THE HOLY SPIRIT IN THE FOURTH GOSPEL.

In considering the subject as presented in St. John's Gospel, it is quite impossible to distinguish, even as far as we can in the Synoptists, between the teaching and the narrative.

' The Johannean author has so assimilated the teaching of Jesus, in both style and content, with his own theological thought, that no mere mechanical separation between the sections of Christ's discourses and the Gospel narratives will serve to distinguish between the thought of Jesus and that of the author.'1

But this is not intended to imply that the record of the Fourth Gospel is unhistorical, for the writer of the passage goes on to say:

' If we compare the use of the Spirit here with that in other New Testament literature, we find a difference of emphasis rather than a difference of content.'2

To the same effect is the position of Dr. Swete who assumes that the discourses attributed, to our Lord are at least in substance His, and then adds:

' To assign to the Evangelist more than the role of an interpreter is to overestimate his genius or his inspiration, and to limit unduly the scope of Christ's mission as a Revealer of religious truth.'3

After making every allowance, we may regard the substance of the teaching as having emanated from Christ, even though we remember that the author is writing at a time when Pauline influences had been at work for many years in the Church. The limitations which we shall see in the course of our study, and also the pre-Pentecostal attitude adopted, both argue for historicity.

' The Johannine books cover all the literary forms known to the New Testament — Gospel, Epistle, Apocalypse — and the Spirit is prominent in all. To understand them it is necessary to remember that all the experience of the Pauline Churches lies behind them, and that the circumstances in which they originated have exercised a decided influence on their presentation of the facts and ideas with which they deal.'4

There is no reason to doubt the naturalness of the conversation on the subject of the Holy Spirit in Christ's farewell discourses.

' There is no adequate reason why the central thought of the charismatic Spirit may not belong to Christ's last talk with His disciples. In fact, such a thought as this would be a most natural, one might almost say an inevitable, element in a farewell discourse of Jesus to them.... Not only, then, is there no ground for rejecting from Christ's teaching the general doctrine of the Spirit in John xiv. to xvi., but there is every ground for retaining it.'5

The Holy Spirit is clearly related therein to the perpetuation of Christ's presence with His disciples.

' The most explicit teaching on the subject is found in Christ's discourses concerning the Paraclete in John xiv. to xvi. If these stood alone they might be represented as a comparatively late reflection of earlier doctrine peculiar to St. John. But St. Paul's Epistles are among the earliest New Testament documents, and Rom. viii. is equally emphatic on the personal characteristics — thought, feeling, and action — ascribed to the Holy Spirit throughout.'6

Nor can we reasonably question the possibility of earlier teaching with its subsequent illumination after the disciples had become partakers of the spiritual experience of Pentecost (ch. vii. 37-39).

It is particularly noteworthy that not only in the Synoptists, but in this Gospel also, there is an assumption of familiarity with the Holy Spirit. Denney, speaking of ch. i. 32 ff., says:

' What strikes us here is the assumption that every reader will know what is meant by " the Spirit," or by " Holy Spirit." '7

' Whence come these Johannean conceptions? Many of them occur in the discourses of Jesus. May it not be that the peculiar Johannean view of the Spirit comes from the teaching of Jesus? If so, then the Pauline doctrine has some basis in the words of Jesus, and the high-water mark of Christian thought on this subject was reached by our Lord Himself.'8

There is, however, a distinct development of teaching as compared with that in the Synoptists. In the Synoptists (apart from the baptismal formula in Matt, xxviii. 19) the Spirit is little more than the power of God active on man's behalf, as in the Old Testament, though of course associated specifically with the Messiah. But in the Fourth Gospel the Spirit is apparently (most writers would say clearly) personal, and closely associated at all points with the redemption of Christ. This may be due to the fact, as held by some, that

' the teaching of Jesus concerning the Holy Spirit is, in a sense, the counterpart of the Synoptic teaching regarding the parousia.'9

' The elaboration of the doctrine of the Spirit's personal nature and of His offices in redemption is characteristic of that form of Jesus' teaching which the fourth Gospel presents. It is the Johannine counterpart of that aspect of the Synoptic teaching concerning the parousia which is expressed in the words of Jesus: " Lo, I am with you alway, even unto the end of the world " (Matt, xxviii. 20).'10

But Christ does not use Parousia of the present time. His presence may truly be regarded as realised by the Holy Spirit, but we must not confuse by calling it Parousia.

There is a definite progress of teaching within the Gospel itself.

1. The Messiah's twofold office is stated as the Lamb of God and the Baptizer with the Holy Spirit (ch. i. 32, 33).11

2. The teaching of ch. iii. follows.12 Whatever may be thought of the reference to Baptism in connection with the ' water ' of this chapter, it is clear that the mention of the Spirit is supreme.

' As the conversation goes on, too, while the water as merely symbolical, drops out (it only appears in v. 5), and the Spirit remains by itself (v. 8), attention is directed to the Son of Man.... Here we have the ideas introduced which define the Spirit — the experiences through which the experience comes to us with life-giving power.'13

Swete, while interpreting the ' water ' of baptism, says:

' Its omission in the true text of verse 8 shows that it is of secondary importance, the primary and essential source of the new birth being the Divine.'14

It may also be suggested that in the light of the subsequent references to ' water ' in chs. iv. and vii. the supreme emphasis is to be placed on the Holy Spirit.

3. The teaching of ch. vii.15 This is clearly written from the standpoint of a post-Pentecostal experience. Pentecost was the inevitable sequel of the Passion and Resurrection.16

' The whole history of the Church and of the world from the Pentecost to the present time bears witness to their absolute truth.'17

4. The full teaching of chs. xiv.-xvi., especially the use of the new term ' Paraclete.'

5. The Resurrection gift of the Spirit (ch. xx.). The question has often been asked in what relation the gift of Easter Day stands to the gift of Whitsunday. Bishop Westcott, following Godet, replies that ' the one answers to the power of the Resurrection and the other to the power of the Ascension,' i.e. the one brought the grace of quickening, the other that of endowment. We cannot fail to recall the Divine ' breathing ' of Genesis ii. 7, expressive of life. But besides this, if we may judge from the words that follow, the Easter gift was specially connected with the future work of the Body of Christ.18

Two passages beyond all others call for special notice.

1. Ch. vii. 37-39: ' But this spake He of the Spirit, which they that believe on Him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.' It has been pointed out that this is the first mention of the Spirit as a bestowal on aU believers, but the reference to the future in its relation to the past and present is the important point. The first thing to notice is the symbol of water.

' The association of the Spirit with the gift of life, is very subtly intimated in St. John's Gospel under the Old Testament symbolism of water. St. John's explanation of one of Christ's sayings as referring to the Spirit Who " was not yet," ch. vii. 39 — justifies us in seeing this reference in other sayings of the same character.'19

It is sometimes thought that the allusion to the Old Testament is to Isaiah xliv. 3. Then comes the plain, but difficult statement that ' the Holy Spirit was not yet given; because that Jesus was not yet glorified.' The main idea ' is similar to that of the farewell address; bodily presence renders spiritual presence unnecessary.'20 It is obvious that ' not yet ' cannot mean ' unknown before,' but must be interpreted as ' not yet ' compared with Pentecost, because Christ was not yet ascended. In some way the Spirit's descent depended on Christ's ascension, and when Pentecost came, the Spirit was given only to disciples, and in intimate connection with the ascended Lord.

' The Spirit of God is the successor of the Son of God in His official ministry on earth. Until Christ's earthly work for His church had been finished, the Spirit's work in this world could not properly begin.'21

The difference can also be seen in reference to the effects of the Spirit on those who were disciples of Christ:

' The previous activities, however splendid and abundant in their fulness, were incommensurable with the glory of His work, when, as the union of God and Man, He began to change our poor damaged nature into the nature of the glorified Jesus, from glory to glory; to dwell in us, to abide in our poor life, to hallow and cleanse it down to its roots, to think through us, so that our thoughts and His thoughts are veritably blended, so that our desires are His purposes, our characteristic and personal functions become the glorious intentions of His Divine personality.'22

2. Chs. xiv.-xvi. Swete thinks that the references to the Holy Spirit in the earlier chapters are to the gift of the Spirit to individual men, while in the latter part of the Gospel, especially in the farewell discourses, the Church, as represented by the company in the Upper Room comes into view.23 Three points need attention.

(a) The Nature of the Holy Spirit. He is designated as ' The Spirit,' ' The Holy Spirit,' ' The Spirit of Truth,' ' The Paraclete.' He is described as ' Another ' (ἄλλος not ἔτερος), that is. Someone distinct from Christ. He is to glorify Christ, and together with the neuter word * Spirit,' there are the masculine pronouns αὐτός and ἐκεῐνος. All this clearly shows His personality, His distinctness from Christ, and His personal activities.

(b) The Work of the Holy Spirit. In relation to Christ He witnesses (ch. xiv. 26), and glorifies (ch. xvi. 14). In relation to believers He may be said to foster the Christian life in them in a variety of ways. In relation to the world He is said to convict of sin, righteousness, and judgment.24 This is specific, not general (ch. xvi. 9-1 1), and is in constant and close relation to Jesus Christ through believers.25 This does not mean a denial of the general work of the Logos on the world, but it certainly seems to limit the specific work of the Spirit to and then through believers.

(c) The special title of Paraclete.26 Denney says it is only the name which is new, since the idea is found already in the Synoptic Gospels. And yet

' No function more characteristic of personal life could have been attributed.... The personality of the Deputy is in fact essential to the Lord's reasoning; no impersonal influence could supply the lack of personal guidance and probation which the Apostles would feel when the Lord was taken from them.'27

Most writers call attention to the remarkable association of the masculine term ' Paraclete ' with the neuter word ' Spirit,' and the masculine pronouns ' He,' ' His.'

' That which is of especial importance in this connection is that as soon as ρνεῠμα ceases to be the immediate antecedent of pronouns designating the Spirit, masculine forms are employed.... It thus appears that John, when not prevented from so doing by the grammatical gender of ρνεῠμα, uniformly designates the Spirit by masculine pronouns implying personality.'28

' It is this conception of the Paraclete as the teacher of the truth, which constitutes the most important element in St. John's doctrine of the Spirit, and which brings it into line with his philosophy of salvation.'29

Both the masculine pronouns, αὐτός and ἐκεῐνος, and also the function (' He shall teach ') represent the Holy Spirit as personal with a definiteness hitherto unnoticed.30 It is particularly noteworthy that the same term ' Paraclete ' is used by St. John of Christ Himself (i John ii. i). So that there are two Paracletes, each possessing a relation to the life of believers, and both together completing the idea of eternal and permanent redemption.31

The general idea of the Johannine teaching concerning the Spirit may now be stated:

1. Christ's departure was to mean the removal of His bodily presence because of the gift of the Holy Spirit. No one can question that the Fourth Gospel represents the Spirit as ' a self distinct from Christ,'32 and the arguments adduced in opposition to this do not seem to stand the test of thorough exegesis. Indeed, even Wood, who denies the distinctness, admits that

' had the doctrine of the Spirit begun with Christianity it must have meant either a representation of Christ or a distinctly separate person.'33

This is surely a fine testimony to the true meaning of the New Testament passages.

2. The Holy Spirit is a special gift of the New Covenant, bestowing Christ in His redemptive work of perpetuating His spiritual presence among His people.

(a) As a revelation of truth.

' In the relative independence which St. John ascribes to the Paraclete, we see reflected the high significance of the Spirit as the medium of revelation which the Jewish theology already dimly recognised, and which the Christian theology expressed in the trinitarian formula.'34

(b) As a bestowal of life.

(c) As an equipment for service.

Thus the Holy Spirit in the Fourth Gospel is represented as a Presence perpetual and permanent; as the Spirit of Truth (ch. xiv. 17); of Remembrance (ch. xiv. 26; xvi. 14); of Revelation (ch. xvi. 12, 13); of Fellowship (ch. xvi. 22-27); of Testimony (ch. xv. 26, 27); of Conviction (ch. xvi. 8-1 1 ).

' A great part of the peculiarity of the Fourth Gospel is covered if we say that the word of the Risen Saviour, speaking by His Spirit in the heart of the Apostle, is presented as though it had been actually spoken on earth. And, little as this may agree with our ideas of a purely historical narrative, it is a precarious operation to set aside such a testimony based on Christian experience and contemplated by Christ, as though it could be merely irrelevant to the Christian religion.'35

Literature. — Humphries, The Holy Spirit in Faith and Experience, ch. ix.; Wood, The Spirit of God in Biblical Literature, p. 233; Welldon, The Revelation of the Holy Spirit, p. 88; Swete, The Holy Spirit in the New Testament, p. 129.

1 Wood, The Spirit of God in Biblical Literature, p. 233.

2 Wood, op. cit. p. 235.

3 Swete, The Holy Spirit in the New Testament, p. 130.

4 Denney, Article ' Holy Spirit,' Dictionary of Christ and the Gospels, pp. 739, 740.

5 Wood, op. cit. pp. 242, 243.

6 Davison, The Indwelling Spirit, pp. 41, 42.

7 Denney, op. cit. p. 740.

8 Wood, op. cit. pp. 238, 239.

9 Stevens, Theology of the New Testament, p. 213.

10 Stevens, op. cit. p. 223. See also Johannine Theology, p. 194.

11 Clemance, The Scripture Doctrine of the Holy Spirit, p. 53.

12 Moule, Veni Creator, pp. 70-81; Ridout, Person and Work of the Holy Spirit, p. 45; Joseph Parker, The Paraclete, ch. ix.

13 Denney, op. cit. p. 741.

14 Swete, op. cit. p. 133.

15 Moule, Veni Creator, p. 146; A. J. Gordon, The Ministry of the Spirit, p. 27; Tophel, The Holy Spirit in Man, p. 37.

16 Denney, op. cit p. 741.

17 Swete, op. cit. p. 146.

18 Swete, op. cit. p. 167. See also Wolston, Another Comforter, pp. 131-134

19 Lowrie, The Doctrine of St. John, p. 170.

20 Winstanley, Spirit in the New Testament, p. 101.

21 A. J. Gordon, op. cit. p. 37.

22 Reynolds, ' The Witness to the Spirit,' The Ancient Faith in Modern Light, p. 402.

23 Swete, op. cit. p. 148.

24 Davison, The Indwelling Spirit, p. 47; Denney, Article ' Holy Spirit,' Dictionary of Christ and the Gospels, p. 743; Swete, The Holy Spirit in the New Testament, p. 157 ff.; Morgan, The Ministry of the Holy Ghost, p. 14; Robson, The Holy Spirit the Paraclete, p. 99; A. J. Gordon, The Ministry of the Spirit, p. 43; Moule, Veni Creator, p. 84; Elder Gumming, Through the Eternal Spirit, ch. vi.; Tophel, The Holy Spirit in Man, p. 37; Ridout, The Person and Work of the Holy Spirit, p. 37; Joseph Parker, The Paraclete, chs. vii. and viii.

25 See p. 186.

26 Hastings, Article ' Paraclete,' Hastings' Bible Dictionary; Swete, Article ' Holy Spirit,' Hastings' Bible Dictionary; Moss, Article ' Advocate,' Dictionary of Christ and the Gospels; Moss, Article ' Comforter,' Dictionary of Christ and the Gospels; Moss, Article ' Paraclete,' Dictionary of Christ and the Gospels; Expository Times, Vol. XII. p. 445 (G. G. Findlay); Walker, The Holy Spirit, ch. ix.; Davison, The Indwelling Spirit, p. 42; Swete, The Holy Spirit in the Ancient Church, p. 149; Lowrie, The Doctrine of St. John, p. 180.

27 Swete, Article ' Holy Spirit,' Hastings' Bible Dictionary, p. 408.

28 Stevens, The Johannine Theology, pp. 195, 196.

29 Lowrie, op. cit. p. 169. See also Denio, The Supreme Leader, p. 45

30 Denney, Article 'Holy Spirit,' Dictionary of Christ and the Gospels, p. 742.

31 Clemance, The Scripture Doctrine of the Holy Spirit, ch. ii. See also note I, p. 279.

32 Stevens, The Theology of the New Testament, p. 217.

33 Wood, op. cit. p. 255.

34 Lowrie, op. cit. pp. 171, 172.

35 Denney, op. cit. p. 744.