John 7:32-39
At that time, the rulers and Pharisees sent attendants to seize Jesus. Jesus then said, Yet a little while I am with you, and then I go to Him Who sent Me. You will seek Me and will not find Me; and where I am you cannot come. The Jews therefore said among themselves, Where is He going that we shall not find Him? Will He go to those dispersed among the Gentiles , and teach the Gentiles? What is this statement that He has made, ‘You will seek Me and will not find Me, and where I am you cannot come’? Now on the last, the great day of the feast, Jesus stood and cried out, saying, If anyone thirst, let him come to Me and drink. He who believes in Me, as the Scripture says, ‘From within him there shall flow rivers of living waters.’ He said this, however, of the Spirit Whom they who believed in Him were to receive.
Haydock
Verse 32. The Pharisees understood well enough that his words signified he was their Messias, and the true Son of God. And they sent some servants to seize him, and bring him to them. Wi.
Verse 33. Yet a little while and I am with you: and then I go, and return to him that sent me, with whom I am always; but as man, I shall leave the world. Wi.
Verse 34. And shall not find me. Some understand it, you shall wish me conversing with you, as at present, healing diseases, &c. but as I shall suffer death shortly, you shall not find me. Others expound it, you shall seek for your Messias, but not owning me, who am truly he, you shall not find your Messias; and you cannot come to me in my kingdom of glory, because you will not believe in me. Wi. — Or where I shall be. The present tense is not unfrequently used for the future, by the hagiographers. See C. xiii. 33.
Verse 35. Will he go to the dispersed among the Gentiles, or to the dispersed Gentiles, and Jews among them to preach to them? Wi.
Verse 38. Out of his belly shall flow rivers of living water. By this living water, are signified the gifts of the Holy Ghost, which were promised to the faithful. Wi.
Verse 39. As yet the spirit was not given, in that particular and extraordinary manner, because Jesus was not yet glorified by his ascension and the coming of the Holy Ghost. Wi. — It is said that the Baptist was filled with the Holy Ghost from the womb of his mother; that Zachary, when he prophesied concerning his son, and the blessed Virgin, when she prophesied concerning our Lord, were both filled with the Holy Ghost; that Simeon and Anna were inspired by the Holy Ghost, to declare the greatness of Christ. How can this be otherwise reconciled with this text of S. John, that by saying that this gift of the Holy Ghost, after the ascension of Christ, was much more abundant than it had ever been before? It had something which essentially distinguished it from all preceding gifts. For we never read that men inspired by the Holy Ghost before the coming of Christ, spoke languages which they had never learned. S. Aust. 4 de Trin. c. xx. — The Holy Ghost is still received, but none speak with tongues: because the Church herself, being spread over the whole earth, speaks the languages of all. Idem. tract. 32. in S. Joan. — The primitive Christians of Corinth consulted S. Paul on the subject of these spiritual gifts or graces, frequently communicated in the sacraments of baptism and confirmation. In his Epistle, addressed to them, (C. xii.) he explains those gifts, and complains that some among the Corinthians made not a right use of these gifts; especially those who had the gift of tongues, and made use of it rather through vanity, than for the profit of others. In v. ult. ibid. he adds: But be zealous for the better gifts. And I shew to you a yet more excellent way. And in the 13th chapter, he describes the excellence, the characters of charity which he extols far above all other gifts. A.
Catena Aurea
31. And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done? 32. The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him. 33. Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me. 34. Ye shall seek me, and shall not find me: and where I am, thither ye cannot come. 35. Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles? 36. What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?
AUGUSTINE. (Tract. xxxi. 7) And many of the people believed on Him. Our Lord brought the poor and humble to be saved. The common people, who soon saw their own infirmities, received His medicine without hesitation.
CHRYSOSTOM. (Hom. l. 2) Neither had these however a sound faith; but took up a low way of speaking, after the manner of the multitude: When Christ cometh, will He do more miracles than this Man hath done? Their saying, When Christ cometh, shews that they were not steady in believing that He was the Christ: or rather, that they did not believe He was the Christ at all; for it is the same as if they said, that Christ, when He came, would be a superior person, and do more miracles. Minds of the grosser sort are influenced not by doctrine, but by miracles.
AUGUSTINE. (Tract. xxxi. 7) Or they mean, If there are not to be two Christs, this is He. The rulers however, possessed with madness, not only refused to acknowledge the physician, but even wished to kill Him: The Pharisees heard that the people murmured such things concerning Him, and the Pharisees and chief priests sent officers to take Him.
CHRYSOSTOM. He had discoursed often before, but they had never so treated Him. The praises of the multitude however now irritated them; though the transgression of the sabbath still continued to be the reason put forward. Nevertheless, they were afraid of taking this step themselves, and sent officers instead.
AUGUSTINE. (Tract. xxxi. s. 8) Not being able to take Him against His will, they sent men to hear Him teach. Teach what? Then said Jesus unto them, Yet a little while I am with you.
CHRYSOSTOM. (Hom. l. 2) He speaks with the greatest humility: as if to say, Why do ye make such haste to kill Me? Only wait a little time.
AUGUSTINE. (Tract. xxxi. 8) That which ye wish to do now, ye shall do sometime, but not now: because it is not My will. For I wish to fulfil My mission in due course, and so to come to My passion.
CHRYSOSTOM. (Hom. l. 2) In this way He astonished the bolder part of the multitude, and made the earnest among them more eager to hear Him; so little time being now left, during which they could have the benefit of His teaching. He does not say, I am here, simply; but, I am with you; meaning, Though you persecute Me, I will not cease fulfilling my part towards you, teaching you the way to salvation, and admonishing you. What follows, And I go unto Him that sent Me, was enough to excite some fear.
THEOPHYLACT. As if He were going to complain of them to the Father: for if they reviled Him who was sent, no doubt they did an injury to Him that sent.
BEDE. I go to Him that sent Me: i. e. I return to My Father, at whose command I became incarnate. He is speaking of that departure, from which He has never returned.
CHRYSOSTOM. (Hom. l. 2) That they wanted His presence, appears from His saying, Ye seek Me, and shall not find Me. But when did the Jews seek Him? Luke relates that the women lamented over Him: and it is probable that many others did the same. And especially, when the city was taken, would they call Christ and His miracles to remembrance, and desire His presence.
AUGUSTINE. (Tract. xxxi. 9) Here He foretels His resurrection: for the search for Him was to take place after His resurrection, when men were conscience-stricken. They would not acknowledge Him, when present; afterward they sought Him, when they saw the multitude believing on Him; and many pricked in their hearts said, What shall we do? They perceived that Christ’s death was owing to their sin, and believed in Christ’s pardon to sinners; and so despaired of salvation, until they drank of that blood which they shed.
CHRYSOSTOM. (Hom. xlix. 3) Then lest any should think that His death would take place in the common way, He adds, And where I am, thither ye cannot come. If He continued in death, they would be able to go to Him: for we all are going thitherwards.
AUGUSTINE. (Tract. xxxi. 9) He does not say, Where I shall be, but Where I am. For Christ was always there in that place whither He was about to return: He returned in such a way, as that He did not forsake us. Visibly and according to the flesh, He was upon earth; according to His invisible majesty, He was in heaven and earth. Nor again is it, Ye will not be able, but, Ye are not able to come: for they were not such at the time, as to be able. That this is not meant to drive men to despair, is shewn by His saying the very same thing to His disciples; Whither I go, ye cannot come; and by His explanation last of all to Peter, Whither I go, ye cannot follow Me now, but ye shall follow Me afterwards.
CHRYSOSTOM. (Hom. 1. 32.) He wants them to think seriously how little time longer He should be with them, and what regret they will feel when He is gone, and they are not able to find Him. I go unto Him that sent Me; this shews that no injury was done Him by their plots, and that His passion was voluntary. The words had some effect upon the Jews, who asked each other, where they were to go, which was like persons desiring to be quit of Him: Then said the Jews among themselves, Whither will He go, that we shall not find Him? Will He go to the dispersed among the Gentiles, and teach the Gentiles? In the fulness of their self-satisfaction, they call them Gentiles, as a term of reproach; the Gentiles being dispersed every where; a reproach which they themselves underwent afterwards. Of old all the nation was united together: but now that the Jews were mixed with the Gentiles in every part of the world, our Lord would not have said, Whither I go, ye cannot come, in the sense of going to the Gentiles.
AUGUSTINE. (Tract. xxxi. 10) Whither I go, i. e. to the bosom of the Father. This they did not at all understand: and yet even their mistake is an unwitting prophecy of our salvation; i. e. that our Lord would go to the Gentiles, not in His own person, but by His feet, i. e. His members. He sent to us those whom He had made His members, and so made us His members.
CHRYSOSTOM. (Hom. l. 3) They did not mean, that our Lord was going to the Gentiles for their hurt, but to teach them. Their anger had subsided, and they believed what He had said. Else they would not have thought of asking each other, What manner of saying is this that He said, Ye shall seek Me, and shall not find Me: and whither I am, ye cannot come.
37. In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. 39. (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)
CHRYSOSTOM. (Hom. l. 1) The feast being over, and the people about to return home, our Lord gives them provisions for the way: In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me, and drink.
AUGUSTINE. (Tract. xxxii. 1) The feast was then going on, which is called scenopegia, i. e. building of tents.
CHRYSOSTOM. Which lasted seven days. The first and last days were the most important; In the last day, that great day of the feast, says the Evangelist. Those between were given chiefly to amusements. He did not then make the offer on the first day, or the second, or the third, lest amidst the excitements that were going on, people should let it slip from their minds, He cried out, on account of the great multitude of people present.
THEOPHYLACT. To make Himself audible, inspire confidence in others, and shew an absence of all fear in Himself.
CHRYSOSTOM. (Hom. li. 1) If any thirsteth: as if to say, I use no compulsion or violence: but if any have the desire strong enough, let him come.
AUGUSTINE. (Tract. xxxii. 2.) For there is an inner thirst, because there is an inner man: and the inner man of a certainty loves more than the outer. So then if we thirst, let us go not on our feet, but on our affections, not by change of place, but by love.
CHRYSOSTOM. (Hom. li. 1) He is speaking of spiritual drink, as His next words shew: He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water. But where does the Scripture say this? No where. What then? We should read, He that believeth in Me, as saith the Scripture, putting the stop here; and then, out of his belly shall flow rivers of living water: the meaning being, that that was a right kind of belief, which was formed on the evidence of Scripture, not of miracles. Search the Scriptures, He had said before.
JEROME. (Hierom. in prolog. Gen.) Or this testimony is taken from the Proverbs, where it is said, Let thy fountains be dispersed abroad, and rivers of waters in the streets. (Prov. 5:16)
AUGUSTINE. (Tract. xxxii. 4) The belly of the inner man, is the heart’s conscience. Let him drink from that water, and his conscience is quickened and purified; he drinks in the whole fountain, nay, becomes the very fountain itself. But what is that fountain, and what is that river, which flows from the belly of the inner man? The love of his neighbour. If any one, who drinks of the water, thinks that it is meant to satisfy himself alone, out of his belly there doth not flow living water. But if he does good to his neighbour, the stream is not dried up, but flows.
GREGORY. (super Ezech. Hom. x.) When sacred preaching floweth from the soul of the faithful, rivers of living water, as it were, run down from the bellies of believers. For what are the entrails of the belly but the inner part of the mind; i. e. a right intention, a holy desire, humility towards God, mercy toward man.
CHRYSOSTOM. (Hom. li. 1) He says, rivers, not river, to shew the copious and overflowing power of grace: and living water, i. e. always moving; for when the grace of the Spirit has entered into and settled in the mind, it flows freer than any fountain, and neither fails, nor empties, nor stagnates. The wisdom of Stephen, the tongue of Peter, the strength of Paul, are evidences of this. Nothing hindered them; but, like impetuous torrents, they went on, carrying every thing along with them.
AUGUSTINE. (Tract. xxxii 5) What kind of drink it was, to which our Lord invited them, the Evangelist next explains; But this He spake of the Spirit, which they that believe on Him should receive. Whom does the Spirit mean, but the Holy Spirit? For every man has within him his own spirit.
ALCUIN. He promised the Holy Spirit to the Apostles before the Ascension; He gave it to them in fiery tongues, after the Ascension. The Evangelist’s words, Which they that believe on Him should receive, refer to this.
AUGUSTINE. (Tract. xxxii. 6) The Spirit of God was, i. e. was with God, before now; but was not yet given to those who believed on Jesus; for our Lord had determined not to give them the Spirit, till He was risen again: The Holy Ghost was not yet given, because that Jesus was not yet glorified.
CHRYSOSTOM. (Hom. li. 1) The Apostles indeed cast out devils by the Spirit before, but only by the power which they had from Christ. For when He sent them, it is not said, He gave them the Holy Spirit, but, He gave unto them power. With respect to the Prophets, however, all agree that the Holy Spirit was given to them: but this grace had been withdrawn from the world.
AUGUSTINE. (iv. de Trin. c. xx) Yet we read of John the Baptist, He shall be filled with the Holy Ghost even from his mother’s womb. (Luke 1:15) And Zacharias was filled with the Holy Ghost, and prophesied. Mary was filled with the Holy Ghost, and prophesied of our Lord. And so were Simeon and Anna, that they might acknowledge the greatness of the infant Christ. We are to understand then that the giving of the Holy Spirit was to be certain, after Christ’s exaltation, in a way in which it never was before. It was to have a peculiarity at His coming, which it had not before. For we no where read of men under the influence of the Holy Spirit, speaking with tongues which they had never known, as then took place, when it was necessary to evidence His coming by sensible miracles.
AUGUSTINE. If the Holy Spirit then is received now, why is there no one who speaks the tongues of all nations? Because now the Church herself speaks the tongues of all nations. Whoso is not in her, neither doth he now receive the Holy Spirit. But if only thou lovest unity, whoever hath any thing in her, hath it for thee. Put away envy, and that which I have is thine. Envy separateth, love unites: have it, and thou hast all things: whereas without it nothing that thou canst have, will profit thee. The love of God is shed abroad in our hearts by the Holy Spirit which is given to us. (Rom. 5:9) But why did our Lord give the Holy Spirit after His resurrection? That the flame of love might mount upwards to our own resurrection: separating us from the world, and devoting us wholly to God. He who said, He that believeth in Me, out of his belly shall flow rivers of living water, hath promised life eternal, free from all fear, and change, and death. Such then being the gifts which He promised to those in whom the Holy Spirit kindled the flame of love, He would not give that Spirit till He was glorified: in order that in His own person He might shew us that life, which we hope to attain to in the resurrection.
AUGUSTINE. (cont. Faust. l. xxxii. c. 17) If this then is the cause why the Holy Spirit was not yet given; viz. because Jesus was not yet glorified; doubtless, the glorification of Jesus when it took place, was the cause immediately of its being given. The Cataphryges, however, said that they first received the promised Paraclete, and thus strayed from the Catholic faith. The Manichæans too apply all the promises made respecting the Holy Spirit to Manichæus, as if there were no Holy Spirit given before.
CHRYSOSTOM. (Hom. li. 2) Or thus; By the glory of Christ, He means the cross. For, whereas we were enemies, and gifts are not made to enemies, but to friends, it was necessary that the victim should be first offered up, and the enmity of the flesh removed; that, being made friends of God, we might be capable of receiving the gift.