THE HOLY SPIRIT IN JOHN (NO. 1)
[p. 26] THE HOLY SPIRIT IN JOHN (NO. 1)
John 1: 32 - 34; John 3: 5 - 8; John 7: 37 - 39
My subject, dear brethren, is the Spirit as seen in John’s gospel. It is divided into two parts, the first relating to the Spirit as given to the believer; the second as given to the saints collectively. In the latter connection He is viewed specially as a divine Person — “another Comforter” John 14: 16. This part of the subject is found in chapters 14, 15, and 16, but my intention is to speak only of the first part of the subject, the whole being too extensive for one meeting. I hope to touch upon each of the scriptures read, and perhaps one or two others, so as to make clear the relation of the Spirit at the present time as given to, or available to, believers individually. He is said in this section to be given without measure, which is an important fact to take note of. In John 3: 34 we read, “God gives not the Spirit by measure”. (New Trans.). It is characteristic of this dispensation, showing the abundance from God’s side; so it adds “The Father loves the Son, and has given all things to be in his hand” John 3: 35. The Spirit is thus administered by the Son, in an unlimited way; there are no limitations on the divine side, the limitations are on our side. It is, therefore, a question, if we think of the type in 2 Kings 4, of getting vessels “not a few”; the oil only stayed when the vessels were filled.
I want to speak from John 1 of the visibility of the Spirit as a dove; then in chapter 3 the invisibility of the Spirit as suggested in the wind; and in chapters 4 and 7 Its tangibility, if I may so speak, as under the figure of living water. These are the features I wish to present, so that we may all be conversant with the fact that the Holy Spirit is presented here as available to the believer. That should not be a mere theory, but a tangible [p. 27] reality to us, in such a sense that each one should be able to answer in the affirmative the question, “Did ye receive the Holy Spirit when ye had believed?” Acts 19: 2. John the baptist says that he saw the Spirit descending from [p. 28] heaven like a dove, and it abode upon Jesus. He saw the Spirit descending. No doubt that was a privilege peculiar to him, although what he saw was there for others to see, but whether they saw it is not recorded, He says he saw it. That leads me to remark on what is visible. People speak of what they do not see, while it is perfectly visible to others. If others can see it why cannot I? The answer is, because of my defective eyesight, and that is a serious matter. In this passage one man saw this wonderful sight.
So there are things to be seen, and we have the opportunity of seeing them, but if we do not attend to our eyesight we may miss them. Things are not always visible; God does not make His things common; He likes to see respect for and appreciation of them, He expects us to take advantage of opportunities. This opportunity never came again — Think of missing such a sight! According to the other evangelists the Lord Himself saw the Spirit descending. As far as testimony goes that is enough; nothing is said about others seeing it by the other evangelists. How delightfully heaven and earth were linked together on that event! But John the baptist looked, as I said before, and saw the Spirit descending from heaven like a dove, and abiding upon Him. John was full of the Holy Spirit, but it was not in this sense; upon no one, save a divine Person, could the Holy Spirit descend in this way and abide. We have to admit that we are very dull and insensitive in regard of what is divine. Things happen around us which are contrary to God and Christ, and we have no sensitiveness about them; and things happen that are positively of God, and we have no sensitiveness regarding them. John is fully cognisant of what is happening, he says “I saw the Spirit descending from heaven like a dove, and it abode upon him” John 1: 32. That is the kind of introduction of Christ John has in mind in his narrative. John the baptist, is an ideal of John the evangelist. He brings forward the baptist as a sort of ideal witness. He mentions no failure in regard of him, but mentions, more than any of the other evangelists, things which distinguish him. How beautifully is he content to disappear in the light of that glorious Person — the Son of God! “He must increase, but I must decrease”. John 3: 30. He sees the Spirit descending like a dove and says, “he that sent me to baptise with water, the same said unto me, Upon whom thou shalt see the Spirit descending and abiding on him, he it is who baptises with the Holy Spirit. And I saw and bare [p. 29] record that this is the Son of God” John 1: 33,34. You see how the Son of God comes into evidence before his mind by the presence of the Spirit as descending and abiding upon Him. How are sons of God to be brought before us otherwise? The reception of sonship, is the reception of the mind of God about me as seen in Christ; but then that is for myself, it is a knowledge I have in my soul. Galatians 4:6 says, “because ye are sons, God has sent out the Spirit of his Son into our hearts, crying, Abba, Father”. If I cry “Abba, Father” it is by the Spirit. Christianity is not merely light, the light of sonship disappears unless we recognise the Spirit; or it becomes beclouded and so mixed, that it is indiscernible. In recognising the Spirit, the light of sonship remains in its lustre. The recognition of sonship by John the baptist is by the Spirit coming upon Jesus. “Upon whom thou shalt see the Spirit descending and remaining on him, the same is he” John 1: 33. And then John adds his witness that “this is the Son of God” John 1:34. The mind of the believer is here called upon to take account of two divine Persons at once, and John says, “I saw, and bare record that this is the Son of God” John 1: 34. He does not simply content himself with telling us what is told him, but he tells us what he saw: “I saw, and bare record that this is the Son of God” John 1:34. His mind is filled with a Person upon whom the Holy Spirit has come, and he sees that He is the Son of God; and that that Person “baptises with the Holy Spirit” John 1: 33. He does two things: He takes away the sin of the world, and He also baptises with the Holy Spirit. One is a great negative service; think of the immensity of that! He takes away the sin of the world. And then He baptises with the Holy Spirit. In taking away the sin of the world, He makes room for the baptism of the Spirit. Those that are baptised, are merged in the power of the Spirit.
Now chapter 3 is the next part of the subject, and there it is what we do not see; that is expressly stated by the Lord: “but canst not tell whence it cometh, and whither it goeth” John 3: 8. What we have been speaking of in chapter 1 is the Spirit in relation to Christ, but there is no reference to Christ in this connection. There could be no such thought attached to Christ, as being born again either in time or eternity. The Lord speaks to Nicodemus of the beginning of the work of God in man, for new birth is a very initial idea spiritually. The Lord had to speak to Nicodemus in a simple, forceful way because he was full of natural thoughts. I have no doubt that the things the Lord opened up to him, really existed in himself, but he was very dark as to them, and full of natural thoughts, like a child. With most of us it is thus in regard of God’s things. The apostle speaks to the Corinthians of not being able to speak to them as to spiritual, but as to fleshly, they were looking at things in a natural way. John’s gospel teaches us that we must be spiritual throughout. In chapter 4 we are told that “God is a Spirit: and they that worship him must worship him in spirit and in truth” John 4: 24. Nicodemus has to be taught from the bottom; he was “the teacher of Israel” John 3: 10, but he did not know these things. The Lord speaking to him says “Verily, verily”. John is the only one who uses this form of speech, he wants us to be sure. “Verily, verily, I say [p. 30] unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” John 3: 5. We might enter into court, have a part in society, know how to behave in a palace, but we cannot enter into the kingdom of God unless we are born of the Spirit. I do not speak now of the water, it has its place — but every bit of us has to be affected by this operation of the Spirit. “That which is born of the flesh is flesh” John 3: 6, and Nicodemus’ remarks were on that line. Many christians are on that line, but highborn or lowborn, it is flesh, and any variation in the flesh, is only on account of past or present environment. But then, “that which is born of the Spirit is spirit” John 3: 6: think of what is involved in that! It is the fundamental idea in the spiritual structure of a believer. “The wind bloweth where it listeth” John 3: 8. That implies that what the Lord is speaking of involves the sovereign action of God, and then we do not know whence the wind comes or whither it goes: the movement is inscrutable. The Lord uses the wind as a figure, and adds, “so is every one that is born of the Spirit” John 3: 8.
God has set us in a physical universe, but He intends to teach us, by the things in it, what is spiritual. Here it is wind; you hear the sound but do not see it, you know not whence it comes — “so is every one that is born of the Spirit” John 3: 8. The Lord teaches Nicodemus in this way; God would have us to be observant as to the things by which He teaches us. The apostle says, “Doth not even nature itself teach you?” 1 Corinthians 11: 14. It does teach us, and God is behind nature. When Nicodemus wrapped the body of Jesus in the linen grave clothes he would remember this first lesson of the Master. The lesson as to new birth in which the wind is a figure of the Spirit, is of the very greatest importance. At Pentecost “there came a sound from heaven as of a rushing mighty wind” Acts 2: 2.
Now to go on to the end of chapter 3, I think we should ever have before us in regard to this dispensing [p. 31] of the Spirit, that it is limitless. It is divinely given in chapter 4. “If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water”. John 4: 10. The Lord does not say He would have given thee the Spirit, in speaking to this woman, His instruction is in accord with the capacity of the pupil. She comes to draw water, and the Lord uses water as a figure, as a convenient way to teach her; it was no accident that she came to draw water, and the well was there. It is an intelligible subject which the Lord takes up; He says, “If thou knewest the gift of God ... thou wouldest have asked of him, and he would have given thee living water” John 4: 10. What did living water mean to her? What does it mean to me? It is the Lord taking up ordinary terms to convey an eternal reality — that is the divine way. The divine way is to come within the range of our intelligence, He tells her of “living water”. She says, “give me this water” John 4: 15. He had said, “whosoever drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water, springing up into everlasting life” John 4: 14. Now the light is breaking in on her soul, and she says, “give me this water, that I thirst not, neither come hither to draw” John 4: 15. That is what the Lord was waiting for, He wanted her to say something about it. A true teacher gives the opportunity for the learner to say what he understands. She has one thought, not to come hither to draw; that is good so far. As the conversation proceeded she left her water-pot and went into the city. Now she shows by her actions that she has understood that this tangible, living thing is to be in a vessel. We do not think of the wind being contained in a vessel, it is free; new birth is a sovereign act of the Spirit. Water is tangible, and is to be in vessels; evidently the woman understood this as to living water, and so left her water-pot. She would [p. 32] be a vessel for this. She is becoming spiritual, and ceasing to be natural. These things enter into our everyday lives, dear brethren. What is in view is a person’s body; a natural vessel is to be employed in regard of a spiritual thing, that is what is to be learnt. Have we all learnt it? If so, we should take more care of our bodies; not sparing them in serving the Lord; for as we are told here He was weary with His journey, but I am speaking of our bodies in another way: “Do ye not know that your body is the temple of the Holy Spirit” 1 Corinthians 6: 19.
This is wrought out in the epistle to the Romans, where in chapter 7 the believer comes to analyse things. He is an analyst in regard of himself. He comes to this point, “I myself with the mind serve God’s law” Romans 7: 25. Not I, but “1 myself”, that is, in my own consciousness. Now you are a vessel for the Spirit, so that glorious chapter Romans 8 opens up the teaching of the Holy Spirit. I commend it to you; see what the Holy Spirit is to you inwardly. All the automatic organs of the christian are taken hold of, so that the Spirit Himself acts in him. The psalmist calls upon “all that is within” him to praise God, that is the believer of Romans 8. If we indulge the flesh we cannot then call upon all that is within us to praise God. But Romans 7 teaches us to discern the working of sin within us, and to judge it definitely, with our minds delighting in God’s law. The Spirit maintains us in this, and so we realise deliverance, and enjoy the liberty and blessedness of the Spirit’s activities in us. Thus Romans 8 begins, “There is therefore now no condemnation to them which are in Christ Jesus. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh” Romans 8: 1 - 3. You see the thing is condemned; I no longer regard it as I did, but there is that within me [p. 33] upon which I can call to praise God. The Lord does not here call it the Spirit — He calls it “living water” John 4: 10. The woman goes into the city and says, “Come, see a man, which told me all things that ever I did: is not this the Christ?” John 4: 29. And they came; showing that she was, in principle, a vessel of the living water, and thus her testimony is effective. As soon as our affections come under the control of the Spirit, people notice it. The Samaritans, who knew of her previous life, would note the change, and so believed what she said to them. The Spirit of God operates in our affections, so that we can talk of “a man”. That is the great evidence of His work in us. “I have espoused you unto one man” 2 Corinthians 11:2, Paul says to the Corinthians. This woman ceases to be natural, and begins to be spiritual; she saw that she herself must be a vessel for the living water.
In John 4 and John 7 we do not get the idea of the wind; we get that in chapter 3, and we have breathing in chapter 20. The wind in chapter 3 refers to the mighty operations of God throughout our whole being. Chapter 20 is the breath of Christ — it is under His blessed control. It is His life. It is most touching; it is a unique transaction; “he breathed into them and says to them, Receive [the] Holy Spirit” John 20: 22. Chapter 7 is a continuation of chapter 4. The water here flows out, “rivers of living water” John 7: 38. The Holy Spirit is careful to tell us that He refers to Himself as here at the present time. He was in Jesus alone, in a peculiar way; He could not be here in finite persons as He was in Jesus. If we receive the Spirit, it is as He is here in the assembly, but that was not so with Christ; in a unique sense the Spirit came upon Him. So chapter 7 tells us the Holy Spirit was not yet given; that means that He was nor here, in the sense in which we have Him. He is here now, for Jesus is glorified; and as glorified He has sent down the Holy Spirit, in the sense in which He is here today. We receive the Spirit from Christ as Man in heaven. He received It as a divine Person coming on another divine Person. “The Spirit was not yet, because Jesus had not yet been glorified” John 7: 39; it is not that He was not existent, but He was not here as He is now; that is, as sent by Jesus as a glorified Man. The Lord speaks of Him as rivers of living water flowing out of the belly of the believer, that is a public thing. It says “as the scripture has said, out of his belly shall flow rivers of living water” John 7: 38. This is not what is said necessarily in words, but in effect. The finish of this subject is therefore that the Holy Spirit is here in an unlimited way, expressed in rivers of living water flowing out of believers, and men are immediate beneficiaries. One great feature of christianity is that God is no respecter of persons. A river benefits those who are near it; it is no respecter of persons. Think of the Mississippi, what an immense influence for good that river has! and so, too, the St. Lawrence! A christian should be seen in that way, as a general benefactor to men. One would test oneself as to whether one is that. As we see in chapter 4, the woman of Samaria benefited others, so every believer is set down here as a beneficiary.
May God bless these thoughts, dear brethren, so that we may be in the good of the presence of the Holy Spirit here.