THE HOLY SPIRIT AS PRESENTED IN JOHN'S GOSPEL (2)
[p. 36] THE HOLY SPIRIT AS PRESENTED IN JOHN’S GOSPEL (2)
John 3:6 - 11; John 4:13, 14; John 7:37,38
JT In choosing this subject, I desired that we might be occupied with the substantial character of christianity, the Spirit being presented in forms which suggest what is substantial. In chapter 1 John the baptist saw Him as a dove; he says, “I beheld the Spirit descending as a dove from heaven, and it abode upon him”. In chapter 3, the Spirit is spoken of as wind which “blows where it will”; then in chapters 4 and 7 He is presented under the figure of water; in chapter 14, He is brought before us in a personal way as the Comforter; then in chapter 20, He is referred to in figure as breath. All these references remind us of something that is substantial, that can be felt and experienced by the believer. It is in mind to look at them not as features of doctrine; although clearly doctrine is very important and essential. Hence we see the Lord, especially in John’s gospel, as the Teacher, but the substance itself existed before the doctrine had been formulated in writing, as in the gospels and epistles. This applies similarly to the Old Testament, for the Pentateuch was not written until long after the events related in Genesis, those things happening so long before are therefore of all importance. In this connection, another great feature of the ministry of John is brought out in chapter 1:4, “In him was life, and the life was the light of men”, that is to say, light emanates from substance, namely life. Hence it says in the epistle of John, “That which was from the beginning” (1 John 1:1); that alludes to Christ personally, but it is the substance that was there. In the reading yesterday, we spoke of the Spirit descending in a bodily form as a dove, and [p. 37] we noticed how it says in John’s gospel only, that John the baptist saw the Spirit as a dove, the thought of substance being found in this gospel.
Rem The Spirit did not descend in this way on believers at Pentecost.
JT We were noticing yesterday that when the Spirit descended upon the Lord Jesus, it was in the form of a dove, and it abode upon Him, indicating that in Christ as Man there was nothing to hinder the Godhead being pleased to rest there. On the day of Pentecost the Spirit came as parted tongues, as of fire, and instead of the word ‘abiding’ it says, “sat upon” them. The Spirit sitting upon the saints at Pentecost seems to suggest that He would be there in a permanent way, which would be made possible by the presence of fire. The action of fire refers to the flesh in us, hindering its activity; otherwise the Spirit could not be with us. In connection with the Lord Jesus, needless to say, such action was in no way necessary, for He was Himself a divine Person, “holy, harmless, undefiled, separated from sinners” (Hebrews 7:26); there could be nothing in Him needing to be removed.
We were noticing yesterday that the three divine Persons are in evidence at the Lord’s baptism. There was the Lord Jesus, already accredited as a divine Person at His birth; then the Holy Spirit descending in the form of a dove; the Person of the Holy Spirit was there, in the form of a dove, the thought conveyed by the dove having been already expressed in the time of Noah, indicating the tender sensitiveness of the Spirit. Thus we see there two divine Persons who have taken the lowly place of service on the earth, and finally there was the Father’s voice. It does not say it was the Father’s voice but the words indicate that it was the Father who spoke, saying, “This is my beloved Son, in whom I have found my delight”, Matthew 3:17. The three Persons are there in a most manifest way. So we are baptised “to the name of the Father, and of the Son, and of the Holy Spirit”, Matthew 28:19.
[p. 38] Ques Can it be said that the Lord Jesus received the Spirit?
JT It says that He descended upon Him in a bodily form.
Rem Towards the end of the flood, the dove could not find a resting place in a scene of judgment.
JT That is what is alluded to here. He now finds a resting place upon this holy divine Person in human form.
Rem The Spirit maintains the deity of Christ in incarnation in a remarkable way.
JT His individual personality is equally guarded; this personality became flesh. How the fulness of the Godhead was there is another matter to be looked into; but let us begin with the fact that one divine Person became flesh. We are speaking of the greatest possible things, and we shall be led aright as keeping to the Scriptures.
Ques Does this correspond with 1 Timothy 3:16, “God ... manifested in flesh”.
JT It is well to notice that it does not say there that God became flesh.
Rem Although it is true that the fulness of the Godhead was pleased to dwell in this glorious Person, it is equally true that God was manifested in flesh.
JT We have concrete evidence concerning the Person who was there on earth. He was, first of all, the Object of John the baptist’s testimony, then the Spirit descended from heaven as a dove and abode upon Him, and finally the voice of the Father says, “This is my beloved Son, in whom I have found my delight”. The thought is, that God was there.
Ques Do we not get help from another gospel which says that the Lord saw the heavens opened?
JT Indeed, it amplifies what we are saying. It is said of no one except of the Lord Himself and of John the baptist that he saw the Spirit descending. John the baptist saw it, in order to bear witness to it. That is [p. 39] the substantial side of things, what has been seen. John says, “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”, John 1:33,34. He clearly shows that it is a question of bearing witness to this substantial side. The Son of God is brought into view by the fact that he saw the Spirit descending in form of a dove and abiding on Him. There are two statements in the epistle to the Colossians bearing on this subject; the first in chapter 1:19, and the second in chapter 2:9. The first stresses the fact that He was great enough as a Man down here for the fulness of the Godhead to dwell in Him. In the second the fulness is there for our blessing, there bodily in order to be within our range.
Rem It says “bodily” only in the second passage.
JT As emphasising the fact that He is there in nearness to us.
Ques Will you say a few words on the meaning of the expression “the fulness of the Godhead” (Colossians 2:9)?
JT It is a very special expression, signifying that all that God is, is there. It not only alludes to His attributes, but He is present; deity is there.
Ques Referring to chapter 2, would you say that nothing can be known of deity, apart from Christ?
JT That is the force of the passage; the saints need nothing more; all is there. The fact that the Godhead is there bodily implies that it is near to us. Passing on now to John 3 will give opportunity to take account of the substantial thought of power in the wind; it is a question of a sovereign act of the Spirit. “The wind blows where it will”. It can be felt and heard, therefore it is real, substantial, and not just theory. The same applies to new birth, for it says, “that which is born of the flesh is flesh; and that which is born of the Spirit is spirit”.
[p. 40] Ques Do you connect chapter 3:8 with chapter 1:13?
JT In the latter passage it says, “who have been born ... of God” John 1:13; in the other it is a matter more of the initial side.
Rem In both passages there is reference to the operation of divine sovereignty.
JT That is so, but the one who is born of the Spirit cannot yet be described as being one of the children of God, not having yet heard and believed the gospel. Chapter 1: 13 contemplates believers as being fully developed, in a perfect state, but here the Lord is teaching Nicodemus, showing him that new birth is the beginning.
Rem New birth comes first, then the reception of the glad tidings.
JT Just so; then one can be spoken of as a person who has been born of God, a child of God in the fullest sense of the word; “to them gave he the right to be children of God, to those that believe on his name; who have been born, not of blood, nor of flesh’s will, nor of man’s will, but of God”, John 1:12,13. That refers to believers; all those who have been brought under this powerful influence should be able to recall their soul history; a real change has taken place in them; they have new instincts; there is something in them that the Lord calls spirit which was not there before.
Ques Can one be born of the Spirit without having received the Spirit?
JT Yes, certainly. There is no doubt that Nicodemus was born of the Spirit. The fact that he came to Jesus by night, and attributed the miracles to Him, showed that he already saw the kingdom of God.
Rem We can call him a disciple; he followed Christ.
JT Yes, a secret disciple. In verse 14, reference is made to the serpent of brass and to the Son of man being lifted up, and in verse 16, to the gift of the only [p. 41] begotten Son. These verses bring out the gospel that is believed after new birth.
Rem Those believing the gospel are those who are born of God.
JT If we pass on to chapter 4, we have, in water, another substantial view of the Spirit. Here it is a question of movement of the believer. In the descent of the Spirit upon Christ, and also in new birth, it is the action of the Spirit Himself, but in chapter 4 the believer appropriates the Spirit as something to be drunk, suggesting the appropriation of that which satisfies. These thoughts relate to what is substantial; if a believer has drunk in this sense of the water typifying the Spirit, he is conscious of having something substantial that satisfies him.
Ques Is this rather similar to the baptism of the Holy Spirit?
JT In chapter 1 allusion is made to the baptism with the Holy Spirit which is the act of Christ, so it says in 1 Corinthians 12, “In the power of one Spirit we have all been baptised into one body”. In this case it is the act of another; whilst drinking is our own act. It also says, we “have all been given to drink of one Spirit”. In Corinthians it is a question of unity, but here it is something substantial, something I can drink and never thirst again.
Ques What is to be understood by the remark, “If thou knewest the gift of God”?
JT I think it refers to the Spirit, and suggests the great general thought of giving; so we read, “Thanks be to God for his unspeakable free gift”. In chapters 3 and 4 we are on the ground of what is given. In chapter 3, God gives His Son for us, and in chapter 4, He gives the Spirit. The thought is that we should be free if we know God; so in John 4:10, “If thou knewest the gift of God, and who it is that says to thee, Give me to drink, thou wouldest have asked of him”. If we are in this sphere of light, we should be free to ask.
[p. 42] Ques Is it the same thought in Luke 11:13, “How much rather shall the Father who is of heaven give the Holy Spirit to them that ask him”?
JT Yes, why should we not ask? These conditions are such as would set us free to ask.
Ques Would you say that the Holy Spirit coming upon the Lord Jesus inaugurated a new order of things, and this passage suggests the possibility of our entering into it?
JT It is based upon the work of Christ. After having spoken of new birth in chapter 3, the Lord presents the gospel. What we find here is that we are on the ground of what is given.
Rem What is said in John 3:16 is giving as foundational.
JT Just so. “If thou knewest the gift of God” is for each of us; if we knew the One who came down so low in order to be near to us, we should be free to ask.
Rem Everything comes through grace.
JT Yes, we can pray in the light of God intervening in Christ and giving.
Rem “Thou wouldest have asked of him”. Does that suggest prayer?
JT Yes, prayer in which you can experience liberty in mutuality; for He came so low in order that He might speak to us; to men.
Rem Requests would not be made indiscriminately.
JT Two persons are alluded to: “If thou knewest the gift of God, and who it is that says to thee”. This all indicates liberty in asking.
Rem If we fully appreciated the gift of God, and the character of His gift, we should be encouraged to ask.
Rem The woman of Samaria had an impression of the greatness of Jacob by his gift of a well.
JT In chapter 7, it is not a question of asking, but of drinking, “If any one thirst, let him come to me and drink”. What is in view here is not the position of Christ on the earth, wearied and seated [p. 43] at the fountain, but of Christ glorified. It is expressly stated that “the Spirit was not yet, because Jesus had not yet been glorified”, John 7:39.
Rem In chapter 4, the water He gives is referred to as “springing up”; in chapter 7 it is said to flow out.
JT That is an important distinction. It “shall become in him a fountain of water, springing up into eternal life”. This is a practical matter, for the springing up implies that my affections are active; it is a great power in a believer, setting him in movement, and making him look upward.
Ques Would you say that chapter 4 refers to God’s side of the matter, while in chapter 7 it is the thought of what is around us, of the rivers of water which shall flow?
JT That is so, but in each case what is to be seen is substantial. It speaks of water. In Genesis 2 we see that a river went out of Eden; that is a principle that is often found throughout the Scriptures.