2. (Chap. 5:-viii:1.) In, but not of, the world The second section divides into three parts, which correspond to its three chapters:(1) New life as quickening out of the world; (2) as a practical life of faith in the world; (3) the gift of the Holy Ghost as rivers of living water, flowing forth into the world.

(1) Chap. 5:Quickening out of the world. In the former section, the believer was looked at simply as an individual, born of the Word and Spirit, and the Spirit in him for his own personal satisfaction and blessing. We now find the world lying in death and under judgment, and eternal life as that which brings out from death, and delivers from the possibility of judgment. The Lord, by whose word men live, is Himself the Judge; and thus they already have His sentence unto life (10:21-24).

In the beginning of the chapter, the man at the pool of Bethesda is given as an illustration of the powerlessness of the law for salvation, and the deliverance from' it of one saved by grace. But the truth goes beyond the figure. It is not merely impotence, but death, out of which Christ brings the soul; and instead of "Sin no more, lest a worse thing come to thee," the Lord says of His own, "He shall not come into judgment."

Bethesda is a figure of the law as given the second time, not the first, written by the hand of the mediator, and accompanied by the declaration of "The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity and transgression and sin;" yet-and here is the impossibility of finding salvation under it-"who can by no means clear the guilty" (Ex. 34:6, 7).

Thus something heavenly, as grace is, is introduced into the law, an opposing element which "troubles" it, as the angel's visit the water here. Yet thus only can salvation be spoken of in connection with it:"If the wicked man turn from his wickedness, and do that which is lawful and right, he shall save his soul alive" (Ezek. 18:27). But this is still law, useless if there be not strength. The impotent man, type of all of Adam's race merely, has none. Nor does the Lord help him into the pool, but heals by His word:"Arise, take up thy bed, and walk."

This rouses the opposition of the Jews, and brings out the freedom of the recipient of grace from law; for "the same day was the Sabbath." The Lord gives the divine argument, "My Father worketh hitherto, and I work." How could He rest with man's need so great, as He had rested when creation, come fresh from His hand, was only good? The Son, the Word, here as elsewhere, was only giving expression to the Father's heart. Law could not satisfy that; only the activity of grace could do so.

His claim as Son of the Father brings out all the enmity of man against Him; but all the blessing of the soul depends upon it. Thus alone can He manifest God, all things being put into His hand, and power of life or judgment committed absolutely to Him. So he that hears His word, and believes on Him who sent Him, has eternal life, and does not come into judgment. Dead though he has been, the voice of the Son of God has penetrated with life-giving power; and so shall, at His bidding, the body rise to life or judgment (18-29).

The rest of the chapter dwells upon the testimony God had given to Him; for were it His own witness merely, it would lack the character of truth. John had thus borne witness, though nothing short of a divine one would befit Him. There were His works, and the Father's own testimony:the Scripture they professed faith in as life-giving testified of Him, yet they would not come to Him. One coming in his own name (Antichrist) they would receive. Self-seeking in them it was that hindered faith, and turned their trusted Moses into an accuser.

(2) Chap. 6:Eternal life as a life of faith. In the sixth chapter, we have the practical character of eternal life as a life of faith in the world, sustained by the bread of life, the antitype of the manna. Here also we have an introductory scene, in which first the Lord feeds the multitude, and is rejected as much by the would-be homage as by open denial. In fact, the passover is nigh (5:4). He is going to suffer. He withdraws Himself, therefore, from them to a mountain Himself alone. The disciples go over the sea also alone in darkness and tempest. Here we see the voyage of faith through a contrary scene, closed by Christ's coining again. "Then they willingly received Him into the ship, and immediately the ship was at the land whither they were going."

These things are the introduction to the discourse which follows, in which the Lord mainly insists upon the provision for the life of faith, the "meat which endureth unto everlasting life, which the Son of Man shall give unto you; for Him hath God the Father sealed." It is not only that the life endures, but the meat endures as long as the life does:it has God's seal upon it, the stamp of His approbation, and that which He seals thus abides forever. Christ, as Son of Man, gives us thus the food of an imperishable life';"the bread of God is He who cometh down from heaven, and giveth life unto the world." Here is the human, as in the fifth chapter was the divine, side of this priceless gift. There, the dead heard and lived:here, the perishing sinners of Adam's race receive, and never die. Man's work, to which God calls him, is to believe on Him whom He has sent (10:27-33).

And yet it is the Father's will which alone secures believers, ("All that the Father giveth Me shall come to Me;") as it is that which alone secures the continuance of their salvation-"Of all the Father giveth Me I should lose nothing, but should raise it up at the last day." When the Jews murmur at Him, the Lord repeats yet more emphatically that men must be drawn, must hear and learn of the Father, to come unto Him. But he who cats lives forever; and the bread is His flesh, which He will give for the life of the world (10:34-51).

From this point, the Lord insists also on the necessity of His death. Not only must His flesh be eaten, but His blood be drunk, or there is no life; where these are, there is eternal life, and Christ abides in him and he in Christ. Dependence in intimate relationship characterizes that life:"As the living Father hath sent Me, and I live by the Father, so he that eateth Me, even he shall live by Me" (10:52-58).

But this brings out the latent unbelief even in professed disciples. He explains that it is not of literal flesh He speaks:what if they see the Son o Man ascend where He was before? His words are spirit and life. But many draw back and walk no more with Him; so that He turns even to the twelve and asks, "Will ye also go away?" Peter professes the faith of the rest; and the Lord answers that even of these chosen few one was a devil.
(3) Chap. 7:The gift of the Spirit-rivers of living water. The seventh chapter gives a striking picture of the world, in unbelief and enmity to God. The Jews are keeping the feast of tabernacles-the thanksgiving for wanderings passed and rest attained in the land; but they had not rest. The Lord therefore refuses to own the feast by going up to it publicly and at the beginning. His time (though in the world He made, and amid His own,) had not come:it was morally unprepared, and how much had He to accomplish for it! By and by He departs secretly, and in the midst of the feast goes up to the temple and teaches. They wonder at His knowing letters, having never learnt. He declares His doctrine to be of God, to be learnt as such by those who will do His will, and manifested by the glory that it gave to God. He convicts them, on the other hand, of unrighteous judgment, and breaking their own law; and their ignorance of Him as ignorance of Him that sent Him. He warns them then of His departure from them soon, which they interpret of His going to the Gentiles.

The last, the great day of the feast the Lord chooses for His most pregnant word. Men conscious of their need He invites to Him to quench their thirst; and he who believes on Him, not only should find satisfaction, but abundance; out of his belly-the very thing that craves,-should flow rivers of living water. Thus, if rest had not come for men at large, believers should be, in the world, the witness of infinite fullness free to men.

But for this Jesus must be glorified. Not till the work of atonement was accomplished could the Spirit of God thus be in men. Not till the Rock was smitten could the streams flow out. It is a testimony peculiar to Christianity therefore. In Judaism there were partition-walls, and not an outflow.

But this testimony finds out many a thirsty soul, who, realizing his need, realizes the divine character of that which fathoms and meets it. "Many of the people, therefore, when they heard this saying, said, 'Of a truth, this is the Prophet.' Others said, 'This is the Christ.'" But unbelief has ready its excuses, which betray, as ever, only its ignorance:so there is a division because of Him. The officers sent to take Him come back empty-handed, owning the power of His words. The Pharisees can plead as conclusive their own universal unbelief. Nicodemus utters a timid protest. And every one goes to his own house:He who has none, patient though rejected, to the mount of Olives.