THE HOLY SPIRIT IN JOHN (NO. 2)

^[p. 35] THE HOLY SPIRIT IN JOHN (NO. 2)

John 14:15-17; John 14:25,26; John 15:26,27; John 16:7-14

JT I thought it would be helpful to dwell on these passages, as coming in the section which treats of the Lord’s most intimate relations with His own, when He was in affectionate, holy conclave with them.

In the first part of John’s gospel the Spirit is presented as seen. “I beheld the Spirit descending as a dove from heaven, and it abode upon him” John 1: 32. John the Baptist said that he saw and bore witness “that this is the Son of God” John 1:34.

Then the Spirit is presented under the symbol of wind; His activities are symbolised by the action of the wind which is not seen (John 3); and then in chapters 4 and 7 He is symbolised under the figure of water. Then in the section 14 to 16 which we have read, He is “sent” to the saints.

When Peter announces the coming of the Spirit and explains His presence at Pentecost, he says, He is “shed forth” Acts 2: 33 — alluding to what was seen and heard; but the Comforter is sent to the saints. I thought we might see what a provision He is, as personally with us.

CAC I notice that in the three scriptures read, the Comforter is spoken of as “the Spirit of truth”. What is the force of that?

JT I think it works out in the way truth is held among the people of God. There is not only the doctrine involved in the Scriptures, but the Spirit of truth is additional to the Scriptures, confirmatory of course, but involving all the truth. The Scriptures are what is needed to be written as giving authority, but the Spirit of truth involves the whole truth.

CAC It is even said that “the Spirit is the truth” (1 John 5:6).

JT Yes, as answering fully to what is stated in ^[p. 36] the early part of chapter 14 where the Lord says of Himself that He is the truth John 14: 6. He is it, in an objective way. The Spirit being here maintains it subjectively, in its absoluteness. “The Spirit is the truth” is a very full statement; but the Spirit of truth is characteristic, the Spirit of truth is a source of control in all ministry and service, and a control, indeed, as to the position of the saints in assembly. There is that which is “the Spirit of truth” amongst us, not only in the persons who speak in the meetings or minister, but in all the saints; and so the Spirit of truth becomes a check on what is ministered. The saints, in virtue of the presence of the Spirit of truth, have the means of proving all things.

MWB Would you link that with the anointing of the priests who were to remain at the entrance of the tent of meeting — there was the capability of proving?

JT Exactly. I think if we use typical expressions, such as “priest” and “Levite” we have to understand the New Testament equivalent. We get priesthood in Peter: it includes all the saints — brothers and sisters alike. The priests in Leviticus 8:33 had to keep the charge of the Lord at the door of the tabernacle for seven days: that would include the whole period of testimony. To apply this to ourselves would mean that there should be watchfulness, as seen in the Bereans, and as is enjoined in other scriptures; “Prove all things; hold fast that which is good” 1 Thessalonians 5: 21. There is control of all that is presented to us and the saints have the means of proving — that was my thought.

WJH “Let two or three prophets speak, and let the others judge”. 1 Corinthians 14: 29. That implies the others are capable of judging; they would need to have the Spirit of truth?

JT Yes, and you would include all the saints in the “others”.

CAC Is it not connected here with the affections of the saints: “If ye love me” — does not the Comforter come in for the support and the holy safeguarding of the affections of the saints?

JT Yea, “If ye love me, keep my commandments” John 14: 15. This is especially in view of the time for which John’s ministry is intended, when the will of God will be disregarded. Those who keep His commandments may rely on the Spirit of truth. I think we have proved that, as conforming with the commandments we have proved the presence and help of the Spirit of truth.

CAC So you would expect that if there were any deviation from the truth, it would be quickly corrected by the movements of the Spirit in the affections of the saints.

JT The word “Comforter”, as you know, refers to the Spirit’s management in detail of all that relates to us, so that as keeping the commandments we come in for the Spirit of truth in a personal way; He attends to matters, in our meetings, and generally.

WJH I am sure the keeping of the commandments would provide an atmosphere of subjection that would give liberty for the Spirit.

JT Yes, when that exists, we find the Spirit attends to matters. We pray to the Lord to attend to matters, but it is wonderful to observe how the Spirit adjusts matters current amongst us, I mean in a subjective way. The Lord comes in in the way of authority, but it is remarkable how throughout the world, where the brethren are, the Spirit makes Himself felt, so that the truth is maintained. There would be no divergence amongst us, if there were entire subjection to the Holy Spirit; He would see to that. He has first-hand knowledge of every christian on earth! Of course, the Lord has too — He knows those who are His; but in the presence of the Spirit here there is the thought conveyed of immediate knowledge of every christian. If there is subjection, there is no divergence, and the truth will be developed in all its parts.

HB Would what you have been saying about the Spirit attending to matters be illustrated in Acts ^[p. 38] 15?

JT You see there how Barnabas and Saul were sent up from Antioch: the apostles and elders came together to consider the matter: that involves the authority of the Lord. As they came together we see Barnabas and Saul unfolding the things that God had wrought among the gentiles through them. The brethren present would be happily engaged in the wonderful things they could tell about the Lord’s work among the gentiles; it must have raised the spiritual atmosphere immensely, as the work of God among the gentiles was unfolded by such men as these. Then Peter, as in that holy, free atmosphere calls attention to how God had used him to enlighten the gentiles, and James confirmed this. All this is authoritative, but in an excellent atmosphere, which made room for the Spirit. He was present and working in His own way in that company.

HB Is not that confirmed in 1 Corinthians, love being the atmosphere that gives freedom — “Follow after love” 1 Corinthians 14:1 — then we get spiritual manifestations, and the prophetic word?

JT Yes. The order is, fellowship, the Lord’s supper, and then the truth relative to the Holy Spirit. Then there are gifts: they were “set” in the assembly 1 Corinthians 12: 28, meaning that room is made for a universal touch, when brethren come together in any locality. We get what love is in chapter 13 and then the exercise of gifts. I believe that implies highly sensitive organism; so that when we come together one has a prophetic word — then something is given to him who sits by, and the one speaking discontinues; he sits down, and lets “another sitting there” get up. We should cultivate sensitiveness and subjection. There is a sorrowful want of these features in our ‘open meetings’.

WJH Under what conditions should open meetings be held?

JT What is wanting first, is subjection — subjection makes room for the Comforter; there should be subjection, and waiting upon one another in such ^[p. 39] meetings: we should cultivate the sensitiveness that is proper to the assembly.

There is divine order in 1 Corinthians. If we begin with the Lord’s supper (1 Corinthians 11), the Lord has His place first of all. Then the Lord’s day afternoon is the most favourable time for a reading meeting, or a meeting for ministry; the saints then ought to be practically in a better state than at any other time. It involves a considerable sacrifice for some of the brethren to get together on Lord’s day afternoon, but it would always be made up to them, because as coming after the supper, such a meeting has a peculiar advantage. The meetings during the week may become obligatory, and so do not involve so much sacrifice, but the more the sacrifice, the more the blessing.

The presence of the Comforter is personal in this section of Corinthians. In chapter 12 it is said, “There are distinctions of gifts, but the same Spirit” 1 Corinthians 12: 4. The gifts would be used effectively where there is subjection and sensitiveness: that is to say, if we were in touch with each other in affection, each esteeming others more highly than ourselves, we should be ready for what another might have; and the Spirit would act in us in these circumstances, so that we should be conscious if another had something (1 Corinthians 14: 30).

RB Do you mean He might indicate some thought that would be more profitable for the occasion?

JT I think He would; at any rate, His presence and operation would be felt — a very blessed experience.

I think this section in John has to do with our exclusive privileges. The Lord is shut in with His own, whereas the Acts has the public testimony in view. These chapters are by way of resource for us. As we are together we realise the wonderful precious fact that a divine Person is here attending to matters amongst us.

We have been noticing in Luke 21: 37 that the Lord was teaching every day in the temple, but at night He went to the mount of Olives. That means that His ^[p. 40] secret living associations were out of view. His ministry was in public. He bore testimony in the temple, He taught there daily, but at night He was out of sight. He was at the mount of Olives. The point for us is to have these secret relations that the world does not see, but which will impress people in our public service so that they enquire as to our associations. John begins his gospel with two who want to know where the Lord dwells. Some one was saying to me lately, that there is a great depression which is universal, but among the Lord’s people there is a great impression. We get impressions from the Comforter, the Spirit of truth, who is with us always. It is by these secret relations that we are regulated, so that we can come forth having truth in the inward parts, and know how to render testimony. It is not only by our words but spiritual impressions are conveyed in our manner. Any one could have found the Lord around the temple during the day, but during the night, where was He? So now men might say, Where do these people get these things? The teachers and scribes had not these impressions, they might say much, but their nightly relations could easily be traced. So take any of the great teachers abroad today, you can trace and find where they get their impressions, but you cannot do this with spiritual men; the Comforter is beyond the range of the world, John 14:17.

WJH Is not that the way the Spirit is presented all through John, whereas in the Acts, He is more connected with what is seen? They are “clothed with power from on high” Luke 24: 49, signifying that there is something that can be seen.

JT That helps: it prepares the individual who is in view in the early part of John, for the collective side. Two disciples followed Jesus (John 1), they wanted to know where He abode and they stayed with Him that day; and then one of them found his brother Simon and led him to Jesus, that is the outward effect; He ^[p. 41] got his impressions from where the Lord was. This outward effect is fully seen in Acts 2.

Ques Would the recognition of the Spirit amongst us in our localities produce a state which would be pleasing to the Lord and to which He could come?

JT Yes, the Lord has a way of coming in because of the presence of the Spirit; the Comforter is in full charge and makes way for Him. We may have hundreds of meetings, brethren coming together in many parts of the world, yet you find they are holding and doing the same things; all is the outcome of the presence and action of the Holy Spirit. If there is subjection, He is sure to regulate us so that we are in relation to the truth.

Another thing comes out in John 14: 26, He brings what the Lord said to our remembrance. I believe we get there the explanation of the volume of things that the Spirit brings to the attention of the saints through one and another. This is illustrated in David and Solomon. Moses sets forth authority, so that every member of the assembly is in his place and functioning — but David and Solomon set forth headship. In our places in the assembly we are amenable to headship, to the operation of wisdom. In the case of David, we have his life recorded by Samuel, Nathan and Gad (1 Chronicles 29: 29, 30); they were spiritual men and would record what David represented, what would enhance the testimony then current. We find with Solomon the same thing; his acts “first and last” were “written in the words of Nathan the prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer” (2 Chronicles 9: 29). It is very interesting in this connection to have “words”, “prophecies” and “visions”. These records of David and Solomon would be of great value to the saints. The words of Nathan would give details of the life of Solomon. The prophecy of Ahijah the Shilonite, would bring something from God to bear on the conscience.

^[p. 42] The visions of Iddo would be, I suppose, something that had been seen in the light of God.

WJH The apostle John suggests something like that: he indicates that there is so much left that he had not given, that the world itself could not contain what could be written (John 21: 25) — but prophetic ministry has been given to open out what has been written.

JT John would impress you with the magnitude of the ministry which could only come from a divine Person. It ought to impress every one of us and we should keep the words “If a man love me, he will keep my words” John 14: 23 — I suppose one might say that whether it be the words of Nathan, or the prophecy of Ahijah, or the visions of Iddo, the life of the Lord was typically set forth in an authoritative way. Today the Comforter, the Spirit of truth, brings to us the words of Christ.

Ques Is that broken up for us in the ministry?

JT Yes, the Comforter is continually opening up to us what came out in Christ. All is in accord with the Scriptures, but there is much more than what is literally there.

This second reference to the Spirit in this chapter (John 14: 26), covers the whole dispensation. We get things administered now, that were not presented in the same way before: for instance, I do not believe the saints in Timothy’s time, had the same understanding of 2 Timothy that has been given in our days.

WJH The record as to David and Solomon seems to show that there was an immense scope of things dealt with that does not come within the letter of Scripture.

JT I think these books of old correspond with what we call written ministry, not inspired, but books containing instruction and food for the saints. Any spiritual man would like to see these books of Gad, Nathan and Iddo. I should like to get into the realm of spiritual visions! I do not know if we know much ^[p. 43] about visions.

CAC I think I see the desirability of having them. Would you look for a complete presentation of truth as the time of the assembly on earth draws to a close?

JT What was written of David and Solomon would indicate completeness. The apostles were directed to speak “all the words of this life” (Acts 5: 20).

CAC I was thinking of the necessity on the divine side of things being brought to completion and maturity. A full presentation of Christ is needed for this.

JT The Spirit leads in that way. The service He renders as seen in these chapters (John 14 - John 16) involves a full ministry of Christ, not only as to what He was on earth, but also what He is in heaven. The Spirit is here on our side; He superintends everything, He works for the full development of the truth, He is with the bride at the end, saying “Come”, as Christ presents Himself.

“The Comforter, the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and will bring to your remembrance all the things which I have said to you” (John 14: 26). That is one feature of the Spirit’s service, and we may be sure that in our meetings, such as this, if we are subject, we shall get this; one is struck with it. We get a fulness of things, and the explanation of it is the presence of the Spirit; He is thinking of Christ, and enlarging the saints in relation to Christ. He is alongside of us, which the word Paraclete implies; He is attending to our matters; and if we are subject, there will be constant unfoldings of Christ, and what He said. Here it is not His public sayings but what He said to the disciples, “which I have said to you” (John 14: 26). We would not like to miss one of His words.

Then the third reference (John 15: 26) brings out that “when the Comforter is come, whom I will send to you from the Father, the Spirit of truth, who goes forth from with the Father, he shall bear witness concerning me”. Now it is “from with the Father”; it conveys the ^[p. 44] idea that He was alongside the Father before He came here, He had perfect knowledge of the Father’s thoughts, He bears witness of Christ. He brings things to our understanding also, guiding us into all truth (John 16: 13). This involves Paul’s ministry, the heavenly side of things.

Then the Spirit has come also in regard to us in our public relations, and he brings in demonstration for us of certain things: of sin, of righteousness and of judgment, so we are taken care of in every phase of our position by the Comforter.

Ques Would you say a little more about chapter 15.

JT I think it brings in Paul’s ministry there. He would go beyond the twelve, He would witness additionally. The twelve had their own commission and carried it on in the power of the Spirit. So in Acts 10, while Peter was speaking — that was his side, he was witnessing — the Holy Spirit acted of Himself, and came on the gentiles before they were baptised. This agrees with Ephesians 2: 22 — “ye also are built together for a habitation of God in the Spirit”.

It is profoundly precious to wake up to the fact that there is actually a divine Person here, sent to us; not only is He on earth but He is sent to the saints, and remains with them for ever.

Ques Why do we not address the Spirit?

JT Christianity is founded not merely on precept, but on example. The book of the Acts is to show us how things were done at the beginning, and the epistles confirm this; we do not find anyone addressing the Spirit, and we ought to learn by observation. It is a question, not of inferiority of any divine Person, but of the divine economy.

WJH It is clear the Spirit is not addressed, but we all acknowledge He is a divine Person.

JT We do, we baptise to Him, as we baptise to the ^[p. 45] Father and the Son, so He is to be regarded objectively as a divine Person, equal with the Father and the Son; but still we go by what is presented in Scripture. If I had been in the company of the Lord when He was on earth, I should seek to learn from Him as to how to do things; I should hesitate to do anything in the service of God that I had not seen Him do. So one of the disciples rightly requests, “Teach us to pray” Luke 11:1. They learned from Him not only by what He said, but by what He did. Thus the apostle to be chosen (Acts 1) must be one “who ... assembled with us all the time in which the Lord Jesus came in and went out among us, beginning from the baptism of John until the day in which he was taken up from us” Acts 1: 21,22.

CAC I thought the Spirit rather identified Himself with the intercessory position in which we are found so that He takes our side in intercession rather than being addressed in prayer?

JT Yes, He makes intercession for us with groanings which cannot be uttered. That is, I believe, how we learn, by observation and experience, He cries “Abba, Father”, thus spiritual intuition would lead us to move on that line. He makes intercession for us according to God with groanings which cannot be uttered, we learn in that way. At the same time, we have perfect evidence that He is a divine Person, and we are baptised to Him, on the same footing as we are baptised to the Father and Son. Christianity is a system in which everything is learned from Christ; He says here, “he (the Spirit) shall not speak from himself” John 16: 13. The Holy Spirit takes the most lowly position, but we must be extremely careful in referring to Him lest we be derogatory to Him. Any one saying a word against Him is never forgiven. That is how God protects Him in the lowly position He has taken.

MWB He is the only divine Person who has characteristically the prefix “holy”.

JT The Lord addresses the Father as “Holy Father”, but the Spirit has the prefix characteristically. He is wonderfully protected, and we are warned as to that lest we might transgress against Him.

NOTE: Since the date of this reading, September 1931, the Lord has given light and help as to addressing the Holy Spirit. In this connection the reader’s attention is directed to the ministry appearing on pages 407 to 431.

Reference might also be made to certain extracts from letters printed on pages 37 to 39 of the February 1955 issue of Notes of Readings in New York and other Ministry (Volume 199), and to pages 71 to 93 of Volume 179 of Mr. J. Taylor’s printed ministry.