THE COMFORTER
[p. 156] THE COMFORTER
John 14:15 - 17; John 14:15:26,27; John 14:16:7-14
JT What came before us in chapters 1 to 7 was the truth in connection with the Spirit, as it applies to the individual believer; the individual is in view in that section of the gospel. We dwelt on chapter 1 and the baptism of the Holy Spirit, as suggesting the way in which the believer is merged in that which the Spirit forms, as is seen in the epistles. “For by one Spirit are we all baptised into one body”. (1 Corinthians 12:13) The general position of chapter 1 is brought in to establish the greatness of Christ; He baptises with the Holy Spirit; while in Acts it is, “ye shall be baptised with the Holy Spirit”. (Acts 11:16) The fact of baptism is emphasised in the latter scripture, whereas in the former, it is the Person who does it; and the bearing of it is towards the whole universe. For the moment, however, the baptising takes form in regard to us in the body, so that we lose our individuality, and are merged in the body, the vessel in which Christ is to be expressed. Then, in chapter 4 we have the Spirit on the divine side as gift, meeting the need of souls; the woman being a representative case, sets forth one who having failed to find satisfaction in the world, finds it in Christ. We read in chapter 3 that the Father loves the Son and has given all things into His hands, and in chapter 4 what that involves is set forth. The administration committed to the Son involves the gift of the Spirit as meeting thirst in a human soul, and the setting up of that soul here in independency of everything else. Living water is given, a fountain within, so that one has resources in oneself, and satisfaction is known; and thus the affections are led outside of the channels of sin into holy channels, complete deliverance being in view, with no limit as to result; “springing up into everlasting life”. Then in chapter 7 the Spirit is presented from the side of the believer’s reception. What the believer in Christ receives is spoken of, and the effect on the receiver in public testimony, refreshment working out through his compassions. The lower affections are in view, “Out of his belly shall flow rivers of living water”; the thought referred to in this way being the expression of kindness, bowels of compassion and consideration for all men; so that the Holy Spirit in the Christian answers to what God is to all men in the way of consideration. Briefly, that is what we had before us last night.
AMH You remarked, that reception supposes a certain amount of stature to take advantage of what Christ has given.
JT Yes. Chapters 5 and 6 in that way tend to build up the constitution. In the former Christ is seen in His power as Son of God, the extensiveness of that power, not merely for the saints, but for all, being set forth. There is no evidence that the man at the pool was wrought on morally, but he got the great benefit of Christ’s power. Even the wicked dead are brought out of their graves as hearing His voice. It is a great item of faith in the soul of the believer as having to do with adverse power now, that Christ’s power is supreme. Then in chapter 6 food is provided to sustain the soul in life, and chapter 7, as has been said, supposes a certain receptive state which enables one to come and drink. The general teaching of the Old Testament in regard to water finds its fulfilment in this way in the believer; a great matter in face of the pretensions of the Jews.
WC What is the thought of the Spirit quickening in chapter 6:63?
JT “It is the Spirit which quickens”. Chapter 6 exposes flesh. The flesh profits nothing, but the Spirit quickens; it says in 2 Corinthians 3, “the [p. 158] letter killeth, but the Spirit giveth life”. Hence we are dependent upon the Spirit for quickening. It is set over against the flesh.
WC Would it lead to the state referred to in chapter 7?
JT Yes. It is an important point that the flesh profits nothing; we may as well be done with it.
AMH It is the taking of it up as the result of a measure of experience; it is not only a matter of light.
JT What we get in chapter 6 is intensely spiritual; “The words that I speak unto you, they are spirit, and they are life”, as if to shut out all that pertains to the sacerdotal system. It is shocking to contemplate what has been built up in a material way upon what this chapter suggests. So we see in result that a believer as being in the good of what precedes chapter 7 would be spiritual, and his affections, as acted on by Christ, would go out in compassion toward all men.
AMH What is the thought of feeding on Christ? One would like to get some more definite understanding of chapter 6.
JT This food tends to build up a constitution that would enable one to think nothing of oneself as regards position in this world. It is a going-down principle. The bread “comes down”. The Lord Jesus coming down and dying, in order that the world might live, opens up a wide range of thought as to what I shall become if I eat that food. It is a question of going down and dying here; that kind of constitution is brought about, and one lives spiritually as a result.
AMH The thought of feeding on Christ is very precious, but when we try to define it, we are made to feel we do not know much about it. How are we led on to the next [p. 159] section?
JT Much is taught in the intervening chapters which we can hardly touch, as we are dealing with the Spirit. We may say, however, that in chapters 8 to 10 the believer is led out of the world and set in the “one flock”. When we come to the next section, which commences with chapter 13, what is suggested is that the saints are not seen in their individual capacity, but as related to one another, so that chapter brings in the principle of mutuality, the thought of serving one another, and Christ is brought before us as the great example of service. “Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; he riseth from supper”, etc. Emphasis is laid on the fact that He knew these things, not simply that they were predicated of Him; the thought being the sense He had of the dignity of His position. In the consciousness of it He laid aside His garments. He is not to serve the saints in official dignity, all that is laid aside, and in that way He affords us an example, the effect of His service being that a company was brought about marked off as disciples of Christ down here, in mutual relations serving each other.
MWB It is striking that the chapter should commence in a similar way to what we read in chapter 3, namely, that the Father had given all things into His hands. It seems to be a fresh beginning.
JT The great point in the chapter is that it provides an example for us as to how we are to serve. He is a great person who can cheerfully and happily become small in order to serve all. Laying aside His garments suggests that the Lord would divest Himself of everything that would give Him an official place.
MWB Conscious greatness enables one to take a small place. The Lord was pre-eminently first in [p. 160] this wonderful stoop. Nothing as a servant could ever equal what you are as a saint.
JT If things worked from the other end, we should make ourselves great because of our service. This is what marks official Christendom.
WC What is the application of the thought of coming from God and going to God? Is it personal to the Lord?
JT All service emanates from that. It is a great thing to bring in the divine element, “Knowing ... ... that he was come from God and went to God”. This section does not deal with spiritual privilege; it is not “our God” and “our Father”; throughout these chapters it is “the Father”. We are not brought on to the ground of association with Christ in heavenly relationship until we come to chapter 20. It does not say we are His brethren here.
HN Could you open out the line of these chapters as to our position in contrast with chapter 20?
JT Our position in this section flows from the revelation of God, and what Christ is as going to God, and is thus the outcome of what God is in Christ towards us, and what man is in Christ towards God. Going to God involves the latter. It is not a matter of family relationships, but of a people known to be His disciples and the furnishing of them for that position.
HN Would it involve priesthood?
JT Yes.
PL Would reconciliation be the thought as applied to us?
JT Yes; it involves that we are reconciled.
MWB You emphasise that the saints are presented as occupying the position Christ previously had, therefore the Spirit is given as Comforter.
JT Yes; the disciples have learned from Christ. He sets the example before them in chapter 13, so [p. 161] they are to be of His order, like Him in their relations one toward another down here.
MWB Is there any instruction in the fact that the Spirit is not spoken of as Comforter in connection with the individual? It seems to be a collective idea.
JT One can see the working of that. Personally He is with the company. As regards individuals He is with us state-wise; that is, as meeting our state, overthrowing the flesh, and producing what is agreeable to God, but He is with the company personally. The book of Acts shows how the Holy Spirit as a divine Person acted in a sovereign way in the ordering of things. He said to Philip, “Go near, and join thyself to this chariot”. (Acts 8:29) In Antioch He directed that Barnabas and Saul should be separated for the work to which He had called them. He is there operating as a divine Person, as I have said. In chapter 14 He is introduced in the way of comfort and support in view of the position we are to occupy here “that he may abide with you for ever”. It is more the thought of His companionship in this chapter, not what He effects publicly. The word Comforter signifies that He takes hold of and manages the affairs of the saints; an immense thing as a resource in the absence of Christ. The chapter does not go beyond sympathy and support privately, but chapter 15 widens out to testimony publicly, while the Spirit in chapter 16 brings about the conviction of the world; brings it about demonstratively so that it cannot be denied. Any one can see that it is an immense thing in testimony and conflict, that the enemy should be publicly exposed to be in the wrong. How much has been written during the last five years to show that Germany was in the wrong! It makes no difference, one might say, to the cannon balls, but it makes a great moral difference. So chapter 16 establishes the fact that the world’s [p. 162] attitude is wrong.
JHJ You mean it is established among the saints.
JT Yes. The presence of the Holy Spirit here demonstrates the fact that the world is wrong. He convicts the world “of sin, of righteousness, and of judgment”. The demonstration is against Satan, and in favour of the saints. It is not implied that the conscience of the world is convicted, but that a demonstration of its guilt is there, so that it cannot be denied.
AMH The world is weakened in its spring. A man can maintain a fighting attitude as long as he thinks he is right. Chapter 14 implies, that up till then the Lord had seen them through, now the Spirit is to take that place.
JT The word another would bear that out; later, both in chapters 15 and 16, it is simply the Comforter, showing that the Lord would make provision for the loss sustained by His departure.
Rem This other Comforter would not leave them.
JT No; leaders come and go, but this other Comforter would abide. It is not simply that He was to be on earth, the point is that He will “abide with you for ever”. It is the thought of companionship, and the companionship of One who would take account of their affairs, and look after them divinely. If we only took that in, what a great thing it would be for us! You get the word in Haggai, “My Spirit remaineth among you”. (Haggai 2:5)
HN How would you link this with “I am coming to you”?
JT It is an accentuation of companionship, and is special. I suppose verse 18, which you quote, applies to what marked the beginning of things among the saints. The Lord came to them; it was His attitude. A week might intervene, but John 20 shows that that was the attitude He took up. One [p. 163] has remarked that the history of the assembly is made up of weeks, but private individual history is marked by days. The saints would understand that the Lord would act as He did at the beginning in coming to them on the first day of each week.
HN Would we be justified in linking it with the Supper? It is not the thought of heavenly association.
JT That is later. “He that hath my commandments, and keepeth them, he it is that loveth me ... ... and I will manifest myself to him”. This alludes to the failure of the assembly, and the proof of love now is in keeping the commandments of Christ. A manifestation is granted to the one who does that; the whole thought being to support us in our position here. These are wonderful provisions for us, but the Lord is not dealing here exactly with heavenly privileges.
MWB Unless we are rightly sustained here, we have no capacity for entering into our true spiritual position.
JT All depends on spiritual power.
MWB We are set together as those who are to take the place of Christ during His absence. It is essentially assembly ground, though the word is not used. Why is the promise of the Comforter based on “If ye love me”?
JT That describes the qualification of the vessel. The Holy Spirit would not come unless there was a state of soul suitable to receive Him. The state must be in correspondence. So the Lord says, “If ye love me”. It would raise the question with the disciples, Do I love Christ? If I am to get the benefit of the Comforter it is on that line.
AMH Another Comforter would hardly be valued unless the Lord had His right place. If they valued the Lord as with them, they would value the Comforter as sent by Him.
JT [p. 164] Saints in general get the benefit of these provisions made for the sustenance of the assembly. The whole assembly in some sense gains, but many do not take up the special privilege accorded to us, This chapter gives us the provision made for the position, and every one to some extent gets the benefit.
FF The revelation of God is maintained and continued by the Spirit, “he shall bring all things to your remembrance”. It would seem as if the hearts of the disciples were secured in chapter 14.
JT Light would soon disappear if not sustained by the Spirit.
FF The heart is secured and held in peace by the light of the provision made.
JT The Lord would revive the thought of what is universal among us, so that our exercises might take form accordingly. These provisions made for the company in the absence of the Lord involve universal benefits. One is exercised in regard to all saints, and in regard to all men. We are apt to be too local. The sense of local responsibility has been revived among us, but it may be worked out to the detriment of the universal principle. The saints are all precious to Christ, and what is outlined in these chapters shows that all are to be benefited in some way.
PL Is that why the thought of locality is absent in this section of John’s gospel?
JT Well, probably it is. Chapter 14 emphasises that the Comforter would be with the saints, and that the Lord Himself would come; in chapter 15 the position is changed. He said, “Let us go hence”. He takes a public position now. The Spirit would testify of Christ, and the apostles would also bear witness, and fruit-bearing is in view. Chapter 16 is the battle-ground, and conflict is contemplated.
MWB Seclusion marks [p. 165] chapter 14.
JT What we are contending against is exposed in chapter 16. “Earnestly contend for the faith”, (Jude 3) the word says. The great point is to make sure that what you contend against is exposed. If things are exposed, they have no moral weight with those whose consciences are exercised before God.
WT In what way do you mean?
JT The word demonstration conveys the thought. In an exhibition, for example, you get all kinds of demonstration as to what things are. It is not that the world is convicted in itself, but the thing is exposed for those who have eyes to see.
Rem As at Pentecost.
JT The issue was between Christ and the Jews, between Christ and the world, and God decided the issue, and the decision was that the Holy Spirit came out from Christ to the disciples. This could not be denied. Thus we see that God had decided against the Jews.
Rem It comes out even at the cross in the testimony of the thief, “This man hath done nothing amiss”. (Luke 23:41)
JT Yes; but this is more positive.
HN The Lord’s thought is that His people will be formed so that they are clear of the world as thus exposed.
Rem The Spirit convicts of sin, of righteousness, and of judgment.
JT The Jews were guilty in regard of sin, because they did not believe on Christ, and guilty in regard of righteousness, as the One they rejected was accepted with the Father. He goes to God in the right of His own Person as Man. His being with the Father is a proof of His righteousness, and the Holy Spirit witnesses to that, and also to judgment.
AMH These are three great indictments which [p. 166] the world has to answer for. One could take up this ground with any one.
JT That is right, the exposure is there.
WT We should be more effective if we were more spiritual, if the Spirit had more His way with us.
AMH If there were more travail the “Man” would be brought into the world.
JT Quite so. At Pentecost the power of the Spirit was so evident, that it could not be gainsaid. “We do hear them speak in our tongues the wonderful works of God”. (Acts 2:11) It may be regarded as a judicial or court scene; Peter’s address was, so to speak, a summing up, and it brought conviction.
MWB Take a case of discipline, when a man seems insensible and is not prepared to admit the evil, would conviction be carried home to his conscience if this state existed among all?
JT No doubt it would. “Them that sin rebuke before all”. (1 Timothy 5:20) The force of that is not that you administer a formal rebuke, but that every one present knows that the person is guilty; the foundation of his position is thus sapped. The Holy Spirit is with us to help us in all these things, and he remains with us.
FF Chapter 14 would give the thought of peace; “my peace”; chapter 15 “my joy”; and chapter 16 power.
MWB All these chapters presuppose a state of love among us, which would secure the recognition of the Spirit as Comforter.
JT So we value one another, and come together to get the good of the Comforter.
Rem What is the thought of the “Spirit of truth”?
JT Truth is a sort of key word in John. His writings are marked by the idea of being true, “his testimony is true”. (John 21:24) The truth carries the thought of complete measure. The “Spirit of truth” is spoken [p. 167] of in chapter 14, then in chapter 16 it says, “when he, the Spirit of truth, is come, he will guide you into all truth”. That is another thing.
JHJ He is mentioned as the Spirit of truth in chapter 15:26, also. In connection with the witness, is it to establish our hearts in the position of Christ in glory?
JT I think so. “And ye also shall bear witness, because ye have been with me from the beginning”, showing the abundance of testimony there would be. The Spirit’s testimony would involve Paul’s ministry.
HN Does Paul’s ministry come out in a peculiar way in chapter 16 to unfold to the saints all that lies in the Spirit? Would chapter 14 set forth John’s ministry specially; chapter 15 Peter’s; and chapter 16 Paul’s?
JT I should think so. “Ye too” would carry Peter’s feature, for, in a sense, he represented the twelve. Compare Galatians 2:7,8. Then it says in chapter 16, “he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come”. This would involve Paul’s ministry.
AMH Does it carry the thought of finding a way through the maze of this world, in relation to the testimony? We need constant application of light in order that we may find a way in the midst of confusing elements.
JT What has concerned one often in considering ministry is, Is the Spirit of truth behind it? There may be true things in what is ministered, but the point is, is the Spirit of truth there?
AMH Will it lead anywhere?
JT In the Spirit of truth there is adjustment. Saints get clear, fogs disappear, and questions vanish.
MWB There is a moral necessity that the Spirit’s demonstration to the world should precede [p. 168] the guiding into all truth. If not clear as to the world we cannot be free to be led into the Father’s things.
JT Yes; we want to be in the sense of the moral victory brought about by the exposure. Guiding into all truth involves what is new; that which would be introduced by Paul’s ministry.
PL The demonstration is incidental although most important; the objective lies beyond.
Ques In chapters 14 and 15 there are conditions attached to the coming of the Comforter, but here in chapter 16 it is simply privilege; “he will guide you into all truth”. How would you regard it?
WC Would it be development in the truth.
JT At the end of chapter 16 the Lord turns to their exercises and sorrows, as they are about to enter into that new phase of things; He brings in the Father as having affection for them, and says also, “At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: for the Father himself loveth you, because ye have loved me, and have believed that I came out from God”. Things seem to clear for them as He announces that He is going to the Father, and they respond, “Lo, now speakest thou plainly, and speakest no proverb”. He deals here with the prospect of immediate sorrow, but the general thought is that we can ask the Father, and can surely say, as having loved the Lord Jesus, that the Father loves us.
MWB There is no condition here. Chapters 15 and 16 bring in a conditional state. Here provisions are bestowed freely and gratuitously.
JT The Lord is dealing with their sorrows. He shows them peculiar compassion and consideration in view of their being left here in a scene of suffering and conflict.