(38) There can be little doubt that our English version rightly gives the meaning of the original here; though representatives of both the earliest and the latest schools of interpretation have tried so to read the verse as to avoid its difficulties. Some would attach the first clause to the preceding verse, reading, "If any man thirst, let him come unto Me; and let him that believeth on Me drink." Others would have us think that the words, "as the Scripture hath said," belong to the clause before them, and not to that which follows, making the sense, "He that believeth on Me according to the Scriptures, out of his belly (I say) shall flow rivers of living water." The reader of the English will, it is believed, feel, and the reader of the Greek will feel still more strongly, that these are attempts to avoid what it is hard to explain, and that while they miss the difficulty they also miss the meaning.

He that believeth on me . . .--We have here an advance on the thought, "If any man thirst let him come unto Me and drink." That represented the satisfaction of the individual mind. This teaches the fuller truth that every one in living communion with Christ becomes himself the centre of spiritual influence. There is in him a power of life which, when quickened by faith, flows forth as a river, carrying life and refreshment to others. No spirit grasps a great truth which satisfies its own yearnings as the waters of the fountain slake physical thirst, without longing to send it forth to others who are seeking what he himself had sought. There is in him a river whose waters no barrier can confine. This is the spirit of the prophet and the evangelist, of the martyr and the missionary. It is the spirit of every great teacher. It is the link which binds men together and makes the life of every Christian approach the life of Christ, for he lives not for himself but for the world.

The exact words "Out of his belly shall flow rivers of living water," are not found in any part of the Canonical Scriptures of the Old Testament, and yet Christ Himself utters them with the formula of quotation. This will be a difficulty only to those who value letter and syllable above spirit and substance. It may be that the words which our Lord actually uttered in the current language of Jerusalem were nearer to the very words of some passage in the Old Testament than they seem to be in the Greek form in which St. John has preserved them to us. But it is instructive that the thought is that which our Lord Himself, or St. John as representing Him, considers as the essence of the quotation. The thought meets us again and again in the Old Testament. See the following passages: Exodus 17:6; Numbers 20:11; Psalm 114:8; Isaiah 44:3; Isaiah 55:1; Isaiah 58:11; Joel 2:23; Joel 3:18; Ezekiel 47:1; Ezekiel 47:12; Zechariah 13:1; Zechariah 14:8.

This frequent reference to the refreshment and life-giving power of water is the more natural in the East, where drought is a fearful evil ever to be guarded against, and a well of water a blessing always sought for as the first necessity of life.

The abundance is suggested by the contrast between the small quantity poured out in the Temple and the streams which flowed from the rock struck in the wilderness. The vessel they carried contained but three logs, or about a quart, of water, brought from the tank of Siloam. This was poured through a perforated silver bowl. In the spiritual interpretation the water shall not be carried to the Temple, for every believer shall be a temple of the Holy Ghost and a source of life; it shall not be a limited quantity in vessels of gold and silver, but shall be as rivers bursting forth in their strength and fulness.

Verse 38. - He that believeth on me. The ὁ πιστεύων in the nominative absolute, followed by another construction, gives great force to the mighty words. This is not the first time that Christ has represented believing under the form of both "coming" and "drinking." The one term seems to cover that part of faith in Christ which unites the soul to him, which sides with him, which utterly abandons self to take his word as true and his power as sufficient; the other term, when applied to participation in his blood, implies receiving into the soul the full solace of his imparted life. He that believeth on me, as the Scripture hath said, out of his belly shall rush torrents of living water. From his newly given, divinely imparted life shall proceed, as from the innermost depths of his consciousness, illimitable supplies of refreshment and fertility for others as well. Each soul will be a rock smitten in the thirsty land, from which crystal rivers of life-giving grace shall flow. Godet urges, against Meyer, the great sufficiency of this particular illustration of the rock in the wilderness as justifying the reference to the phrase, "as the Scripture hath said," and points especially to Exodus 17:6, "Behold, I will stand before thee there... in Horeb; and thou shalt smite the rock, and out of it (מִמֶּנּוּ) water shall come, that the people may drink" (cf. Numbers 20:11; Deuteronomy 8:15; Psalm 114:8; passages read during the feast). He thinks the κοιλίας αὐτοὺ corresponds with "from out of it" of Exodus. Hengstenberg laid long and fantastic emphasis on the Canticles,where the κοιλία of the bride of Jehovah is described. It is certain that the numerous passages in the Old Testament, in which the gift of refreshing water is made the symbol of national mercies and spiritual blessings, do, for the most part, fall short of this remarkable expression. Still, Isaiah 44:3; Isaiah 55:1; Isaiah 58:11; Joel 3:18; Zechariah 14:8, all more or less approach the thought; but Ezekiel 47:1-12, where from the altar the living, health giving, mighty river flows for the healing of the nations, is so akin to the saying of the Lord, as soon as we recognize the fact that he is greater than the temple, and that his Church is God's temple, and each body of man a temple of the Holy Ghost, that all real difficulty vanishes. The whole history of the Church is one continuous comment and illustration of the exhaustless fulness of his Word. Just as a soul of man comes and drinks of the water of life, he becomes himself a perennial source of life to others. He supplies not cisterns of stagnant water, but rivers of living water (Romans 8:9-11; 1 Corinthians 3:16). Chrysostom adds, "One may perceive what is meant, if he will consider the wisdom of Stephen, the tongue of Peter, the vehemence of Paul; how nothing withstood them - not the anger of multitudes, nor the uprising of tyrants, nor plots of devils, nor daily deaths - but, as rivers borne along with loud rushing sound, they went on their way."

7:37-39 On the last day of the feast of tabernacles, the Jews drew water and poured it out before the Lord. It is supposed that Christ alluded to this. If any man desires to be truly and for ever happy, let him apply to Christ, and be ruled by him. This thirst means strong desires after spiritual blessings, which nothing else can satisfy; so the sanctifying and comforting influences of the Holy Spirit, were intended by the waters which Jesus called on them to come to Him and drink. The comfort flows plentifully and constantly as a river; strong as a stream to bear down the opposition of doubts and fears. There is a fulness in Christ, of grace for grace. The Spirit dwelling and working in believers, is as a fountain of living, running water, out of which plentiful streams flow, cooling and cleansing as water. The miraculous gifts of the Holy Spirit we do not expect, but for his more common and more valuable influences we may apply. These streams have flowed from our glorified Redeemer, down to this age, and to the remote corners of the earth. May we be anxious to make them known to others.He that believeth on me,.... Which explains what is meant by coming to Christ, and drinking; for these acts are no other than for a man to go out of himself to Christ, and live by faith on him, and his grace. To which what follows is a great encouragement;

as the Scripture hath said: some refer these words to the preceding clause concerning believing in Christ, which the writings of the Old Testament speak of, as in Deuteronomy 18:15, and the sense is, that he that believes on Christ, the object of faith the Scripture points at, and in him, as that directs and requires; that believes in him as the mighty God, and as the prophet, priest, and King, and as the only foundation of the church, and lives by faith upon him, as just men do, then

out of his belly shall flow rivers of living water, though rather they belong to what follows; and do not design any particular place of Scripture; for no such one is to be found, where the following passage is expressed in so many words; but all those Scriptures which speak of grace, under the metaphors of water, and abundance of water, as rivers and floods of water, and of the effusion of the Holy Spirit, under such figurative expressions, such as Isaiah 41:17. Hence the Syriac version reads in the plural number, "as the Scriptures hath said"; referring to more than one: "out of his belly shall flow rivers of living water"; the grace of the Spirit of God is signified by water, because it is of a cleansing and purifying nature, as faith and hope are, having to do with the blood of Christ, which cleanses from all sin; and because it fructifies and causes the saints, as trees of righteousness, to grow, and bring forth fruit; and especially because it is cooling to those who are scorched with the heat of a fiery law, and very refreshing to thirsty souls: and it is called "living" water, because by it dead sinners are quickened, drooping saints are revived, and comforted; spiritual life in them is maintained and supported, and it springs up to, and issues in eternal life: and it is expressed by "rivers" of living water, because of the abundance of it in regeneration, justification, and pardon; it is grace for grace, abundance of grace believers receive from Christ; and from him, in whom those large measures of grace are, they "flow out" again, even "out of his belly": from within him, out of his heart, the seat of it, by his lips, both in prayer to God, and in conversation with the saints, to whom he communicates his rich experiences of grace, to their comfort, and the glory of God: for grace is of a diffusive and communicative nature; out of the abundance of the heart, the mouth speaketh: and also it flows out by his life and conversation, which is sober, righteous, and godly; and this the grace of God teaches and influences: and this grace, as it is permanent and lasting itself, even perpetual, and always abiding; so it continues to flow, and to show itself in its acts and effects, in one way or another. The Jews ought not to find fault with Christ's using such expressions, mystically understood, since they, comparing Moses and the Messiah together, say,

"as the first Redeemer caused a well to spring up, so the last Redeemer shall cause waters to spring up, according to Joel 3:18 (e).''

(e) Midrash Kohelet, fol. 63. 2.