Thomas Aquinas Commentary John 7:37-53

"Now on the last day, the great [day] of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. He that believeth on me, as the scripture hath said, from within him shall flow rivers of living water. But this spake he of the Spirit, which they that believed on him were to receive: for the Spirit was not yet [given]; because Jesus was not yet glorified. [Some] of the multitude therefore, when they heard these words, said, This is of a truth the prophet. Others said, This is the Christ. But some said, What, doth the Christ come out of Galilee? Hath not the scripture said that the Christ cometh of the seed of David, and from Bethlehem, the village where David was? So there arose a division in the multitude because of him. And some of them would have taken him; but no man laid hands on him. The officers therefore came to the chief priests and Pharisees; and they said unto them, Why did ye not bring him? The officers answered, Never man so spake. The Pharisees therefore answered them, Are ye also led astray? Hath any of the rulers believed on him, or of the Pharisees? But this multitude that knoweth not the law are accursed. Nicodemus saith unto them (he that came to him before, being one of them), Doth our law judge a man, except it first hear from himself and know what he doeth? They answered and said unto him, Art thou also of Galilee? Search, and see that out of Galilee ariseth no prophet. And they went every man unto his own house:" — John 7:37-53 (ASV)

1. After our Lord told them about the origin and teacher of His doctrine, as well as its purpose, He now invites them to accept His teaching itself.

   First, we see Christ’s invitation.

   Second, the dissension among the people, at the phrase, when they had heard his words.

   Regarding the first part, He does three things.

   • First, He tells us the manner of this invitation.
   • Second, we see the invitation itself, at if any man thirst, let him come to me.
   • Third, He explains what it means, at now this he said concerning the Spirit.

   The manner of the invitation is described in three ways:

   • by its time;
   • by the posture of the one inviting;
   • and by his efforts.

2. As to the time, we see that it was on the last and great day of the festival. As we saw before, this feast was celebrated for seven days, and the first and the last days were the most solemn, just as with us, the first day of a feast and its octave are the most solemn. Therefore, what our Lord did here He did not do on the first day, as He had not yet gone to Jerusalem, nor on the intervening days, but on the last day.

   He acted then because few people celebrate feasts in a spiritual way. Consequently, He did not invite them to His teaching at the beginning of the festival, so that the trivial matters of the following days would not drive it from their hearts; for we read that the word of the Lord is choked by thorns (Luke 8:7). Instead, He invited them on the last day so that His teaching would be more deeply impressed on their hearts.

3. As to His posture, Jesus stood.

   Here we should note that Christ taught both while sitting and standing. He taught His disciples while sitting (Matthew 5:1), while He stood when He taught the people, as He is doing here. From this, we get the custom in the Church of standing when preaching to the people, but sitting while preaching to monastics and clergy. The reason for this is that since the aim in preaching to the people is to convert them, it takes the form of an exhortation. But when preaching is directed to clergy, who are already living in the house of God, it takes the form of a reminder.

4. As to His effort, we read that He cried out, in order to show His own assurance: raise up your voice with strength... raise it up, and do not be afraid (Isaiah 40:9). He also cried out so that all would be able to hear Him: cry out, and do not stop; raise your voice like a trumpet (Isaiah 58:1). And He did so to stress the importance of what He was about to say: listen to me, for I will tell you about great things (Proverbs 8:6).

5. Next, at if any man thirst, let him come to me, we see Christ’s invitation. We see:

   • First, those who are invited;
   • Second, the fruit of this invitation.

6. It is the thirsty who are invited. Thus He says: if any man thirsts, let him come to me and drink; come to the waters, all you who thirst (Isaiah 55:1). He calls the thirsty because such people want to serve God, for God does not accept a forced service: God loves a cheerful giver (2 Corinthians 9:7). So we read: I will sacrifice freely (Psalms 54:6). Such people are described in Matthew this way: blessed are they who hunger and thirst for what is right (Matthew 5:6).

   Now our Lord calls all of these people, not just some, and so He says, if any man thirsts, as if to say: whoever it is. Come to me, all you who desire me, and be filled with my fruits ; he desires the salvation of all (1 Timothy 2:4).

   Jesus invites them to drink; and so He says, and drink. This drink is spiritual refreshment in the knowledge of divine wisdom and truth, and in the fulfillment of their desires: my servants will drink, and you will be thirsty (Isaiah 65:13); come and eat my bread, and drink the wine I have mixed for you (Proverbs 9:5); she will give him the water of saving wisdom to drink .

7. The fruit of this invitation is that good things overflow to others. Thus He says: he who believes in me, as the Scripture says, out of his heart shall flow rivers of living water. According to Chrysostom, we should read this as follows: he who believes in me, as the Scripture said. Then a new sentence begins: out of his heart shall flow rivers of living water. For if we say, "whoever believes in me," and follow this with, "as the Scriptures say, out of his heart shall flow rivers of living water," it does not seem to be correct, for the statement, "out of his heart shall flow rivers of living water," is not found in any book of the Old Testament.

   So we should say: whoever believes in me, as the Scriptures say, that is, according to the teaching of the Scriptures. Search the Scriptures... they give testimony about me (John 5:39). And then follows: out of his heart shall flow rivers of living water. He says here, he who believes in me, while before He said, he who comes to me (John 6:35), because to believe and to come are the same thing: come to him and be enlightened (Psalms 34:5).

   But Jerome punctuates this differently. He says that after he who believes in me, there follows, "as the Scriptures say, out of his heart shall flow rivers of living water." And he says that this phrase was taken from Proverbs: drink the water from your own cistern, and from the streams of your own well. Let your fountains flow far and wide (Proverbs 5:15–16).

8. We should note, with Augustine, that rivers come from fountains as their source. Now one who drinks natural water does not have either a fountain or a river within himself, because he takes only a small portion of water. But one who drinks by believing in Christ receives a fountain of water. When he receives it, his conscience, which is the heart of the inner man, begins to live and it itself becomes a fountain. So we read above: but the water that I will give to him will become in him a fountain of water, springing up into eternal life (John 4:14). This fountain which is received is the Holy Spirit, of whom we read: with you is the fountain of life (Psalms 36:9).

   Therefore, whoever drinks the gifts of grace, which are signified by the rivers, in such a way that he alone benefits, will not have living water flowing from his heart. But whoever acts quickly to help others, and to share with them the various gifts of grace he has received from God, will have living water flowing from his heart. This is why Peter says: according to the grace each has received, let them use it to benefit one another (1 Peter 4:10).

   He says, rivers, to indicate the abundance of the spiritual gifts which were promised to those who believe: the river of God is full of water (Psalms 65:9). He also says it to indicate their force or rush: when they rush to Jacob, Israel will blossom and bud, and they will fill the surface of the earth with fruit (Isaiah 27:6); and again, the rush of the rivers gives joy to the city of God (Psalms 46:4). Thus, because the Apostle was governed by the impulsive force and fervor of the Holy Spirit, he said: the love of Christ spurs us on (2 Corinthians 5:14); and those who are led by the Spirit of God are the sons of God (Romans 8:14). The separate distribution of the gifts of the Holy Spirit is also indicated, for we read, to one the gift of healing... to another the gift of tongues (1 Corinthians 12:9–10). These gifts are rivers of living water because they flow directly from their source, which is the indwelling Holy Spirit.

9. Then, at now this he said concerning the Spirit, he explains what he said.

   • First we see the explanation.
   • Second, the reason behind this explanation, at for the Spirit was not yet given.

10. Christ had said: out of his heart shall flow rivers of living water. The Evangelist tells us that we should understand this concerning the Spirit, whom those who believed in him would receive, because the Spirit is the fountain and river of life. He is the fountain of which we read: with you is the fountain of life; and in your light we will see light (Psalms 36:9). And the Spirit is a river because He proceeds from the Father and the Son: the angel then showed me the river of the water of life, clear as crystal, coming from the throne of God and of the Lamb (Revelation 22:1). He gave the Spirit, that is, to those who obey Him (Acts 5:32).

11. He gives the reason for this explanation, saying, for the Spirit was not yet given. He says two things: that the Spirit was not yet given, and that Jesus was not yet glorified.

    There are two opinions about the first of these. Chrysostom says that before the resurrection of Christ, the Holy Spirit was not given to the apostles with respect to the gifts of prophecy and miracles. This grace, which was given to the prophets, was not to be found on earth until Christ came, and after that, it was not given to anyone until the time mentioned. If anyone objects that the apostles cast out demons before the resurrection, it should be understood that they were cast out by the power that was from Christ, not by the Spirit. For when He sent them out, we do not read that He gave them the Holy Spirit, but rather that he gave them power over unclean spirits (Matthew 10:1).

    However, this seems to conflict with what our Lord says in the Gospel of Luke: if I cast out devils by Beelzebub, by whom do your children cast them out? (Luke 11:19). But it is certain that our Lord cast out demons by the Holy Spirit, as the children, that is, the apostles, also did. Therefore, it is clear that they had received the Holy Spirit.

    And so we must say, with Augustine, that the apostles had the Holy Spirit before the resurrection, even with respect to the gifts of prophecy and miracles. When we read here that for the Spirit was not yet given, we should understand this to refer to a more abundant giving, and one with visible signs, as the Spirit was given to them in tongues of fire after the resurrection and ascension.

12. But since the Holy Spirit sanctifies the Church and is even now received by those who believe, why does no one speak in the languages of all nations as they did then?

    My answer is that it is not necessary, as Augustine says. For now the universal Church speaks the languages of all the nations, because the love of charity is given by the Holy Spirit: the love of God is poured out into our hearts by the Holy Spirit (Romans 5:5). This love, making all things common, makes everyone speak to everyone else. As Augustine says: "If you love unity, then you have everything that anyone else has in it (that is, in the Church). Give up your envy, and what I have is also yours. Ill will divides; the love of charity unites. If you have this love, you will have everything." But at the beginning, before the Church was spread throughout the world, its members were few, so they had to speak the languages of all in order to establish the Church among all nations.

13. Regarding the second point, we should note that Augustine thinks the statement, Jesus was not yet glorified, should be understood as the glory of the resurrection. It is as if to say: Jesus had not yet risen from the dead or ascended into heaven. We read about this below: glorify me, O Father (John 17:5). The reason Christ willed to be glorified before He gave the Holy Spirit is that the Holy Spirit is given to us so that we might raise our hearts from the love of this world in a spiritual resurrection and turn completely to God. To those who are on fire with the love of the Holy Spirit, Christ promised eternal life, where we will not die and where we will have no fear. For this reason, He did not wish to give the Holy Spirit until He was glorified, so that He might show in His body the life for which we hope in the resurrection.

14. For Chrysostom, however, this statement does not refer to the glory of the resurrection, but to the glorification of the passion. When His passion was near, our Lord said: now the Son of man is glorified (John 13:31). So, according to this view, the Holy Spirit was first given after the passion, when our Lord said to His apostles: receive the Holy Spirit (John 20:22). The Holy Spirit was not given before the passion because, since it is a gift, it should not be given to enemies, but to friends. But we were enemies. Thus it was necessary that first the victim be offered on the altar of the cross, and enmity be destroyed in His flesh, so that by this we might be reconciled to God by the death of His Son. Then, having been made friends, we could receive the gift of the Holy Spirit.

15. The Evangelist, having shown us Christ’s invitation to a spiritual drink, now presents the disagreement of the people.

    • First, the disagreement among the people themselves.
    • Second, that of their leaders, at the ministers therefore came.

    He does two things about the first.

    • First, he states what those who disagreed said.
    • Second, he states the fact that there was a disagreement, at so there arose dissension among the people.

    What the people said varied according to their different opinions about Christ. He gives three of their opinions: two of these were from those who were coming for the spiritual drink, and the third was held by those who shrank from it.

16. The first opinion was that Christ was the prophet. So he says, of that multitude, therefore, when they had heard his words—that is, from the time Christ had spoken on the great day of the feast—some said, meaning those who had now begun to drink that water spiritually, truly, this is the prophet. They did not just call Him a prophet, but the prophet, thinking that He was the one about whom Moses foretold: the Lord your God will raise up a prophet for you from your brothers... you will listen to him (Deuteronomy 18:15).

17. Another opinion was from those who said, this is the Christ. These people had drawn closer to that drink and had quenched the thirst of unbelief to a greater extent. This is what Peter himself professed: you are the Christ, the Son of the living God (Matthew 16:16).

18. The third opinion conflicts with the other two. First, those who hold this disagree with those who say that Jesus is the Christ; second, they support their opinion with an authority.

    So he says: but others said, those remaining in the dryness of unbelief, is it possible that the Christ comes out of Galilee? They knew that it was not predicted by the prophets that the Christ would come from Galilee. They said what they did because they thought that Jesus had been born in Nazareth, not knowing that it was really in Bethlehem. For it was well known that He had been raised in Nazareth, but only a few knew where He was born. Nevertheless, although the Scripture does not say that the Christ would be born in Galilee, it did foretell that He would first start out from there: the people who walked in darkness saw a great light, and on those who lived in the region of the shadow of death, a light has risen (Isaiah 9:2). It even foretold that the Christ would come from Nazareth: a flower will rise up from his roots (Isaiah 11:1), where the Hebrew version reads: "a Nazarene will rise up from his roots."

19. They support their objection with the authority of Scripture when they say, does not the Scripture say that the Christ comes from the seed of David and from Bethlehem, the town where David was? We read that Jesus would come from the seed of David: I will raise up a just branch for David (Jeremiah 23:5). And we see that David was the anointed of God (2 Samuel 23:1). We also read that Jesus would come from Bethlehem: and you, Bethlehem, land of Judah... from you there will come forth, for me, a ruler of Israel (Micah 5:2).

20. Then, at so there arose dissension among the people because of him, three things are mentioned:

    • the disagreement among the people;
    • the attempt of some of them to seize Christ;
    • and the failure of their attempt.

21. And so there was dissension among the people because of him, that is, Christ. For it often happens that when the truth is made known, it causes dissensions and uneasiness in the hearts of the wicked. So Jeremiah says, representing Christ: woe is me, my mother! Why did you give birth to me as a man of strife and dissension for all the earth (Jeremiah 15:10). And our Lord said: I have not come to send peace, but the sword (Matthew 10:34).

22. Some of them attempted to seize Christ. So he says, some of them, that is, those who had said, is it possible that the Christ comes from Galilee? wanted to apprehend him, to kill Him out of hatred: pursue and seize him (Psalms 71:11); the enemy said: I will pursue and seize (Exodus 15:9). On the other hand, those who are good and those who believe want to seize Christ to enjoy Him: I will go up into the palm tree and seize its fruit (Song of Solomon 7:8).

23. But they were frustrated by the power of Christ. So he says: no man laid hands on him, because Jesus was not willing that they do so, for this depended on His power: no man takes it away from me, but I lay it down of myself (John 10:18). Accordingly, when Christ did will to suffer, He did not wait for them, but offered Himself to them: Jesus stepped forward and said to them: ‘whom are you looking for?’ (John 18:4).

24. Then, at the ministers therefore came to the chief priests and the Pharisees, we see the dissension of the leaders of the people:

    • First, their disagreement with their officers.
    • Second, the disagreement among themselves, at Nicodemus said.

    He does three things about the first:

    • First, he shows the leaders rebuking their officers.
    • Second, the testimony the officers gave about Christ.
    • Third, we see the leaders reprimanding their own officers.

25. As to the first, let us note the evil of the leaders, that is, the chief priests and Pharisees, when they say to their officers: why have you not brought him? Their evil was so great that their own officers could not please them unless they injured Christ: they cannot sleep unless they have done something evil (Proverbs 4:16).

    There is a problem here about the literal meaning of the text. Since it was said before that the officers were sent to seize Jesus when the festival was half over, that is, on the fourth day, and here we read that they returned on the seventh day, at and on the last and great day of the festivity, it seems that the Evangelist overlooked the days in between.

    There are two answers to this: either the Evangelist mentioned the disagreement among the people earlier than it occurred, or the officers had returned before, but it is just mentioned now to show the reason why there was dissension among the leaders.

26. As to the second point, let us realize how good these officers were in giving this praiseworthy testimony about Christ, saying: never has a man spoken like this man. They deserve our praise for three reasons. First, because of their admiration, for they admired Christ because of His teachings, not His miracles. This brought them nearer to the truth and further from the custom of the Jews, who looked for signs (1 Corinthians 1:22). Second, we should praise them because of the ease with which they were won over, because with just a few words, Christ had captivated them and had drawn their love. Third, because of their confidence, for it was to the Pharisees, who were the enemies of Christ, that they said: never has a man spoken like this man.

    These things are to be expected, for Jesus was not just a man, but the Word of God, and so His words had power to affect people. Are not my words like fire, says the Lord, and like a hammer breaking a rock? (Jeremiah 23:29). And so Matthew says: he was teaching them as one who had authority (Matthew 7:29). His words were sweet to contemplate: let your voice sound in my ears, for your voice is sweet (Song of Solomon 2:14); how sweet are your words to my tongue! (Psalms 119:103). And His words were useful to keep in mind, because they promised eternal life: Lord, to whom shall we go? You have the words of eternal life (John 6:68); I am the Lord, who teaches you things that are useful (Isaiah 48:17).

27. As to the third point, see the treachery of the Jews in trying to alienate the officers from Christ. The Pharisees therefore answered them, the officers, have you also been seduced? Here they do three things.

    • First, they attack what they consider a mistake of their officers.
    • Second, they hold up their leaders as an example.
    • Third, they reject the example of the people.

28. They attack the officers when they say, have you also been seduced? As if to say: we see that what He said was pleasing to you. As a matter of fact, they had been seduced, but in an admirable way, because they left the evil of unbelief and were brought to the truth of the faith. We read about this: you seduced me, O Lord, and I was seduced (Jeremiah 20:7).

29. Then they appeal to their rulers as an example to turn the officers further from Christ, saying: has any one of the rulers or the Pharisees believed in him? There are two reasons why a person should be believed: either because of some authority or because of a religious disposition. They say that neither of these are found with Christ. It is as if they were saying: if Christ were worthy to be received, then our rulers, who have authority, would have accepted Him, and so would the Pharisees, who have a religious disposition. But none of these believe in Him, and so neither should you believe in Him. This fulfills the Psalm: the stone that the builders, that is, the rulers and the Pharisees, rejected has become the cornerstone, that is, in the hearts of the people. The Lord has done this, because His goodness is greater than human evil (Psalms 118:22–23).

30. They reject the statements of the people because they are a rebuke to their own evil. So they say: but these people, who do not know the law, are accursed; therefore, you should not agree with them. This thought was found in Deuteronomy: accursed are they who do not live within the law and do not act according to it (Deuteronomy 27:26). But they did not understand this correctly, because even those who do not have a knowledge of the law but act in harmony with it, live more within the law than those who do have a knowledge of the law yet do not keep it. It is said about such people: this people honors me with their lips, but their heart is far from me (Matthew 15:8); be a doer of the word, and not just a hearer (James 1:22).

31. Next, at Nicodemus said to them, we see the dissension among the rulers.

    • First, the advice of Nicodemus is given.
    • Second, the opposition of the rulers, at they answered and said.
    • Third, the outcome of the whole affair.

    The Evangelist does two things about the first:

    • First, he tells us something about Nicodemus.
    • Second, he gives his advice.

32. He tells us three things about Nicodemus: the first two show us the attitude of Nicodemus himself, and the third reveals the malice of the rulers.

    The first concerns the faith of Nicodemus, and he says: Nicodemus, he who came to him, that is, who believed, for to come to Christ is the same as to believe in Him.

    The second shows the imperfection of his faith, because he who came to him by night. For if he had believed perfectly, he would not have been fearful, for many of the chief men also believed in him; but because of the Pharisees they did not confess him, that they might not be cast out of the synagogue (John 12:42). And one of these was Nicodemus.

    The third thing the Evangelist tells us shows us that the rulers did not speak the truth, for they said that none of the rulers, or of the Pharisees, believed in Christ. And so the Evangelist says about Nicodemus that he was one of them. It is as if to say: if Nicodemus, who was one of the rulers, believed in Christ, then the rulers and Pharisees are speaking falsely when they say that none of the rulers believed in Him. Truly, a lie was spoken (Jeremiah 16:19).

33. The advice of Nicodemus is given when he says: does our law judge any man, unless it first hear him and know what he does? According to the civil laws, a judgment was only to be given after a complete investigation. This is why we read: it is not the custom of the Romans to condemn any man before he has his accusers face him, and can defend himself from the charges (Acts 25:16). I diligently investigated the stranger’s cause (Job 29:16). And so the law of Moses says: do not condemn one who is innocent and just, because I hate the wicked (Exodus 23:7).

    Nicodemus said what he did because he believed in Christ and wanted to convert them to Christ; yet because he was afraid, he did not act very openly. He thought that if they would only listen to Christ, the words of Christ would be so effective that perhaps they would be changed like those whom they sent to Jesus, and who, when they heard Christ, were turned aside from the very act for which they had been sent.

34. We see the opposition of the rulers to Nicodemus when they said, they answered and said to him: are you also a Galilean? First, they think that he has been led astray; and second, that he does not know the law.

    As to the first, they say: are you also a Galilean?—that is, one who has been led astray by this Galilean. For they considered Christ a Galilean because He lived in Galilee. And so anyone who followed Christ they mockingly called a Galilean. The girl servant said to Peter: you are a Galilean, are you not? (Matthew 26:69). Will you also become his disciples? (John 9:27).

    About his ignorance of the law, they say: search the Scriptures and see that, out of Galilee, a prophet does not rise. But since Nicodemus was a teacher of the law, he did not have to look again. It is as if they were saying: although you are a teacher, you do not know this. Something like this was said before: you are a teacher in Israel, and you do not know these things? (John 3:10). Now even though the Old Testament does not explicitly say that a prophet will come from Galilee, it does say that the Lord of the prophets would come from there, according to: a flower (that is, a Nazarene) will arise from his root... and the Spirit of the Lord will rest upon him (Isaiah 11:1–2).

35. The outcome of this dissension is seen to be useless. So he says: and every man returned, leaving the matter unfinished, to his own house, that is, to what belonged to him, empty of faith and frustrated in his evil desires. He frustrates the plans of the wicked (Job 5:12); God destroys the plans of rulers, and frustrates the schemes of the people (Psalms 33:10). Or, each returned to his own house, that is, to the evil of his unbelief and irreverence. I know where you live: where the throne of satan is. You hold to my name, and you have not denied my faith (Revelation 2:13).