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Exploring Life in John – The Need of the Thirsty – Life’s Quenching

LIFE MEETING THE NEED OF MAN’S EVERY CASE

The Need Of The Thirsty —

Life’s Quenching

Verses:

John 7:1-10 

1  And after these things Jesus walked in Galilee, for He would not walk in Judea, because the Jews were seeking to kill Him.

2  Now the Jews’ Feast of Tabernacles was near.

3  His brothers therefore said to Him, Depart from here and go into Judea, so that Your disciples also may behold Your works which You are doing;

4  For no one does anything in secret and himself seeks to be known openly. If You do these things, manifest Yourself to the world.

5  For not even His brothers believed into Him.

6  Jesus therefore said to them, My time has not yet come, but your time is always ready.

7  The world cannot hate you, but it hates Me, because I testify concerning it, that its works are evil.

8  You go up to the feast; I am not going up to this feast, because My time has not yet been fulfilled.

9  And having said these things to them, He remained in Galilee.

10  But when His brothers had gone up to the feast, then He Himself also went up, not openly, but as it were in secret.

John 7:37-39  

37  Now on the last day, the great day of the feast, Jesus stood and cried out, saying, If anyone thirsts, let him come to Me and drink.

38  He who believes into Me, as the Scripture said, out of his innermost being shall flow rivers of living water.

39  But this He said concerning the Spirit, whom those who believed into Him were about to receive; for the Spirit was not yet, because Jesus had not yet been glorified.

Ministry Excerpts:

Now in chapter seven we come to the sixth case—the need of the thirsty. This case is in contrast with the fifth case, the need of the,  hungry. In the previous case the Lord is clearly revealed as the bread of life to satisfy our hunger, but in this case the Lord brings the flow of living water to quench our thirst. In the fifth case the people are hungry, but in the sixth case they are thirsty. The fifth case presents the living bread, and the sixth case introduces the living water. The bread of life is for hungry people, and the rivers of living water are for thirsty people. For the thirsty, Christ is the quenching life. He is the very life that is able to quench man’s thirst.

THE SCENE OF THE FEAST OF TABERNACLES

The sixth case is a continuation of the fifth case, because the matter of food is related to water. In this connection, there is also another contrast. In the scene of the fifth case, there was the feast of the Passover. In the scene of this case in chapter seven, there is the feast of Tabernacles. The feast of the Passover is the first of the annual Jewish feasts, and the feast of Tabernacles is the last (Lev. 23:5, 34). The feast of the Passover, as the first feast of the year, implies the beginning of man’s life (cf. Exo. 12:2-3, 6), which involves man’s seeking for satisfaction and results in man’s hunger. The feast of Tabernacles, as the last feast of the year, implies the completion and success of man’s life (cf. Exo. 23:16), which will end and result in man’s thirst. In the scene of the feast of the Passover, the Lord presented Himself as the bread of life, which satisfies man’s hunger. In the scene of the feast of Tabernacles, the Lord promised that He would flow forth the living water, which quenches man’s thirst.

After the full harvest of their crops, the Jewish people observed the feast of Tabernacles to enjoy what they had reaped in the worship of God (Exo. 23:16; Deut. 16:13-15). Hence, this feast signifies the completion, achievement, and success of man’s career, study, and other matters of human life, including religion, with the joy and enjoyment thereof. Thus, the feast of Tabernacles implies the completion of your job, achievement, and career. Although you may be successful in your occupation or career, you must realize that it will all issue in thirst. Eventually, after working your entire life, you will be thirsty, because everything has a last day. Everything ends. The last day is always a great day. After people attain a certain success, other people will give them a memorial day. A person’s memorial day is always his last day. It is the end, and the end is empty. It results in thirst. In John 6 we have the beginning of life, which results in hunger; in John 7 we have the success and completion of life, which end in thirst. The previous case sets forth the people laboring, working, seeking, and striving to find something to satisfy their hunger, but they fail to get it. This case sets forth the people already having everything they need, but they find that it does not quench their thirst. They have obtained everything; they have enjoyed everything. But with all of their success, with all of their gain, even with all of the things connected with their feasts—their religion and their temple—their thirst cannot be quenched. Therefore, these two cases compare those who are working with those who are resting. Nevertheless, regardless of whether you are working or resting, you cannot fill your hunger or quench your thirst.

Which feast are you attending—the feast of the Passover or the feast of Tabernacles? Regardless of which feast you are attending, you are still hungry or thirsty. Whether you are in a poor or rich condition, whether you are in a state of poverty or plenty, you will realize that you are either hungry or thirsty. 

LIFE’S CRY TO THE THIRSTY ONES

On the last day of the feast, the great day, Jesus stood and cried out to the thirsty ones (7:37-39). The last day signifies the ending of all the enjoyment of any success in human life. Regardless of the kind of success you have, there will be a last day. For instance, although you may have a marvelous marriage, your marriage will not last forever.

While the people were being dismissed on the last day of the feast, the Lord stood up and cried, “If anyone thirst, let him come to Me and drink” (7:37). The people were not satisfied. The things that they were enjoying during the past seven days had failed to quench their thirst. If they would come and drink of Christ, they would have rivers of living water flowing out from within their innermost being. The living water is the Holy Spirit who will flow out of the smitten rock.

If you study the biographies of the saints, you will discover many other similar stories. Many people who were highly educated, very successful, and very wealthy had much to rejoice in, but eventually they felt that they had failed because everything became dry to them. But then came the call, “Whoever is thirsty, come to Me and drink.” Although you may be enjoying many good days, there will eventually come the last day when all of your enjoyment is over and you will feel thirsty. Remember, it is only the Lord Jesus Himself who can offer you the living water to quench your thirst.

The Lord Jesus said, “He who believes in Me, as the Scripture said, out of his innermost being shall flow rivers of living water” (7:38). In 4:14 the Lord said that whoever drinks of the water that He gives us will have in him a spring of water welling up into eternal life. In chapter seven the Lord goes somewhat further, saying that anyone who drinks of Him will have the flow of the rivers of water of life. The Lord did not speak of just one flow but of rivers. The unique river of living water is the Holy Spirit. Out of this unique river, many rivers will flow out. These “rivers of living water” are the many flows of the different aspects of life (cf. Rom. 15:30; 1 Thes. 1:6; 2 Thes. 2:13; Gal. 5:22-23) of the one unique “river of water of life” (Rev. 22:1), which is God’s “Spirit of life” (Rom. 8:2). One river is the river of peace, and other rivers are joy, comfort, righteousness, life, holiness, love, patience, and humility. I do not know how many rivers there are. These rivers of living water flow out from the depths of our being. This is Christ as life. In the principle set forth in chapter two, this flowing of the rivers of living water is also the changing of death into life. Death is of the source of the tree of knowledge, and life is of the source of the tree of life.

Verse 39 says, “But this He said concerning the Spirit, whom those who believed in Him were about to receive; for the Spirit was not yet, because Jesus was not yet glorified.” Many Christians do not understand the words “not yet” in this verse. The King James Version adds the word “given” in italics, showing that the translators were troubled by this verse. But verse 39 does not mean that the Spirit “was not given”; it means that the Spirit was “not yet.” The Spirit was not there yet. The Spirit of God was there from the very beginning (Gen. 1:1-2), but the Spirit as “the Spirit of Christ” (Rom. 8:9), “the Spirit of Jesus Christ” (Phil. 1:19), was “not yet” at the time the Lord Jesus spoke this word, because He was not yet glorified. Jesus was glorified when He was resurrected (Luke 24:26). After His resurrection, the Spirit of God became the Spirit of the incarnated, crucified, and resurrected Jesus Christ, who was breathed into the disciples by Christ in the evening of the day He was resurrected (John 20:22). The Spirit is now the “another Comforter,…the Spirit of reality” promised by Christ before His death (John 14:16-17). When the Spirit was the Spirit of God, He had only the divine element. When He became the Spirit of Jesus Christ through Christ’s incarnation, crucifixion, and resurrection, He had both the divine and human element, with all the essence and reality of the incarnation, crucifixion, and resurrection of Christ. Hence, He is now the all-inclusive Spirit of Jesus Christ as the living water for us to receive.

We have seen that Jesus was glorified when He was resurrected. In resurrection, the Lord became the life-giving Spirit (1 Cor. 15:45). The last Adam, who was Christ in the flesh, became the life-giving Spirit in resurrection. Since then, the Spirit of Jesus Christ has both the divine and human elements, including the reality of the incarnation, crucifixion, and resurrection of Christ.

We may use the illustration of a glass of pure water into which many other ingredients are added. The pure water passes through one stage, and the milk is added. It passes through other stages in which honey, tea, and salt are added. Eventually, it becomes an all-inclusive drink. Before the pure water passed all these stations, such a wonderful drink was “not yet,” although the pure water in the glass was there already. Now it is an all-inclusive drink. Likewise, the Spirit promised by the Lord Jesus in 7:39 and 14:16-17 is not the Spirit with only divinity as His content, but the Spirit with divinity, humanity, the all-inclusive death, resurrection, and ascension. Now we not only have the Spirit of God, but also the Spirit of Jesus Christ. It is such an all-inclusive Spirit that gives us the flow of the rivers of water of life.   (Life-study of John, msg. 17-18)

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Exploring Life in John – The Need of the Impotent – Life’s Enlivening

LIFE MEETING THE NEED OF MAN’S EVERY CASE

The Need Of The Dying –

Life’s Enlivening

Verses:

Galatians 3:21  

Is then the law against the promises of God? Absolutely not! For if a law had been given which was able to give life, righteousness would have indeed been of law.

2 Corinthians 3:6b  

for the letter kills, but the Spirit gives life.

John 5:1-16  

1  After these things there was a feast of the Jews, and Jesus went up to Jerusalem.

2  Now there is in Jerusalem near the Sheep Gate a pool, which is called in Hebrew Bethesda, having five porticoes.

3   In these lay a multitude of those who were sick, blind, lame, and withered, waiting for the moving of the water.

4   For an angel went down from time to time in the pool and stirred up the water; the first then to step in after the stirring up of the water was made well of whatever disease he was being held by.

5   And a certain man was there, who had been thirty-eight years in his sickness.

6   When Jesus saw this one lying there and knew that he had already been a long time in that condition, He said to him, Do you want to get well?

7   The sick man answered Him, Sir, I have no one to put me into the pool when the water is stirred up; but while I am coming, another steps down before me.

8   Jesus said to him, Rise, take up your mat and walk.

9   And immediately the man became well, and he took up his mat and walked. Now it was the Sabbath on that day;

10   Therefore the Jews said to the one who had been healed, It is the Sabbath, and it is not lawful for you to take up your mat.

11   But he answered them, He who made me well, that One said to me, Take up your mat and walk.

12   They asked him, Who is the man who said to you, Take up your mat and walk?

13   But he who had been healed did not know who it was, for Jesus had withdrawn, there being a crowd in that place.

14   After these things Jesus found him in the temple and said to him, Behold, you have become well; sin no more so that nothing worse happens to you.

15   The man went away and told the Jews that Jesus was the One who made him well.

16   And because of this the Jews persecuted Jesus and sought to kill Him, because He did these things on the Sabbath.

Ministry Excerpts:

THE INADEQUACY OF RELIGION’S LAW-KEEPING AND THE SUFFICIENCY OF THE SON’S LIFE-GIVING

The case of the impotent man exposes the inadequacy of religion (5:1-9). No religion on earth is better than the Jewish religion, for it is the genuine and typical religion formed according to God’s holy oracle. The Jewish religion was formed according to the Divine Word. It worships the one true God in the correct way. No other religion can compare with it.

However, religion does not belong to God’s economy and it cannot fulfill God’s purpose. God never intended to have a religion. Yes, God did give to His people His Holy Word, the Old Testament, and He did tell them how to contact Him. There is no doubt about this. However, God had no intention of having a religion. Religion is a human invention, a product of the fallen human mind. It is the best invention of human culture. But, concerning God’s economy, religion is God’s worst enemy. It is absolutely against His economy. I say again that God had no intention of establishing a religion. His intention was to give His Holy Word to His people, revealing to them that the coming One, the Son of God, would be their salvation and life for the fulfillment of God’s purpose. This coming One would be everything to them—righteousness, holiness, redemption, and glory. The Jewish people did not have this realization. Instead, they selected portions of the commandments in God’s Holy Word and used them to devise rituals and regulations. They put together these commandments, rituals, and regulations and formed a religion. What is a religion? The best definition of it is not found in Webster’s dictionary. Religion is to worship God and to behave ourselves without Christ. Religion is just you trying your best to worship God, to behave properly to please God, and to be a perfect person—all without Christ. Although everything may be good—you worship God according to the regulations and you behave yourself—it is all void of Christ. It seems that people have Christ in Christianity, but mostly that is simply Christ in term. If you only have Christ in term, that also is religion. We must have Christ as reality. Only with Christ as our reality are we outside of religion.

When the Lord Jesus came, He came as the One who was prophesied in the Old Testament. He was the One who came to be salvation, life, righteousness, holiness, redemption, glory, and everything to God’s people. But, when He came, God’s people, the Jews, were fully occupied with their religion. They had no room in their hearts for this coming One. If you read the four Gospels, you will see that wherever the Lord went and wherever He was, He was opposed by that typical religion formed according to God’s Holy Word. Those religionists opposed this living One according to their religion. They thought that they were opposing Christ for God. They even sentenced this living One to death in their attempt to protect God. According to their realization, when Jesus said that He was the Son of God, He was speaking blasphemy, making Himself equal to God (5:18). It seems that they said, “We have only one God and no other. Our God is Jehovah Elohim. We don’t have a God by the name of Jesus. If You say that You are the Son of God, You are making Yourself equal to God and are blaspheming. We must put You to death.” That was religion.

The Inadequacy of Religion’s Law-keeping

The central point of this case, on the negative side, is to show the inadequacy of law-keeping in the typical religion. Law-keeping was the main thing in Judaism. Every Jew respects the law and believes in keeping it. The Jews realize that, apart from keeping the law, they have no way to please God, to behave themselves, and to perfect themselves. Any typical Jew will tell you that, next to God, nothing is as great or as important as the law. God is number one and the law is number two. So, law-keeping is everything to that typical religion.

Let us now consider some aspects of the practice of law-keeping. The sheepgate (5:2) signifies the entrance to the law-keeping religion’s sheepfold (10:1). The name of the pool, Bethesda, means house of mercy, signifying that the people who practiced law-keeping realized that they needed the mercy of God because they were impotent, weak, and wretched, as portrayed in Romans 7:7-24. The porches, like a sheepfold, signify the law-keeping religion’s shelter, and the number five denotes responsibility. The angel who stirred up the water signifies the agent through which the law, which could not give life, was given (Gal. 3:19, 21). The stirring up of the water to make people well signifies the practice of the law-keeping trying to make people perfect. By considering these aspects, we can see the situation of law-keeping, which is the major thing in the typical religion.

The impotent man had been sick for thirty-eight years. He was unable to move. He was filled with expectation when he saw the waters stirring, but it was impossible for him to get there in time. Because he was impotent, unable to move, he could not receive healing. Likewise, due to our impotence, we cannot keep the law. The law is good, holy, and spiritual. There is no problem with the law; the problem is with us.

Man is not only sick, but also dead. We know from 5:25 that, in the eyes of the Lord, the impotent man was a dead person. How can a dead person walk? If he is to walk, he must first be made alive. As long as you cannot make a dead person live, he can do nothing. Galatians 3:21 says that the law cannot give life. The law only makes demands upon people; it never supplies them with life. Due to the lack of life, man is absolutely unable to keep the law. If you are still religious, still trying to keep the law, let me ask you a question. Are you dead or alive? You must admit that you are dead. Since you are a dead person, how can you keep the law? A dead person can do nothing.

Because of the weakness of the flesh and because of the lack of life, it is impossible for man to keep the law. Although there are an angel, the water, and the stirring of the water, there is no way for you to fulfill the requirement of getting to the water to be healed. This is a clear picture showing us that the impotent and dead people find it impossible to keep the law. There is no hope for man with the law. With respect to the law, we are helpless and hopeless cases.

The Sufficiency of the Son’s Life-giving

We have seen that this case on the negative side exposes the inadequacy and vanity of the law-keeping religion. That religion had so many good things—the holy city, the holy temple, the angels, the Holy Scriptures, the holy feasts, the holy Sabbath, and the pool, but none of these good things could help the dead people. The holy city could not help the impotent man; neither could the holy temple, the Holy Scriptures, nor the holy days. Although it was a feast day, he had no joy, and although it was the Sabbath day, he had no rest. Nothing could help him. He was a hopeless and helpless case. Suddenly, a little man came into this situation. It was not an archangel, but a little man named Jesus. He had no beauty or attraction, and no one paid attention to Him. He came directly to the sick man. Just as the Father in eternity past foresaw the Samaritan woman and the Son went to find her at Jacob’s well, so the Father also foresaw the impotent man, and the Son came to him while he was lying at the pool. He asked him, “Do you want to get well?” That meant, “Would you like to be healed?” The impotent man knew nothing beyond the pool, the water, and the angel who stirred the water. He also knew that he had no hope or ability in himself. So he explained the situation to the Lord Jesus. Then the Lord Jesus said, “Rise, pick up your bed, and walk.” The impotent man heard the enlivening word of the living, life-giving Lord and was healed. We may think that he rose up and walked before he was healed. But this is not true. He was healed before he rose up, took his bed, and walked. Note the sequence in verse 9. “And immediately the man became well, and picked up his bed and walked.” “And immediately the man became well” precedes “picked up his bed and walked.” He was cured before he rose up. He was cured when he heard the voice of the living Son of God. It was his hearing of the living word of the Lord that quickened him. Formerly the bed carried the impotent man, but now the enlivened man carried the bed.

If I had been the impotent man, I probably would have said, “Sir, I can’t make it. I have been relying upon this bed for thirty-eight years. The bed has been carrying me all this time. How can you tell me to pick it up? I can’t do what you say.” We should never argue with the Lord’s word. We should simply say, “Amen,” to whatever He says and do it accordingly. Do not argue or reason. If you reason, you will lose His blessing. How good it was that the impotent man not only rose up, but also picked up his bed and walked. He was not only healed; he was enlivened. According to verses 24 and 25, this is for him as a dead man to pass out of death into life and live. In the principle set forth in chapter two, this is the changing of death into life.

RELIGION’S OPPOSITION TO LIFE

In 5:10-16 we see religion’s opposition to life. “The Jews then said to the one who was healed, It is the Sabbath, and it is not lawful for you to pick up your bed” (5:10). Life’s enlivening breaks religion’s ritual. Religion is offended by life and begins its opposition to life from this point. The Sabbath is for man (Mark 2:27) and should be a rest to man. Religion’s law-keeping did not bring rest to the man sick for thirty-eight years, but life’s enlivening did it in one second. Yet, the religious people cared only for the ritual of Sabbath-keeping; they had no concern for the sick man’s rest. What a life we have! We do not need any religious things. As long as we have Jesus, all religious things mean nothing. As long as we have Jesus, we have life. Let religion with all its things go. They could not give us life, but Jesus does. Jesus enlivens us. Jesus gives us life. Life brings us joy. Life brings us rest. Life brings us light and everything we need. Praise the Lord!

The real significance of this case is the difference between religion and Christ, which is the difference between the law-keeping of religion and the enlivening of Christ. Religion’s law-keeping is good, but we are weak. Religion’s law-keeping may be effective but we cannot meet its requirements. There is no requirement with Christ, for when He comes to us, He speaks His living word so that we can hear His voice. If there is any requirement, it is simply to hear His living word. When we hear His voice, we pass from death into life. The contrast in this case is that religion requires, but Christ’s word quickens. (Life-study of John, msg. 14)