On this basis chapter 7 proceeds. The brethren of the Lord Jesus, who could see the astonishing power that was in Him, but whose hearts were carnal, at once discerned that it might be an uncommon good thing for them, as well as for Him, in this world. It was worldliness in its worst shape, even to the point of turning the glory of Christ to a present account. Why should He not show Himself to the world? (vss. 3-5). The Lord intimates the impossibility of anticipating the time of God; but then He does it as connected with His own personal glory. Then He rebukes the carnality of His brethren. If His time was not yet come, their time was always ready (vss. 6-8). They belonged to the world. They spoke of the world; the world might hear them. As to Himself, He does not go at that time to the feast of tabernacles; but later on He goes up, “not openly, but as it were in secret” (vs. 10), and taught. They wonder, as they had murmured before (vss.12-15); but Jesus shows that the desire to do God’s will is the condition of spiritual understanding (vss. 16-18). The Jews kept not the law, and wished to kill Him who healed man in divine love (vss. 19-23). What judgment could be less righteous? (vs. 24). They reason and are in utter uncertainty (vss. 25-31). He is going where they cannot come, and never guessed (for unbelief thinks of the dispersed among the Greeks—of anything rather than of God) (vss. 33-36). Jesus was returning to Him that sent Him, and the Holy Spirit would be given. So on the last day, that great day of the feast (the eighth day, which witnessed of a resurrection glory outside this creation, now to be made good in the power of the Spirit before anything appears to sight), the Lord stands and cries, saying, “If any man thirst, let him come unto me, and drink” (vs. 37). It is not a question of eating the bread of God, or, when Christ died, of eating His flesh and drinking His blood. Here, “If any man thirst, let him come unto me, and drink.” Just as in chapter 4, so here it is a question of power in the Holy Spirit, and not simply of Christ’s person. “He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water” (vs. 38). And then we have the comment of the Holy Spirit: “(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Spirit was not yet given; because that Jesus was not yet glorified.)” (vs. 39). There is, first, the thirsty soul coming to Jesus and drinking; then there is the power of the Spirit flowing forth from the inner man of the believer in refreshment to others.
Nothing can be simpler than this. Details are not called for now, but just the outline of the truth. But what we learn is, that our Lord (viewed as having entered into heaven as man on the ground of redemption, that is ascended, after having passed through death, into glory) from that glory confers meanwhile the Holy Spirit on him that believes, instead of bringing in at once the final feast of gladness for the Jews and the world, as He will do by and by when the anti-typical harvest and vintage has been fulfilled. Thus, it is not the Spirit of God simply giving a new nature; neither is it the Holy Spirit given as the power of worship and communion with His God and Father. This we have had fully before. Now, it is the Holy Spirit in the power that gives rivers of living water flowing out, and this bound up with, and consequent on, His being man in glory. Till then the Holy Spirit could not be so given—only when Jesus was glorified, after redemption was a fact. What can be more evident, or mote instructive? It is the final setting aside of Judaism then, whose characteristic hope was the display of power and rest in the world. But here these streams of the Spirit are substituted for the feast of tabernacles, which cannot be accomplished till Christ come from heaven and show Himself to the world; for this time was not yet come. Rest is not the question now at all; but the flow of the Spirit’s power while Jesus is on high. In a certain sense, the principle of John 4 was made true in the woman of Samaria, and in others who received Christ then. The person of the Son was there the object of divine and overflowing joy even then, although, of course, in the full sense of the word, the Holy Spirit might not be given to be the power of it for some time later; but still the object of worship was there revealing the Father; but John 7 supposes Him to be gone up to heaven, before He from heaven communicates the Holy Spirit, who should be (not here, as Israel had a rock with water to drink of in the wilderness outside themselves, nor even as a fountain springing up within the believer, but) as rivers flowing out. How blessed the contrast with the people’s state depicted in this chapter, tossed about by every wind of doctrine, looking to “letters,” rulers, and Pharisees, perplexed about the Christ, but without righteous judgment, assurance, or enjoyment! Nicodemus remonstrates but is spurned; all retire to their home—Jesus, who had none, to the mount of Olives (vss. 40-53).
This closes the various aspects of the Lord Jesus, completely blotting out Judaism, viewed as resting in a system of law and ordinances, as looking to a Messiah with present ease, and as hoping for the display of Messianic glory then in the world. The Lord Jesus presents Himself as putting an end to all this now for the Christian, though, of course, every word God has promised, as well as threatened, remains to be accomplished in Israel by and by; for Scripture cannot be broken; and what the mouth of the Lord has said awaits its fulfillment in its due sphere and season.