WATER OF PURIFICATION (1)
WATER OF PURIFICATION (1)
JT I wish to speak of the water of purification as presented in the writings of John. In his gospel and his first epistle he presents the two elements of purification. In the gospel he relates that, the Lord being already dead, “one of the soldiers pierced his side with a spear, and immediately there came out blood and water”. In the gospel the blood is mentioned first, whilst in the epistle the water is first. We read there, referring to Jesus, “This is he that came by water and blood” (1 John 5:6 - 8), “And it is the Spirit that bears witness, for the Spirit is the truth. For they that bear witness are three: the Spirit, and the water, and the blood”. John was surely thinking that in the last days there would be a need of washing with water, the witness of the blood being more generally received than the witness of the water. Many are enjoying the forgiveness of sins by virtue of the blood without ever having understood the significance of the water, which relates to our state, so that we may be purified in a practical way from the activity of sin in us. The subject in mind, the water of purification in John’s gospel, begins with these stone waterpots filled with water; then in chapter 3 water is referred to in connection with new birth, “born of water”. In chapter 9 the blind man on whose eyes the Lord had put mud, was sent to wash in the pool of Siloam. Then in chapter 13 the Lord Himself poured water into a wash hand basin in order to wash the feet of the disciples. I thought that the first two passages mentioned, chapters 2 and 3, would be sufficient for this morning.
Ques Is purification by blood necessary first, before being washed with [p. 2] water?
JT The water of new birth would be the exception to that, since new birth precedes any understanding of the value of the blood; but in general the washing of purification is of persons who already know the value of the blood. These six stone vessels therefore represent believers who have not yet appreciated the value of the water.
Ques Is it of any importance that they are stone waterpots?
JT Stone represents something permanent.
Rem In John 1 the Lord called Peter “a stone”.
JT We have the principle there that a believer is a stone: it says there, “Thou shalt be called Cephas (which interpreted is stone)”. In Matthew 16, we read, “Thou art Peter”, so it is evident that the Lord’s words in John 1 were uttered prior to those in Matthew 16, but this establishes the principle that a believer is to be called a stone. Stone would probably be used as a foundation, or in the structure of a building, but here it is a vessel which contains something. In chapter 4 the woman of Samaria became spiritually a recipient, for the water that Christ gives will be in a believer “a fountain of water, springing up into eternal life”. In chapter 2 the vessel is of stone, but empty.
Ques Why are there six water vessels?
JT It is probably an allusion to millennial conditions; for this chapter refers to the millennium, a period which will be marked by power, but which will not be a perfect state of things. The numeral five refers to man in weakness; six is more than five, but less than seven. The numeral six often occurs in Solomon’s kingdom; while the number of the anti-christ is six hundred and sixty-six. This latter represents what is more in a bad sense — superhuman, as men speak, while the numeral six may apply, in a good sense, to what is more than man’s weakness. The millennium will not be a perfect condition of things, but it is of God. There are six days of creation in Genesis 1. These [p. 3] six vessels would represent young believers who are secure for eternity, yet are entirely lacking in purification, and so are not fulfilling the purpose for which they are destined. When the tabernacle was set up each part had its own function, so in the same way amongst saints in fellowship each should be fulfilling his function. They are not merely members of a congregation, but belong to a great organism pervaded by the Spirit of God, so each one ought to function in his own setting. This subject is enlarged upon in 1 Corinthians 12. When the ark is referred to in Exodus 40, the tables of testimony were in it, the candlestick was lit, and the shewbread was on the table. All this is most instructive for young believers; so these six water vessels, being empty, were not fulfilling their function.
Rem Each one could hold two or three measures.
JT Yes, the amount is indefinite, but why were they not holding a little water?
Ques Does that suggest that each member of a gathering should take an actual part in the service?
JT Yes, in harmony with the others; one would not be independent.
Ques What is meant by being filled with water?
JT It is the testimony of the death of Christ not only for ourselves, but in view of others.
Ques Are we not sometimes more exercised about the question of washing with water than with filling the vessels?
JT Yes, that is referred to in verse 6 of chapter 2. It comes before chapter 3, and is a millennial scene; it is the first sign recorded by John, and thus gives us the general idea. The Lord said, “Fill the water-vessels with water”, then, “Draw out now, and carry it to the feast-master”. And they carried it; the servants exactly obeyed the Lord’s instructions. The Lord’s mother was not in accord with Him at first, but she was quickly restored, for she at once says to the servants, “Whatever he may say to you, do”. This is a figure of a latter day [p. 4] when Israel will be restored, and in the freshness of recovery will have power to carry out the Lord’s word. All that He says must be done: “Fill the water-vessels with water. And they filled them up to the brim”. They fully obeyed His word.
Ques In what way is this connected with the purification of the Jews?
JT It refers to the millennium, but fits in well with the line of this gospel which has christianity in view.
Ques What do the servants and the feast-master represent?
JT The servants knew what had happened. It is important for all who serve the saints to be intelligent and to understand what is taking place. The feast-master also recognised the quality of the wine; spiritually he was a connoisseur. It is greatly to be desired that we should know how to judge the quality and value of what is presented to us in the things of God, otherwise we may accept poor ministry while perhaps believing it to be excellent. It is important that saints should be capable of discerning quality; the Galatians, lacking in this, accepted poisoned ministry as though it were good.
Rem “Prove all things, hold fast the right”, 1 Thessalonians 5:21.
JT Often the ministry of the last brother to serve us seems appreciated most; regardless of what he has said, the last is thought to be the best!
Rem The best ministry comes direct from Christ, and all He gives is good.
JT It is remarkable that it says here, “When the feast-master had tasted the water which had been made wine (and knew not whence it was, but the servants knew who drew the water), the feast-master calls the bridegroom, and says to him, Every man sets on first the good wine, and when men have well drunk, then the inferior; thou hast kept the good wine till now”. He tasted the water; the idea of water is maintained; it is when the water is tasted it is found to be wine.
Ques. Why is [p. 5] that?
JT Applying it to the believer, it would imply that the testimony of the death of Christ has effected something in him. The vessel is filled; that is, the person is affected by the death of Christ, so that something that corresponds with the wine is produced in him. How refreshing it is to see a believer who has remained silent since his conversion, now a cause of joy to all by his taking part. Instead of remaining seated without exercise, without any spiritual activity, he is active and becomes a source of joy; he brings his contribution which can be drawn upon. It is not a result of mental activity; for the water is there always.
Ques Does Marah (Exodus 15) correspond with this; the bitter water being changed to sweet?
JT That is similar. The waters were bitter and Jehovah commanded Moses to throw into it a certain wood, and they became sweet.
Rem The vessels therefore represent young believers, once empty, but now useful and capable of giving joy to others.
JT Just so. The vessels were there, but were useless; now under the influence of Christ they have become useful.
Rem As their exact capacity is not given, does that suggest various measures?
JT That is what I thought; it supposes that some would be able to contain more than others, but the servants had the mind of the Lord and they filled them to the brim.
Ques How is that done now?
JT I think it is by ministry, which presents all the truth, holding nothing back. Paul said he had “held back nothing of what is profitable”, Acts 20:20.
Ques Is it similar to Romans 5, where “the love of God is shed abroad in our hearts by the Holy Spirit”?
JT That is a fuller thought. The water of purification is simply the testimony of Christ’s death; a matter of death, not of love. When the testimony is [p. 6] presented it is necessary to draw out in order to take in what is said. “We hear them speaking in our own tongues the great things of God”.
Rem The vessels are filled with an end in view; they are full and remain full.
Rem There is the drawing out and carrying to the feast-master, which the servants did exactly as the Lord told them.
Ques Why did the Lord direct them to carry it to the feast-master instead of taking it direct to the guests?
JT The feast-master represents the authority of discernment; one speaks, the others judge, so that the saints should not accept just anything: the feast-master was a connoisseur, and at once knew that the wine was good.
Ques What is it that is drawn out?
JT It is mainly a question of what the guests were to drink. Wine rejoices the heart of God and man; here it is for the guests, and so represents what rejoices the saints. We ought to enquire into what is said, to see if it is according to God. “Prove all things, hold fast the right”.
Rem The feast-master tasted the wine and appreciated it.
Ques Is this what Aquila and Priscilla did in taking Apollos to them?
JT Apparently what Apollos was saying was somewhat defective; he was mighty in the Scriptures, but he knew only the baptism of John. His knowledge was imperfect, and there are thousands in the same state today. Brethren should have an appreciation even of small things, but also should have their taste in exercise to recognise and appreciate excellent things when they are presented, as it says “that ye may judge of and approve the things that are more excellent”, Philippians 1:10. The Philippians were spiritual persons.
Ques Were the Bereans marked by the same features?
JT They received “the word with all readiness of mind, daily searching the scriptures if these things were so”, Acts 17:11.
Ques What is the difference between being born again, and being born of the Spirit?
JT To be born again is to be born a second time; the whole being is affected and the person is completely changed. This is more general, while being born of water and of the Spirit is a fuller thought.
Rem It says one has to be born again to “see”, and be born of water and the Spirit to “enter”.
JT In verse 3 we have the general idea of new birth; then in reply to the question Nicodemus asks, the Lord partly unfolds the truth to him, “Except any one be born of water and of Spirit, he cannot enter into the kingdom of God”.
Rem Nicodemus evidently thought the “old man” could be improved, but the Lord explained to him that a new beginning was necessary.
JT The Lord presents the truth in two parts, showing that there are two elements in this matter; water is mentioned first as that which purifies, and may be called the negative side; we must be purified, for “that which is born of the flesh is flesh”. Then there is the spiritual result; “that which is born of the Spirit is spirit”.
Ques Does the water remove what is impure, and the Spirit bring in what is heavenly?
JT Water suggests the negative side; that which removes what is harmful.
Ques Can this be connected with “God is a spirit”, John 4? Is it a question of the divine nature in a believer?
JT This sovereign and divine operation is in view of effecting something which corresponds to God; it is called “spirit” here; but it is to be seen in man. It is not said that “the one which is born”, but “that which is born of the Spirit is spirit”.
[p. 8] Ques What is your thought about the expression “begotten of God”.
JT It involves the testimony presented to a person. There it does not say, ‘That which’, but “Whoever has been begotten of God” (1 John 3:9): it is christian maturity. I have to take account of what has been effected in me by divine operation, and to consider myself as having the Spirit. It is the full christian portion in John’s epistle. In the epistle of Peter too, we are born again, “not of corruptible seed, but of incorruptible, by the living and abiding word of God”, 1 Peter 1:23.
Rem “Born of Spirit” does not imply that one has received the Spirit.
JT No, it is the initial work of God which opens the way for all that He desires to have as testimony down here. The Lord said to Nicodemus, “Thou art the teacher of Israel and knowest not these things!” As a teacher of Israel he ought to have known what new birth was; the Lord did not suggest that he should have known all the teaching of christianity, but he should at least have known that. Thus new birth applies to those in the Old Testament, and will also apply in the millennium; it is a general thought applying to all dispensations. “That which is born of the flesh is flesh” was manifest in Cain and Abel; flesh profiting nothing. God must begin again, for without this Abel would not have had faith; faith is not a product of the flesh, for “flesh profits nothing”. Isaiah says, “All flesh is grass, and all the comeliness thereof as the flower of the field. The grass withereth, the flower fadeth, for the breath of Jehovah bloweth upon it; surely the people is grass. The grass withereth, the flower fadeth, but the word of our God abideth for ever”, Isaiah 40:6 - 8. God began to work as soon as sin came in; “My Father worketh hitherto, and I work”, John 5:17. The Lord Jesus unfolded the whole secret of it to Nicodemus and speaks to him of heavenly things.
[p. 9] Ques Do earthly things relate to Israel, and heavenly things to the assembly?
JT What belongs to Israel belongs to us also while we are here.
Ques Is new birth essential if blessing is to be received?
JT Yes, because “that which is born of the flesh is flesh”, and “flesh profits nothing”.
Rem Those who receive blessing in the millennium, will also be “born again”.
Ques You referred to faith; does it follow new birth?
JT Yes, it is the result of new birth. Where does faith come from? It is the gift of God; the seed is wholly good, and cannot be affected by corruption, so anyone born of water and of the Spirit is fit to enter into the kingdom of God. The flesh of Naaman the Syrian came again like that of a little child after he had dipped in Jordan, and he then went and stood before the man of God, that is the kingdom of God. The first time he went with his horses and his chariot, and stood at the doorway of Elisha’s house. He thought that the prophet would come out; but the kingdom of God was where Elisha was, and it was for Naaman to come in and stand before Elisha, so when he returned from the Jordan he came and stood before the man of God. One who is truly born of water and of the Spirit comes to God.
Ques Referring to the water of purification; is the water of purification in Numbers 19 connected with what we have had before us?
JT The commandment of Numbers 19 enforces the use of the ashes. The ashes of the heifer were to be kept in view of defilements that would come later.