CHAPTER I.—The foundation of our communion with the Holy Ghost (John 14:1–7) opened at large
PART III
CHAPTER I
OF COMMUNION WITH THE HOLY GHOST
The foundation of our communion with the Holy Ghost (John 16:1– 7) opened at large—Παράκλητος, a Comforter; who he is—The Holy
Ghost; his own will in his coming to us; sent also by Christ—The Spirit sent as a sanctifier and as a comforter—The adjuncts of his mission considered—The foundation of his mission, John 15:26—His procession from the Father twofold; as to personality, or to office—
Things considerable in his procession as to office—The manner of his collation—He is given freely; sent authoritatively—The sin against the Holy Ghost, whence unpardonable—How we ask the Spirit of the Father—To grieve the Spirit, what—Poured out—How the Holy Ghost is received; by faith—Faith's actings in receiving the Holy Ghost—His abode with us, how declared—How we may lose our comfort whilst the Comforter abides with us.
The foundation of our communion with the Holy Spirit lies in His mission, sent to be our Comforter by Jesus Christ. To understand this truth, we must first examine the whole matter of this divine plan and its purpose. The main promise and key considerations of this plan, along with the benefits received and evils prevented through it, are presented and explained in the beginning of the 16th chapter of John. Let us explore the state of this plan as proposed there.
As our blessed Saviour prepared to depart from the world, He revealed to His disciples the reception and experiences they were
likely to encounter in it. He explained the reason behind sharing this disheartening news with them, considering their sadness and discouragement upon hearing about His imminent departure. In verse 1, He says, "I have spoken to you about these things so that you will not be offended." He assures them that He has forewarned them about the trials and sufferings they will face, so that they will not be caught off guard or stumble in their faith. They are now aware of what awaits them. Furthermore, in verse 2, after informing them in general terms about the persecution they will endure, He openly declares that all people will conspire against them, using all means at their disposal to bring about their downfall.
"They will excommunicate you from the synagogues, and the time is coming when killing you will be seen as an act of service to God." He explains that the religious authorities will excommunicate them and expel them from the synagogues. Moreover, they will not find protection from the civil authorities against their adversaries' wickedness, as they will be killed. These persecutors will genuinely believe that they are doing God's righteous work, which will drive them to act harshly and without restraint.
The disciples might respond to this with great distress, wondering how their condition could be such that people would believe they are serving God by killing them. Our Saviour confirms their concerns, saying, "Indeed, they will think so, but do not be mistaken or troubled by their misguided convictions. Their violent fury and deluded persuasion stem from their profound ignorance of the Father and of Me," as stated in verse 3. This would be the disciples' reality. However, why did Jesus choose to inform them of this at such a time, adding fear and confusion to their grief and sorrow?
What benefit would they gain from this knowledge? Their blessed Master explains in verse 4, "I have important reasons for sharing these things with you, mainly so that when these events occur, you
will remember that I foretold them to you." He wants them to be prepared and supported by the knowledge that He, with His divine nature and omniscience, had revealed these events before they came to pass. He adds, "But if this knowledge is so crucial, why did you not inform us earlier? Why not at the beginning, when we were first called?" Jesus replies, "Because there was no need for such knowledge back then. While I was with you, I provided you with protection and guidance." He explains, "I did not speak of these things at the beginning because I was physically present with you.
But now the circumstances have changed; I must leave you," as stated in verse 4. He further acknowledges their deep sorrow and astonishment, which hinders them from asking Him about His destination, as this knowledge would surely provide them comfort.
He states in verses 5 and 6, "Yet because I have said these things, sorrow has filled your hearts, and you have not even asked me where
I am going." Consequently, He makes a remarkable declaration in verse 7, saying, "Nevertheless, I am telling you the truth: It is to your advantage that I go away. For if I do not go away, the Comforter will not come to you; but if I depart, I will send Him to you."
The verse that follows serves as the specific foundation for what will be further discussed. It requires careful consideration of its words and interpretation, including the preface, the asseveration, and the reason provided.
1. The preface: (1.) The first word, "ἁλλά" (but), is adversative, not objecting to anything previously stated, but rather addressing their apprehensions. "I understand that you have troubling thoughts, but nevertheless..." (2.) "Ἐγὼ τὴν ἀλήθειαν λέγω ὑμῖν"
(I tell you the truth). These words carry great emphasis and indicate the introduction of something significant. First, "Ἐγώ"
(I) emphasizes the speaker, Jesus, who loves and cares for them, and who is about to lay down His life for them. His words are spoken in the face of His impending death, so they may believe
Him. "Ἐγὼ τὴν ἀλήθειαν λέγω" (I tell you the truth) assures them that what He is about to say is absolute truth and should bring peace to their hearts. In times of distress, when disciples feel downhearted and disconsolate due to Christ's absence, the evidence of truth is needed to comfort their souls, regardless of the accuracy of their apprehensions. This concludes the preface, which aims to disentangle the disciples' thoughts from prejudice and prepare them to receive the weighty and convincing truth that will follow.
2. The assertion itself is as follows: "Συμφέρει ὑμῖν, ἵνα ἐγὼ ἀπέλθω" (It is expedient for you that I go away). There are two elements in these words: Christ's departure and its usefulness to His disciples. Regarding His departure, it is understood as the withdrawal of His physical presence from the earth after His resurrection, as He ascends to heaven until the time of the restoration of all things (Acts 3:21). However, in terms of His divinity and His care for them, He promises to be with them until the end of the world (Matthew 28:20). He affirms,
"Συμφέρει ὑμῖν" (It is expedient for you), meaning it is advantageous and beneficial for them. This emphasizes that His departure, which they fear and find troubling, will ultimately work to their profit and advantage.
3. Although it might be expected that the disciples would trust this solemn declaration of truth itself, Jesus also explains the grounds for its truth, as they are deeply involved. He informs
them, affirming both negatively and positively: "If I go not away, he will not come; but if I depart, I will send him." While I have previously discussed Christ's departure, I will now address the coming and sending of the Comforter, as that is the intended focus. The word "παράκλητος" (Comforter) has diverse meanings. Many translations have chosen not to restrict its meaning, retaining the original word "paracletus." The Syriac translation does the same. Some believe it was a term already in use among the Jews (hence the Chaldee paraphrast's use of it in Job 16:20), signifying one who teaches and delights others with his teaching—i.e., a comforter. In Scripture, it holds two prominent meanings: an "advocate" and a "comforter." In the former sense, Jesus is referred to as "παράκλητος" (1 John 2:1).
Whether it is better translated as "advocate" or "comforter" in this context is debatable. Considering the preceding cause for these words, which is the disciples' sorrow and distress, it seems to require a "Comforter": "Sorrow has filled your hearts, but I will send you the Comforter." Considering the following words that outline the specific role for which He is promised, it requires an "Advocate" to plead the cause of Christ against the world (verse 8). I would choose to interpret the promise in light of the occasion, which is the disciples' sorrow, and retain the term "Comforter." Our Lord had previously explained who this
Comforter is in John 15:26. He is the "Πνεῦμα τῆς ἀληθείας"
(Spirit of truth), i.e., the Holy Spirit, who reveals all truth to humanity. Regarding this Comforter, two things are affirmed:
(1) He will come, and (2) Christ will send Him. (1) His coming is affirmed when the condition of Christ's departure is fulfilled, as indicated by the negation of His coming without its accomplishment: "If I go not away, He will not come; if I depart,
I will send Him." Therefore, not only is there the mission of Christ, but the will of the Spirit is involved in His coming. "He
will come"—His own will is evident in His work. (2) "πέμψω αὐτόν" (I will send Him). Jesus gradually instructs His disciples regarding the mystery of sending the Spirit. In John 14:16, He says, "I will pray the Father, and He shall give you another
Comforter." As His discourse progresses, He reveals more about their faith, stating in verse 26, "But the Comforter, which is the Holy Ghost, whom the Father will send in My name." Later, in John 15:26, He says, "I will send Him from the Father." Finally, here, He simply declares, "I will send Him." The profound mystery of sending the Holy Spirit by Christ, which also signifies
His personal procession from the Son, is gradually revealed to them, as they were not yet ready to comprehend it in its entirety.
In summary, the presence of the Holy Spirit as a Comforter sent by Christ, to fulfill the purposes for which He is promised, is more beneficial and advantageous for believers than any physical presence of Christ could be, now that He has completed the sacrifice for sin that He was destined to offer.
Now, the Holy Spirit is promised and understood in two ways: [1] as a Spirit of sanctification for the elect, to convert and make them believers, and [2] as a Spirit of consolation for believers, granting them the privileges obtained through Christ's death. It is only in the latter sense that he is referred to here. In regards to his presence and the purpose for which he is sent, we should take note of the following: [1] the source and origin of his coming, [2] the manner in which he is given, [3] how we receive him, [4] his abiding presence with us, [5] his actions within us, and [6] the effects of his work in us.
By examining the Scripture, we can briefly consider what it says about these aspects.
First, concerning the source of his coming, John 15:26 states, "He proceeds from the Father." This is the origin of this dispensation; he
proceeds from the Father. There are two types of procession attributed to the Spirit:
(1) A natural or substantial procession, pertaining to his essence and personality. (2) An economic or dispensational procession, pertaining to the work of grace. I will not delve into the first type, as it falls beyond the scope of this discussion. It is a matter of a different nature. While it serves as the ultimate foundation for our distinct communion with him and our worship of him, focusing solely on this aspect would lead us no further than accepting the revealed mystery through faith and fulfilling the due reverence owed to the person based solely on his participation in the divine essence. Therefore, I will not dwell on it at this time.
The procession mentioned in the aforementioned passage refers to the economic or dispensational procession of the Spirit, for the purpose of advancing the work of grace. It pertains to his being sent by Christ after his ascension. "I will send him who proceeds"—that is,
"when I send him." Just as God is said to "come out of his place" in Isaiah 26:21, not implying any change in him but rather a new work that he will accomplish, the Lord comes out of his place "to punish the inhabitants of the earth." The mention of the Spirit's procession is in reference to a specific work—to testify of Christ—which cannot be attributed to his eternal procession but rather to his actual dispensation, as it is said of Christ, "He came forth from God." The mention of the Father alone in this passage, without reference to the Son, is part of the progressive revelation through which Jesus unveils this mystery to his disciples. He speaks similarly of himself in John
16:7. This external relation of the Spirit to the Father and the Son, in terms of operation, confirms his internal relation in terms of personal procession, as mentioned earlier.
The foundation of our communion with the Holy Spirit involves three significant aspects: [1] The will of the Spirit is at work. He proceeds—comes forth himself. Although we will later see that he is sent, given, and poured out, to prevent the misunderstanding that this Spirit is merely an inferior created spirit or a mere servant, as some have blasphemed, or that he is primarily the virtue of God as some have imagined, he possesses personal properties that establish his personality and freedom. He proceeds—voluntarily and of his own accord.
[2] The condescension of the Holy Spirit is evident in this order of operation, this dispensation, as he proceeds from the Father and the Son for this purpose. He assumes the role of a Comforter, just as the Son took on the role of a Redeemer. We will discuss this further later.
[3] The ultimate source of this dispensation is revealed to be the Father, emphasizing his works in accordance with electing love, a theme attributed to the Father throughout the Scriptures. The implied order is as follows: First, there is the purpose of the Father, the fountainhead of all; then comes the request of the Son, as in John
14:16, which includes his merit and redemption; followed by the procession or willing proceeding of the Holy Spirit. This also testifies to the foundation of this discourse—our unique communion with the Father in love, the Son in grace, and the Holy Spirit in consolation.
This forms the gateway and entrance to the fellowship of the Holy Spirit to which we are called. By faith, we focus on his gracious and blessed will, his infinite and ineffable condescension, as the foundation of all the effects he works in us and the privileges of which we partake through him. Consequently, our souls are particularly engaged with him, directing our desires, affections, and gratitude towards him. We will explore this further later. This is the first significant aspect of our communion with the Holy Spirit.
Secondly, we should consider the manner in which the Holy Spirit is bestowed upon us from this source. This is expressed in various ways to convey three points:
(1) The freeness of his bestowal. He is said to be GIVEN, as stated in John 14:16: "He shall give you another Comforter." Numerous passages emphasize that the Spirit is given and received as a gift. "He will give his Holy Spirit to those who ask him." That which is given is freely given. The Spirit of grace is given by grace itself. Not only is the Spirit of sanctification, who converts and sanctifies us, a gift of free grace, but even in the sense we are discussing—consolation—he is also a gift. He is promised to be given to believers. Hence, the Spirit is said to be received through the gospel, not through the law (Gal.
3:2). This means that he is received purely by grace, not by our own efforts. All his workings are referred to as "free donations." He is freely given and works freely. The different measures in which believers receive him, for the purposes of consolation that we will discuss, are significant, varied, and indescribable precisely because we possess him as a gift. This is how we view him, ask for him, and receive him. Faith embraces and joins together the will of the Comforter with the gift of the Father and the Son—the former relating to the distinct operation of the Deity in the person of the Holy Spirit, and the latter pertaining to the economy of the entire
Trinity in the work of our salvation through Jesus Christ. In our communion with the Comforter, the soul finds joy in his willingness to come to us and be given to us. Since everything is an act of will and gift, grace is magnified in this regard.
(2) The authority behind it. Thus, he is said to be SENT. In John 14:26, it is stated, "The Father will send him in my name," and in John 15:26, "I will send him to you from the Father," and "I will send him to you" in John 16:7. The sending of the Holy Spirit by the
Father and the Son corresponds to the order of their subsistence within the blessed Trinity and his procession from both of them. It also signifies the voluntary agreement between them to accomplish the work of our salvation, as previously mentioned. The authoritative delegation of the Father and the Son in this matter reveals the remarkable condescension of the Holy Spirit's love towards us. This does not imply any disparity, dissimilarity, or inequality of essence but rather of function within this work. It is the office of the Holy
Spirit to be our advocate and comforter. Hence, he is sent authoritatively by the Father and the Son, although not absolutely. It is a well-known principle that "inequality of office does not negate equality of nature." This subordination, or inequality in terms of office, does not in any way undermine the equality of his nature with the Father and the Son, just as the mission of the Son by the Father does not negate their equality. The right understanding of various mysteries in the gospel and the proper disposition of our hearts in communion with the Holy Spirit depend on this authoritative mission.
[1st.] Therefore, the sin against the Holy Spirit, which I won't debate here, is unforgivable and carries the distinctive mark of rebellion that no other sin possesses. This is because the Holy Spirit does not act solely in his own name, although he does act in his own name as well, but in the name and authority of the Father and Son, from whom he is sent. Therefore, to sin against him is to sin against the entire authority of God, the love of the Trinity, and the utmost condescension of each person in the work of our salvation. From the authoritative mission of the Spirit stems the peculiarly unforgivable nature of sin against him—it is a sin against the embodiment of the love of the Father, Son, and Spirit. If that were our current topic, we could delve into the true nature of the sin against the Holy Spirit.
Surely it must consist of contempt for some operation of his, as he
acts in the name and authority of the entire Trinity, with their ineffable condescension to the work of grace. However, that is a separate matter.
[2ndly.] For this reason, we are to pray to the Father and the Son to give us the Spirit. Luke 11:13 says, "Your heavenly Father will give the Holy Spirit to those who ask him." Now, since the Holy Spirit is God, we must invoke, pray to, and call upon him just as we do the Father and Son, as I have previously shown. So, how do we ask the Father for him, as we do in all our supplications, when we also pray for the Holy Spirit himself to come to us, visit us, and abide with us? In our prayers directed to him, we regard him as God over all, blessed forevermore. We pray for him from the Father and the Son, acknowledging his mission and delegation from them. And indeed, as God has abundantly revealed himself in the order of this dispensation, we, as Christians generally do, abound in corresponding prayers. This means that we not only pray to the person of the Holy Spirit himself but also properly pray to the Father and Son for him, which pertains to this dispensation.
[3rdly.] Consequently, great emphasis is placed on not grieving the Spirit, as stated in Ephesians 4:30. This is because he comes to us in the name, with the love, and through the condescension of the entire blessed Trinity. To engage in actions that would grieve him, sent in such a manner and for the purpose that will be mentioned later, greatly aggravates sin. He expects to be warmly received by us, and rightfully so, based on his own merit and the work he is carrying out.
However, when we consider that he is sent by the Father and the Son, commissioned with their love and grace to communicate them to our souls, this should be held in unspeakable esteem by believers.
This constitutes the second aspect expressed in the manner of his communication—he is sent with authority.
(3rdly.) He is said to be poured out or shed upon us, as mentioned in Titus 3:6, "whom he poured out on us richly." This was the primary expression of his communication in the Old Testament when the mystery of the Father and the Son and the matter of commission and delegation were not as clearly revealed. Isaiah 32:15 states, "until the Spirit is poured upon us from on high, and the wilderness becomes a fruitful field, and the fruitful field is deemed a forest," signifying the calling of the Gentiles and the rejection of the Jews. And in Isaiah
44:3, "I will pour my Spirit upon your offspring, and my blessing on your descendants." We also always have in mind the notable passage in Zechariah 12:10. This expression, as known, draws on the analogy of the Spirit to water and encompasses all the uses of water, both natural and symbolic. I cannot delve into a detailed account of each particular use at present, but efficacy and abundance are perhaps the primary intentions.
Now, this threefold expression of giving, sending, and pouring out the Spirit reveals three significant properties of the covenant of grace: First, it is freely given. Second, it is ordered and secure, stemming from the love of the Father and procured by the Son.
Hence, the varied expressions of the Father sending him and the Son sending him from the Father, as he is the gift of the Father's love and the purchase of the Son's blood. Third, it is efficacious, as previously noted. This concludes the second significant aspect.
3rdly. The third aspect, which is our reception of the Spirit, will be discussed briefly. We should keep in mind the Spirit's roles as a Spirit of sanctification and a Spirit of consolation. Our reception of him as a Spirit of sanctification is purely passive, like a vessel receiving water. He comes upon dead hearts and, through his almighty power, revives them, just as the wind revived Ezekiel's dead bones. However, when he acts as the Spirit of consolation, the
reception is different. In this sense, our Saviour tells us that "the world cannot receive him" (John 14:17). "The world does not receive him because it does not see him or know him, but you know him, for he dwells with you and will be in you." It is clear from the latter part of the verse that the promised Spirit, who is to be in them, is the Spirit of consolation. Initially, he was in them as a Spirit of quickening and sanctification when promised to them as a Spirit of comfort and consolation, to abide with them for that purpose. While the Spirit of sanctification enters with his almighty power to bring dead hearts to life, the Spirit of consolation requires an active power for reception, which is faith. Galatians 3:2 states that they received the Spirit through the hearing of faith. Believers are the ones who receive the Spirit in this way, and they receive him through faith.
Thus, there are three significant acts of faith involved in receiving the Spirit, and I will briefly mention them:
(1st.) Faith considers the Spirit, within the aforementioned economy, as promised. It is only through faith that we can benefit from the promises (Hebrews 4:2). The Spirit is referred to as the Spirit of that promise in Ephesians 1:13—the Spirit promised in the covenant.
When we receive the Spirit through faith, we are receiving him as promised. Faith looks to the promise of God and Jesus Christ, the promise of sending the Spirit for all the intended purposes, and depends on it until it receives him.
(2ndly.) Faith employs prayer. The Spirit is given as a Spirit of supplication so that we may ask for him as a Spirit of consolation
(Luke 11:13). Indeed, asking for the Spirit of God, either directly or indirectly, or by praying for some fruit or effect of his presence, is the primary work of faith in this world.
(3rdly.) Faith nurtures the Spirit by attending to his promptings, responding according to his will, and making the most of his workings. This concludes my brief discussion on the third aspect, our reception of the Spirit, who is sent by Jesus Christ. We receive him through faith, considering him as purchased by Jesus Christ and promised by the Father. We seek him from God and receive him.
4thly. The next significant aspect is his abode with us, which is expressed in two ways in Scripture:
(1st.) In general terms, he is said to abide with us.
(2ndly.) In specific terms, his abiding is described as indwelling or inhabitation. I have previously discussed the concept of the Spirit's indwelling at length, so I will not dwell on it now. It is worth noting, however, that when the Spirit, as a sanctifier, dwells in us, it is primarily or perhaps exclusively in the context of sanctification. This is evident from his work of quickening and sanctifying (Romans 8:11) and the manner in which he dwells in us as in a temple, thereby sanctifying it (1 Corinthians 6:19). His permanence in this regard pertains specifically to sanctification. Nevertheless, the general notion of abiding is ascribed to him as a comforter (John 14:16), with the added assurance that he will remain with us forever. Although the promise presents some difficulty—how can the Spirit abide with us forever, yet we may completely lose our comfort?—we can address it briefly in our passage:
[1st.] He is promised to abide with the disciples forever, in contrast to the temporary presence of Christ. Christ, in the flesh, had been with them for a brief period and was now leaving them to return to the Father. He had been their immediate comforter for a time, but now that he was departing, they may have feared that the promised comforter would also visit them briefly, leaving them in a worse
condition than before. However, Jesus reassures them, saying, "Do not fear. This is the final dispensation; there will be no further changes. When I am gone, the Comforter will complete all that remains. No other comforter is to be expected, and I promise you his abiding presence. He will not depart from you but will always remain with you."
[2ndly.] The Comforter can always abide with us, even if he does not always provide comfort. The Comforter can remain present, while the act of comforting may not always be present. There are other purposes for which he is always with us, such as sanctifying and making us holy. This was the case with David when he pleaded, "Do not take your Holy Spirit from me" (Psalm 51:11). The Holy Spirit of sanctification was still with David, but he desired the restoration of the joy of salvation, which signifies the lost comfort that was fulfilled by the abiding of the Spirit.
[3rdly.] The Comforter may abide as a comforter, even when he does not actively comfort the soul. In truth, his acts of comforting are subject to his sovereign will, whereas holiness is essential to his indwelling. Therefore, he can remain present without providing immediate comfort.
[4thly.] The Spirit often works for and offers consolation to us, even when we do not receive it. The well is nearby, but we may fail to see it or refuse to be comforted. I previously mentioned that the Spirit, as a sanctifier, comes with power to conquer an unbelieving heart, while the Spirit, as a comforter, comes with tenderness to be received by a believing heart. He speaks, yet we fail to recognize his voice. He offers consolatory things, yet we reject them. David lamented, "My soul refused to be comforted" despite his afflictions.