these vessels and bearing them down to the river’s mouth? No, it cannot be done. Wait till the tide comes in! What a change! Each vessel walks the water like a thing of life. What a difference between the low tide and the high tide. You cannot stir the boats when the water is gone; but when the tide is at the full see how readily they move; a little child may push them with his hand. Oh, for a flood of grace. The Lord send to all our churches a great springtide! Then the indolent will be active enough, and those who were half dead will be full of energy. I know that in this particular dock several vessels are lying that I should like to float, but I cannot stir them. They neither work for God nor come out to the prayer-meetings, nor give of their substance to spread the gospel. If the flood would come you would see what they are capable of: they would be active, fervent, generous, abounding in every good word and work. So may it be! So may it be! May springs begin to flow in all our churches, and may all of you who hear me this day get your share of the streams. Oh that the Lord may now fill you and then send you home bearing a flood of grace with you. It sounds oddly to speak of a man’s carrying home a flood within him, and yet I hope it will be so, and that out of you shall flow rivers of living water. So may God grant for Jesus’ sake. Amen. Spurgeon in Power for You (some similar thoughts to preceding note) - Beloved believers, notwithstanding all that the Spirit of God has already done in us, it is very possible that we have missed a large part of the blessing which He is willing to give, for He “is able to do exceeding abundantly above all that we ask or think” (Eph. 3:20). We have already come to Jesus, and we have drunk of the life-giving stream. Our thirst is quenched, and we are made to live in Him. Is this all? Now that we are living in Him and rejoicing to do so, have we come to the end of the matter? Assuredly not. We have reached as far as that first exhortation of the Master: “If any man thirst, let him come unto me, and drink” (John 7:37). However, do you think that the generality of the church of God has ever advanced to the next verse: “He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water” (John 7:38)? I think I am not going beyond the grievous truth if I say that only here and there will you find men and women who have believed up to that point. Their thirst is quenched, as I have said, and they live. Because Jesus lives, they will live also, but health and vigor they do not have. They have life, but they do not have “it more abundantly” (John 10:10). They have little life with which to act upon others. They have no energy welling up and overflowing to go streaming out of them like rivers. Brothers and sisters, let us go in to get from God all that God will give us. Let us set our hearts upon this, that we mean to have by God’s help all that the infinite goodness of God is ready to bestow. Let us not be satisfied with the sip that saves, but let us go on to the baptism which buries the flesh and raises us in the likeness of the risen Lord. Let us seek that baptism into the Holy Spirit and into fire which makes us spiritual and sets us all on flame with zeal for the glory of God and eagerness for usefulness by which that glory may be increased among the sons of men. James Smith - The Spirit dwelling in us is to be as an unfailing fountain to others. But the outflow will only be in proportion to the springing up within. Spring up, O well! Steven Cole on the question "Do I experience rivers of living water?" -- This is "both convicting and hope-producing. They are convicting because none of us, if we’re honest, can say, “Yes, those words nail it! That’s exactly how to describe my life since becoming a Christian!” Honesty forces me to say, “Well, there has usually been a trickle of living water, although there have been some droughts where even the trickle has ceased! Occasionally, there has been a creek of living water. But ever-flowing, abundant rivers (plural)? It would be a stretch to describe my Christian life like that!” So Jesus’ words convict me with the barrenness of my walk with Him. But Jesus’ words also give me hope. If my life doesn’t match His description here, it can! So can yours! This is a promise from the Son of God to all who will come to Him and drink: Out of your innermost being will flow rivers of living water. It describes, as
João 7:38
Spurgeon - What a glorious Gospel sermon that was! It comes to us down through the ages, and is as true now as when Jesus spoke it. Ho, thirsty ones, come ye to Him, and drink; and He will slake your thirst, and create in you a well of living water which shall bubble up for ever and ever. He who believes - Believes corresponds to anyone thirsty...drink (John 7:37). And so first we obey and come to Jesus. Then we obey (come and drink are both commands in Jn 7:37) and drink of Jesus which is synonymous with believing in Jesus. In John 4 Jesus says in essence the same thing when He tells the Samaritan woman "If you knew the Gift of God, and Who it is who says to you, 'Give Me a drink,' you would have asked Him (Ed: Compare "He who believes" so asking is the equivalent of believing in this context) and He would have given you living water...but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life.” (Jn 4:10, 14-note) When we believe in Christ, we receive new life and have the "living water" within our bodies, His Temple. Believes in Me - Many say "I believe in God," so surely I am going to heaven. However, God is not the object of the belief that leads to salvation, for Jesus clearly stated the He was to be the Object of a person's faith - not God (although of course He is fully God - Col 2:9-10), not religion, not some set of rituals, not my parent's faith, etc. Yes, Jesus is God, but one can say they believe in God and not truly believe in Jesus. How many times have you been in a conversation and the Name "God" comes up and there is no reaction, but then someone mentions the Name "Jesus" (and it is not used as a "curse word") and you can just sense the tension and bristling in the group. No, Jesus clearly states that for belief to be effectual, it must be "in Me." Peter adds that "there is salvation in no one else (Peter uses the Greek word signifying absolute negation here); FOR (term of explanation--What is Peter explaining?) there is no other (again absolute negation = absolutely no other) name (other than Jesus) under heaven that has been given among men by which we must (absolutely of necessity must) be saved.” (Acts 4:12, cp Jesus' clear declaration that He is the ONLY way to the Father - Jn 14:6 = “I am the ["the" = definite article in Greek = the specific way, not just "a way" as Jehovah's Witnesses falsely teach!] way, and the truth, and the life; no one [Greek = absolutely no one] comes to the Father but through [dia = means of something being accomplished - in this case entree into the Throne Room of the Father - Ro 5:1-2] Me.") So if a believer is thirsty, where should he go to have that thirst quenched? To the Holy Spirit? No, Jesus says Me! When we were still dead in our trespasses and sins, we came by faith to Jesus for salvation (justification). Now that we are believers, we must continue to come by faith to Jesus, for He is the "Thirst Quencher." How? Today we come to Jesus, the Word of God, by coming thirsty to the living word of God (Heb 4:12). Are you coming daily to the fountain of living water to commune with Jesus (cp God's provision for our spiritual life in Mt 4:4, Lk 4:4). Believes (4100)(pisteuo from pistis; pistos; cf related studies the faith, the obedience of faith) means to consider something to be true and to accept it as genuine or real. Pisteuo means to entrust oneself to an entity (in context = Jesus) in complete confidence. There is also an implication of our total commitment to the One in Whom we have placed our trust. It is vital to every soul's eternal welfare that they do not misunderstand what Jesus is saying. There is a common evangelical phraseology which says all you need to do is mouth the words "I believe in Jesus." On one hand, that statement is correct for we are saved (ONLY) by grace through faith and not works. However if this statement is a mere declaration and is unaccompanied by a changed heart and changed life, it is on shaky ground and does not necessarily signify genuine saving faith. See Discussion of Two Types of Faith. see John Piper's discussion "Some Belief Is Not Saving Faith" in his Sermon "He Knew What Was In Man"). The highly respected pastor Mark Dever has some sobering thoughts on believe writing that "One thing I think of as a member of our nation's largest Protestant denomination, is that we have a lot of nominalism (Nominal - See Definition #3), in our own Southern Baptist Convention, and in other Evangelical denominations. There are a lot of people who will happily say that they "believe" (Ed: Quotes and italics are mine) in Christ, that they prayed to receive Him as their Savior, that they’ve invited Him into their hearts, but who don’t give any evidence of truly being converted." (Ed: Compare James - Jas 2:14-26-note) (from an interview with Mark Dever - Is America Spiritually Healthy) J D Greear adds some even more sobering thoughts on genuine belief writing that "If there were a world record for the “number of times asking Jesus into your heart,” I’m pretty sure I would hold it. I’ve probably “prayed the prayer” more than five thousand times. Every time was sincere, but I was never quite sure I had gotten it right. Had I really been sorry enough for my sin that time around? Some wept rivers of tears when they got saved, but I hadn’t done that. Was I really sorry? Was that prayer a moment of total surrender? Did I really “get” grace? So I would pray the sinner’s prayer again. And again. And again. And maybe get baptized again. Every student camp, every spring revival. Rinse and repeat. I used to think I was alone in this, that I was just a neurotic oddball. But when I began to talk about this, I would have such a slew of people tell me they had the same experience that I concluded the problem was endemic. Countless people in our churches today are genuinely saved, but they just can’t seem to gain any assurance about their salvation. The opposite is the case, too. Because of some childhood prayer, tens of thousands of people are absolutely certain of a salvation they do not possess. (Stop Asking Jesus into Your Heart by J.D. Greear) (See his interesting book if you have some doubts about this subject or about your own personal salvation. As my old Med School professor used to say at morning presentations when I was stumped - "You can't not know!" - Stop Asking Jesus Into Your Heart- How to Know for Sure You Are Saved- J.D. Greear, Paige Patterson) As the Scripture said - Normally this type of statement allows one to find a specific OT passage which the writer is quoting. In this case, there is definitive specific OT passage. Scripture (1124)(graphe from grapho = to scratch on, engrave and then to write; English = graphite - lead in pencil!) means first a writing, a thing written or a document. The majority of the NT uses refer to the Old Testament writings, Some (D A Carson, page 325) have suggested Jesus may have been referring to the Scripture in Nehemiah 9:15 ("You brought forth water from a rock for them for their thirst") and Nehemiah 9:19-20 ("You gave Your good Spirit to instruct them, Your manna You did not withhold from their mouth, And You gave them water for their thirst."), for this section of Scripture represents the only OT passages where water, Spirit and the Feast of Tabernacles (cp Neh 8:8-18 [v14 = "They found written in the law how the LORD had commanded through Moses that the sons of Israel should live in booths during the feast of the seventh month."], Neh 8:14-18 [v18 = "they celebrated the feast seven days, and on the eighth day there was a solemn assembly according to the ordinance."], see also Dt 31:10-11) are found in the same closely associated context. While it is an interesting thought, one cannot be dogmatic and we must await that day when we will be "face to face" and "will know fully" (1Cor 13:12) Lord, hasten that great day! Amen (cp 2Pe 3:12) Others see as the Scripture said as a reference to an amalgamation of a number of OT Scriptures - For example see Isa. 12:3; Isa 43:20; Isa 44:3; Isa 55:1. Westcott feels that "The reference is not to any one isolated passage, but to the general tenor of such passages as Isa. 58:11; Zech. 14:8, taken in connection with the original image (Ex 17:6; Nu 20:11)." From - Not into. With the former preposition, the person blessed is a conduit of blessing. With the latter preposition, the person is blessed, but is like a pond or reservoir which becomes stagnant. The Sea of Galilee is living and teems with fish, whereas the Dead Sea is lifeless, barren. Jesus calls us believers not to be be "Dead Sea Saints" but to be like the Sea of Galilee, giving forth streams of living what to thirsty souls. This is a great application of the truth that it is more blessed to give than to receive! (See Devotional on Dead-Sea Christians) S D Gordon on from (out of in the KJV) —not into, but "out of." All the difference in the lives of men lies in the difference between these two expressions. "Into" is the world's preposition. Every stream turns in; and that means a dead sea. Many a man's life is simply the coast line of a dead sea. "Out of" is the Master's word. His thought is of others. The stream must flow in, and must flow through, if it is to flow out, but it is judged by its direction, and Jesus would turn it outward. There must be good connections upward, and a clear channel inward, but the objective point is outward toward a parched earth. But before it can flow out it must fill up. An outflow in this case means an overflow. There must be a flooding inside before there can be a flowing out. And let the fact be carefully marked that it is only the overflow from the fullness within our own lives that brings refreshing to anyone else. A man praying at a conference in England for the outpouring of the Holy Spirit said: "Oh Lord, we can't hold much, but we can overflow lots." That is exactly the Master's thought. "Out of his belly shall flow rivers of living water." Christ is indeed the ultimate source of the living water, but, in Christ, believers are to spring up with the living water he gives to the soul. This is the fruit of being ‘born again’ (Jn 3:3). It grows within us as a ‘fountain’, and never ceases because it continually (present tense) springs up to eternal life (Jn 4:14). Therefore, it can be said of the believer that ‘From the abundance of the heart, the mouth pours forth praise’ (cf. Mt 12:34; Lk 6:45). Now there is a spring where there was once a broken cistern (cp Jer 2:13, 17:13). Now there is a light where there once was darkness (Jn 8:12 = "“I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life”, Acts 26:18 = "from darkness to light," Col 1:12-13 = "saints in light...rescued from darkness"), for we have exchanged ‘beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness’ (Isa 61:3). The Bible and The Land - Not only is Jesus indicating that he can fulfill what the Festival of Tabernacles prayers seek—water—but he has gone further; he is the source of living water, water that can purify, water that comes from within his own life and transforms others. It is no accident that when Jesus is on the cross in John’s Gospel, a soldier pierces him with a spear and water, living water, flows from his side (John 19:34). In John’s view, Jesus is the divine source of water that renews and purifies. Oswald Chambers emphasizes that in this passage Jesus in not speaking "of the benefits to the individual life at all, but of the rivers of living water that will flow out of the individual life. Jesus did not say, “He that believes in Me, shall experience the fulness of the blessing of God”; but, “he that believes in Me, out of him shall escape everything he receives.” (Ed: See Related Comment by Andrew Murray) It is a picture of the unfathomable, incalculable benediction (act of blessing) which will flow from the one great sovereign source, belief in Jesus. We have nothing to do with the outflow; we have to see to it that we are destitute enough of spiritual independence to be filled with the Holy Spirit and then pay attention to the Source, Our Lord Himself. You can never measure what God will do through you if you are rightly related to Jesus. (He shall glorify me: talks on the Holy Spirit and other themes) To be a channel of blessing, Let Christ's love flow through you. Give as 'twas given to you in your need, Love as the Master loved you; Be to the helpless a helper indeed, Unto your mission be true. —Wilson Tony Evans - The Spirit resides in our innermost being. We have a built-in filling station that is always pumping fresh life into us. (Free at Last-Experiencing True Freedom Through Your Identity In Christ) NOT RIVULETS BUT RIVERS! From his innermost being - From his belly. From is the Greek preposition ek, signifying "out of" or "out from." Some might be surprised that Jesus did not say "into" rather than "from." Jesus is not speaking so much of Spirit filling as He is "Spirit flowing!" Keddie notes that "the experiential fruit of coming to Christ is to overflow with newness of life. Christ is indeed the ultimate source of the living water, but, in Christ, believers well up with the living water he gives to the soul. This is the fruit of being ‘born again’ (Jn 3:3). It grows within us as a ‘fountain’, and never ceases because it springs up to everlasting life (Jn 4:14)." Ray Pritchard on the phrase his innermost being - Here is one mark of true conversion—we are deeply changed by Jesus and we know it. That’s the meaning of “streams of living water will flow from within him.” The Greek (ek tes koilias autou) literally reads “out of his belly,” meaning out of the deepest place, the seat of the emotions. When we talk about a “belly laugh,” we mean the same thing. A “belly laugh” comes from deep within us. The deep change Jesus makes touches us at the very core of who we are. You will know you are converted when you come to Jesus and something happens to you that you cannot fully explain. True conversion is more than walking an aisle, saying a prayer, or raising a hand. True conversion means that Almighty God enters your life, in the deepest, most personal part, and takes up residence within. You can truly say, “I am converted,” when you know that God has done something for you that only God can do. Let me say that another way: If everything in your life can be explained apart from God, what do you need God for? True conversion goes beyond religion—which is why religious people are often the last to be converted. Religious people trust in their religion—but their lives are never changed. They go to church and go through the motions, they may even pray the prayers and say all the right words, but they have a Sahara heart—hot, parched, barren, empty. When Jesus comes in, living waters flow out. And they keep on flowing. Here we have the whole course of the Christian life set before us. We cry out to God. He gives us Living Water. We give the Living Water to others. Or we can say it another way: I’m thirsty. I’m not thirsty anymore. I’m full. I’m overflowing. Or we can say it even simpler: From God … to us … to others. What starts with God, comes down to us, and then goes out from us to other people. Living water flows from God into us, and then from deep within us (from the “belly” of life), the river flows out from us for the benefit of others. (When God Comes Near- “I Believe in the Holy Spirit”) Innermost being (2836)(koilia from koilos = hollow) refers literally to a hollow space or cavity (although not used with this sense in Scripture) and then to (1) the belly (stomach), (2) the womb (uterus) and (3) (figuratively) the inner man or innermost being, which is almost synonymous with way the NT usually uses heart (kardia). In Php 3:19-note and Ro 16:18-note koilia is refers to the appetite, which speaks metaphorically of the strong inner desires emanating from our fallen flesh, which is ever craving for immediate gratification, something found only in Jesus! Moulton-Milligan record a literal use in an ancient Greek document which speaks of "filling in the koilia before the king arrives." Koilia frequently refers to the womb (Mt 19:12; Lk 1:15, 41-42, 44; 2:21; Jn 3:4; Acts 3:2; 14:8; Gal 1:15). Koilia is also to personify a woman (Lk 11:27; 23:29; Ge 25:23, 24; Ru 1:11; Isa 44:2). Friberg summarizes koilia - (1) literally, the hollow part of the body; (a) where food is digested stomach, belly (Mk 7.19); (b) where reproduction takes place womb, uterus (Lk 1.15); (2) figuratively; (a) the inner self innermost being, heart (Jn 7.38); (b) desires, appetites (Ro 16.18) (Analytical Lexicon of the Greek New Testament- Barbara Friberg and Neva F. Mille) Koilia - 22x in 21v - NAS Usage = appetite(1), appetites(1), belly(1), innermost being(1), stomach(7), womb(11), wombs(1). KJV Usage = womb 12, belly 11. Mt 12:40 (Jonah = 3 days and nights in the "belly of the sea monster"); Mt 15:17; 19:12; Mk 7:19; Lk 1:15, 41-42, 44; 2:21; 11:27; 23:29; Jn 3:4; 7:38; Acts 3:2; 14:8; Ro 16:18-note; 1Cor 6:13; Gal 1:15-note; Phil 3:19-note; Rev 10:9-10-note Koilia - 85x in 84v in the Septuagint which uses koilia in the same three senses as the NT = belly (Jonah 2:1-2), womb (Ge 25:24), innermost being (Pr 20:27, 30 = "innermost parts", Isa 16:11 = "heart"; Jer 4:19 = "soul"; Lam 1:20 = "spirit"). - Ge 3:14; 25:23f; 30:2; 41:21; Ex 29:13, 22; Lev 3:3, 9, 14; 4:11; 8:21, 25; 9:14, 19; 11:42; Nu 5:21f, 27; Dt 7:13; 28:4, 11, 18, 53; 30:9; Jdg 3:21f; 13:5; 16:17; Ruth 1:11; 2Sa 7:12; 16:11; 20:10; 1Chr 17:11; 2Chr 21:15, 18f; 32:21; Job 1:21; 2:9; 3:11; 10:18; 15:35; 30:27; 31:15; 38:8; Ps 22:10, 14; 40:8; 71:6; 132:11; Pr 18:20; 20:27, 30; 24:15; 31:2; Song 5:4, 14; 7:2; Isa 8:19; 16:11; 44:2, 24; 46:3; 48:8, 19; 49:1, 5, 15; Jer 1:5; 4:19; 51:34; Lam 1:20; 2:20; Ezek 3:3; 7:19; Dan 2:32; Hos 9:16; 12:3; Jonah 1:17; 2:1f; Mic 6:7; Hab 3:16 Hab 3:16-note I heard and my inward parts (Heb = beten = belly, abdomen, womb; Lxx = koilia) trembled, At the sound my lips quivered. Decay enters my bones, And in my place I tremble. Because I must wait quietly for the day of distress, For the people to arise who will invade us. Rivers of living water - This phrase reminds us of Jesus' statement in John 10 when He stated "I came that they might have life and have it abundantly." (Jn 10:10) Rivers of living water gushing forth is surely life abundant or as it has sometimes been referred to as the Victorious Christian Life, the Christ Life, the Exchanged Life, etc. It begs the question of all born again believers - Is this statement true in my life? Do I experience ever flowing streams of living water gushing out of my life? Ray Pritchard - The word “rivers” is plural. Not a river—but rivers of living water will flow out from us. Think of the Nile plus the Danube plus the Amazon plus the Mississippi plus the Ganges plus every other great river. It all equals inexhaustible abundance. Come to Jesus and the rivers begin to flow because all the rivers flow from him. The “Artesian aquifer” ("springing up" - hallomai) that Jesus promised in John 4:14 is now pictures as an ever flowing river! Rivers (4215)(potamos from pino = to drink) refers literally to flowing water, such as a stream or river (Mt 3:6). In the plural can refer to water rushing down ravines after heavy rains (floods, torrents - Mt 7:25). In Jn 7:38 potamos refers to the "water of life as a flowing river, denoting fullness of life from God." (Friberg). Figuratively in Jn 7:38 potamos speaks of the great abundance and never ending flow of life giving "water," because the Holy Spirit is the eternal, omnipotent Source Who is in us and flows forth from us forever! Vine comments that Jesus uses rivers (potamos) to describe “the effects of the operation of the Holy Spirit in and through the believer.” NIDNTT - The assurance in all this is that God’s Spirit within is experienced as a mysterious ever-renewed source, upwelling in fullness of life. TDNT on potamos - The primary sense of potamos is “water rushing swiftly by,” hence “flowing water,” “stream,” “river.” The ocean that streams around the earth can be called potamos; from it derive all seas, rivers, springs, and wells. In Egypt potamos with the article denotes the Nile. potamoi are early personified as river gods, often depicted as bulls because the noise and tossing of running water remind of bulls. A figurative use occurs, e.g., streams of fire; the idea is that of violent forces that carry things off with them. he LXX. In the LXX potamos with the article denotes the Nile. More generally the term suggests water with a lasting flow. This is important relative to the river of paradise in Ge 2:10ff. and the eschatological river of Ezek 47:1ff.; Zech. 14:8....The sanctuaries of Asclepius contain sacred springs flowing from under the sanctuary and thus offer some parallel to the depiction of the river as flowing forth from the throne of God and the Lamb. (Rev 22:1-2, cp the primeval river in Eden = Ge 2:10)...(Potamos in Jn 7:38) The use of potamos suggests that the force and fullness of life will remain unrestrictedly at work; streams of living water will flow out by way of the disciples into the world and will be available for the thirsty who believe. Along these lines one can understand the statement that rivers of living water will flow out of those who drink. Potamos - 17x in 17v - Mt 3:6; Mt 7:25-note; Mt 7:27-note; Mk 1:5; Lk 6:48-49; Jn 7:38; Acts 16:13; 2Cor 11:26; Rev 8:10-note; Rev 9:14-note; Rev 12:15-16-note; Rev 16:4,12-note; Rev 22:1-2-note Rev 22:1-2 Then he showed me a river of the water of life, clear as crystal, coming from the throne of God and of the Lamb, 2 in the middle of its street. On either side of the river was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the healing of the nations. Tony
João 7:38
Spurgeon - Happy is the soul that can drink in the sumptuous dainties of the gospel - nothing can so completely fill the soul. Living Water in Hebrew: Mayim Hayim Living water - This is a striking metaphor in the arid, water poor middle east. Living water literally pictured water which was actively flowing as from a spring or a river. Indeed, living water is water that gives life, so what Jesus is saying is that the Holy Spirit is life giving! In the previous chapter Jesus had taught "It is the Spirit Who gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life." (John 6:63) Notice how Jesus links the Holy Spirit with the Holy Word in this John 6 passage! The practical application is clear -- Are you in the Word, so that Spirit in you might use that Word to transform your spiritual life from glory to glory into the image of the Son (2Cor 3:18)? Stated another way, you will have no growth (maturation) in your spiritual life unless you like a new born babe are longing for the pure milk of the Word, that by it you might grow in respect to salvation (as the Spirit uses that Word to give you life!) (1Pe 2:2). Spurgeon on wells springing up (Jn 4:14) and rivers of living water, both of which seem to be "drying up" in our lives - It is regarded by many as a law of nature, that our first love must grow cold, and our early zeal must necessarily decline. I do not believe it for a moment. "the path of the righteous is like the light of dawn, That shines brighter and brighter until the full day." (Pr 4:18) and, were we watchful and careful to live near to God, there is no reason why our spiritual life should not continuously make progress both in strength and beauty. There is no inherent necessity in the divine life itself compelling it to decline, for is it not written, "It shall be in him a well of Water, springing up unto everlasting life:" (Jn 4:14) "out of his belly shall flow rivers of living water." (Jn 7:38) Grace is a living and incorruptible seed that liveth and abideth for ever, and there is nowhere impressed upon the divine life a law of pining and decay. If we do falter and faint in the onward path, it is our sin, and it is doubly sinful to forge excuses for it. It is not to be laid upon the back of some mysterious necessity of the new nature that it should be so, but it is to be brought as a charge against ourselves. (Flashes of Thought) Tony Evans commenting on Jesus depiction of the Holy Spirit as Living Water reminds us that "When He (the Holy Spirit) dominates your life, He will make you more alive than you ever thought you could be. You will not only be fulfilled yourself, but the rivers of living water flowing out of you will overflow so others can drink from your life as well. One reason we have so little spiritual power in the church of Jesus Christ today is that we are not thirsty Christians. God only satisfies folk who are thirsty. If you are not thirsty, you don’t drink. What we need is to develop our spiritual thirst. We need a generation of Christians who are passionate for Christ. Unless that is your goal, studying the Bible is a waste of time; coming to church will make little or no difference in your life. The life-giving, thirst-quenching fellowship of the Holy Spirit is enjoyed where the passion of Christ is sought. (Theology You Can Count On; Moody Publishers, 2008). Ray Pritchard on the Holy Spirit as Living Water - Water is one of the most common symbols for the Holy Spirit in the Bible. Since water is indispensable for human life, the phrase “living water” is an apt metaphor for the Spirit’s work in the human heart. Zechariah 14:8 looks forward to a time after the return of Christ when the climate and geography of earth will be changed as Jesus Christ sets up His kingdom on the earth. There will be a great earthquake, splitting the Mount of Olives in two (Zech 4:4), followed by enormous changes in the normal pattern of daytime and nighttime (Zech 4:6–7). On that day “living water” will flow from Jerusalem. This is no doubt both literal and symbolic. There will be a literal river, but the river will symbolize the free flow of the Spirit throughout the entire earth. Jesus used this word picture in John 4 during His conversation with the woman at the well. Although she came seeking literal water, He promised to give her “living water” which would satisfy her thirst forever (John 4:10). That “living water” becomes a “spring of water” within the heart of the believer, welling up to eternal life. As the water rises rapidly in the well, it comes to the surface and flows over the edges. What a wonderful picture of how the Spirit works in the human heart. Those who come to Christ find “living water” that satisfies the deep thirst within. Through the indwelling Holy Spirit, that “living water” produces a new life that eventually bubbles to the surface and becomes evident to others. Living water won’t become stagnant. It always produces a dynamic, abundant, exciting new life. Water is also necessary for cleansing. Ephesians 5:26 pictures this aspect of the Spirit’s work when it mentions the “washing with water through the Word.” The Word is the cleansing agent; the Spirit is the cleansing power. As the Spirit applies the Word to our lives, we are cleansed from the stain of sin and the filth of the world. The Holy Spirit flows through believers like a mighty river of living water, bringing new life and providing deep, inner cleansing. As we yield ourselves to Christ, the abundance of His life (the “living water”) flows out to those around us. River of God, I live in a dry, barren land. All around me men and women die of thirst. Make me a channel of living water to those who desperately need it. Amen. (Names of the Holy Spirit) In the OT Jehovah issues a different cry “Be appalled, O heavens, at this, and shudder, be very desolate,” declares the LORD. For (term of explanation - what's it explaining?) My people have committed two evils: They have forsaken Me, The fountain of living waters, To hew for themselves cisterns, Broken cisterns That can hold no water." (Jer 2:12-13) Thirsty - What do you thirst for in this world? Tell me what you like, what you are thirsty for and I will tell you what you are! Ray Pritchard - If we are dying in the desert, the most important thing in the world is a cup of cold water. Jesus promises more than a cup. He promises a never ending flow of clear, cool, clean living water. Streams without pollution. Rivers that will never run dry. (Water, Wine, Wind, Fire - Keep Believing Ministries) Living water - Jesus used the same metaphor, living water, to describe Himself in His encounter with the Samaritan woman - Jn 4:7 There came a woman of Samaria to draw water. Jesus said to her, "Give Me a drink." 8 For His disciples had gone away into the city to buy food. 9 The Samaritan woman therefore said to Him, "How is it that You, being a Jew, ask me for a drink since I am a Samaritan woman?" (For Jews have no dealings with Samaritans.) 10 Jesus answered and said to her, "If you knew the gift of God, and who it is who says to you, 'Give Me a drink,' you would have asked Him, and He would have given you living water." 11 She said to Him, "Sir, You have nothing to draw with and the well is deep; where then do You get that living water? 12 "You are not greater than our father Jacob, are You, who gave us the well, and drank of it himself, and his sons, and his cattle?" 13 Jesus answered and said to her, "Everyone who drinks of this water shall thirst again; 14 but whoever drinks of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up to eternal life." ><>><>><> John Piper on rivers of living water - Some images are attractive; some are repulsive. This image is attractive. Most people, I think, would like their heart to be like a deep mountain spring overflowing in rivers of living water. Even before we have a clear idea of what this image is referring to, we yearn for it. Because it seems to imply fullness and completeness to the point of overflowing. It implies sweet coolness and refreshment. It implies moisture and growth and life. But Jesus is not merely a poet evoking emotions by images. He is that, but much more. These very evocative words refer to something real, something that would be true even if we laughed it to scorn or if we ceased to exist. The words are not meant to make us feel good because of their beauty and their associations. They are meant to put us in touch with something solid and powerful and living outside ourselves. Jesus is offering a very desirable experience, but he is offering it only as the result of some real, personal dealings between us and him. And he is no mere image; he is as real today as he was then, as real and personal as the person next to you in the pew. No experience is of any value whatever if it doesn't have to do with this real and living Jesus. Our experience is essential, but it will slip through our fingers and disappear if we focus on the experience instead of on Jesus. So in thinking about this text we must talk about our experience, but it will be all in vain if Jesus doesn't shine through as distinct and powerful and beautiful over all. (Rivers From the Heart - Desiring God) ><>><>><> From a Puritan's prayer in the Valley of Vision - "May I rejoice that, while men die, the Lord lives; that, while all creatures are broken reeds, empty cisterns, fading flowers, withering grass, he is the Rock of Ages, the Fountain of living waters." ><>><>><> Robert Neighbour laments - Alas, how many Christians are clouds without rain, cisterns without water, fountains without depth!...it is from Christ, primarily, that the Living Waters flow. He is the source of all blessing. Of course, the Waters likewise flow from us as we receive them from Him, and gave them to others. We are not the source of that Living Water, that carries blessings whithersoever it goes; we are merely the channels through which they flow. (Living Water Commentary) Robert