THE HOLY SPIRIT AS PRESENTED IN JOHN'S GOSPEL (1)
[p. 29] THE HOLY SPIRIT AS PRESENTED IN JOHN’S GOSPEL (1)
JT It is in mind to look into these passages, and others as well, where the Holy Spirit is presented in types of substantial character, as well as in doctrinal. In this gospel the Lord is viewed particularly as a Teacher, and it is evident that His teaching is of the greatest importance. We need doctrine; “sound teaching”, which is involved in the faith of which Jude speaks, “the faith once delivered to the saints”, Jude 3. We are exhorted to cut “in a straight line the word of truth” (2 Timothy 2:15), and it is evident that the Scriptures are the basis of all doctrine. At the same time, in John’s gospel, there is that presented to us in Christ which is substantial or tangible. In John 1:4 it states that “in him (the Word) was life”, and in John’s epistle we read, “That which was from the beginning, that which we have heard, which we have seen with our eyes; that which we have contemplated, and our hands handled, concerning the word of life; (and the life has been manifested, and we have seen, and bear witness, and report to you the eternal life, which was with the Father, and has been manifested to us)”, 1 John 1:1,2. This alludes to what could be seen substantially in Christ. In chapter 2 of John’s epistle he says, “Again, I write a new commandment to you, which thing is true in him and in you”; thus this thought of what is tangible is carried forward to the saints, “which thing is true in him and in you”, 1 John 2:8. So, in agreement with what we are saying, the truth relating to the Spirit is set out in a tangible way all through the gospel of John; firstly as a dove; then in chapter 3 as the wind; and as water in chapters 4 and 7; then as the Comforter in chapter 14, and as breath in chapter 20. All these are tangible thoughts, not theoretical.
[p. 30] The Holy Spirit is often alluded to by us as though He is something we do not know how to speak of; yet we should be able to speak about the Spirit if we have received Him. Paul asked the twelve men at Ephesus in Acts 19:2: “Did ye receive the Holy Spirit when ye had believed?” indicating that they should have been able to answer at once if they had received Him. In connection with these remarks attention is drawn to the fact that John the baptist beheld the Spirit descending as a dove, and abiding on Jesus. It is evident that the dove is a type, but there is in it the idea of something tangible being presented, John having been able to see the dove. It is not said in the other gospels, that anyone else saw the dove except the Lord Himself, so that the fact that John the baptist says here that he saw it confirms what we are saying. John in his gospel is occupied with what is substantial in christianity, and in chapter 20:31 he says, that these things “are written that ye may believe that Jesus is the Christ, the Son of God, and that believing ye might have life” — something evident — “in his name”.
Rem We have the teaching in these scriptures, but we ought to be marked by freshness. The Scriptures are living.
JT That is so. Clearly the word of God is living. What is in the saints is living by the power of the Spirit.
Ques We must make a difference between the word that is living, and the letter which kills.
JT Just so.
Rem Although it is outside of our subject, I should like to know what “on the morrow” means, referred to three times in this chapter?
JT It is a characteristic feature of John to speak thus of time, and has the effect of dividing an exercise into periods confirming what we have received. If I accept a thing today, and tomorrow I have not changed my mind, the matter is confirmed. For example, in [p. 31] verses 19 to 28 we are told that the Jews sent from Jerusalem priests and Levites to ask John who he was. They were inclined to think he was Elias, or a prophet or the Messiah, and he says, “I am not”; and on the morrow he still thought the same. Again in verses 29 to 34 John made a good confession, then again on the morrow he is true to his confession.
Ques Do you think that he saw the Spirit descending from heaven as a dove the previous day and kept this blessed sight in his heart, so that he could make his confession on the morrow?
JT Yes, it had not diminished during the night, rather it was confirmed. In John’s ministry the days are separated; then the ministry of Christ brings in the assembly and in chapter 2, the millennium.
Rem The third day suggests the millennium?
JT Yes. Sometimes Scripture is very clearly brought forward and the saints enjoy it; but do they enjoy it the following day? We are tested as to how we receive the truth.
Ques What is the difference between the Lamb of God, and the Son of God who baptises with the Spirit?
JT The Lamb of God suggests the thought of sacrifice, and evidently alludes to the types; He was here in view of sacrifice. He had come to die. The word ‘Lamb’ used here is a word expressive of maturity, it does not refer to a small lamb; it also suggests suffering; “Led as a lamb to the slaughter”, Acts 8:32.
Rem The expression, “Lamb of God” does not suggest that which is eternal.
JT It is the best expression giving the idea of sacrifice.
Ques Will it be used during the millennium: “I saw... a Lamb standing, as slain”? Revelation 5:6.
JT I do not think it will be continued in the millennium, but it leads up to it. The Lamb’s wife is spoken of, but all in relation to His sufferings. It is a touching expression bringing to mind the One who has suffered, whereas the expression, “Son of God” involves an eternal thought; it is not limited, and denotes that the Person referred to is a divine Person in human form; and He baptises with the Holy Spirit. As the Lamb He takes away the sin of the world which necessitates His sacrifice; as Son of God, He baptises with the Holy Spirit; He removes evil and brings in good.
Ques What is to be understood by the fact that the Holy Spirit descended upon Him and abode upon Him?
JT There was nothing there to disturb, He abode upon Him. In the Old Testament the Holy Spirit is said to have come upon men such as David, Samson and Jephthah, but He did not abide upon them.
Rem “Abiding” suggests the idea of restfulness.
JT There was nothing to disturb in this holy Person. This doubtless alludes to the dove that Noah sent out; an incident suggesting a beautiful thought. It says, “he sent out the dove from him”. It does not say a dove, but the dove, drawing our attention to its characteristics. “But the dove found no resting-place for the sole of her foot”, Genesis 8:9. Here, however, it finds a resting-place for its foot, that is to say, now God is finding rest in Christ. The other evangelists say about this moment: “There came a voice out of the heavens: Thou art my beloved Son, in thee I have found my delight”. That is a precious thought, suggesting what God had found in a Man. We must understand that the Holy Spirit thus come is God; so all the fulness of the Godhead was pleased to dwell in this Person.
Rem He abode upon Him, not in Him.
JT The Spirit is there in a permanent way. It is public testimony which is in view here. John saw it. David says in Psalm 51:11, “Take not the spirit of thy holiness from me”. He felt how unworthy he was, but this could never be said of Jesus. The disciples did not receive the Spirit until Christ had been glorified, then the Spirit descended, appearing as “parted tongues,
as of fire”. We read in John 7:39, that “the Spirit was not yet, because Jesus had not yet been glorified”; and in chapter 14:17, the Lord speaking of the Comforter, says, “He abides with you, and shall be in you”. The truth relating to the Spirit involves that He is not only to be on us, but in us for us to enjoy. In the case of the Lord, He descended upon Him, but it also says, that He was filled with the Spirit. The term on Him indicates more what is public, in testimony; in Him suggests the thought of joy and inward power. In regard of what is now in mind, the fact is, that John could see it; it was something tangible and substantial. He then tells us that he expected to see it; “He who sent me to baptise with water, he said to me, Upon whom thou shalt see the Spirit descending and abiding on him, he it is who baptises with the Holy Spirit. And I have seen and borne witness that this is the Son of God”.
Ques What importance do you attach to his having seen it?
JT It is in order that witness should be borne, as John says elsewhere, “That which we have seen and heard we report to you”, 1 John 1:3. The Lord also told them, “Ye are witnesses”. The word ‘witness’ has a double meaning; firstly, I may see what happens yet possibly say nothing about it; and secondly, I may be asked to say what I have seen. So they would not have been witnesses simply by having seen it. The apostle John says, “That which we have seen and heard we report to you”. So we see the importance of what has preceded in the case of John the baptist, for he was sent in order to draw attention to the Lord Jesus. It was a matter of importance that he should be led to know the Lord in this way. He said, “I knew him not” although he was related to Him in the flesh, “but he who sent me to baptise with water, he said to me, Upon whom thou shalt see the Spirit descending and abiding on him, he it is who baptises with the Holy Spirit”. So John the baptist was a qualified witness, and could say, “I have seen and borne witness that this is the Son of God”.
Rem You said this is connected with the fact that the fulness of the Godhead was pleased to dwell in Him.
JT Yes, it is a similar thought. The three Persons of the Godhead became known when Christ was baptised. The Lord Jesus was there, the Son of God; then the Father’s voice declared that He is the Son of God; then the Holy Spirit descended upon Him.
Ques Is it possible for anyone today to have visions that would make him a witness?
JT In what is before us it is more a question of faith. The apostles who inaugurated christianity saw the things, and since apostolic times, we take the place of those who believe. The Lord Himself said, “Blessed they who have not seen and have believed”, John 20:29. In like manner the apostle Paul said, “I have believed, therefore have I spoken”, 2 Corinthians 4:13. This makes room for the activity of the Spirit in us in order that we might have “the spirit of wisdom and revelation in the full knowledge of him”, Ephesians 1:17. So the Lord asks the question, “Who do men say that I the Son of man am?” Matthew 16:13. Each of us has to reply to this.
Ques Why does the Lord say “Son of man”, while Peter confesses Him as “Son of God”?
JT That is the important point. He took the place of Son of man, but Son of God involves His personal relationship with God as a Man. In the gospels no one addresses Him as Son of man, but He calls Himself by that title about eighty times in the gospels: it is there His title especially as rejected by the Jews. He asks His disciples who they would say He was; but the title “Son of man” does not express what He is; so a revelation was necessary, and Peter received this of God.
Ques Is the title Son of man only used in time?
JT He took it as rejected by Israel. It is a general [p. 35] thought implying that His influence would reach to the nations instead of being limited to Israel. It was a declaration to Israel that the Lord accepted His rejection and was taking up His service in relation to all men. The title Son of God remains. 1 Corinthians 15 clearly shows that He keeps the title of Son; the Son will be placed in subjection to the Father, for eternity. The title “Son of man” is taken from Psalm 8, from the book of Daniel; and above all from the book of Ezekiel. Ezekiel makes use of this term more frequently than all the other writers in the Bible, evidently because God was putting Israel aside, and the nation was in captivity in Babylon. Similarly the apostle Paul says that God is the God of the nations; the Jews having rejected Christ, Paul continued his ministry amongst the nations. We do not find that the apostles preached the Son of man, though Stephen, in his witness said, “Lo, I behold the heavens opened, and the Son of man standing at the right hand of God”, Acts 7:56. The writer of the epistle to the Hebrews quotes Psalm 8, and the Son of man is also referred to in the book of the Revelation. But the apostles did not preach the Son of man, they preached the Son of God. At least, the apostle Paul did, for it was an important feature of his preaching, involving another world coming into view. The Son abides in the house for ever; He inaugurates a new order of things and baptises with the Holy Spirit.