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Title: The Spirit and the Word
A Treatise on the Holy Spirit in the Light of a Rational
Interpretation of the Word of Truth
Author: Zachary Taylor Sweeney
Release Date: February 10, 2005 [EBook #15011]
Language: English
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Produced by Bob Jones, Frank van Drogen, Thomas Hutchinson and the
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THE SPIRIT AND THE WORD
_A Treatise on the Holy Spirit in the Light
of a Rational Interpretation of
the Word of Truth_
_By Z. T. SWEENEY_
GOSPEL ADVOCATE COMPANY
Nashville, Tennessee
TABLE OF CONTENTS
PAGE
INTRODUCTION 5
I
THE SPIRIT AND THE OLD TESTAMENT 9
II
THE SPIRIT AND THE NEW TESTAMENT 15
III
THE PERSONALITY AND DIVINITY OF THE
SPIRIT 35
IV
THE SPIRIT AND JOHN THE BAPTIST 43
V
THE SPIRIT AND JESUS 53
VI
THE SPIRIT AND THE APOSTLES 65
VII
THE SPIRIT AND THE APOSTOLIC CHURCH 81
VIII
THE SPIRIT AND THE WORLD 98
IX
THE SPIRIT AND CHRISTIANS 117
X
THE PARTING WORD 141
INTRODUCTION
Christianity is differentiated from all the other religions by the fact
that it offers its followers a spiritual dynamic in living up to its
precepts. That dynamic is the Holy Spirit, that sets the word of God on
fire, warms the church from coldness to enthusiasm, and strengthens the
Christian with a power not his own in the great battle between the flesh
and the spirit.
Christianity is unique in making this offer. No other religion has any
equivalent for it. The Holy Spirit is not obtained from the deductions
of logic, the conclusions of philosophy nor from the investigations of
science. All these are as silent as the grave regarding his presence and
potency.
It is solely and distinctly a matter of divine revelation. It is not my
purpose, therefore, to view this subject in the light of philosophic
induction, logical deduction nor scientific investigation, but solely in
the light of God's revelation. I shall gather the teaching of God's word
around several important phases of the nature, mission and work of the
Spirit. I do not speculate upon what God may do through his Spirit; I
put no limit upon the power of the Spirit. He may work in a thousand
ways, for aught I know. I am treating solely of that work of the Spirit
which God has made plain in his revealed word.
For the sake of simplifying the treatment of the subject, I shall use
the words "Spirit" and "Holy Spirit" instead of other terms used in the
Scriptures. The Old Testament has eighty-eight distinct references to
the Holy Spirit. In these references there are eighteen names applied.
The New Testament refers to the Spirit two hundred and sixty-four times
and uses thirty-nine names. Five names are common to both Testaments,
which leaves fifty-two different appellatives for the Spirit. Seventeen
appellatives express his relation to God, five his relation to the Son,
five indicate his divine nature, seven describe his own character, while
seventeen are used to indicate his relation to man. He is called the
Holy Spirit, the Spirit of God, the Spirit of Christ, the Spirit of
Jesus, the Spirit of his Son, of the Lord, of Truth, of Grace, of
Holiness, of Glory, and of Adoption. He is called the Comforter, but
this term never denotes his relation to man in general. It always
describes a special relation to the apostles and their work.
I wish my readers to bring to the perusal of this work the same spirit
of earnestness that I shall put into the task of producing it. We read
in the language of Jesus that "every sin and blasphemy shall be forgiven
unto men; but the blasphemy against the Spirit shall not be forgiven"
(Matt. 12:31). "And every one who shall speak a word against the Son of
man, it shall be forgiven him: but unto him that blasphemeth against the
Holy Spirit it shall not be forgiven" (Luke 12:10).
Whatever else these terrible warnings may teach, they undoubtedly teach
that the greatest care should be taken by those who venture to discuss
this subject or investigate such discussion. Let both writer and reader
therefore cast aside any flippancy of spirit, also any preconceptions or
prejudices, and say like young Samuel of old: "Speak, Lord; thy servant
heareth."
The subject may be made plain or simple according to the manner we may
treat it. If we view it in the light of psychological manifestation in
our own hearts, or in the lives of those around us, which are ascribed
to the Spirit, we shall find ourselves wandering in a maze of mystery.
If we follow the word of God, which is the only source of knowledge, we
shall find ourselves walking in a light that shall grow brighter as we
proceed. It is impossible in a book the size of this to treat all the
many passages that refer to the Holy Spirit, but we shall give those
that have important bearing upon the subject.
I
THE SPIRIT AND THE OLD TESTAMENT
The Old Testament does not give the same prominence to the Holy Spirit
as does the New Testament. This is doubtless true because the Old
Testament deals largely with material things, while the New Testament is
primarily and essentially dealing with the spiritual nature and actions
of man. It is, however, referred to in more than half of the books of
the Old Testament, while in sixteen of them there is no specific mention
of the Spirit. It is, however, mentioned specifically eighty-eight times
in the Old Testament. It is generally spoken of as the Spirit of God.
The New Testament refers to these passages in such a way as to identify
the Holy Spirit of the New with the Spirit of God of the Old. In Luke
4:18 Jesus says:
"The Spirit of the Lord is upon me,
Because he anointed me to preach good
tidings to the poor:
He hath sent me to proclaim release to
the captives,
And recovering of sight to the blind.
To set at liberty them that are bruised,
To proclaim the acceptable year of the Lord."
This is directly connected with the "Spirit of the Lord Jehovah" in Isa.
61: 1, 2.
In the second chapter of Acts we have a direct connection with Joel 2.
These are two of many such connections that bind together and identify
the Spirit of the Lord of the Old Testament with the Holy Spirit of the
New. In both Testaments we find God working by his Spirit. The Old
Testament gives three lines of work performed by the Spirit:
1. HIS RELATION TO THE MATERIAL UNIVERSE.
(1) In Gen. 1:2 we are told: "And the Spirit of God moved on the face of
the waters." The word "moved" carries the sense of "hovered" or
"brooded." The previous condition of the world was "waste and void," or
a "formless waste." In some way the Spirit of God fashioned this
formless waste into the multiplicity of contrasts that followed. It
bound together those elements that were homogeneous, and separated the
heterogeneous and so prepared the way for the dividing the light from
the darkness that followed. The mode of the operation we do not know,
but the fact of the operation is clearly revealed.
(2) "By his Spirit the heavens are garnished" (Job 26:13). The
expression could be better translated, "The heavens are made fair," or
beautiful. That is, he set the constellations in their order. He gives
one illustration when he says: "His hand hath pierced the swift
serpent." Reference is here made to the beautiful constellation of
"Serpens," or Draco, of graceful and striking appearance.
(3) God's Spirit made me man; 'twas the Almighty's breath that gave me
life. This higher life that was given to man by an inbreathing of the
Spirit distinguishes man (_homo_) from all other animal species.
2. THE RELATION OF THE SPIRIT TO CREATED MAN.
(1) Gen. 6:3. God tells Noah: "My Spirit shall not strive with man for
ever, for that he also is flesh: yet shall his days be a hundred and
twenty years." Here the work of the Spirit passes from the form of
omnipotence to one of pleading or striving. The Spirit no more impresses
his will upon the material universe, but expresses (rolls it out) to a
rational creature. By the preaching of the faithful Noah the Spirit
plead with the antediluvians to do right and escape the destruction that
was coming upon a corrupt and wicked world. From this time onward the
Spirit comes on men in various ways, qualifying them with supernatural
power for the performance of special duties. (See Num. 11:25; Judg.
3:10; 1 Sam. 18:10; 10:11.)
(2) But we find no case of the Spirit falling on man to cleanse him from
sin, or to confer upon him a special blessing. Later on in the prophets
the Spirit becomes a revealing and inspiring Spirit. (See Isa. 61:1;
Ezek. 2:2; Zech. 7:12; 4:6.) As a result of this revealing power, we
have the great facts of the New Testament set forth in detail. The life,
nature, character and mission of the world's Redeemer stand forth in
beauty and symmetry.
3. THE RELATION OF THE SPIRIT TO THE INDIVIDUAL MAN.
The idea of holiness is not usually associated with the Spirit in the
Old Testament. The term "Holy Spirit" occurs but three times in it.
David prays (Ps. 51:11): "Take not thy holy Spirit from me." Isaiah says
(63:10): "They rebelled and grieved his holy Spirit;" and again (63:11)
he asks: "Where is he that put his holy Spirit in the midst of them?" It
is, however, called "good Spirit" twice (Neh. 9:20; Ps. 143:10).
It is mainly in reference to Messianic days that we find this ethical
and personal relation to the Spirit of God.
These three relations of the Spirit are in perfect harmony with God's
law of progressive development in the world. We find him at first
working upon a chaotic material universe; second, upon society, and,
third, upon the individual character.
The work of the Spirit upon the material universe makes it a fit
dwelling-place for man. His work upon society makes man fit to dwell in
the universe, and his work upon the individual character makes man fit
for a righteous and holy fellowship with similar characters.
II
THE SPIRIT AND THE NEW TESTAMENT
There are two hundred and sixty-four references to the Spirit in the New
Testament. But in many of them there is no allusion to the Holy Spirit.
In many places the expressions "the Spirit," and "the Holy Spirit,"
should be rendered "Spirit" and "holy Spirit," or frequently "a holy
Spirit." The passages in this chapter are arranged in two columns:
Column I contains the passages in which the definite article is to be
found in the Greek. These should always be translated "the Holy Spirit."
Column 2 contains the passages where the definite article is not found
and which may be often--but not always--translated "a holy Spirit." The
use of the article is often governed by other parts of speech. Where the
Spirit sustains a universal relation to mankind, the word is italicized.
MATTHEW
3:16. He saw the Spirit of God 1:18. She was found with child of
descending as a dove, and coming the Holy Spirit.
upon him.
1:20. That which is conceived in
4: 1. Then was Jesus led up of the her is of the Holy Spirit.
Spirit into the wilderness to be
tempted of the devil. 3:11. He shall baptize you in the
Holy Spirit, and in fire.
10:20. For it is not ye that
speak, but the Spirit of your 12:28. If I by the Spirit of God
Father that speaketh in you. cast out demons.
12:18. I will put my Spirit upon 22:43. How then doth David in the
him. Spirit call him Lord.
12:31. The blasphemy against the
Spirit shall not be forgiven.
12:32. Whosoever shall speak
against the Holy Spirit, it shall
not be forgiven him.
28:19. Baptizing them into the
name of the Father and of the Son
and of the Holy Spirit.
MARK
1:10. Coming up out of the water,
he saw ... the Spirit as a
dove descending upon him.
1:8 He shall baptize you in the
Holy Spirit dove descending upon
him.
1:12. Straightway the Spirit
driveth him forth into the
wilderness.
3:29. Whosoever shall blaspheme
against the Holy Spirit hath never
forgiveness.
12:36. David himself said in the
Holy Spirit.
13:11. It is not ye that speak,
but the Holy Spirit.
LUKE
2:26. It had been revealed unto 3:16. He shall baptize you in
him by the Holy Spirit. [the] Holy Spirit and in fire.
2:27. He came in the Spirit into 4:18. The Spirit of the Lord is
the temple. upon me.
3:22. The Holy Spirit descended in 10:21. He rejoiced in [the] Holy
a bodily form, as a dove, upon _Spirit_.
him.
11:13. How much more shall your
4:1. Jesus ... was led in the heavenly Father give [the] _Holy
Spirit in the wilderness. Spirit_ to them that ask him?
4:14. Jesus returned in the power 1:15. He shall be filled with
of the Spirit into Galilee. [the] Holy Spirit.
4:1. Jesus, full of the Holy 1:35. [The] Holy Spirit shall come
Spirit, returned from the Jordan. upon thee.
12:10. Unto him that blasphemeth 1:41. Elisabeth was filled with
against the Holy Spirit it shall [the] Holy Spirit.
not be forgiven.
1:67. Zacharias was filled with
12:12. The Holy Spirit shall teach [the] Holy Spirit.
you in that very hour what ye
ought to say. 2:25. There was a man in
Jerusalem, whose name was Simeon;
24:49. Behold, I send forth the ... [the] Holy Spirit was upon
promise of my Father upon you. him.
JOHN.
1:32. I have beheld the Spirit 1:33. The same is he that
descending as a dove out of baptizeth in the Holy Spirit.
heaven; and it abode upon him.
3:5. Except one be born of water
1:33. Upon whomsoever thou shalt and [the] _Spirit_.
see the Spirit descending, and
abiding upon him. 7:39. [The] Spirit was not yet
given.
3:6. That which is born of the
Spirit is spirit. 20:22. He breathed on them, and
saith unto them, Receive ye [the]
3:8. So is every one that is born Holy Spirit.
of the Spirit.
3:34. He giveth not the Spirit by
measure.
6:63. It is the spirit that giveth
life.
7: 39. This spake he of the
Spirit, which they that believed
on him were to receive.
14:16. He shall give you another
Comforter.
14:17. Even the Spirit of truth.
14:26. The Comforter, even the
Holy Spirit, ... he shall teach
you.
15: 26. When the Comforter is
come, ... even the Spirit of truth,
... he shall bear witness of me.
16:7. If I go not away, the
Comforter will not come unto you.
16:8. He, when he is come, will
convict the world in respect of
sin, and of righteousness, and of
judgment.
16:9. Of sin, because they believe
not on me;
16:10. Of righteousness, because I
go to the Father;
16:11. Of judgment, because the
prince of this world hath been
judged.
16:13. When he, the Spirit of
truth, is come, he shall guide you
into all the truth: for he shall
not speak from himself; but what
things soever he shall hear, these
shall he speak: and he shall
declare unto you the things that
are to come.
16:14. He shall glorify me: for he
shall take of mine, and shall
declare it unto you.
16:15. He taketh of mine, and
shall declare it unto you.
ACTS
1:4. He charged them ... to wait 1:2. He had given commandment
for the promise of the Father. through [the] Holy Spirit unto the
apostles.
1:8. Ye shall receive power, when
the Holy Spirit is come upon you. 1:5. John indeed baptized with
water; but ye shall be baptized in
1:16. The scripture should be [the] Holy Spirit.
fulfilled, which the Holy Spirit
spake before by the mouth of David 2:4. They were all filled with the
concerning Judas. Holy Spirit, and began to speak
with other tongues, as [the]
2:17. I will pour forth of my Spirit gave them utterances.
Spirit upon all flesh:
4:8. Peter, filled with [the] Holy
2:18. On my servants and on my Spirit, said unto them.
handmaidens in those days will I
pour forth my Spirit. 6: 3. Look ye out ... seven men
... full of [the] _Spirit_.
2:33. Having received of the
Father the promise of the Holy 6:5. Stephen, a man full of ...
Spirit, he hath poured forth this. the Holy _Spirit_.
2:38. Ye shall receive the gift of 7:55. He, being full of [the] Holy
the Holy Spirit. _Spirit_.
4:25. Who by the Holy Spirit, by 8:15. Who ... prayed for them,
the mouth of our father David, ... that they might receive [the] Holy
didst say. Spirit.
4:31. They were all filled with 8:16. For as yet it was fallen
the Holy Spirit, and they spake upon none of them.
the word of God with boldness.
8:17. Then laid they their hands
5:3. Why hath Satan filled thy on them, and they received [the]
heart to lie to the Holy Spirit. Holy Spirit.
5:9. How is it that ye have agreed 8:19. Give me also this power,
together to try the Spirit of the that on whomsoever I lay my hands,
Lord? he may receive [the] Holy Spirit.
5:32. We are witnesses of these 8:39. [The] Spirit of the Lord
things; and so is the Holy Spirit. caught away Philip.
6:10. They were not able to 9:17. Jesus ... hath sent me, that
withstand ... the Spirit by which thou mayest ... be filled with
he spake. [the] Holy Spirit.
7:51. Ye do always resist the Holy 10: 38. God anointed him with
Spirit. [the] Holy Spirit and with power.
8:18. When Simon saw that through 11:16. Ye shall be baptized in
the laying on of the apostles' [the] Holy Spirit.
hands the Holy Spirit was given,
11:24. He was a good man, and full
8:20. Thou hast thought to obtain of [the] Holy Spirit.
the gift of God with money.
13:9. Paul, filled with [the] Holy
8:29. The Spirit said unto Philip, Spirit, fastened his eyes on him.
Go near, and join thyself to this
chariot. 13:52. The disciples were filled
with joy and with [the] Holy
9:31. The church ... walking ... Spirit.
in the comfort of the Holy Spirit,
was multiplied. 19:2. Did ye receive [the] Holy
Spirit when ye believed?... We
10:19. The Spirit said unto him, did not so much as hear whether
Behold, three men seek thee. [the] Holy Spirit was given.
10: 20. Go with them.... I have
sent them.
10: 44. The Holy Spirit fell on
all them that heard the word.
10: 45. On the Gentiles also was
poured out the gift of the Holy
Spirit.
10:47. Who have received the Holy
Spirit as well as we?
11:12. The Spirit bade me go with
them.
11:25. As I began to speak, the
Holy Spirit fell on them.
11:28. Agabus ... signified by the
Spirit that there should be a
great famine over all the world.
13:2. The Holy Spirit said,
Separate me Barnabas and Saul.
13:4. They, being sent forth by
the Holy Spirit.
15:8. God ... bare them witness,
giving them the Holy Spirit.
15:28. It seemed good to the Holy
Spirit, and to us.
16:6. Forbidden of the Holy
Spirit, to speak the word in Asia.
16:7. The Spirit of Jesus suffered
them not.
19:6. When Paul had laid his hands
upon them, the Holy Spirit came on
them.
20: 22. I go bound in the spirit
unto Jerusalem.
20: 28. Take heed ... to all the
flock, in which the Holy Spirit
hath made you bishops.
21: 4. These said to Paul through
the Spirit, that he should not set
foot in Jerusalem.
21.11. Thus saith the Holy
Spirit, So shall the Jews at
Jerusalem bind the man that owneth
this girdle.
28: 25. Well spake the Holy Spirit
through Isaiah the prophet.
ROMANS
8:2. The law of the _Spirit_ 1:4. Who was declared to be the
of life in Christ Jesus made me Son of God with power, according
free from the law of sin and of to [the] spirit of holiness.
death.
5:5. The love of God hath been
8: 10. The spirit is life because shed abroad in our hearts through
of righteousness. [the] Holy _Spirit_.
8: 11. If the Spirit of him that 8:4. The ordinance of the law
raised up Jesus from the dead might be fulfilled in us, who walk
dwelleth in you, he ... shall ... after [the] _Spirit_.
give life also to your mortal
bodies through his Spirit. 8:5. They that are after [the]
_Spirit_ the things of [the]
8:16. The _Spirit_ himself _Spirit_.
beareth witness with our spirit.
8:9. Ye are ... in the
8:23. Who have the first-fruits of _Spirit_, if ... [the] Spirit
the Spirit. of God dwelleth in you. But if
any man hath not the _Spirit_
8:20. The Spirit also helpeth our of Christ, he is none of his.
infirmity: ... the Spirit himself
maketh intercession for us. 8:13. If by [the] _Spirit_ ye
put to death the deeds of the
8:27. He ... knoweth what is the body, ye shall live.
mind of the Spirit.
8:14. As many as are led by [the]
9:1. I say the truth ... my _Spirit_ of God, these are
conscience bearing witness with me the sons of God.
in the Holy Spirit.
8:15. Ye received [the]
15:30. I beseech you ... by the _spirit_ of adoption.
love of the Spirit.
14:17. The kingdom of God is ...
righteousness and peace and joy in
[the] Holy _Spirit_.
15:13. That ye may abound in hope,
in the power of [the] Holy
_Spirit_.
15:16. The offering up of the
Gentiles might be made acceptable,
being sanctified by [the] Holy
Spirit.
15:19. In the power of [the] Holy
Spirit.
1 CORINTHIANS
2:10. God revealed them 2:4. My speech and my preaching
through the Spirit; for the were ... in demonstration of
Spirit searcheth all [the] Spirit.
things.
2:13 In words ... which [the]
2:11. The things of God none Spirit teacheth.
knoweth, save the Spirit of
God. 7:40 I think that I also have
[the] spirit of God.
2:12. But we received ... the
spirit which is from God. 12:3 No man speaking in the Spirit
of God saith, Jesus is anathema;
2:14. The natural man and no man can say, Jesus is Lord,
receiveth not the things of but in [the] Holy Spirit.
the Spirit of God.
14:2 In [the] Spirit he speaketh
3:16. Know ye not ... that mysteries.
the Spirit of God dwelleth in
you?
6:11. Ye were justified ... in
the Spirit of our God.
6:19. Your body is a temple of the
Holy Spirit.
12:4. There are diversities of
gifts, but the same Spirit.
12:7. To each one is given the
manifestation of the Spirit to
profit withal.
12:8. To one is given through the
Spirit the word of wisdom; and to
another the word of knowledge,
according to the same Spirit.
12:9. To another faith, in the
same Spirit; and to another gifts
of healings, in the one Spirit.
12:11. All these worketh the one
and the same Spirit, dividing to
each one severally even as he
will.
2 CORINTHIANS
1:22. Who ... gave us the earnest 3:3. Ye are an epistle of Christ,
of the Spirit in our hearts. ... written ... with [the]
_Spirit_ of the living God.
3:6. The letter killeth, but the
spirit giveth life. 3:18. We all ... are transformed
into the same image from glory to
3:8. How shall not rather the glory, even us from the Lord [the]
ministration of the spirit be with Spirit.
glory?
6:6. In kindness, in [the] Holy
4:13. Having the same spirit of _Spirit_, in love unfeigned.
faith.
11:4 If ye receive a different
5:5. Who gave unto us the earnest _spirit_, which ye did not
of the Spirit. receive.
12:18. Walked we not in the same 6:6. In kindness, in [the] Holy
Spirit? _Spirit_, in love unfeigned.
If ye receive a different
13:14. The communion of the Holy _spirit_, which ye did not
Spirit, be with you all, from receive.
glory to glory, even as from the
Lord [the] Spirit.
GALATIANS.
3:2. Received ye the Spirit by the 3:3. Having begun in [the]
works of the law, or by the _Spirit_, are ye now
hearing of faith? perfected in the flesh?
3:5. He ... that supplieth to you 4:29. He that was born after the
the Spirit. flesh persecuted him that was born
after [the] _Spirit_.
3:14. That we might receive the
promise of the _Spirit_ 5:5. We through [the]
through faith. _Spirit_ by faith wait for
the hope of righteousness.
4:6. God sent forth the
_Spirit_ of his Son into our 5:16. Walk by [the] Spirit, and ye
hearts. shall not fulfil the lust of the
flesh.
5:17. The flesh lusteth against
the _Spirit_, and the 5:18. If ye are led by [the]
_Spirit_ against the flesh. _Spirit_, ye are not under
the law.
5:22. The fruit of the
_Spirit_ is love, joy, peace. 5:25. If we live by [the]
_Spirit_, by the
6:8. He that soweth unto the _Spirit_ let us also walk.
_Spirit_ shall of the
_Spirit_ reap eternal life.
EPHESIANS.
1:13. Ye were sealed with the Holy 1:17. That God ... may give unto
Spirit of promise. you a spirit of wisdom and
revelation in the knowledge of
2:18. Through him we both have our him.
access in one Spirit unto the
Father. 2:22. In whom ye also are builded
together for a habitation of God
3:16. That ye may be strengthened in [the] _Spirit_.
with power through his
_Spirit_ in the inward man. 3:5. It hath now been revealed
unto his holy apostles and
4:3. Keep the unity of the prophets in [the] Spirit.
_Spirit_ in the bond of
peace. 5:18. Be filled with [the] Spirit.
4:4. There is one body, and one 6:18. Praying at all seasons in
_Spirit_. [the] _Spirit_.
4:30. Grieve not the Holy Spirit
of God, in whom ye were sealed.
6:17. Take ... the sword of the
Spirit, which is the word of God.
PHILLIPPIANS.
1:19. The supply of the 2:1. If there is ...any fellowship
_Spirit_ of Jesus Christ. of [the] _Spirit_.
3:3. We are the circumcision, who
worship by [the] _Spirit_ of
God.
COLOSSIANS.
1:8. Who also declared unto us
your love in [the] _Spirit_.
1 THESSALONIANS.
4:8. God, who giveth his Holy 1:5. Our gospel came not unto you
Spirit unto you. in word only, but ...in the Holy
Spirit.
6:19. Quench not the
_Spirit_. 1:6. Having received the word
...with joy of [the] Holy
_Spirit_.
2 THESSALONIANS.
2:13. God chose you ...in
sanctification of [the]
_Spirit_.
1 TIMOTHY.
4:1. The Spirit saith expressly, 3:16. He who was ... justified in
that ... some shall fall away from [the] spirit.
the faith.
4:14. Neglect not the gift that is
in thee.
2 TIMOTHY.
1:7. God gave us not a spirit of
fearfulness; but of power and love
and discipline.
1:14. That good thing ... guard
through [the] Holy Spirit.
TITUS.
3:5. He saved us through the ...
renewing of [the] Holy
_Spirit_.
HEBREWS.
3:7. Wherefore, even as the Holy 2:4. God also bearing witness with
Spirit saith, To-day if ye will them, ... by gifts of [the] Holy
hear his voice. Spirit.
4:3. Even as he hath said. 6:4. Were made partakers of [the]
Holy Spirit.
4:7. He again defineth a certain
day. 9:14. Who through [the] eternal
Spirit offered himself without
9:8. The Holy Spirit this blemish unto God.
signifying.
10:15. The Holy Spirit also
beareth witness to us.
10:29. Hath done despite unto the
_Spirit_ of grace?
JAMES.
4:5. Doth the _Spirit_ which
he made to dwell in us long unto
envying?
1 PETER
1:11. Searching what time ... the 1:2. In sanctification of [the]
Spirit of Christ ... did point _Spirit_.
unto.
1:12. Preached the gospel unto you
3:18. Put to death in the flesh, in [the] Holy Spirit.
but made alive in the spirit.
4:6. Live according to God in
4:14. The Spirit of glory and the [the] spirit.
Spirit of God resteth upon you.
2 PETER
1:21. Men spake from God, being
moved by [the] Holy Spirit.
1 JOHN
2:20. Ye have an anointing from
the Holy One.
2:27. The anointing which ye
received of him abideth in you.
3:24. We know that he abideth in
us by the Spirit which he gave us.
4:2. Hereby know ye the Spirit of
God: Every spirit that confesseth
that Jesus Christ is come in the
flesh is of God.
4:6. By this we know the spirit of
truth, and the spirit of error.
4:13. He hath given us of his
Spirit.
5:7. It is the Spirit that beareth
witness, because the Spirit is the
truth.
5:8. There are three who bear
witness, the Spirit, and the
water, and the blood.
JUDE
19. Having not [the]
_Spirit_.
20. Praying in [the] Holy
_Spirit_.
REVELATION.
1:4. The seven Spirits that are 1:10. I was in [the] _Spirit_
before his throne. on the Lord's day.
2:7. Hear what the Spirit saith to 4:2. Straightway I was in [the]
the churches. _Spirit._
2:17. Hear what the Spirit saith 11:11. The breath of life from God
to the churches. entered into them.
2:29. Hear what the Spirit saith 17:3. He carried me away in [the]
to the churches. _Spirit_ into a wilderness.
3:1. He that hath the seven 21:10. He carried me away in [the]
Spirits of God. _Spirit_ to a mountain.
3:6. Hear what the Spirit saith to
the churches.
3:13. Hear what the Spirit saith
to the churches.
4:5. Seven lamps of fire ... which
are the seven Spirits of God.
5:6. Seven eyes, which are the
seven Spirits of God.
14:13. Yea, saith the Spirit, that
they may rest from their labors.
22:17. The Spirit and the bride
say, Come,
III
THE PERSONALITY AND DIVINITY OF THE SPIRIT
Two views have been entertained concerning the Holy Spirit: (1) That it
is a divine influence proceeding from the Father, an emanation from or
manifestation of the divine, or a mere impersonal force. (2) That he is
a person and active in all the ways of a personality. That the latter
view is the correct and Scriptural one is evident from the following
considerations:
1. HIS WORKS PROCLAIM PERSONALITY.
(1) _He speaks._ "But the Spirit saith expressly, that in later times
some shall fall away from the faith" (1 Tim. 4:1). A speaker is a
person; no influence or principle can speak.
(2) _He testifies._ "But when the Comforter is come, whom I will send
unto you from the Father, even the Spirit of truth, which proceedeth
from the Father, he shall bear witness of me" (John 15: 26).
(3) _He teaches and quickens the mind._ "But the Comforter, even the
Holy Spirit, whom the Father will send in my name, he shall teach you
all things, and bring to your remembrance all that I said unto you"
(John 14:26).
(4) _He guides._ "I have yet many things to say unto you, but ye can not
bear them now. Howbeit when he, the Spirit of truth, is come, he shall
guide you into all the truth" (John 16: 12, 13).
(5) _He leads and forbids._ "And they went through the region of Phrygia
and Galatia, having been forbidden of the Holy Spirit to speak the word
in Asia; and when they were come over against Mysia, they assayed to go
into Bithynia; and the Spirit of Jesus suffered them not" (Acts 16:6,
7).
(6) _He searches._ "But unto us God revealed them through the Spirit:
for the Spirit searcheth all things, yea, the deep things of God" (1
Cor. 2:10).
In the above passages the Holy Spirit is said to speak, to testify, to
quicken, to teach, to guide disciples, to lead, to forbid and to search.
All these things unite in showing the Holy Spirit to be a person, for
nothing but a person can do them.
2. HE HAS THE CHARACTERISTICS OF A PERSON.
We will mention a few of them:
(1) _Mind._ "And he that searcheth the hearts knoweth what is the _mind
of the Spirit_" (Rom. 8:27).
(2) _Knowledge._ "Even so the things of God none knoweth, save the
Spirit of God" (1 Cor. 2:11).
(3) _Affection._ "Now I beseech you, brethren, by our Lord Jesus Christ,
and by the _love of the Spirit_, that ye strive together with me in your
prayers to God for me" (Rom. 15:30).
(4) _Will._ "But all these worketh the one and the same Spirit, dividing
to each one severally even _as he will_" (1 Cor. 12:11).
(5) _Goodness._ "Thou gavest also thy _good Spirit_ to instruct them"
(Neh. 9:20). Goodness, will, affection, knowledge and mind are all
characteristics of a person. By no stretch of the imagination can they
be ascribed to a mere impersonal influence or principle. These five
characteristics form the fingers in the hand of certainty by which we
grasp the personality of the Holy Spirit.
3. HE SUFFERS SLIGHTS AND INJURIES THAT CAN ONLY BE ASCRIBED TO A
PERSONALITY.
(1) _He can be grieved and vexed._ "And grieve not the Holy Spirit of
God, in whom ye were sealed unto the day of redemption" (Eph. 4:30).
"But they rebelled, and grieved his holy Spirit: therefore he was turned
to be their enemy, and himself fought against them" (Isa. 63:10).
(2) _He can be despited._ "Of how much sorer punishment, think ye, shall
he be judged worthy, who hath trodden under foot the Son of God, and
hath counted the blood of the covenant where-with he was sanctified an
unholy thing, and hath _done despite_ unto the Spirit of grace" (Heb.
10:29).
(3) _He can be blasphemed_. "Therefore I say unto you, Every sin and
blasphemy shall be forgiven unto men; but the blasphemy against the
Spirit shall not be forgiven. And whosoever shall speak a word against
the Son of man, it shall be forgiven him; but whosoever shall speak
against the Holy Spirit, it shall not be forgiven him, neither in this
world, nor in that which is to come" (Matt. 12:31, 32).
(4) _He can be resisted_. "Ye stiff-necked and uncircumcised in heart
and ears, ye do always resist the Holy Spirit" (Acts 7:51).
(5) _He can be lied unto_. "But Peter said, Ananias, why hath Satan
filled thy heart to lie to the Holy Spirit, and to keep back part of the
price of the land?" (Acts 5:3).
A mere principle can not sustain any of the above slights. Nothing but a
personality can be blasphemed, lied to, resisted or grieved.
4. HE IS A DIVINE PERSONALITY. This will be seen from the following
attributes, which are the attributes of God:
(1) _Eternity_. "How much more shall the blood of Christ, who through
the _eternal_ Spirit offered himself without blemish unto God, cleanse
your conscience from dead works to serve the living God?" (Heb. 9:14).
"Jehovah is great in Zion; And he is high above all the peoples" (Ps.
99:2).
(2) _Omniscience_. "But unto us God revealed them through the Spirit:
for the Spirit _searcheth all things_, yea, the deep things of God. For
who among men knoweth the things of a man, save the spirit of the man,
which is in him? even so the things of God none knoweth, save the Spirit
of God" (1 Cor. 2:10, 11).
(3) _Omnipotence_. "But as for me, I am full of power _by the Spirit_ of
Jehovah, and of judgment, and of might, to declare unto Jacob his
transgression, and to Israel his sin" (Mic. 3:8).
(4) _Omnipresence_. "Whither shall I go from thy Spirit? Or whither
shall I flee from thy presence?... Even there shall thy hand lead me,
And thy right hand shall hold me" (Ps. 139:7, 10). "Can any hide himself
in secret places so that I shall not see him? saith Jehovah. Do not I
fill heaven and earth? saith Jehovah" (Jer. 23:24).
5. THE WORKS OF THE HOLY SPIRIT MANIFEST DIVINITY.
(1) The work of _creation_. "And the earth was waste and void; and
darkness was upon the face of the deep: and the Spirit of God moved upon
the face of the waters" (Gen. 1:2). "By his Spirit the heavens are
garnished; his hand hath pierced the swift serpent" (Job 26:13). "By the
word of Jehovah were the heavens made, And all the host of them by the
breath of his mouth" (Ps. 33:6). "The Spirit of God hath made me, And
the breath of the Almighty giveth me life" (Job 33:4).
(2) The work of _providence_. "Thou sendest forth thy Spirit, they are
created; and thou renewest the face of the ground" (Ps. 104:30).
(3) The work of _regeneration_ and resurrection. "Jesus answered,
Verily, verily, I say unto thee, Except one be born of water and the
Spirit, he cannot enter into the kingdom of God" (John 3:5). "But if
the Spirit of him that raised up Jesus from the dead dwelleth in you, he
that raised up Christ Jesus from the dead shall give life also to your
mortal bodies through his Spirit that dwelleth in you" (Rom. 8:11).
(4) He is the source of the _miraculous._ "But if I by the Spirit of God
cast out demons, then is the kingdom of God come upon you" (Matt.
12:28). "To another faith, in the same Spirit; and to another gifts of
healing, in the one Spirit; ... but all these worketh the one and the
same Spirit, dividing to each one severally even as he will" (1 Cor.
12:9, 11).
Thus in his works, his characteristics, the things he suffers, his
attributes and his achievements, we have a fivefold cord of testimony
that clearly demonstrates the Spirit's personality and divinity.
IV
THE SPIRIT AND JOHN THE BAPTIST
The first mention of the Holy Spirit in the New Testament is in
connection with John the Baptist: "There was in the days of Herod, king
of Judæa, a certain priest named Zacharias, of the course of Abijah: and
he had a wife of the daughters of Aaron, and her name was Elisabeth. And
they were both righteous before God, walking in all the commandments and
ordinances of the Lord blameless" (Luke 1:5, 6).
This Zacharias was taking his turn in the temple service, and an angel
appeared unto him and announced that in answer to his prayer his wife
Elisabeth should bear a son whose name should be called John; that he
should be great, and should drink no wine nor strong drink, and (Luke
1:15) "he shall be filled with the Holy Spirit, even from his mother's
womb"; and "his father Zacharias was _filled with the Holy Spirit_, and
prophesied, saying, Blessed be the Lord, the God of Israel; for he hath
visited and wrought redemption for his people" (Luke 1:67, 68).
And the child John grew and "waxed strong in spirit, and was in the
deserts till the day of his showing unto Israel" (Luke 1:80). His
private life was spent in the desert solitudes, where he was being
strengthened in spirit for the great work God had prepared for him. This
work had been foretold by the Holy Spirit. It spake through Isaiah the
prophet (40:3), saying: "The voice of one that crieth, Prepare ye in the
wilderness the way of Jehovah; make level in the desert a highway for
our God. Every valley shall be exalted, and every mountain and hill
shall be made low; and the rough places a plain: and the glory of
Jehovah shall be revealed, and all flesh shall see it together." Again,
Malachi (3:1) says: "Behold, I send my messenger, and he shall prepare
the way before me."
In fulfillment of these predictions of the Spirit came John the Baptist
in the fifteenth year of the reign of Tiberius Caesar, preaching the
baptism of repentance for the remission of sins. Great multitudes
flocked to his preaching and baptism. Among others came Jesus of
Nazareth, and "on the morrow he seeth Jesus coming unto him, and saith,
Behold, the Lamb of God, that taketh away the sin of the world" (John
1:29). "This is he of whom I said, After me cometh a man who is become
before me: for he was before me. And I knew him not; but that he should
be made manifest to Israel, for this cause came I baptizing in water.
And John bare witness, saying, I have beheld the Spirit descending as a
dove out of heaven; and it abode upon him. And I knew him not: but he
that sent me to baptize in water, he said unto me, Upon whomsoever thou
shalt see the Spirit descending, and abiding upon him, the same is he
that baptizeth in the Holy Spirit. And I have seen, and have borne
witness that this is the Son of God" (John 1:30-34).
The next mention of the Holy Spirit by John the Baptist is in reference
to the baptism in the Holy Spirit and in fire. In order that the reader
may have a clear understanding of this disputed and difficult subject, I
shall present the testimonies of the four Evangelists in parallel
columns [paragraphs]:
MATT. 3:10-12.
And even now the axe lieth at the root of the trees: every tree
therefore that bringeth not forth good fruit is hewn down, and cast into
the fire. I indeed baptize you in water unto repentance: but he that
after me is mightier than I, whose shoes I am not worthy to bear: he
shall baptize you in the Holy Spirit and in fire: whose fan is in his
hand, and he will thoroughly cleanse his threshing-floor; and he will
gather his wheat into the garner, but the chaff he will burn up with
unquenchable fire.
MARK 1:7, 8.
And he preached, saying There cometh after me he that is mightier than
I, the latchet of whose shoes I am not worthy to stoop down and unloose.
I baptize you in water; but he shall baptize you in the Holy Spirit.
LUKE 3:9, 16, 17.
And even now the axe also lieth at the root of the trees: every tree
therefore that bringeth not forth good fruit is hewn down, and cast into
the fire.... John answered, saying unto them all, I indeed baptize you
in water; but there cometh he that is mightier than I, the latchet of
whose shoes I am not worthy to unloose; he shall baptize you in the Holy
Spirit and in fire: whose fan is in his hand, thoroughly to cleanse his
threshing-floor and to gather the wheat into his garner; but the chaff
he will burn up with unquenchable fire.
JOHN 1:33.
And I knew him not: but he that sent me to baptize in water, he said
unto me, Upon whomsoever thou shalt see the Spirit descending, and
abiding upon him, the same is he that baptizeth in the Holy Spirit.
John is preaching to a mixed multitude composed of those who would
accept his teaching and baptism, and of those who would accept neither.
Many the former would become disciples of Jesus and receive the baptism
of the Holy Spirit to qualify them to take up the work of the Master and
carry it on until the church would be established and the gospel fully
revealed to men. The baptism of the Spirit, a purely supernatural thing,
was necessary to qualify them for this work. Others would "reject for
themselves the counsel of God, being not baptized of him." These should
at last "have their part in the lake that burneth with fire and
brimstone." That such a division was meant by John becomes evident if we
examine the context carefully. In the above parallel columns the reader
will observe that Matthew and Luke use the expression "in the Holy
Spirit and in fire." They both use two illustrations to show what is
meant by "in fire." One of the illustrations immediately precedes and
the other immediately follows the expression "in the Holy Spirit and in
fire," seemingly for the specific purpose of guarding against a failure
to understand the expression "in fire." The illustration that precedes
in both instances is: "Therefore every tree that bringeth not forth good
fruit is hewn down and cast into the fire." The illustration that
follows in each instance is: "He will burn up the chaff in unquenchable
fire." With these forcible illustrations to guard the passage, can any
one fail to understand what is meant by the baptism in fire? The reader
will also observe that neither Mark nor John refers to the baptism in
fire, and neither uses any illustration to explain it, because no
illustration is necessary. Where the baptism of fire is used there was
always something destroyed by fire. This interpretation harmonizes with
the universal use of the word "fire" in the New Testament. (1) _In not a
single instance is it used to denote a spiritual blessing conferred upon
the good_. (2) _In not a single instance does it refer to the work of
the Holy Spirit in purifying sinners_. It is connected with judgments,
punishments, fiery indignation, devouring adversaries, consuming, and
even with hell itself; but in no case does it refer to the power of God
in the scheme of redemption to convert and save men.
Neither does the baptism of the Holy Spirit refer to cleansing men from
sin and saving them. _It was not given for that purpose_. This is a
foolish dream born out of the castaway doctrine of the total depravity
of man and his total disability to hear, believe and obey the truth.
Those who claim the baptism of the Holy Spirit to-day claim that it is
the regenerating, converting, purifying power of God. _But the Bible
does not so teach_. In every instance in which the word "purify" is
found in the New Testament it is an act of personal volition--_something
a man must do for himself._ John 11:55: "Now the passover of the Jews
was at hand: and many went up to Jerusalem out of the country before the
passover, to purify themselves."
Acts 21:24: "These take, and purify thyself with them, and be at charges
for them, that they may shave their heads; and all shall know that there
is no truth in the things whereof they have been informed concerning
thee; but that thou thyself also walkest orderly, keeping the law."
Acts 21:26: "Then Paul took the men, and the next day purifying himself
with them went into the temple, declaring the fulfilment of the days of
purification, until the offering was offered for every one of them."
Jas. 4:8: "Draw nigh to God, and he will draw nigh to you. Cleanse your
hands, ye sinners; and purify your hearts, ye doubleminded."
1 Pet. 1:22: "Seeing ye have purified your souls in your obedience to
the truth unto unfeigned love of the brethren, love one another from the
heart fervently."
1 John 3:3: "And every one that hath this hope set on him purifieth
himself, even as he is pure."
"Men must cleanse themselves from wrong in thought, word and deed, and
purify their souls in obeying the truth. The Bible teaches that this is
God's way of purifying sinners" (_H.R. Pritchard, "Addresses,"_ p. 323).
From this chapter the reader will obtain the following Scripture facts:
1. The Holy Spirit rested on John the Baptist from his mother's womb.
2. The Holy Spirit filled his father Zacharias so that he prophesied.
3. The Holy Spirit bore witness to Jesus by descending and abiding upon
him, enabling John to identify him.
4. John promised a baptism in the Holy Spirit to some of his auditors
and threatened others with a baptism in fire.
1 Pet. 1:11, 12: "Searching what time or what manner of time the Spirit
of Christ which was in them did point unto, when it testified beforehand
the sufferings of Christ, and the glories that should follow them. To
whom it was revealed, that not unto themselves, but unto you, did they
minister these things, which now have been announced unto you through
them that preached the gospel unto you by the Holy Spirit sent forth
from heaven: which things angels desire to look into."
V
THE SPIRIT AND JESUS
The relation sustained by the Holy Spirit to Jesus Christ is a twofold
one. First: He predicted by the holy prophets the great facts in the
life of the coming one. Second: He associated himself with that one
after he came.
1. THE TIME OF HIS COMING WAS CLEARLY FORETOLD. He was to come "in the
last days," or in the end of the Jewish Dispensation. "And it shall come
to pass in the latter days, that the mountain of Jehovah's house shall
be established on the top of the mountains, and shall be exalted above
the hills; and all nations shall flow unto it" (Isa. 2:2).
2. HE WAS TO COME WHILE THE SECOND TEMPLE WAS IN EXISTENCE. "Behold, I
send my messenger, and he shall prepare the way before me: and the Lord,
whom ye seek, will suddenly come _to his temple_; and the messenger of
the covenant, whom ye desire, behold, he cometh, saith Jehovah of hosts"
(Mal. 3:1).
3. THE PLACE OF HIS NATIVITY WAS A MATTER OF PROPHECY. "But thou,
Bethlehem Ephrathah, which art little to be among the thousands of
Judah, out of thee shall one come forth unto me that is to be ruler in
Israel; whose goings forth are from of old, from everlasting" (Mic.
5:2).
4. HIS LINEAGE WAS DECLARED IN THE JEWISH SCRIPTURES.
(1) _He was to be a descendant of Abraham._ "In thee shall all the
families of the earth be blessed" (Gen. 12:3). "For verily not of angels
doth he take hold, but he taketh hold of the seed of Abraham" (Heb.
2:16).
(2) _He was to be of the tribe of Judah._ "For it is evident that our
Lord hath sprung out of Judah; as to which tribe Moses spake nothing
concerning priests" (Heb. 7:14).
(3) _He was to be of the house of David._ "And it shall come to pass in
that day, that the root of Jesse, which standeth for an ensign of the
peoples, unto him shall the nations seek; and his resting-place shall be
glorious" (Isa. 11:10).
5. HIS CHARACTER WAS MINUTELY DESCRIBED BY THE PROPHETS.
(1) _His wisdom_. "And the Spirit of Jehovah shall rest upon him, the
spirit of wisdom and understanding, the spirit of counsel and might, the
spirit of knowledge and of the fear of Jehovah" (Isa. 11:2).
(2) _His obedience_. "For I am come down from heaven, not to do mine own
will, but the will of him that sent me" (John 6:38).
(3) _His love of righteousness_. "Thou hast loved righteousness, and
hated wickedness: Therefore God, thy God, hath anointed thee with the
oil of gladness above thy fellows" (Ps. 45:7).
(4) _His gentleness and tenderness._ "He will not cry, nor lift up his
voice, nor cause it to be heard in the street. A bruised reed will he
not break, and a dimly burning wick will he not quench: he will bring
forth justice in truth" (Isa. 42:2, 3).
(5) _His compassion_. "The Spirit of the Lord Jehovah is upon me;
because Jehovah hath anointed me to preach good tidings unto the meek;
he hath sent me to bind up the broken-hearted, to proclaim liberty to
the captives, and the opening of the prison to them that are bound"
(Isa. 61:1).
6. HIS BETRAYAL AND TRIAL. As we approach the closing scenes of Christ's
life the prophecies become more minute and remarkable.
(1) _The betrayal_. "And I said unto them, If ye think good, give me my
hire; and if not, forbear. So they weighed for my hire thirty pieces of
silver. And Jehovah said unto me, Cast it unto the potter, the goodly
price that I was prized at by them. And I took the thirty pieces of
silver, and cast them unto the potter, in the house of Jehovah" (Zech.
11:12, 13).
(2) _His demeanor when on trial_. "He was oppressed, yet when he was
afflicted he opened not his mouth; as a lamb that is led to the
slaughter, and as a sheep that before its shearers is dumb, so he
opened not His mouth" (Isa. 53:7).
(3) _When crucified, the soldiers were to part his garments among them
and cast lots for his vesture_. "They part my garments among them, And
upon my vesture do they cast lots" (Ps. 22:18).
(4) _He was to be numbered with the transgressors._ "Therefore will I
divide him a portion with the great, and he shall divide the spoil with
the strong; because he poured out his soul unto death, and was numbered
with the transgressors; yet he bare the sin of many, and made
intercession for the transgressors" (Isa. 53:12).
(5) _He was to perish amid cruel mockings._ "But I am a worm, and no
man; a reproach of men, and despised of the people. All they that see me
laugh me to scorn: they shoot out the lip, they shake the head, saying,
Commit thyself unto Jehovah; let him deliver him: let him rescue him,
seeing he delighted in him" (Ps. 22:6-8).
7. HIS RESURRECTION AND CORONATION.
(1) _He was to rise from the dead_. "For thou wilt not leave my soul to
Sheol; neither wilt thou suffer thy holy one to see corruption" (Ps.
16:10).
(2) _His ascension was also a subject of prophecy_. "Thou hast ascended
on high, thou hast led away captives; thou hast received gifts among
men, yea, among the rebellious also, that Jehovah God might dwell with
them" (Ps. 68:18).
(3) _His coronation is foretold and described._ "I saw in the night
visions, and, behold, there came with the clouds of heaven one like unto
a son of man, and he came even to the ancient of days, and they brought
him near before him. And there was given him dominion, and glory, and a
kingdom, that all the peoples, nations, and languages should serve him:
his dominion is an everlasting dominion, which shall not pass away, and
his kingdom that which shall not be destroyed" (Dan. 7:13, 14).
The above are only a few of the many predictions made by the Holy Spirit
as to the character, life, sacrifice and dominion of our Lord. We notice
now the work of the Spirit in, upon and through him.
1. HE WAS CONCEIVED BY THE HOLY SPIRIT. "Now the birth of Jesus Christ
was on this wise: When his mother Mary had been betrothed to Joseph,
before they came together she was found with child of the Holy Spirit"
(Matt. 1: 18). "And the angel answered and said unto her, The Holy
Spirit shall come upon thee, and the power of the Most High shall
overshadow thee: wherefore also the holy thing which is begotten shall
be called the Son of God" (Luke 1:35).
2. HE WAS ANOINTED BY THE HOLY SPIRIT. "And Jesus, when he was baptized,
went up straightway from the water: and lo, the heavens were opened unto
him and he saw the Spirit of God descending as a dove, and coming upon
him; and lo, a voice out of the heavens, saying, This is my beloved Son,
in whom I am well pleased" (Matt. 3:16, 17). "And it came to pass in
those days, that Jesus came from Nazareth of Galilee, and was baptized
of John in the Jordan. And straightway coming up out of the water, he
saw the heavens rent asunder, and the Spirit as a dove descending upon
him: and a voice came out of the heavens, Thou art my beloved Son, in
thee I am well pleased" (Mark 1:9-11). "Now it came to pass, when all
the people were baptized, that, Jesus also having been baptized and
praying, the heaven was opened, and the Holy Spirit descended in a
bodily form, as a dove, upon him, and a voice came out of heaven, Thou
art my beloved Son; in thee I am well pleased" (Luke 3:21, 22). "And
John bare witness, saying, I have beheld the Spirit descending as a dove
out of heaven; and it abode upon him, and I knew him not: but he that
sent me to baptize in water, he said unto me, Upon whomsoever thou shalt
see the Spirit descending, and abiding upon him, the same is he that
baptizeth in the Holy Spirit" (John 1: 32, 33).
3. HE WAS LED BY THE HOLY SPIRIT. "Then was Jesus led up of the Spirit
into the wilderness to be tempted of the devil" (Matt. 4:1). "And
straightway the Spirit driveth him forth into the wilderness" (Mark
1:12). "And Jesus, full of the Holy Spirit, returned from the Jordan,
and was led in the Spirit in the wilderness" (Luke 4:1).
4. HE WROUGHT MIRACLES BY THE HOLY SPIRIT. "But if I by the Spirit of
God cast out demons, then is the kingdom of God come upon you" (Matt.
12:28). "But if I by the finger of God cast out demons, then is the
kingdom of God come upon you" (Luke 11:20).
5. HE OFFERED HIMSELF UP THROUGH THE HOLY SPIRIT. "How much more shall
the blood of Christ, who through the eternal Spirit offered himself
without blemish unto God, cleanse your conscience from dead works to
serve the living God?" (Heb. 9:14).
6. HE WAS RAISED BY THE HOLY SPIRIT. "But if the Spirit of him that
raised up Jesus from the dead dwelleth in you, he that raised up Christ
Jesus from the dead shall give life also to your mortal bodies through
his Spirit that dwelleth in you" (Rom. 8:11). "Who was declared to be
the Son of God with power, according to the spirit of holiness, by the
resurrection from the dead" (Rom. 1:4).
7. HE GAVE THE COMMISSION BY THE HOLY SPIRIT. "The former treatise I
made, O Theophilus, concerning all that Jesus began both to do and to
teach, until the day in which he was received up, after that he had
given commandment through the Holy Spirit unto the apostles whom he had
chosen" (Acts 1:1, 2).
8. HIS ASCENSION AND CORONATION WERE ANNOUNCED BY THE HOLY SPIRIT.
"Being therefore by the right hand of God exalted, and having received
of the Father the promise of the Holy Spirit, he hath poured forth this,
which you see and hear" (Acts 2:33). "Let all the house of Israel
therefore know assuredly, that God hath made him both Lord and Christ,
this Jesus whom ye crucified" (Acts 2:36).
Thus the Spirit predicted the coming of Jesus and the great facts of his
birth, baptism, anointing, miracles, death, burial and resurrection,
ascension and coronation, and then came from the Father to carry on the
work of extending his kingdom. In the light of this testimony we can
truly say with Paul in 2 Cor. 12:3: "Wherefore I make known unto you,
that no man speaking in the Spirit of God saith, Jesus is anathema: and
no man can say, Jesus is Lord, _but in the Holy Spirit_."
"I manifested thy name unto the men whom thou gavest me out of the
world: thine they were, and thou gavest them to me; and they have kept
thy word. Now they know that all things whatsoever thou hast given me
are from thee: for the words which thou gavest me I have given unto
them; and they received them, and know of a truth that I came forth from
thee, and they believe that thou didst send me.... While I was with
them, I kept them in thy name which thou hast given me: and I guarded
them, and not one of them perished, but the son of perdition; that the
scripture might be fulfilled.... I have given them thy word; and the
world hated them, because they are not of the world, even as I am not of
the world. I pray not that thou shouldst take them from the world, but
that thou shouldst keep them from the evil one" (John 17:6-8, 12, 14,
15).
VI
THE SPIRIT AND THE APOSTLES
In interpreting Scripture, attention should be paid not only to the
speaker and his message, but also to the parties addressed. There are
passages that are universal in their application, others that are
national, and still others that are addressed to individuals only. Many
promises are addressed to children of God only, and do not apply to
those who are not citizens of Christ's kingdom. Again, there are
commands that are addressed solely to men in a state of condemnation,
and have no relevancy when applied to the children of God. Christ
uttered many things to his chosen ambassadors, chosen to establish his
kingdom on earth, which were never intended to be applied to any others.
It is a mistake for the Christian of to-day to make _universal_,
promises that were intended by our Lord for special individuals. It
confuses the whole scheme of redemption and makes a mystery out of
Scriptures that are perfectly clear when proper limitations are made.
Things addressed to a chosen few have been wrongly applied to all and
great confusion has resulted therefrom. It is my purpose in this chapter
to notice some of these.
The fourteenth, fifteenth and sixteenth chapters of John contain a
record of a private talk by our Lord to the twelve, and to _them alone_.
Jesus was approaching the close of his earthly ministry. He had chosen
his apostles, and they had left all to follow him. He had eaten, slept
and companied with them. He had taught them the great truths upon which
his kingdom would be founded. They had learned to depend upon him for
advice, instruction, comfort and guidance. They confessed this when they
said, "Thou hast the words of eternal life."
He was soon to leave them, and knew that they would feel that they were
"as sheep without a shepherd." He wishes them to know that they should
not be left orphaned. He tells them, "I will pray the Father, and he
shall give you _another_ Comforter that he may abide with you for ever,"
or to the remotest age. That is, as long as you shall have need of him.
The Greek word translated "for ever" does not necessarily mean unlimited
duration. It is often applied to much shorter periods, even to a
lifetime.
The word "Comforter" is a translation from the Greek word _Paracletos_,
and it is a very inadequate translation. There is no word within my
knowledge that will fully express in English the Greek word. It is much
better to Anglicize the word into the English "Paraclete." This word is
used of the Holy Spirit only four times in the New Testament, and is
only used by the Saviour in his private address to the twelve, found in
the fourteenth, fifteenth and sixteenth chapters of John. It is never
applied to the work of the Holy Spirit in relation to mankind in
general. It is promised only to the chosen, and Jesus tells them that
_the world_ can not receive "him."
This Paraclete is a distinct gift to the twelve, to take the place of
the personal presence and guidance of the leader who is preparing to
leave them.
What is the nature of this promised one? By examining the lexicons we
find that Paraclete is:
1. One called or sent to assist another.
2. One who pleads the cause of another.
3. A monitor.
4. An instructor.
5. A guide.
6. A helper.
7. A supporter.
8. A comforter.
Of this Paraclete Jesus says:
1. Whom the world _can not receive_.
2. He dwelleth with _you_ and shall be in _you_.
3. He shall teach _you_ all things.
4. He shall bring all things to _your_ remembrance whatsoever I have
spoken unto _you_.
5. He shall testify of me.
6. He shall convict the world of sin.
7. He shall convict the world of righteousness.
8. He shall convict the world of judgment.
9. He shall guide _you_ into all truth.
10. He shall show _you_ things to come.
11. He shall receive of mine and show it _unto you_.
Here we have eleven distinct things that the Paraclete is to do for the
apostles.
All these offices of the Paraclete were needed by the apostles in their
work of proclaiming Christianity and establishing the church. They were
ignorant and unlearned, humanly speaking, and could never have gone
forth to success without this supernatural Paraclete. They took no
thought what they should say, for it was given them at the proper time.
Others have to take thought. Paul tells Timothy to "study to show
thyself approved unto God, a workman that needeth not to be ashamed,
rightly dividing the word of truth." Timothy had to study because he did
not possess the Paraclete. Yet Timothy did possess the gift of the
Spirit. "For which cause I put thee in remembrance that thou stir up
the gift of God, which is in thee through the laying on of my hands" (2
Tim. 1:6).
Men to-day are required to study that they may know what to say. A
failure to observe this exhortation of the apostle is the reason why a
great many do not know what to say. The Paraclete was not only an
instructor, but he was an infallible guide. This is evident from the
fact that no apostle ever contradicted another nor said anything
foolish. I never heard a man of to-day lay claim to being guided "into
all truth by the Spirit," who did not say something foolish in the next
five minutes. If any man claims the direct guidance of the Spirit
to-day, he can not consistently deny that same claim to others. But we
have all sorts of men teaching all sorts of doctrines, often
contradicting each other. Does the Spirit guide one man to preach up
Universalism and another man to preach it down! The same is true of
Calvinism, Mormonism or any other ism.
This teaching places the Spirit in a very unenviable position, that of
preaching four or five different teachings at the same time, each
within a half-mile of the other. Suppose a preacher were to do that!
What would the people think of him? It would ruin the reputation of any
preacher in Christendom. There is something wrong, and that something is
_to apply to the world_ the promise of the Paraclete, which was _only
given to the apostles_.
Paul tells Timothy: "The things thou hast heard of me among many
witnesses, the same commit thou to faithful men who shall be able to
teach others also." Was that not an impertinence in Paul if Timothy had
the same divine leading as he? Was it not impertinence in Jude to say
that the faith was "once for all delivered to the saints," if there were
deliverances being constantly made? What need to preach the gospel to
the heathen world if God is directly leading men into the truth? What
need for a New Testament if all men possess this Paraclete? How can one
man deny the claims of another whom he admits to be divinely guided into
all truth?
Some have thought that Christ bestowed the Paraclete upon the apostles
when he breathed upon them and said: "Receive ye the Holy Spirit." At
best that was a prophetic and not an actual bestowal, for after that
onbreathing we find Peter (Acts I) calling upon the assembly of brethren
to _take a vote_ as to who should succeed Judas in the apostolic
college. If he had possessed the Paraclete at that time, he would not
have been compelled to resort to the judgment of his brethren to
determine such a question. Moreover, Christ indicated when the Paraclete
would come, by stating the work that would follow his coming: "_When he
is come_ he shall convict the world [age] of sin, of righteousness and
of judgment." How did he do this?
1. His first act at his coming was to baptize the apostles in the Spirit
and endow them with the Paraclete. "Ye shall be baptized in the Holy
Spirit not many days hence" (Acts 1:5).
2. When the Spirit baptized these apostles with divine guidance he began
his work of convicting the world through them.
(1) _To convict the world of sin_. Not of sin in general. It is a
mistaken idea that the Spirit is sent to personally convict a man of the
sin of lying, stealing or defrauding his neighbor. When I was a boy in
old Kentucky the colored people used to hold great revivals; they
generally selected corn-planting-time or harvest-time for these
meetings. Many of them would lie for days in a cataleptic condition,
which, they said, was a "conviction of the Spirit." A man would go
groaning and moping to his task because he was "under conviction of the
Holy Ghost." The above passage teaches nothing of the kind, nor does any
other passage in the New Testament teach it. There is not a case in the
New Testament where the Holy Spirit ever made an issue with a man to
personally convict him of sin. All men are convicted of sin by the
Spirit, but it is the Spirit working through the preaching of
Spirit-filled men. "And he, when he is come, will convict the world [the
Jewish world or age] in respect of sin, because they _believe not on
me_." They called him a blasphemer, they rejected him, they took him
with wicked hands and crucified and slew him; and the first thrust of
the Spirit on the day of Pentecost was at this sinful act of the world:
"This same Jesus whom ye took with wicked hands and crucified and slew,
God hath raised him up and made him both Lord and Christ."
(2) "_Of righteousness, because I go to the Father, and ye behold me no
more_." If this passage teaches that men are individually convicted of
sin, it also teaches that they are individually convicted of
righteousness, and this would be a most herculean task, even for the
Spirit, to perform. It is a contradiction of terms to say that the
Spirit convicts a man of sin, then, in the next breath, that he convicts
the same man of righteousness. And yet, the Spirit was to convict men
"of righteousness"; but whose righteousness? _The righteousness of Jesus
Christ_. "Of righteousness, because I go to the Father, and ye behold me
no more." When Jesus was on earth he claimed to be the Son of God; he
claimed to come down from heaven; he claimed to be God manifest in the
flesh; but, at the same time, he was a "man of sorrows and acquainted
with grief." "There was no beauty that we should desire him." On this
account the Jews refused to accept him as the Son of God; they denied
his claim to divinity and called him a blasphemer for making himself
equal with God; they believed that he was unrighteous in making that
claim, and Jesus died because his claims were not accepted by his
people; but after his death he was crowned with glory and honor at the
right hand of the Majesty on high, and the Spirit came to demonstrate
the righteous claims Jesus made while on earth. The Spirit came to
convict men of the righteousness of Christ, and not their own
righteousness. A simple illustration will probably throw light upon this
thought. Forty years ago my father lived in a little village in the
State of Illinois, midway between St. Louis and Indianapolis. One
afternoon two young lads, covered with dust and toilworn, came to his
house and told him they were sons of an elder of a Christian Church in
Indiana; that they had been robbed in St. Louis, and were making their
way home on foot; they asked for something to eat. My father doubted
their claims; he felt that they were impostors; but my mother, who had
boys of her own out in the world, and who always believed the best of
everybody, said: "We will feed them and care for them during the night."
Their wants were supplied, and they were given lodging for the night,
and sent on their way the next morning with a good lunch for the day.
Six months afterward, I preached in Monroe County, Indiana, and,
stopping with one of the elders of the church, two young lads were
introduced to me as his boys. They asked me if my father lived in
Illinois. I told them he did. They then recounted their experience at my
father's home, and said to me: "We would be glad when you return home if
you will tell your father that you stopped at our house, and that you
know we were what we claimed to be when we sought his aid." When I
returned to my father's home I convicted him of the righteousness of
those boys in the claim which they set forth, and which he had hitherto
doubted. In a similar manner the Spirit of God came down to convict the
world, that had rejected the claims of Jesus, of his righteousness in
making those claims.
(3) _He will convict the world of judgment, because the "prince of this
world is judged_." This passage does not say, as many preachers quote
it, "of judgment _to come_," but "of judgment, because the prince of
this world is judged." This Scripture is often quoted to show that a
judgment was pronounced upon Satan, who is often called the prince of
this world. The word for prince in the original is used thirty-seven
times--thirty-two times it clearly means an earthly ruler, and five
times it may apply to Satan. There is no reason why the expression, "the
prince of this world," may not mean an earthly ruler. It evidently
refers to Pontius Pilate, in John 14:30, when Jesus says: "The prince of
this world cometh, and he hath nothing in me." Pilate justifies that
statement when he says: "I find no fault in this man." Nevertheless, as
prince of this world, he pronounced the death-sentence and delivered him
up to be crucified. This was the judgment of the prince of this world,
but the descent of the Holy Spirit on the day of Pentecost reversed this
judgment and pronounced a righteous judgment in its place, thus judging
Pilate "the prince of this world." The above three things were
accomplished on the day of Pentecost by the coming of the Spirit. The
Jews were convicted of sin in rejecting and crucifying Christ; they were
also convicted of the righteousness of Christ in claiming to be the Son
of God, and likewise convinced that God had raised up Jesus and made him
both Lord and Christ. In accomplishing this work the Spirit did it
through the instrumentality of gospel preaching, and all subsequent
convictions of sin, of righteousness and of judgment have been
accomplished through the same agency, and will be till the end of time.
This Paraclete continued with the apostles till the end of their
ministry, guiding, leading, and showing them "things to come," bringing
all things to their remembrance that Christ had spoken unto them. Under
this direct and supernatural control they preached the gospel to all the
nations of the earth, and established the church with all its officers,
ordinances, privileges and duties. They wrote the epistles to the
churches and gave to mankind the New Testament, "the perfect law of
liberty." The work of the Paraclete being finished, and his mission
ended, no man has been guided, shown and directed personally by him
since. God does no unnecessary work, and the work of the Paraclete is
not necessary now. His work remains in the teachings and lives of the
apostles. There are many things in the above-mentioned chapters that
rightfully have a universal application, but the special promises
concerning the Paraclete are not included in those things.
"Wherefore he saith, When he ascended on high, he led captivity
captive, And gave gifts unto men.... And he gave some to be apostles;
and some, prophets; and some, evangelists; and some, pastors and
teachers; for the perfecting of the saints, unto the work of
ministering, unto the building up of the body of Christ: till we all
attain unto the unity of the faith, and of the knowledge of the Son of
God, unto a fullgrown man, unto the measure of the stature of the
fulness of Christ" (Eph. 4:8, 11-13).
VII
THE SPIRIT AND THE APOSTOLIC CHURCH
That the Holy Spirit sustained a relation to the apostolic church that
it does not sustain to the church of to-day is clearly evident to the
student of the Divine Word. The church of the apostolic age had no New
Testament as we have to-day. Hence the necessity of a more direct and
immediate leading than is necessary to-day. The apostle Paul states the
difference between the two when he says: "For we know in part, and we
prophesy in part; but when that which is perfect is come, that which is
in part shall be done away." This is not a contrast between the
imperfections of our day and the perfection of heaven, but between the
imperfection of the apostolic church and the perfection of the church of
to-day. That which is perfect _has come_; a perfect revelation of
Christian character, a perfect gospel, a perfect "law of liberty," a
perfect New Testament. The apostolic church was limited to knowing _in
part_ and prophesying _in part_. "But to each one is given the
manifestation of the Spirit to profit withal. For to one is given
through the Spirit the word of wisdom; and to another the word of
knowledge, according to the same Spirit: to another faith, in the same
Spirit; to another gifts of healings, in the one Spirit; and to another
workings of miracles; and to another prophecy; and to another
discernings of spirits: to another divers kinds of tongues; and to
another the interpretation of tongues: but all these worketh the one and
the same Spirit, dividing to each one severally even as he will" (1 Cor.
12:7-11).
Now, here was manifestly a condition in the first churches that does not
exist to-day. Here are various direct and supernatural workings that are
manifestations of spiritual power resulting from a direct _gift of the
Spirit_ to members of apostolic churches. Now, there was a purpose to
be accomplished by this special gift of the Spirit. In the fourth
chapter of Ephesians the apostle tells us the purpose of this gift. "And
he gave some, apostles; and some, prophets; and some, evangelists; and
some, pastors and teachers; _for_ the perfecting of the saints, _for_
the work of the ministry, _for_ the edifying of the body of Christ:
_Till we all come to the unity of the faith, and of the knowledge of the
Son of God_." This gift of the Spirit accompanied the baptism of the
Spirit on the day of Pentecost.
This brings us to a very-interesting question; viz., Was the promise of
the "gift of the Holy Spirit," referred to by Peter on the day of
Pentecost, a universal one to all who obey the gospel, or was it limited
to those of the apostolic church who received it that they might
manifest it in a supernatural way "to profit withal," or to the profit
of all?
There are some who claim that "the gift of the Spirit" is one that
belongs to all who obey the gospel to-day, that it is independent of the
instrumentality of the gospel, and is the peculiar heritage of those
who repent and are baptized for the remission of sins; that it performs
a work in them other than is performed by the Spirit operating through
the truth. There are others who claim that the "gift of the Spirit" was
a supernatural power and was conferred on persons to qualify them to do
a work or works peculiar to the age of miracles which obtained in the
apostolic church. The only way to settle this is by appealing to (1) the
consciousness of individuals, (2) to the Divine Word.
Before appealing to either of these tribunals, there are a few facts
that we must consider. (1) _This is the only passage in the New
Testament that connects "the gift of the Spirit" with obedience to the
gospel in the preaching of the apostles_. We have remission of sins so
connected on various occasions (see Acts 5:31; 10:43; 13:38; 26:18,
etc., etc.), but nowhere else is this "gift of the Spirit" promised. If
it is to be as universal as "remission of sins," ought it not to have
the same prominence in apostolic preaching? This is an important factor
in settling the matter. (2) In the only instance in which it is promised
it is inexorably connected with _baptism for the remission of sins_. It
is promised to no others, and all others are ruled out by the explicit
terms of the promise.
With these facts before us, let us now _appeal to the consciousness of
the individual_. If we consider numbers, it is safe to say that
ninety-five per cent. of those who to-day claim "the gift of the Spirit"
have never been baptized for the remission of sins. _They have never
performed the conditions upon which the gift was bestowed_. Are they
competent to testify? Of the remaining five per cent., there is not one
who can give any definite reason why he is _conscious_ of the personal
indwelling of the Spirit within him. To demonstrate my statement I
appeal to the consciousness of my readers. Are you _conscious_ of any
influence within you except a holy joy that comes from obedience to the
will of God? If you are not, what evidence have you that the Spirit
personally dwells in you? So much for the argument from consciousness.
_Now let us appeal to the Divine Word_. When the apostle Peter promised
"the gift of the Spirit," he followed it with the words, "_For the
promise_ is to you and to your children, and to all them that are afar
off, even as many as the Lord our God shall call." He distinctly states
that the gift of the Spirit is in fulfillment of "the promise." Now, is
there in the Scripture any promise of a personal indwelling of the Holy
Spirit as a _result of obedience_? Let us search the words of the
Master. In Luke 11:13 our Lord says: "If ye then, being evil, know how
to give good gifts unto your children, how much more shall your heavenly
Father give the Holy Spirit to them that ask him?" This passage may be
disposed of by saying that in the original it is _a holy spirit_ and
does not refer to _the Holy Spirit_ at all. It represents God's
willingness to give _a holy disposition_. Matthew explains it in the
words "good gifts to them that ask him." In John 7:38, 39 we have
recorded another promise: "He that believeth on me, as the scripture
hath said, from within him shall flow rivers of living water. But this
spake he of the Spirit, which they that believed on him were to receive:
for the Spirit was not yet given; because Jesus was not yet glorified."
This is evidently a supernatural gift, as he represents the recipient of
it as a fountain from which flows rivers of living water. This is
obviously not true of us to-day. Our Saviour also dates the bestowal as
following his glorification, or on the day of Pentecost. In Mark
16:16-18: "He that believeth and is baptized shall be saved; but he that
disbelieveth shall be condemned. And these signs shall accompany them
that believe: in my name shall they cast out demons; they shall speak
with new tongues; they shall take up serpents, and if they drink any
deadly thing, it shall in no wise hurt them; they shall lay hands on the
sick, and they shall recover." These five things that accompanied the
believers are all supernatural. Of the three promises of Jesus--which
are all that are recorded in the New Testament--only two refer to the
Holy Spirit, and both of these to its _supernatural manifestation_.
If we go back of the Saviour to the Old Testament, we find a distinct
promise of the gift of the Spirit: "And it shall come to pass afterward,
that I will pour out my Spirit upon all flesh; and your sons and your
daughters shall prophesy, your old men shall dream dreams, your young
men shall see visions: and also upon the servants and upon the
hand-maids in those days will I pour out my Spirit" (Joel 2:28, 29).
This promise is the one quoted by Peter to explain the manifestations on
the day of Pentecost to the people drawn together by that wonderful
event. From it he delivers by the Spirit a sermon on the claims of our
Lord. He shows that they had taken the Lord by wicked hands and had
crucified and slain him; that God had raised him from the dead and had
exalted him to his right hand; had given him the _promise of the Holy
Spirit_; that what they _saw_ and _heard_ was the fulfillment of Joel's
promise. This promise was not simply to the apostles, for we read in the
preceding chapter that the apostles, and the women and Mary the mother
of Jesus, and his brethren to the number of one hundred and twenty all
continued with one accord in prayer and supplication. "And when the day
of Pentecost was now come, they were all together in one place. And
suddenly there came from heaven a sound as of the rushing of a mighty
wind, and it filled all the house where they were sitting. And there
appeared unto them tongues parting asunder, like as of fire; and it sat
upon _each of them_. And they _were all filled_ with the Holy Spirit,
and began _to speak_ with other tongues, as the Spirit gave them
utterance." This shows that the gift of the Spirit came upon all the
followers Jesus left behind him. When the multitude were convicted by
the apostle's discourse, they "said unto Peter and the rest of the
apostles, Brethren, what shall we do? And Peter said unto them, Repent
ye, and be baptized every one of you in the name of Jesus Christ unto
the remission of your sins: and ye shall receive the gift of the Holy
Spirit. _For to you is the promise_, and to your children, and to all
that are afar off, even as many as the Lord our God shall call unto
him." What promise! Evidently the promise of God, "I will pour out of my
spirit upon all flesh." There is no other promise in the mind of Peter
and his hearers, and I know of no other promise the reader can have in
mind. This position is amply supported by after-developments. "While
Peter yet spake these words, the Holy Spirit fell on all them that
_heard the word_. And they of the circumcision that believed were
amazed, as many as came with Peter, because that on the Gentiles also
was poured out the gift of the Holy Spirit. For they heard them speak
with tongues, and magnify God. Then answered Peter, Can any man forbid
the water, that these should not be baptized, who have _received the
Holy Spirit_ as well as we?" (Acts 10:44-47). This was in fulfillment of
the promise not only to the Jews, but the Gentiles, whom the Jews
regarded as "far off." Paul, speaking to Gentiles, says: "But now in
Christ Jesus, ye that were once far off are made nigh in the blood of
Christ" (Eph. 2:13). In this incident "the gift of the Holy Spirit" and
"receiving the Spirit" are the same. And when Peter was taken to task
for baptizing the Gentiles, he defends himself on the ground that God,
who knows the heart, bore witness to them, _giving them the Holy Spirit,
"the like gift as he did also unto us_." In the above instances,
Pentecost and the house of Cornelius, the gift of the Spirit was the
result of the baptism of the Spirit, the baptism of the Spirit was an
outpouring or falling of the Spirit upon the Jews at Pentecost and the
Gentiles at the house of Cornelius, to signify his acceptance of both
Jew and Gentile into the kingdom of Christ. Paul undoubtedly refers to
this when he says: "For in one Spirit were we all baptized into one
body, whether _Jews_ or _Greeks"_ (1 Cor. 12:13). The baptism of the
Spirit ceased when its object--the making of one body out of Jews and
Gentiles--was accomplished, but "the gift of the Spirit" did not cease.
It was conferred by the laying on of the hands of the apostles through
all their lives. A few illustrations may be mentioned from the
Scriptures.
_The Samaritans_. When a bloody persecution arose at Jerusalem,
following the death of Stephen, the disciples were scattered and went
everywhere preaching the Word. Philip went to the city of Samaria and
preached Christ to them. "But when they believed Philip preaching good
tidings concerning the kingdom of God and the name of Jesus Christ, they
were baptized, both men and women" (Acts 8:12). "For as yet _the Holy
Spirit was fallen upon none of them_: only they had been baptized into
the name of the Lord Jesus" (Acts 8:16). If the gift of the Spirit is to
all baptized believers, why did not the Samaritans receive it? Philip
was not an apostle and did not have the power to confer "the gift of the
Spirit" by the imposition of hands, and, in order that they might
receive this "gift," it was necessary that two apostles, Peter and John,
should go to Samaria and lay hands on them, that they might receive the
Spirit. Here is a clear case of baptized believers receiving the Holy
Spirit by the imposition of hands.
_Disciples at Ephesus_. In Acts 19 Paul met certain disciples that had
received the baptism of John. He showed them that John did not preach a
full gospel, which embraced a belief in Christ. "And when they heard
this, they were baptized into the name of the Lord Jesus, and when Paul
had _laid his hands upon them_, the Holy Spirit came on them." This is
another clear case of the Spirit being given by the imposition of hands.
_Timothy_. In 2 Tim. 1:6 Paul tells Timothy: "For which cause I put thee
in remembrance that thou stir up the gift of God, which is in thee
through the _laying on of my hands_." This is a third instance of the
gift of the Spirit by the imposition of hands, and they form just _three
more instances_ than can be found of the Spirit taking his personal
"abode in men because they have believed and been baptized."
That the Spirit was imparted to many Christians in a similar way is
clear. Paul tells the brethren at Borne: "For I long to see you, that I
may impart unto you some _spiritual gift_, to the end that ye may be
established." It was not necessary that he see these brethren to the
end that he might proclaim the gospel unto them; but it _was necessary_
that he see them that he might lay hands on them and _impart the gift_
of the Spirit.
In Mark 16:17, 18 Jesus concludes the commission as follows: "And these
signs shall accompany them that believe: in my name shall they cast out
demons; they shall speak with new tongues; they shall take up serpents,
and if they drink any deadly thing, it shall in no wise hurt them; they
shall lay hands on the sick, and they shall recover." Here is clearly
the promise of supernatural power which he calls "signs." Signs of what?
There is but one answer that can be given: signs of the indwelling of
God's Spirit by which alone they could work these signs. Are these signs
in existence to-day? No thoughtful reader will so affirm. If the
manifestations of the Spirit have ceased, is it not reasonable that the
"gift" has also ceased? If not, we have the remarkable fact of the
Spirit dwelling in man and not being able to _manifest any signs_ of his
indwelling.
We are now enabled to reach two conclusions of importance: First, the
"gift of the Spirit" was a supernatural gift for the purpose of enabling
the "believers" in apostolic days to work the "signs" which Christ said
should accompany them that believe, and ceased when the signs ceased.
Second, many of the exhortations of the New Testament writers were to a
church whose members were filled with the supernatural power of the
Spirit, and should be interpreted in the light of that fact. We give a
few examples that fall under this head: "Declared to be the Son of God
with power, according to the spirit of holiness" (Rom. 1:4). "But ye are
... in the Spirit, if so be that the Spirit of God dwelleth in you"
(Rom. 8:9). "Ourselves also, who have the first-fruits of the Spirit"
(Rom. 8:23). "My conscience bearing witness with me in the Holy Spirit"
(Rom. 9:1). "Now I beseech you, brethren, by our Lord Jesus Christ, and
by the love of the Spirit" (Rom. 15:30). "Now he that wrought us for
this very thing is God, who gave unto us the earnest of the Spirit" (2
Cor. 5:5). "Ye were sealed with the Holy Spirit of promise, which is an
earnest of our inheritance" (Eph. 1:13, 14). "Through him we both have
our access in one Spirit unto the Father" (Eph. 2:18). "Be filled with
the Spirit" (Eph. 5:18). "If there is therefore any ... fellowship of
the Spirit" (Phil. 2:1). "Therefore he that rejecteth, rejecteth ...
God, who giveth his Holy Spirit unto you" (1 Thess. 4:8). "For God gave
us not a spirit, of fearfulness; but of power and love and discipline"
(2 Tim. 1:7). "He saved us through the washing of regeneration and
renewing of the Holy Spirit" (Tit. 3:5). "God also bearing witness with
them, both by signs and wonders and by manifold powers, and by gifts of
the Holy Spirit" (Heb. 2:4). "Doth the spirit which he made to dwell in
us long unto envying?" (Jas. 4:5). "Ye have an anointing from the Holy
One" (1 John 2: 20). "The anointing which ye received of him abideth in
you" (1 John 2:27). "He hath given us of his Spirit" (1 John 4:13).
All the above Scriptures become clear if we understand them to apply to
a people through whom God was manifesting his presence by supernatural
demonstrations, but many of them lack meaning when applied to people of
God who no longer exhibit these supernatural powers.
VIII
THE SPIRIT AND THE WORLD
Hitherto we have been treating the Holy Spirit in terms of the past, but
now we come to the present tense. Is the Holy Spirit a power in the
present age? If so, what kind of a power? Is he making an issue with men
as a direct power and working upon them immediately, or is he working
through an instrumentality, and, if so, what is the instrumentality?
The Spirit is undoubtedly dealing with two classes of persons in his
work to-day.
First, those who are not believers, and therefore unconverted and
"aliens from the commonwealth of Israel."
Second, those who have believed and obeyed the gospel, and are therefore
children of God.
We shall devote this chapter to the influence of the Spirit upon the
unbelieving world.
In the very nature of things, the work of the Spirit is to make
believers out of unbelievers, and convert the perverted. We all believe
this. We believe that all believers are made by the power of the Spirit.
We differ about whether he exercises that power directly from himself to
the individual soul, or whether he exercises that power through the
gospel, through the apostles and through Christ's word of truth. Reason,
philosophy and experience exhausted themselves in discovering but two
methods by which one spirit can exercise an influence over another.
First, a direct mechanical, immediate influence taking possession of the
will and influencing the mind of and controlling the speech and actions
of the subject. This takes place in hypnotism and is supposed to take
place in clairvoyance and clairaudience.
Second, a rational moral influence exerted by ideas impressed upon the
mind by teaching and words that represent ideas.
There is, there can be, no third way by which one spirit can influence
another. You may study till you are gray-headed or bald-headed, for
that matter, and you will discover no other way.
The Holy Spirit has used both of these methods in the past.
1. In the case of the apostles and prophets, he immediately,
mechanically and directly controlled their actions and speech, so much
so that Jesus told them that under the influence of the Spirit they
should take no thought what they should say. "For it is not ye that
speak, but the Holy Spirit" (Mark 13:11). "And they were all filled with
the Holy Spirit, and began to speak with other tongues, as the Spirit
gave them utterance" (Acts 2:4).
2. In the case of the men to whom the apostles preached on the day of
Pentecost, the Spirit used a rational moral influence through the words
of Peter's sermon, which conveyed ideas that swayed their minds and
hearts. It is claimed by some that both of these methods are used by the
Spirit to-day. The modern teaching concerning the first of these
influences is well set forth in the following selection from a widely
known book by L.B. Dunn, entitled "The Mission of the Spirit": "Even
where the light of the gospel does not shine, and the institutions of
the gospel are not enjoyed, there the Spirit acts directly upon man's
heart and conscience, writes the law of God upon his mind, gives him the
sense of sin and the need of forgiveness. Hence, wherever man is, there
the Comforter is at work upon his heart and mind. The divine influence
is imparted _unconditionally_ and _irresistibly_. The Holy Spirit is
ever employed to bring man back to God; and _whether he desires it or
not_, whether he is _willing_ or _unwilling_, still the Comforter comes
to him with his heavenly illumination, his divine influence, convincing
him of sin, and his consequent need of the mercy of God. May I not truly
say that man really _has no choice_ in the matter as to whether he will
or will not have this divine influence upon his soul? _He is, he must
be_, enlightened and convinced, _whether he will hear or forbear_,
whether he _will be saved or damned_. He _can not prevent_ the entrance
of the Spirit into his heart."
In connection with the above we quote also from a sermon in "The
Baptist Pulpit," by Rev. J.W. Hayhurst: "God has given us no means by
which the conversion of sinners, or the general revival of religion, can
be effected, irrespective of the _direct_ agency of the Spirit. The
gospel itself _will not do it_."
These quotations give us a pretty clear and explicit statement of the
theory of the direct mechanical and _immediate_ operation of the Holy
Spirit upon the human spirit.
The second method is aptly stated by an editorial which appeared in the
_Sunday School Times_ during the year 1908: "It is a strange fact that,
notwithstanding the _explicitness_ and _uniformity_ of the New Testament
teachings on this subject, there is a widespread popular opinion that
the Holy Spirit's work is directly and immediately on or in the heart of
the unbeliever, without the intervention or agency of the Christian
whatever. To hear what is said in the sermons, or sung in the hymns, or
prayed in the prayers of many Christians, one might believe that the
Holy Spirit is sent directly to the unbelieving sinner, to strive with
him, to show him his sin, and to point him to, the Saviour; and that
therefore the Christian preacher or teacher has rather to wait the
results of this work of the Spirit, than to be the instrument or the
avenue of this work. Many a Christian seems to think that the Holy
Spirit's work is that of a _revival preacher_, in moving sinners to
repentance by a _direct appeal_ to their consciences and understandings,
instead of stirring up Christians to appeal, in the power of the Spirit,
to unbelievers to believe and turn to God. It is true that, in this
present dispensation of the Spirit, all power in the evangelizing of the
world, and in the swaying of the hearts of men toward Christ and in the
service of Christ, is primarily with the Holy Spirit. But it is also
true that the Holy Spirit, according to the Bible teachings, works _in
and by and through_ believers in Jesus. Hence if one who is not a
believer in Jesus is to be won to discipleship, the question is not,
'Will the Holy Spirit work on his mind immediately, or will the Holy
Spirit work through one who already believes?' for that question _the
Bible has already answered_. The Holy Spirit can use the written words,
like the spoken words, of a chosen messenger of God to an unbelieving
soul. But in every case _the Spirit reaches the believer mediately, not
immediately_."
Now, these theories are directly contradictory. If one is true, the
other can not be. The only question to decide is as to which one is
true. Let us examine these theories in the light of reason, revelation
and experience. If the Holy Spirit works directly and immediately on the
heart of man, surely there should be some tangible evidence of it given
in such a striking way as to demonstrate the truth of the theory. But
the experience of Christendom for nineteen centuries fails to furnish a
single unquestioned evidence of it. The proof of the theory is made to
hinge upon far-fetched inferences drawn from Scripture statements, and
even these fail to furnish the evidence sought. Let us notice some of
the Scriptures that are relied upon to prove a direct operation of the
Spirit in the conversion of sinners:
1. "A new heart also will I give you, and a new spirit will I put within
you; and I will take away the stony heart out of your flesh, and I will
give you a heart of flesh. And I will put my Spirit within you, and
cause you to walk in my statutes, and ye shall keep mine ordinances, and
do them" (Ezek. 36:26, 27). This passage has been much relied upon to
prove the theory of an abstract operation of the Spirit upon the sinner
in conversion. Its failure to support the theory is evidenced by the
following facts:
(1) The Lord was not talking about the conversion of a sinner, but the
renewal of Israel as a people.
(2) The passage says nothing about the work of the Holy Spirit.
(3) There is nothing mentioned in the passage that could not have been
accomplished by ordinary means.
(4) The very point to be proven is assumed.
2. "But their minds were hardened: for until this very day at the
reading of the old covenant the same veil remaineth, it not being
revealed to them that it is done away in Christ. But unto this day,
whensoever Moses is read, a veil lieth upon their heart. But whensoever
_it shall turn to the Lord_, the veil is taken away" (2 Cor. 3:14-16).
Just what is found here to prove a direct operation of the Spirit would
be difficult to say. The apostle is speaking of the Jews reading the
Scriptures with a veil which blinds them. The veil was undoubtedly a
false interpretation, which prevented their _seeing Christ_ in their
Scriptures. If they had not this wrong interpretation, they would see
Christ and their Scriptures would _be plain._ As it was, they were dark
and mysterious. The apostle tells what will remove the veil: "_When they
shall turn to the Lord_," the veil shall be _taken away_. There is
nothing in the whole passage that even hints at an immediate operation
of the Spirit.
3. "For we are his workmanship, created in Christ Jesus for good works,
which God afore prepared that we should walk in them" (Eph. 2:10). There
is nothing here to even hint at a direct operation. It says the
Ephesians were created in Christ Jesus (not in the Holy Spirit) unto
good works. If the reader wishes to learn by what means they were so
created, let him turn to chapter 1, verse 13, and he will obtain the
information: "In whom ye also, _having heard_ the word of the truth,
_the gospel_ of your salvation,--in whom, _having also believed_, ye
were sealed with the Holy Spirit of promise." That is something to the
point. They "heard the word of truth," the gospel of their salvation.
Then, _after they believed_, they "were sealed with the Holy Spirit of
promise." There is nothing in the passage to warrant the teaching of a
special operation to enable them to believe.
4. "And a certain woman named Lydia, a seller of purple, of the city of
Thyatira, one that worshipped God, heard us: whose heart the Lord opened
to give heed unto the things which were spoken by Paul" (Acts 16:14).
This is relied upon to prove a direct work of the Spirit upon Lydia that
she might _hear_ and _believe_. The very thing to be proved is again
assumed. True, the Lord opened Lydia's heart, but he didn't do so that
she might "receive the word," for Paul had already preached it to her.
Her heart was opened that "she gave heed to the things spoken by Paul."
Before she heard Paul she had a narrow, bigoted Jewish heart. After she
heard the preaching, her heart was opened to attend to the things she
had heard. That is, she obeyed the gospel. Nothing about the Holy Spirit
in the entire history.
5. "And I will pray the Father, and he shall give you another Comforter,
that he may be with you for ever, even the Spirit of truth: whom the
world cannot receive; for it beholdeth him not, neither knoweth him: ye
know him; for he abideth with you, and shall be in you" (John 14:16,
17). As I have elsewhere shown, this passage has a private and peculiar
application to the apostles, and not to the world of mankind. It
specifically states that "the world cannot receive" this Comforter. That
kills it as a proof-text that the world "must receive it" before it can
believe. Those who affirm a direct operation of the Spirit on "the
world" make a clear-cut issue with the Saviour.
6. "I planted, Apollos watered; but God gave the increase" (1 Cor. 3:6).
Those who use this to prove a special operation of the Spirit make it
mean, "I have planted _the word_ and Apollos has watered it, but God by
a special work of the Holy Spirit makes the increase of the word." This
is a false interpretation, as the apostle was not speaking of "the word"
at all. How could Apollos "_water the word_"? The apostle was speaking
of the _congregation_ at Corinth, which he had planted and Apollos had
tended, and which, under the care of God, had made increase. There is
nothing in the passage about the Holy Spirit.
7. "While Peter yet spake these words, the Holy Spirit fell on all them
that heard the word" (Acts 10:44). This has reference to God's
signifying his acceptance of the Gentiles by an outpouring similar to
the one on the day of Pentecost. It was purely a supernatural act, and
has never been repeated since that day. But even then it would not
prove the necessity of an operation of the Spirit, that men might _hear
the gospel_ and believe it. The record says "it fell on all them that
_heard the word."_ Cornelius was told by the angel to send for Peter,
"who shall tell thee words whereby thou shalt be saved."
8. "Now the natural man receiveth not the things of the Spirit of God:
for they are foolishness unto him; and he cannot know them, because they
are spiritually judged. But he that is spiritual judgeth all things, and
he himself is judged of no man" (1 Cor. 2:14, 15). This is held to be
one of the strongest passages to confirm the teaching of the necessity
of a direct operation of the Holy Spirit to enable a man to hear and to
believe the gospel. A brief examination of the context will show that
such an idea was not in the mind of the apostle at all. The apostle is
not even speaking of _conversion_ when he uses the language. He is
speaking of _inspiration_. The spiritual man in Paul's mind was a man
inspired by the Spirit, and the natural man was an uninspired man. If
the reader will turn to the ninth verse of the chapter and read to the
conclusion of the chapter, and place "uninspired" where he finds
"natural," and "inspired" where "spiritual" is found, the passage will
be as clear as a sunbeam. "The things of the Spirit" are things produced
by the Spirit, which needed an inspired man to explain. The day of
Pentecost was a "thing of the Spirit," and there was not an uninspired
man in all that great throng that could understand it. The best solution
they could give was, "These men are drunk," but Peter, an inspired man,
explained in inspired language that "this is that which was spoken by
the prophet Joel: It shall come to pass in the last days, saith God,
that I will pour out of my Spirit upon all flesh." When these natural
(uninspired) men heard Peter's (inspired) spiritual explanation, they
could understand it. They did understand it and obeyed it to the number
of three thousand. Nebuchadnezzar's vision was a "thing of the Spirit,"
and there was not a natural (uninspired) man in all his realm that
could interpret it. But Daniel, a spiritual (inspired) man, explained it
in spiritual language and then all could understand it. There is nothing
in the passage to support the theory of a direct operation to enable man
to understand the gospel.
9. "Him did God exalt with his right hand to be a Prince and a Saviour,
to give repentance to Israel, and remission of sins" (Acts 5:31). This
passage is used because it speaks of Christ giving repentance. They
infer that is done by a direct operation of the Spirit. But the passage
says nothing as to _how_ he grants repentance. Christ gives many things
that are not the result of a direct operation of the Spirit. The very
next verse says God gives "the Holy Spirit to all them _that obey_ him."
This directly contradicts the theory of the necessity of a direct
operation of the Spirit to enable men to obey him.
10. "No man can come to me, except the Father that sent me draw him: and
I will raise him up in the last day" (John 6:44). This is greatly relied
upon to show the necessity of an irresistible drawing before men can
come to Christ. The word "draw," in the Scriptures, is a translation of
two words in the original. One means to draw by force, "to drag;" the
other means to "entice, allure or persuade"--that men are drawn by moral
arguments, or "allured." In the next verse Christ tells how men are
drawn. "Every one that hath heard from the Father, and hath learned,
cometh unto me." Christ draws men by "_teaching_," and they come as
result of "_learning_." That is why he told his disciples to "go teach
all nations." That is Christ's method of drawing.
Now, I have selected ten of the strongest passages in the New Testament
that support the theory of a direct operation of the Spirit before men
are qualified to hear and obey the gospel. If it is not taught in the
above passages, it is not taught in the Bible. When rightly considered,
not one of them even leans toward the theory. Are we not justified in
saying that the theory is not supported by the Scriptures! Now, how are
persons made believers? Hear the word of God:
1. "For I am not ashamed of the gospel: for it is the power of God unto
salvation to every one that believeth; to the Jew first, and also to the
Greek" (Rom. 1:16). Now, here is the unequivocal statement that God's
power to save is lodged in the gospel. In all ages of Christianity there
is not a record of a single soul ever being saved without the presence
of this power. But this is not a magical power. It must be _heard_ in
order that it produce faith. But how shall they _hear_ without a
preacher and how shall he _preach_ except he be _sent_? The order is,
then, (1) send, (2) preach, (3) hear, (4) believe, (5) obey, (6) saved.
Now, this is the order of the Saviour's commission to his followers. "Go
preach the gospel to every creature; he that believeth and is baptized
shall be saved." That is our marching order to-day.
2. "Now these were more noble than those in Thessalonica, in that they
received the word with all readiness of mind, _examining the scriptures_
daily, whether these things were so. _Many of them therefore believed_;
also of the Greek women of honorable estate, and of men, not a few"
(Acts 17:11, 12). Here were believers made by searching the Scriptures
and by receiving the Word with all "readiness of mind." The same method
will make believers of unbelievers to-day.
3. "For though ye have ten thousand tutors in Christ, yet have ye not
many fathers; for in Christ Jesus I begat you through the gospel" (1
Cor. 4:15). No clearer statement could be made as to the power exercised
in begetting men to a new life. They are begotten through the gospel.
4. "Of his own will he brought us forth by the word of truth, that we
should be a kind of first-fruits of his creatures" (Jas. 1:18). This is
as clear as the one above it. We are brought forth by the Word of truth.
5. "For this people's heart is waxed gross, And their ears are dull of
hearing, And their eyes they have closed; Lest haply they should
perceive with their eyes, And hear with their ears, And understand with
their heart, And should turn again, And I should heal them" (Matt.
13:15). To be healed, one must be converted; to be converted, one must
understand with the heart; to understand with the heart, one must
perceive and hear. But the people the Lord mentions were not healed.
Why? Because they were not converted. Why were they not converted?
Because they had not perceived with their eyes and heard with their
ears. Why had they not seen and heard! "Their ears are dull of hearing,
And their eyes they have closed; Lest at any time they should see with
their eyes, And hear with their ears." Men talk of the Bible being a
sealed book. They would better talk of sealed _eyes, ears_ and _hearts_,
as does the Saviour.
IX
THE SPIRIT AND CHRISTIANS
It has been aptly and truthfully said that "no importance can be
attached to a religion that is not begun, carried on and completed by
the Spirit of God." That the Christian is led, guided and strengthened
by the Spirit can not be denied by any Bible reader. To deny the fact
that the Spirit dwells in us is to deny the Bible. But it is asserted
with equal clearness in the Divine Word that _God dwells in us_. "And
what agreement hath a temple of God with idols? for we are a temple of
the living God; even as God said, I will _dwell in them_, and walk in
them; and I will be their God, and they shall be my people" (2 Cor.
6:16). This not only says that God will dwell in us, but that he _walks
in us_. It is also clearly taught that _Christ dwells in us_. "That
Christ may dwell in your hearts through faith; to the end that ye,
being rooted and grounded in love" (Eph. 3:17).
Now, if God, Christ and the Spirit dwell in us, is there any teaching
that the Spirit dwells in us in a different sense from that in which the
Father and the Son dwell in us? How, then, does the Father dwell in us?
By referring to Lev. 26:12, from which Paul quoted, we find that God
promised to be in communion with Israel, but there is nothing in the
passage to show his personal indwelling in any one person. How does
Christ dwell in us? The passage above quoted says, "Christ shall dwell
in your hearts by faith;" more correctly rendered, "the faith" or _the
gospel_. How does the Spirit dwell in us? In Gal. 3:2, Paul asks the
Galatians: "Received ye the Spirit by the works of the law, or by the
_hearing of the faith_?"--or the gospel. The above Scriptures clearly
teach that when the words, thoughts and Spirit of God are controlling in
our lives, _God dwells in us_; that when the gospel controls us, _Christ
dwells in us_; that when we receive the gospel by the hearing of faith,
_the Spirit dwells in us_.
Now, what reason has any man for declaring that the Spirit dwells in us
in any other way, unless he can point to an explicit declaration of
God's word defining and explaining that other way? This can not be done,
for there is no such passage. "But," says one, "I do not have to depend
upon the Word. I know it by my own consciousness." It is a principle as
old as metaphysics that consciousness does not take cognizance of
causes, but of effects. You may be conscious of an effect within you,
but you can not be conscious of the cause that produced the effect.
Suppose you are lying asleep on the ground; you are suddenly awakened by
a severe pain in your lower limb; consciousness tells you that you are
suffering pain, but it does not tell you what produced that pain. This
must be decided by _reason_ or _faith_. If you find a thorn in the grass
where your limb was resting, _reason_ says the thorn _stuck you_; if you
find a bumblebee mashed in the grass, _reason_ will say the insect
_stung you_; or, if some one near you says a boy with a pin in his hand
ran away from you, _faith_ will say the boy _stuck you_. But in either
case it was reason or faith that decided the cause of your pain. Now,
when a man says, "I am conscious of the presence of the Holy Spirit
within me," he simply means, "I am conscious of a _feeling_ within me
which I _have been taught_ was caused by the Holy Spirit." If the man
has been taught wrong, he assigns a _wrong cause_ for the feeling. What
is the feeling usually assigned for the presence of the Holy Spirit's
personal indwelling? It is a feeling of joy, peace and love. But can not
such feeling be excited by other causes? We know there are dozens of
causes that will produce such feelings. In the absence of clear
testimony, what right has any one to attribute such feeling to the
personal presence of the Holy Spirit? A man is found murdered. The
testimony shows that any one of a dozen men could have killed him. Is
there an intelligent jury in the land that would convict any one of the
men of being the murderer? What would you think of a jury that would
render such a verdict?
"Well," says one, "what of the great numbers who pray for a 'Pentecostal
revival'? Are they all wrong?" Not wrong in what they _want_, but wrong
in _what they call it_. All that those people desire, is to be filled
with a _genuine revival of religious enthusiasm_. Their mistake is in
calling it a "Pentecostal shower." A Pentecostal shower would lead every
preacher under its influence to say, with the apostle Peter, to
inquiring sinners: "_Repent, and be baptised every one of you in the
name of Jesus Christ for the remission of sins_." This is what they are
careful _not to say_. It is a clear evidence that the Spirit which
guided Peter is not guiding them. I assert it to be a fact that
everything that is claimed to be effected by a personal indwelling of
the Spirit is as clearly accomplished by the Spirit acting through the
word of God.
I do not wish to rest content with asserting that statement, but I wish
to prove it. What are the things that might be accomplished by a direct
personal indwelling of the Spirit in us?
1. He might give us faith.
But through the Word he does that. "So belief cometh of hearing, and
hearing by the _word of Christ_" (Rom. 10:17).
2. He might enable us to enjoy a new birth.
But through the Word he does that. "Having been begotten again, not of
corruptible seed, but of incorruptible, through the _word of God_, which
liveth and abideth" (1 Pet. 1:23).
3. He might give us light.
But through the Word he does that. "The entrance of thy word giveth
light" (Ps. 119:130).
4. He might give us wisdom.
But through the Word he does that. "But abide thou in the things which
thou hast learned and hast been assured of, knowing of whom thou hast
learned them; and that from a babe thou hast known the _sacred writings_
which are able to _make thee wise_ unto salvation through faith which is
in Christ Jesus" (2 Tim. 3:14, 15). "The testimony of Jehovah is sure,
making wise the simple" (Ps. 19:7).
5. He might convert us.
But he does that through the Word. "The _law of Jehovah_ is perfect,
converting the soul" (Ps. 19:7).
6. He might open our eyes.
But he does that through the Word. "The precepts of Jehovah are right,
rejoicing the heart; _The commandment_ of Jehovah is pure, enlightening
the eyes" (Ps. 19:8).
7. He might give us understanding.
But he does that through the Word. "Through _thy precepts_ I get
understanding: Therefore I hate every false way" (Ps. 119:104).
8. He might quicken us.
But he does that through the Word. "This is my comfort in my affliction;
For _thy word_ hath quickened me" (Ps. 119: 50).
9. He might save us.
But he does that through the Word. "Wherefore putting away all
filthiness and overflowing of wickedness, receive with meekness the
_implanted word_ which is able to save your souls" (Jas. 1:21).
10. He might sanctify us.
But he does this through the Word. "Sanctify them in the truth: _thy
word_ is truth" (John 17:17).
11. He might purify us.
But he does that through the Word. "Seeing ye have purified your souls
in your obedience to _the truth_ unto unfeigned love of the brethren,
love one another from the heart fervently" (1 Pet. 1:22).
12. He might cleanse us.
But he does that through the Word. "Already ye are clean because of _the
word_ which I have spoken unto you" (John 15:3).
13. He might make us free from sin.
But he does that through the Word. "But thanks be to God, that whereas
ye were servants of sin, ye became obedient from the heart to that _form
of teaching_ whereunto ye were delivered; and being made free from sin,
ye became servants of righteousness" (Rom. 6:17, 18).
14. He might impart a divine nature.
But he does that through the Word. "Whereby he hath granted unto us his
precious and exceeding _great promises;_ that through these ye may
become _partakers of the divine nature_, having escaped from the
corruption that is in the world by lust" (2 Pet. 1:4).
15. He might fit us for glory.
But he does that through the Word. "And now I commend you to God, and to
_the word_ of his grace, _which is able to build you up_, and to give
you the inheritance among all them that are sanctified" (Acts 20:32).
16. He might strengthen us.
But he does that by his Word. "Strengthen me according to thy word" (Ps.
119:28).
In the above cases we have covered all the conceivable things a direct
indwelling Spirit could do for one, and have also shown that all these
things the Spirit does through the word of God. It is not claimed that a
direct indwelling of the Spirit makes any new revelations, adds any new
reasons or offers any new motives than are found in the word of God. Of
what use, then, would a direct indwelling Spirit be? God makes nothing
in vain. We are necessarily, therefore, led to the conclusion that, in
dealing with his children to-day, God deals with them in the same
psychological way that he deals with men in inducing them to become
children. This conclusion is strengthened by the utter absence of any
test by which we could know the Spirit dwells in us, if such were the
case.
WHAT THE SPIRIT DOES FOR CHRISTIANS.
1. _He is active in our birth_. "Jesus answered, Verily, verily, I say
unto thee, Except one be born of water and the Spirit, he cannot enter
into the kingdom of God" (John 3:5).
Here is a distinct statement of a radical change, so radical as to be
likened to a new birth in order that we may enter the kingdom of God.
What is it that is born? Christ says, "A man." But what is a man? We
regard a man as having a mind, a heart and a body. There is no perfect
man where any of these elements is lacking. If, therefore, a man is
born again, he must be born in mind, in heart, in body. How is this
birth accomplished? Let us see what the Word says. "But as many as
received him, to them gave he the right to become children of God, even
to them that believe on his name: who were born, not of blood, nor of
the will of the flesh, nor of the will of man, _but of God"_ (John 1:12,
13).
God gives all things--sometimes directly, sometimes through an agent.
The Holy Spirit is the agent. "Born of water and the Spirit." But an
agent often works through an instrument. What is the instrument? The
word of God. "Seeing ye have purified your souls in your obedience to
the truth unto unfeigned love of the brethren, love one another from the
heart fervently; having been begotten again, not of corruptible seed,
but of incorruptible, _through the word of God_, which liveth and
abideth" (1 Pet. 1:22, 23).
How can the word of God accomplish the new birth? By the only way that
words can accomplish any change--by being heard, understood, and
influencing the life. The Holy Spirit puts himself into the words that
contain his motives, actions and promises. How can this be done! Just as
man does it. Years ago the prophet Mohammed put his spirit into the
words, "There is one God, and Mohammed is his prophet." When a man reads
these words and believes and acts upon them, the spirit of Mohammed
enters into that man and dwells there as long as the man continues true
to those words. The only way to take the spirit of Mohammed out of those
words is to transpose them so they will not say what he said.
George Washington put his spirit into the sentence, "United we stand,
divided we fall." As long as the American people are true to the above
words, the spirit of George Washington will live in them. But make the
same words read, "Divided we stand, united we fall," and the spirit of
Washington is removed from them. The only way to take the Spirit of God
from the word of God is to add to, take from or transpose the Word so
it will not say what the Spirit _said in it_.
"Well," says one, "if we are born of the Spirit operating through the
Word, must we not understand all the Word in order that we may be born
again?" No, the apostle limits the part of the Word we must understand
in verse 25 of this same chapter: "This is the word which by _the
gospel_ is preached unto you." Let us now endeavor to learn how the
gospel produces this change. How is the mind born again! In order to
learn this we must understand what is the normal condition of the mind
of the unregenerate. In general we may say it is in a state of
_unbelief_. Now, the proclamation of the great facts of the death,
burial and resurrection of Christ according to the Scriptures will break
up that condition of unbelief and produce a conviction of the truth of
the gospel. When the mind is changed from a state of unbelief to one of
hearty belief the birth of the mind is complete. But the mind is only a
part of man. The heart must be born again. What is the normal state of
the unregenerate heart? It is one of either _indifference_ or _hatred_.
The latter is the former fully ripened. It is said that Voltaire carried
a seal ring upon which were engraved the words, "Crush the wretch," and
every time he sealed a letter he impressed his spirit of hatred upon
that letter. Now, the gospel sets forth the love of God in Christ and
the loveliness of Christ's sacrifice for us in such a manner as to
change the indifferent or malignant heart into one of supreme love to
Christ. When the heart has thus been changed from hatred to love it is
born again. But man has also a body, and upon this spirit can not act.
If the body is to be born again, some element must be used that can act
upon the body. Hence our Saviour says, "born of water and the Spirit,"
because water can act upon the body. Now, the only use of water in the
new birth is in the act of baptism. All scholars of note in the
religious world agree that Christ's use of water in the new birth has
reference to baptism. Paul also speaks of "having our hearts sprinkled
from an evil conscience and our bodies washed in pure water." Thus,
with mind and heart changed by the Spirit through the gospel, and the
body solemnly consecrated to God in baptism, the entire man is born
again. This is all accomplished by the Spirit of God working _in and
through the gospel_.
2. Another work of the Spirit is to "_bear witness with our spirits that
we are children of God, and if children, then heirs_" (Rom. 8:16). It
does not say, "bear witness _to_ our spirits," but "_with_ our spirits."
Many people gauge the witness of the Spirit by feelings within
themselves. If they feel good, it is evidence to them of the Spirit's
testimony, but they frequently feel bad also; whose testimony is that?
The testimony of the Spirit should be clear testimony, and not
fluctuating; it should be in words, and not in feelings. Feelings,
impressions and emotions come and go like the waves of the sea, but
words remain forever the same. "Heaven and earth shall pass away, but my
word shall not pass away," saith the Lord. The idea of the conscious
testimony of the Spirit is not sustained by either the word of God nor
a correct psychology. It is the testimony of metaphysicians, from Sir
William Hamilton down to the writer, that consciousness does not take
cognizance of causes, but effects. Feelings are effects and not causes.
Consciousness tells us when we feel good or bad, but it does not tell us
what makes us feel good or bad. When a man has been taught that a
certain feeling in the heart is produced by a certain agency, his faith
and reason may decide that that agency produced the feeling, but
consciousness has nothing whatever to do with _the cause_ of the
feeling. Likewise, a certain feeling in the heart may be attributed to
the Spirit because one has been taught that the Spirit will produce such
a feeling, but consciousness can not trace that feeling to the Spirit
himself. A man should feel right because he knows he is right, and not
know he is right because he feels right.
In deciding whether we be children of God, we have two witnesses: first,
the Spirit himself, and, second, our spirit. The Spirit testifies as to
who is a child of God; our spirits testify as to what we are. If our
spirits testify that we are the character which the Spirit says belongs
to a child of God, then we have the testimony of the Spirit himself
bearing witness with our spirits that we are children of God. The
testimony of the Spirit, in the nature of the case, must be general. He
testifies that whosoever believes in Christ, repents of his sins, and is
baptized into him, is a child of God. This is the whole of his
testimony. Your spirit, likewise, must bear witness to your position on
all of these points.
No one but your own spirit can testify that you believe in Christ; you
may profess to, and the whole world may believe that you do, but your
own spirit knows that you are a hypocrite in making the profession.
Likewise, no one can testify but your own spirit that you have repented;
you may make professions of repentance, and the world may believe you
thoroughly sincere, but your own spirit may tell you that your
profession is false. In a similar manner, no one but your own spirit can
testify that you have been baptized; your father and mother may say so,
the church record may so testify, and yet it is possible for them to be
mistaken. To be certain you are a child of God you must have the
testimony of your own spirit that you believe, that you have repented
and that you have been baptized. If, in the judgment day, God should ask
such people, "Have you obeyed me in the act of Christian baptism?" they
would not have the testimony of their spirit that they had so obeyed;
they would have to fall back upon the church record or that of their
father and mother. Others may be satisfied with such testimony, but, as
for myself, if I did not have the testimony of my own spirit that I had
obeyed the Lord in Christian baptism, I would obtain that testimony
before the going down of the sun.
"Well," says one, "is that all the witness of the Spirit mentioned by
the apostle?" Yes, that is all; absolutely and unqualifiedly all. What
more can you desire? "Well," says another, "I want something more than
the mere word; I want to be saved like the thief on the cross." How do
you know that the thief on the cross was saved? "Oh, the Bible says he
was." True, but that is the testimony of the "mere word"; so you have as
much testimony to your own salvation as you have for the salvation of
the thief on the cross, and it would be impossible for you to have any
more. Suppose the Lord were to come down and take you up bodily and set
you down before his throne in heaven, and, in the presence of all the
angels and archangels, say to you: "My child, your sins are all
forgiven." "Now," says one, "that would be testimony indeed." Yes, it
would be testimony, but no more testimony than you have in the word of
God now; you would then have only the testimony of the "mere word" of
God that you were forgiven. All such criticisms arise out of infidelity
as to the truthfulness of God's word.
3. _The Spirit maketh intercession for us_. This is not a work done in
us nor upon us, but is something done for us before the throne of God.
We can not dogmatize as to _how_ the Spirit maketh intercession, but
Paul says he does it "_according to the will of God_." This is a fact
that appeals to _our faith_ and not to our Christian _experience_. It
"can not be uttered." We can rest upon it and draw comfort from it as a
child draws strength from its mother's breast. We can also draw comfort
from the fact that Christ "ever liveth to make intercession for us,"
though we have no knowledge as to _how_ he does it.
4. Another work of the Spirit is to "_change us from glory to glory_."
"But we all, with unveiled face, reflecting as a mirror the glory of the
Lord, are transformed into the same image from glory to glory, even as
from the Lord the Spirit" (2 Cor. 3:18). The figure used here by the
apostle is taken from the process of mirror-making among the ancients.
They hadn't the glass mirrors of our day, but a mirror of highly
polished metal. A piece of coarse metal would be placed upon a stone and
the workmen would begin to polish it; at first it made no reflection at
all, but when polished for awhile would give a distorted and perverted
reflection; but in the process of polishing, that reflection would grow
clearer and clearer, when finally a man could behold his face in it
perfectly reflected. And so with us. When taken into the great spiritual
laboratory of Christianity we are blocks in the rough, but in the
polishing process of the church and spiritual surroundings we begin to
reflect the image of our Master, and when we have completed the work, we
reflect him as perfectly as a human being can. Take, for illustration,
the brothers Peter and John. At first they were called Boanerges, sons
of thunder; they wanted to call down fire from heaven to destroy men who
differed from them; but in the great laboratory of the Christian life
they grew more and more Christlike, transformed by the Spirit of God,
until at last we see the old apostle John at Ephesus, beautified and
ennobled, sitting in his chair and lifting up trembling hands, and
saying to the young disciples: "Little children, love one another, for
love is of God." We see the transforming power of the spiritual
atmosphere of the church and the Christian life upon human nature.
Christian, with this illustration before you, how can you excuse
yourself for keeping out of the spiritual atmosphere of God, for staying
away from the communion and the spiritual convocation of God's people?
Is it a burden and a duty to attend the house of God, or is it a
pleasure gladly and joyfully anticipated? When you rise on the Lord's
Day morning, do you say, "Must I go to church to-day?" or do you say:
"You may sing of the beauty of mountain and dale,
The water of streamlet and the flowers of the Vale,
But the place most delightful this earth can afford,
Is the place of devotion, the house of the Lord"?
5. The last work of the Spirit which the word of God mentions is the
"_quickening of our mortal bodies_." "But if the Spirit of him that
raised up Jesus from the dead dwell in you, he that raised up Christ
Jesus from the dead shall quicken your mortal bodies through his Spirit
that dwelleth in you" (Rom. 8:11). This Spirit which has ever been with
us, watching over us, will never leave us until he raises our bodies
from the dead and fashions our vile bodies like unto the glorious body
of our Lord. It matters much where we now live; it matters little where
and how we die. Our bodies may be buried in the unfathomed caves of
ocean; they may lie upon some mountain-peak or be placed in a crowded
cemetery of some great city. No stone may mark our resting-place, no
friend may be able to find the spot and place a flower of love upon it;
but that abiding-place is known to the infinite Spirit of God, and from
our ashes he will quicken our bodies and present us faultless before the
throne of God.
"I know not where His isles may lift
Their fronded palms in air:
I only know I can not drift
Beyond His love and care."
We have not space in this chapter to notice other than the principal
passages which refer to the work of the Spirit as it relates to
Christians, but in the five above mentioned there is no hint that he
does anything in us other than through the instrumentality of the
gospel, and there are no other passages that teach a direct work upon
us more clearly than those mentioned.
There are many passages that trace the blessed and glorious work of the
Spirit in us and through us, but they all confirm the clear statement
quoted from the _Sunday School Times_ that he works _mediately_, and not
_immediately_.
X
THE PARTING WORD
_Blasphemy against the Spirit_. This is a subject that is intensely
interesting to many people. They imagine that in some way unknown to
themselves they _may_ have committed this act, and it causes them great
concern. I will say that such people need have no alarm. The man who has
actually committed this sin _never_ feels any alarm about it. He is the
last man to feel concern over it. By reading the twelfth chapter of
Matthew the reader can obtain a clear view of this sin. Jesus was being
hounded by the Pharisees, who had determined to procure his death at all
hazards. They were watching, exaggerating and criticizing everything he
did.
He went on a Sabbath day through the field of corn and his disciples
plucked and ate some of the corn. There was an immediate outcry of "The
Sabbath is violated." Again, Jesus healed the man with a withered hand
and the Pharisees went out and held a council to plan his destruction.
Again, there was brought to him a man possessed of a devil, rendering
him blind and dumb. Jesus healed him by casting out the devil, so that
he "both saw and heard." Casting out devils had always been regarded by
the Jews as a direct work of the Spirit of God. The people are amazed,
and proclaimed him the Son of David, or the Messiah. The Pharisees could
not deny the fact, but they said: "He does it by Beelzebub, the prince
of devils."
These three incidents show a disposition on their part to deliberately
reject all testimony contrary to their plan to compass his death. They
had rendered their verdict in advance and were not open to conviction,
no matter _what_ testimony might be offered. Jesus tells them that if he
casts out devils by Beelzebub, then Satan is divided against himself.
"But if I by the Spirit of God cast out devils, then is the kingdom of
God come upon me" (Matt. 12:28). "_Therefore_ I say unto you, Every sin
and blasphemy shall be forgiven unto men: but the blasphemy against the
Spirit shall not be forgiven. And whosoever shall speak a word against
the Son of man, it shall be forgiven him: but whosoever shall speak
against the Holy Spirit, it shall not be forgiven him, neither in this
world, nor in that which is to come" (Matt. 12:31, 32). That these men
had committed, or were in great danger of committing, this blasphemy is
evident from the caution uttered above.
When a man to-day reaches the comprehensive state of mind that he is
going to reject Jesus _over any and all evidence,_ he has gone into the
house, shut and locked the door and thrown away the key. God can not
reach him. Such a man will be let alone by the Spirit of God. That Paul
understood this condition to be unpardonable, we read in Heb. 6:4-6:
"But as touching those who were once enlightened, and tasted of the
heavenly gift, and were made partakers of the Holy Spirit, and tasted
the good word of God, and the powers of the age to come, and then fall
away, it is impossible to renew them again unto repentance; seeing they
_crucify to themselves the Son of God afresh_, and put him to an open
shame." Paul says it is impossible to renew such a one to repentance.
Why? "_Seeing they crucify to themselves the Son of God afresh_." That
is, they have reached the same state of mind the Pharisees had who
_crucified him the first time_. Men can commit that same act to-day, but
when they do it they lose all concern regarding the consequences. As
long as one has concern, he may rest assured that he has not blasphemed
the Holy Spirit.
_The Fruits of the Spirit_. I have not treated this passage hitherto,
because I do not understand the apostle to be referring to the Holy
Spirit, but to man's spirit. In this fifth chapter of Galatians the
apostle divides man into two domains, one of the flesh and another of
the spirit. He says: "The flesh lusteth against the Spirit, and the
Spirit against the flesh: for these are contrary the one to the other:
that ye _may not do the things that ye would_" (Gal. 5:17). It is
impossible to imagine "the flesh" preventing the Holy Spirit from doing
"the things he would." It is also impossible to conceive that the Holy
Spirit is lusting against man's flesh. But we all recognize that there
is a terrible conflict between man's flesh and _his spirit_. These are
contrary the one to the other and lust against each other. When man's
flesh triumphs over his spirit, certain works are inevitable which Paul
enumerates. When the Spirit (in man) dominates the flesh, then certain
"fruits of the Spirit" appear. They are the fruits of man's spiritual
nature triumphing over his fleshly nature. The same contrast is set
forth in Galatians, chapter 6, where it speaks of sowing to the flesh
and to the Spirit. How can any man sow to the Holy Spirit? Paul
describes the same conflict in the seventh chapter of Romans. I think
that the spirit (of man) can be aided by the Holy Spirit in its battle
against the flesh, but the "fruits" mentioned are of man's spirit and
not the Holy Spirit.
_The Spirit of God at Work To-Day_. Says one, "Is not the Spirit
actively at work in the world to-day?" Of course he is. It is not a
question of _what_ he is doing but _how_ he is doing it. The religious
world is pretty generally agreed that the Spirit is pleading with the
world of the unsaved through the motives and inducements of the gospel,
the moral truth which appeals to the intellect and heart of the
unconverted to turn to God and be saved; that all the saving power of
God is found in Christ and the gospel which reveals him; that God will
not go beyond the cross of Christ to save any man. It is Christ "who was
made unto us wisdom from God, and righteousness and sanctification, and
redemption: that, according as it is written, He that glorieth, let him
glory in the Lord." All that is necessary for wisdom, righteousness,
sanctification and redemption--and that is all we need--is found in
Christ. This being so, we need no other power but gospel power in our
attempts to become children of God or to live as children of God. We get
into confusion when we try to obtain some other and more direct power.
We are led into a dependence upon our feelings, which are unreliable.
Bishop J.H. Vincent, than whom stands no higher in the Northern M.E.
Church, aptly states the whole matter thus: "There are people who put
stress on sentiment and emotion in religion. If they 'feel good,' they
have no doubt as to their present security and their acceptance with
God. These people covet moods and states of feeling. They revel in songs
and prayers and hallelujahs. The thrill of sentiment and the warm
currents of emotion are 'the all and in all' of religion. Such saints
forget that mere mental exhilaration and good feeling may coexist with
carnal hearts, selfish aims, and utter worldliness of temper." His
brethren will scarcely accuse the Bishop of not believing in "heartfelt
religion," and yet they used to strongly accuse us of denying it,
because we plead for the testimony of the Book rather than the testimony
of feelings.
We get into the same confusion when we attempt to fall back upon some
inward power, independent of God's word, in living the Christian life.
The writer has known many good, honest people that claimed to have an
inward monitor to lead them, who at the same time would reject the clear
teaching of God's word. The Spirit of God never led any man to
contradict _the Word_ which he has so clearly revealed. The whole
Christian life is a life of faith. _It begins, continues and ends in
faith._ "God is no respecter of persons, but in every nation he that
_fears God and works righteousness_ is accepted of him." "The sword of
the Spirit" is "the word of God."
End of Project Gutenberg's The Spirit and the Word, by Zachary Taylor Sweeney
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