THE PERSON AND WORK OF THE HOLY SPIRIT

As the incarnate Son is the Redeemer of mankind by virtue of His atoning work, so the Holy Spirit is the Administrator of that redemption; and as there has been in the Holy Scriptures a progressively unfolding revelation of the Son, so also, there has been a corresponding revelation of the Spirit. We may note then, in an introductory manner, the four following propositions concerning the Holy Spirit. First, the Holy Spirit is a Person. That He is not merely a sacred influence, but the third Person of the adorable Trinity, is everywhere admitted in the Scriptures and in the creeds. For while both the Father and the Son are holy; and while both are called Spirit, yet the term "Holy Spirit" as a title is applied to neither of them. Second, the Holy Spirit has been progressively revealed to the Church. The Holy Spirit could not be fully revealed until after the Incarnation, and that for two reasons, (1) the Holy Spirit is the Person who completes the Godhead, as indicated in our study of the Trinity; and therefore of necessity is the last to be made manifest. (2) There is no analogy or counterpart in nature, as in the case of the Father and the Son, to assist us in interpreting the ineffable distinction of the Holy Spirit. Hence it was only as a resting-place for human thought had been provided by the Incarnation, that the threefold distinctions of the Godhead could come clearly into view, and thus the personality of the Holy Spirit be made known. Third, the Holy Spirit could not come as the Administrator of Christ's atoning work until His earthly ministry was completed. Hence the Holy Spirit not be fully revealed until after the death, resurrection and glorification of Christ. Fourth, the Holy

[William Newton Clarke says that a practical definition of the Holy Spirit is "God in man." It is God working in the spirit of man, and thereby accomplishing the results that are sought in the mission and work of Christ. - William Newton Clarke, Outline of Chr. Th., p. 369.]

Spirit as a Person was fully revealed at Pentecost. We must therefore regard Pentecost as the inauguration day of the Holy Spirit, at which time He came in His own proper Person as the inner Advocate of the Church - the Paraclete or Comforter. We may therefore in the words of the creed, declare that "In no respect do we separate the Holy Spirit, but we adore Him, together with the Father and the Son, as perfect in all things, in power, honor, majesty and Godhead" (Creed of 369 A.D.).

The Holy Spirit as a Person. The Scriptures abound with references to the personality of the Holy Spirit, but these have been previously considered in our discussion of the Trinity, and need not be repeated here. One question, however, which often proves troublesome, needs explanation. "Why is the Spirit sometimes referred to in the neuter gender?" Dr. George B. Stevens states that "since the word pneuma or spirit is grammatically neuter, all pronominal designations of the Spirit which have pneuma for their immediate antecedent, must, of course, be neuter. These words obviously have no bearing upon the question of the personality of the Spirit. That which is of especial importance in this connection is that as soon as pneuma ceases to be the immediate antecedent of pronouns designating the Spirit, masculine forms are employed" (Stevens, Johannine Theology, pp. 195, 196). As an illustration of this, two scripture references may be cited (John 14:26 and 15:26), which show the force of this change in pronouns - the Holy Spirit which [o] the Father will send in my name, he [ekeinoV ] shall teach you all things; and the Spirit of truth, which [o] proceedeth from the Father, he [ekenioV ] shall bear witness of me (R.V.). It is evident that when

[According to William Adams Brown, the doctrine of the Holy Spirit, historically considered is an inheritance from Israel. Originally denoting the energy of God which came upon men to fit them for special work connected with the upbuilding of the divine kingdom (Exod. 31:3; Judges 6:34; 14:6), the Spirit came to be conceived as the immanent life of God in the soul of man. Its marks became prevailingly ethical and spiritual, and the convincing proof of its presence is a character acceptable to God. The conception of the Spirit of God as an abiding presence is further developed in Christianity, and finds its clearest expression in the writings of John and Paul. - William Adams Brown, Chr. Th., in Outline, p. 397]

not prevented from doing so by the grammatical construction, St. John always designates the Spirit by masculine pronouns which denote personality. We may say, then, that the personality of the Spirit as separate and distinct from Christ, may be summed up in two general statements: (1) the Holy Spirit is described by personal designations; and (2) various personal activities are predicated of Him.

The Holy Spirit in His Preparatory Economy. While the full dispensation of the Holy Spirit does not begin until Pentecost; the Spirit himself, as the Third Person of the Trinity, was from the beginning, operative in both Creation and Providence. It was the Spirit who brooded over the waters, and brought order and beauty out of chaos (Gen. 1:2); and it was the Spirit who breathed into the face of man and made him a living soul (Cf. Gen. 2:7, Job 33:4). He has been the Agent in the production of all life, and is therefore, by prophetic anticipation, the Lord and Giver of life. But it is in the specific preparations of the gospel economy that His agency is set forth. We have seen in our discussion of the Person of Christ, that the revelation of the Son was mediated by the Spirit of Christ which was in the prophets (1 Peter 1:10-12); and that the record of the gospel in the Old Testament was given by His inspiration. The Spirit, therefore, no less than the Son, was the promise of the Father, and this in a twofold manner. There is both a forward and a backward look - the Spirit being given in fulfillment of the promise; and given also as the earnest of a promise yet unfulfilled. The crowning promise of the Father was the gift of the Holy Spirit at Pentecost.

The work of the Holy Spirit in His relation to mankind after the fall assumes four principal forms, of which Abel, Abraham, Moses and the prophets are representa-

[Dr. George B. Stevens tells us that the rendering 'the Comforter" for o parpklhtoV , dates back to Wycliffe's translations, and has been perpetuated in almost all later versions of English Bibles, including our Revised Version. It is formed from the Latin "con" and "fortis," "confortere" and means "one who strengthens." While in these various versions the word paraklhtoV , is rendered "Comforter" in the Gospel of John, it is translated "Advocate" in the First Epistle (2:1), a fact which is probably due to a similar variation in the rendering found in several ancient versions. - Stevens, Johannine Theology, p. 190.]

tive types. There is first, the direct striving of the Spirit with the consciences of men, in a purely personal and private manner. Abel yielded to these strivings and offered the sacrifice of faith, thereby obtaining witness that he was righteous; while Cain, offering the fruits of his own labor, was rejected. The wickedness of men increased, until at the time of the flood, the condemnation of God was expressed in these fearful words, My spirit shall not always strive with man, for that he also is flesh (Gen. 6:3). The family of Noah linked the old world to the new, and the Spirit still continued his striving under new and less degenerate conditions. Second. there is the operation of the Spirit through the family. The promises were made to Abraham and his seed (Gal. 3:16); and hence Abraham looked forward to the "City of God" (Heb. 11:8-10). The family forms a new order, a new locality for the Spirit's communications, and implies a more definite hold upon the race. The success of the Spirit in the Chosen Family is thus summed up by St. Paul, to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom concerning the flesh Christ came, who is over all, God blessed forever (Rom. 9:4, 5). The called out family was the ecclesia or the Church in germ; and therefore the first historical beginning of a religious community.

The third stage in the operations of the Spirit is to be found in the giving of the law. To the internal strivings, therefore, was added an external mode of appeal The moral law within man's nature demanded an objective stimulus in order to revive its operations and set it forth in clearer light. Hence St. Paul declares that the law was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator (Gal. 3:19). In the process of history, the inner light became dim and variable, and the Chosen Family enslaved and degraded. God therefore sent Moses to deliver His people from social bondage and give them the guidance of a written law to supplement the inner workings of the conscience, which no longer operated with strength and precision. This law was moral, ceremonial and judicial. That portion known as the Ten Commandments is said to have been given by "the finger of God," an expression which is interchangeable with "the Spirit of God" (Cf. Matt. 12:28 and Luke ii 20). The law served to give permanence to the moral ideal. Further, its violation involved guilt, for by the law is the knowledge of sin (Rom. 3:20). The law being given by the voice of God from heaven, sin not only clashed with the sense of right within, but also with the external voice of the law. It became, therefore, in a very manifest sense, an offense against God. Man's sense of sin having been dulled, God in the law gave him a written transcript from His own moral nature. The fourth and last method of the Spirit's operations in the preparatory economy, is found in the voice of the prophets, Holy men of God spake as they were moved by the Holy Ghost (2 Peter 1:21).

The law being a fixed instrument, men soon began td give more attention to its outward forms than to its inward spirit. Hence the prophets arose, who appealed to the hopes and fears of men, and thus gave inward content to the outward forms. While these revelations were transient, given at sundry times and in divers manners, the body of prophecy itself was cumulative and expansive. The prophetic order, therefore, marked a distinct advance by appealing to the law, by furnishing a devotional literature and especially by directing men's attention to the promised Redeemer. The order became permanent only in Christ to whom all the prophets pointed and in whom all their prophecies were fulfilled (Luke 1:70).

The Holy Spirit and the Incarnation. Having traced the operations of the Spirit to the time of the Incarnation, we must now consider His part in this great mystery for which all other dispensations were but preparatory. The Incarnation was accomplished by the Holy Spirit. As the bond of union between the Father and the Son, it was appropriate that He should effect the high and singular union between the uncreated and the created natures in the One Person of Christ. And being the bond of love between the Father and the Son, the Holy Spirit as the Minister of this union, becomes thereby the highest expression of the love of God for His creatures. And further still, the Holy Spirit being the perfecting Person of the Godhead, prepares and perfects the Mediator for His official work, and thereby effects the salvation of men. In this way alone are men restored to communion and fellowship with God.

The mystery of the Incarnation made possible the unveiling of the Holy Spirit as the Third Person of the Trinity. Until the Annunciation, the Holy Spirit had never been revealed as a distinct Personal Agent. Never before had He been called by His own name. Previous to that time He was always mentioned in connection with the other Divine Persons. In the penitential Psalm it is take not thy holy spirit from me (Psalms 51:11); and in Isaiah, they rebelled, and vexed his holy Spirit (Isa. 63:10). Consequently the term is used relatively and not in the absolute sense. The full disclosure of His personality and perfections was not made until the set time for His inauguration. Only when Christ had been fully glorified at the right hand of the Father could the Holy Spirit come in the fullness of His pentecostal glory.

The Holy Spirit and the Earthly Ministry of Jesus. During His mediatorial ministry, the Son alone did not act through His humanity. This humanity was also the temple of the Holy Spirit, which God gave to Him without measure (John 3:34). We may say, then, by way of

[Paræus in his Notes on the Athanasien Creed, gives the following reasons for the incarnation of the second Person of the Trinity, rather than the first or the third. First, that by the incarnation the names of the Divine Persons should remain unchanged; so that neither the Father nor the Holy Spirit should have to take the name of a Son. Second, it was fitting that by the Incarnation men should become God's adopted sons, through Him who is God's natural Son. Third, it was proper that man, who occupies a middle position between angels and beasts, in the scale of creatures, should be redeemed by the middle Person in the Trinity. Last, it was proper that the fallen nature of man which was created by the Word (John 1:3) should be restored by Him. In addition to these reasons, it is evident that it is more fitting that a father should commission and send a son upon an errand of mercy, than that a son should commission and send a father (Cf. Shedd, Dogm. Th., II, p. 266).]

discrimination, that whatever in the Incarnation belonged to the Son as the Representative of Deity, was the act of His own eternal Spirit as the Son; whatever belonged to Him as the Representative of man was under the immediate direction of the Holy Spirit. Not only was Christ's body prepared for Him by the Holy Spirit, but His entire earthly ministry was likewise presided over by the Spirit. Hence, as Christ was the theanthropic or Godman, made like unto His brethren in order to become a merciful and faithful High Priest (Heb. 2:17); so the Holy Spirit, who guided and sustained Him in every experience of His earthly life, became in a peculiar sense the Spirit of the incarnate Christ. Dwelling in the human nature of the theanthropic Person, the Spirit searched not only the deep things of God (1 Cor. 2:10-13), but also the full depths of human nature. As the Son was perfected officially for His mediatorial ministry through suffering (Heb. 2:10-13), so the Holy Spirit became the prepared Agent, who as the Spirit of Christ was able to take hold of the whole being of man "by its very roots." While this subordination of the Son to the Spirit ceased when the Redeemer laid down His life of Himself, and through the eternal Spirit - or His own essential deity, offered Himself without spot to God (Heb. 9:14); it was not until the session that He was restored to the full glory which He had with the Father before the world was (John 17:5). Here He received of the Father the promise of the Holy Spirit; and by a strange reversal, He who was presided over by the Spirit during His humiliation, now in His exaltation becomes the Giver of that same Spirit to the Church (Acts 2:33).

The Holy Spirit as the future Agent of Christ's ministry was the object of prophecy during our Lord's

[Christ was under the guidance of the Holy Spirit during His earthly life rather than under the independent agency of His divine personality. Our Lord's human nature was sealed and consecrated and enriched with sevenfold perfection by the Spirit given to Him not by measure. This particular subordination ceased when the Redeemer laid down His life of Himself, and through the Eternal Spirit, His own essential divinity, offered Himself to God for us. Until then, however, the Son as such did not act through His human nature alone. His own divine supremacy is in abeyance, and, as the Representative of man, He is, like us, led of the Spirit - Pope, Compend. Chr. Th., II, p. 155.]

earthly life. This appears first in the words, How much more shall your heavenly Father give the Holy Spirit to them that ask him? (Luke 11:13), which, as Dr. Pope indicates, bears the same relation to the Holy Spirit as the protevangelium bears to the work of the Son. It is the dawn of the pentecostal day. The second prediction took place at the close of the great day of the feast, when Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink (John 7:37). In a parenthetical expression St. John explains that our Lord referred to the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given: because that Jesus was not yet glorified (John 1:39). The full and complete foreannouncement, however, was not given until the eve of the crucifixion, and is found in the farewell discourses of Jesus (John 14:16, 17, 26). Here it is distinctly declared that the Comforter, as the Spirit which dwelt in Christ, should dwell in His people also. This Comforter or Paraclete, is the Spirit of truth, and as such is the Revealer of the Person of Christ. He will not speak of Himself during the Pentecostal age, but will glorify only the Son, taking the things of Christ and making them known to the Church. As the Son came to reveal the Father, so the Holy Spirit comes to reveal the Son. The farewell discourses of Jesus, therefore, in a peculiar sense, furnish us with a revelation of the Trinity - the unity of the one God in the distinction of the three Persons.

 

THE DISPENSATION OF THE HOLY SPIRIT

Pentecost marks a new dispensation of grace - that of the Holy Spirit. This new economy, however, must not be understood as in any sense superseding the work of Christ, but as ministering to and completing it. The New Testament does not sanction the thought of an economy of the Spirit apart from that of the Father and the Son except in this sense - that it is the revelation of the Person and work of the Holy Spirit, and therefore the final revelation of the Holy Trinity. Here, too, the economical aspect of the Trinity is the more prominent as emphasizing the distinction in offices. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you (John 16:15). As the Son revealed the Father, so the Spirit reveals the Son and glorifies Him. No man can say that Jesus is the Lord, but by the Holy Ghost (1 Cor. 12:3). The mediatorial Trinity, one in essence and distinct in office, affords the true explanation of the dispensation of the Holy Spirit. His work as the Third Person of the Trinity is therefore in connection with His offices as the Representative of the Savior. He is the Agent of Christ, representing Him in the salvation of the individual soul, in the formation of the Church, and in the witnessing power of the Church to the world. But He is not the Representative of an absentee Savior. He is our Lord's ever-present other Self. This is the meaning of the promise, I will not leave you comfortless: I will come to you (John 14:18). It is through the Spirit, therefore, that our Lord enters upon His higher ministry - a ministry of the Spirit and not merely of the letter. For this reason He said, It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you (John 16:7). In the Old Testament God used history to teach spiritual truth by means of divinely given symbols; in Christ as the historical Person, this truth was actualized in human experience; in the New Testament the fullness of grace and truth revealed in Christ is through the Holy Spirit universalized and made available to the Church.

[There is a sense in which Pentecost introduced a new economy: that of the Holy Ghost, as the final revelation of the Holy Trinity. The One God, known in the Old Testament as Jehovah, a name common to the Three Persons, was then made known in the Third Person: the Lord the Father, the Lord the Son, is the Lord the Spirit (2 Cor. 3:17). Hence the glory of the Day of Pentecost, excelling in glory every former manifestation of the Supreme. The Shekinah, the ancient symbol of the future incarnation of the Son tabernacling in flesh, becomes the fire of the Holy Ghost, disparted into tongues, and without a veil, resting on the entire Church. The perfect God is perfectly revealed; but revealed in the Trinity of Redemption, the Economical Trinity. The Church is the "habitation of God through the Spirit." From that day forward the Holy Ghost is essential to every exhibition of God as revealed among men. - Pope, Compend. Chr. Th., H, p. 326.

The Inaugural Signs. Pentecost was the inauguration day of the Holy Spirit. As in the Old Testament the Passover marked the deliverance of Israel from Egyptian bondage, and Pentecost celebrated the giving of the law fifty days later; so in the New Testament Christ our Passover was sacrificed for us, and the Pentecost which followed marked the ushering in of a dispensation of inward law (Heb. 8:10; 10:16). The pentecostal Gift was the gift of a Person - the Paraclete or Comforter. This Gift Jesus promised to His disciples as the Agent through whom He would continue His office and work in a new and more effective manner. As the Advent of Christ was attended by miraculous signs, so also the inauguration of the Holy Spirit was attended by signs indicative of His Person and Work. These signs were three, first, the sound as of a rushing mighty wind; second, the cloven tongues like as of fire resting upon the disciples; and third, the gift of other tongues. We may say, then, that the first sign was the harbinger of His coming; the second indicated His arrival; and the third marked at

[When our Lord cried It is finished! He declared that His work of atonement was accomplished. But it was accomplished only as a provision for the salvation of men. The application of the benefit remained for the administration of the Spirit from heaven; whose sole and supreme office it is to carry into effect every design of the redemptive economy or undertaking. As the Spirit of the Christ had from the foundation of the world administered the evangelical preparations, so now He acts on behalf of the fully revealed Christ. Through Him our Lord continues His prophetic office: the Holy Ghost is the Inspirer of the new Scriptures and the Supreme Teacher in the new economy. Through Him the priestly office is in another sense perpetuated: the ministry of reconciliation is a ministration of the Spirit. And through Him the Lord administers His regal authority. - Pope, Compend. Chr. Th., II, p. 328.

The Holy Spirit is called an Advocate because He transacts the cause of God and Christ with us, explains to us the nature and importance of the Great Atonement, shows the necessity of it, counsels us to receive it, instructs us how to lay hold on it, vindicates our claim to it, and makes intercessions in us with unutterable groanings. Our Lord makes intercession for us by negotiating and managing, as our Friend and Agent, all the affairs pertaining to our salvation. And the Spirit of God maketh intercession for the saints, not by supplication to God in their behalf, but by directing and qualifying their supplications in a proper manner, by His agency and influence upon their hearts; which according to the gospel scheme, is the peculiar work and office of the Holy Spirit. So that God, whose is the Spirit, knows what He means when He leads the saints to express themselves in words, desires, groans, sighs, or tears; in each God reads the language of the Holy Ghost, and prepares the answer according to the request. - Adam Clarke, Chr. Th., p. 174.]

once the assumption of His office as Administrator, and the beginning of His operations.

The first inaugural sign was that of the rushing mighty wind which filled all the house where they were sitting (Acts 2:2). While the account is brief, we may draw the following conclusions from the data at hand: (1) The sound came suddenly, not as winds ordinarily arise by increased intensity, but was at its height immediately. (2) The sound came from heaven, probably as thunder, heard not only by the disciples but throughout the city. The Revised Version reads as follows: When the sound was heard, the multitude came together (v.6), indicating that it was the sound that attracted them and not the reports of the disciples as is sometimes urged. This sign is indicative of the inner, mysterious, spiritual power of the Holy Spirit which was to characterize His administration in the Church and in the world. There is another rendering of this text which brings out added beauties of the Spirit of grace. It may be translated, the sound of a mighty wind, rushing along, conveying the thought of an intense eagerness on the part of the Spirit, to carry into effect the great salvation purchased by the blood of Christ.

The second inaugural sign was the appearance of cloven tongues like as of fire which sat upon each of them (Acts 2:3). From the use of the singular pronoun, it has been argued that the holy fire like a living flame hovered over the entire company, parting or cleaving into tongues which reached out to each of the waiting company. The generally accepted position, however, is that a cloven or forked tongue sat independently upon each of the disciples. These tongues "like as of fire" were glowing, lambent and quivering flames which gleamed like a corona above the heads of the spiritual Israel, recalling the signs at Mount Sinai, when the Lord descended in fire and the whole mount quaked greatly (Exod. 19:18). The significance of this symbol is to be found in the purifying, penetrating, energizing and transforming effect of the Spirit's administration; while the cloven tongues signify the different gifts communicated by the one Spirit to the different members of the mystical body of Christ.

The third inaugural sign occupies a unique position in the events of the day. It must be regarded not only as a sign of the Spirit's coming, but in some sense also, as the actual beginning of the Spirit's operations. It is described as follows: And they were all filled with the Holy Ghost, and began to speak with other tongues as the Spirit gave them utterance (Acts 2:4). It is a significant fact that the words heterais glossais (etepaiV glssaiV ) or "other tongues" appear only in this scripture which describes the phenomena of Pentecost. In the account of the gift of the Spirit to the Samaritans, ten years after Pentecost (Acts 10:46); and to the Ephesians, about twenty-three years after Pentecost (Acts 19:6, the word heterais (eteraiV ) does not appear. In the Greek language, the word glotta (glwtta) or tongue, always stands in strong contrast with the word logos (logoV ) or reason. Hence the contrast between the logos and the glotta, is the difference between that which a man thinks with the mind, and that which he utters with the vocal organs. Ordinarily of course, the glotta follows the logos; but at Pentecost the Holy Spirit by a miraculous operation enabled the disciples to declare the wondrous works of God in such a manner that the representatives of the nations heard them in their own languages. As the word logos (logoV ) connotes the idea of reason or intelligence, so the word glotta (glwtta) connotes the idea of rational utterance or an intelligible language. It may and often does signify an ecstatic utterance, but never a mere jargon of sounds without

[The word glwssa or glwtta means "tongue" and is so translated in James 1:26 and 3:5-8. The word glwttai or "tongues" Is hence a language as in Acts 2:11 and 1 Cor. 12:10, 28. "A man's thinking," says Dr. Kuyper, "is the hidden, invisible, imperceptible process of the mind. Thought has a soul, but no body. But when the thought manifests itself and adopts a body, then there is a word. And the tongue being the movable organ of speech, it was said that the tongue gives a body to the thought. Hence in the Greek word, from which this word is taken, the word glwttai means tongues, and hence language."

Hutchings points out that Protestantism accepted this interpretation, and hence in the Preface for Whitsun-Day, speaks of the Spirit as giving to the disciples "the gift of divers languages.]

coherence or intelligibility. The Church has always maintained that the true interpretation of the phenomena of Pentecost is that the "other tongues" referred to the miraculous gift of ""divers languages."

The Offices of the Holy Spirit. The Holy Spirit is both Gift and Giver. He is the Gift of the glorified Christ to the Church, and abides within it as a creating and energizing Presence. This center of Life and Light and Love is the Paraclete or the abiding Comforter. Following His inauguration at Pentecost, the Holy Spirit be-

[Dr. Kuyper maintains that since speech in man is the result of his thinking, and this thinking in a sinless state is an inshining of the Holy Spirit, speech, therefore, in a sinless state would Le the result of inspiration, the inbreathing of the Holy Spirit. But sin has broken the connection, and human speech is damaged by the weakening of the organs of speech, the separation of tribes and nations, by the passions the Holy Spirit upon the human mind, should have manifested itself, and the empirically existing languages which separate the nations. But the difference is not intended to remain. Sin will disappear. What sin destroyed will be restored. In the day of the Lord, at the wedding feast of the Lamb, all the redeemed will understand one another. In what way? By the restoration of a pure and original language upon the lips of the redeemed, which is born from the operation of the Holy Spirit upon the human mind. And of that great, still tarrying event, the Pentecost miracle is the germ and the beginning; hence it bore its distinctive marks. In the midst of the Babylon of the nations, on the day of Pentecost the one pure and mighty human language was revealed which one day all will speak, and all the brethren and sisters from all the nations and tongues will understand. And this was wrought by the Holy Spirit. They spake as the Spirit gave them utterance. They spoke a heavenly language to praise God, not of angels, but a language above the influence of sin. Hence the understanding of this language was also a work of the Holy Spirit. - Kuyper, Person and Work of the Holy Spirit, p. 137ff.

Dr. Hutchings in his "Person and Work of the Holy Spirit" states that the gift of tongues on the day of Pentecost was a gift of divers languages, and that the difficulty of believing the literal truth will not be great to those who hold that language from the first was the gift of God to man, and who further accept the history of the building of Babel and view the distinctions of language as connected with that event. Those who attempt to minimize the miraculous element in Holy Scripture, reduce the gift of tongues to a sort of ecstatic utterance, the deliverance of certain inarticulate sounds; or suppose that the miracle was in the hearers rather than in the speakers, which, if it were so, would only make it more wonderful. Extraordinary gifts accompanied the founding of the Church, and lingered on through the Apostolic age more or less, and perhaps afterward. As they were the distinct results of the Spirit's presence and operation, they are still latent in the temple of the Spirit, only their exercise may be suspended. They have, however, their natural counterparts. The Apostle Paul enumerates nine such gifts of the Spirit (p. 114).]

came the Executive of the Godhead on earth. While He abides perpetually in the Church, this does not imply that He is not still in eternal communion with the Father and the Son in heaven. As we have previously pointed out, arrival in one place does not with God necessitate the withdrawal from another. It does mean, however, that the Holy Spirit is now the Agent of both the Father and the Son, in whom they hold residence (John 14:23), and through whom men have access to God. There is therefore a twofold intercession. As the Son is the Advocate at the right hand of the Father, so the Holy Spirit is the Advocate within the Church; and as the Son was incarnate in human flesh, so the Spirit of God becomes incarnate in the Church - but with this difference; in Christ the divine and human natures were immediately conjoined, while in the Church as the body of Christ, they are mediated through the Living Head. Christ is the "only begotten" Son of God; men are sons by the adoption of Jesus Christ to Himself (Eph. 1:5, 6).

The Holy Spirit as the Giver, or Administrator of redemption, ministers in two distinct though related fields - that of the fruit of the Spirit, and that of the gifts of the Spirit. In his enumeration of the graces and gifts, St. Paul catalogs nine graces (Gal. 5:22, 23), and nine gifts (1 Cor. 12:8-10), the former referring to character, and the latter to personal endowments for specific vocations.

[Dr. A. J. Gordon says that when Christ, our Paraclete with the Father, entered upon His ministry on high, it is said that He "sat down at the right hand of God." Henceforth heaven is His official seat until He returns in power and great glory. So also when He sent another Paraclete to abide with us for the age, He took His seat in the Church, the Temple of God, there to rule and administer tm the Lord returns. There is but one "Holy See" upon earth: that is, the seat of the Holy One in the Church, which only the Spirit of God can occupy without the most daring blasphemy - GORDON, The Ministry of the Spirit, pp. 130, 131.

Dr. Abraham Kuyper mentions the presence of the Holy Spirit in three modes: (1) there is the omnipresence of the Holy Spirit in space, the same in heaven and in hell, among Israel and among the nations; (2) there is a spiritual operation of the Holy Spirit according to choice, which is not omnipresent: active in heaven but not in hell: among Israel, but not among the nations; and (3) this spiritual operation works either from without, imparting losable gifts, or from within, imparting the gift of salvation. - Kuyper, Person and Work of the Holy Spirit, pp. 119, 120.]

The fruit of the Spirit is the communication to the individual of the graces flowing from the divine nature, and has its issue in character rather than in qualifications for service. It is the outflow of divine life which follows as a necessary consequence of the Spirit's abiding presence. The apostle may have had in mind the parting parable of our Lord concerning the Vine and the branches. I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit... I am the vine, ye are the branches. He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing (John 15:1-5). Here the Spirit is not mentioned, but is assumed as the life of the vine, giving character and quality to the fruit. That which obstructs the free flow of life affects the fruit; hence there must be a purging in order to an increased fruitage. This fruit is not named, but St. Paul catalogs nine graces - a trinity of trinities as follows: (1) in relation to God, love, joy and peace; (2) in relation to others, longsuffering, gentleness and goodness; and (3) in relation to ourselves, faithfulness, meekness and temperance (or self-control). These qualities the apostle sets in strong contrast with the works of the flesh (Gal. 5:19-23). Fruit grows by cultivation. It receives its life from the vine and takes its character from that life. Works are the result of effort and human striving; fruit is the consequence of the Spirit's abiding. It is not of man's producing, it grows by the life that is in the Vine.

The gifts of the Spirit are known in Scripture as charismata (capismata) or gifts of grace. Hence there is an internal connection between the graces and the gifts in the administration of the Spirit. The gifts are the divinely ordained means and powers with which Christ endows His Church in order to enable it to properly perform its task on earth. Paul summarizes the teachings of the Scriptures concerning spiritual gifts as follows: Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the spirit is given to every man to profit withal. For to one is given by the Spirit the world of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will (1 Cor. 12:4-11). There are two other scriptures from the same writer which refer to the gifts of the Spirit in a more official capacity. The first is found in the Epistle to the Ephesians and is concerned with the general order of the ministry. And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers (Eph. 4:11). The second is concerned with the gifts which attach to the ordinary service of the Church. Having then gifts differing according to the grace that is given unto us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering: or he that teacheth, on teaching; or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness (Rom. 12:6-8).

The gifts of the Spirit, then, are supernatural endowments for service, and are determined by the character of the ministry to be fulfilled. Without the proper functioning of these gifts, it is impossible for the Church to succeed in her spiritual mission. Hence the subject is of great importance, not only to theology, but to Christian experience and work. It will, however, be impossible to deal adequately with the subject here, and hence we can give only a brief summary of the more important truths concerning spiritual gifts. (1) The gifts of the Spirit must be distinguished from natural gifts or endowments, although there is admittedly, a close relation between them. While they transcend the gifts of nature, yet they function through them. Grace quickens the powers of the mind, purifies the affections, and enables the will to energize with new strength; and yet the gifts of the Spirit transcend even sanctified human powers. The strength of the Church is not in the sanctified hearts of its members, but in Him who dwells in the hearts of the sanctified. It is the indwelling Spirit who divides to every man severally as He will, and then pours His own energy through the organism which He has created. (2) There is a diversity of gifts in the Church. Not all members are similarly endowed. Hence in a series of rhetorical questions St. Paul asks, Are all apostles? are all prophets? are all teachers? are all workers of miracles? (1 Cor. 12:29, 30). Nine such gifts are mentioned - wisdom, knowledge, faith, miracles, healing, prophecy, discernment of spirits, tongues, interpretation of tongues (1 Cor. 12:7-11). Doubtless the Spirit takes into account the ability of sanctified nature, and its capacity to receive and function spiritually, but the energizing power is not the natural spirit alone, it is the power that worketh in us (Eph. 1:19). (3) The gifts of the Spirit take their character from the positions which the various individual members occupy in the mystical body of Christ. St. Paul compares the Church as a spiritual organism, to the natural human body with its many and varied members. As the functions of the several members of the body are determined by the nature of the organs - the eye for seeing and the ear for hearing, so it is in the body of Christ. The Spirit who

[Dr. Adam Clarke refers to the parallel drawn by Bishop Lightfoot between the offices and the gifts mentioned in 1 Cor. 12:8-10, 28, 29, 30, these texts being arranged in three columns. Dr. Clarke then remarks that if the reader thinks this is the best way of explaining these different offices and gifts, he will adopt it, and he will in that case consider, (1) That the word or doctrine of wisdom comes from the apostles. (2) The doctrine of knowledge, from the prophets. (3) Faith, by means of the teachers. (4) That working of miracles includes the gifts of healing. (5) That to prophesy, signifying preaching which it frequently does, has helps as the parallel. (6) That discernment of spirits, is the same with governments, which Dr. Lightfoot supposes to imply a deeply comprehensive, wise and. prudent mind. (7) As to the gift of tongues, there is no variation in either of the three places. (Adam Clarke on 1 Cor. 12:31.)]

creates the spiritual body, of necessity creates the members which compose that body, for the body is not one member, but many (1 Cor. 12:14). God has set the members in the natural body as it has pleased Him (1 Cor. 12:18); 50 also the Spirit divides to every man severally as He will in the spiritual body (1 Cor. 12:11). The gifts of the Spirit, therefore, are those divine bestowments upon individual members which determine their functions in the body of Christ. Consequently the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, 1 have no need of you.... that there should be no schism in the body; but that the members should have the same care one for another (1 Cor. 12:21-25). (4) The gifts of the Spirit are exercised in conjunction with, and not apart from, the body of Christ. The human body cannot function through maimed and lifeless members, nor can members separated from the body exist, much less perform their natural functions. So, also, God does not bestow extraordinary gifts upon men to be administered through mere human volition, and for self-glory and aggrandizement. The true gifts of the Spirit are exercised as functions of the one Body, and under the administration of the one

[Dr. George B. Stevens states that the gifts of the ministry here mentioned are to set forth the basis of unity, rather than as a description of the various offices in the Church. Prophecy or preaching - the gift of clear, luminous exposition of Christian truth under the influence of the Holy Spirit was the endowment which Paul most highly prized, and deemed most serviceable to the Church (1 Cor. 14:1-5, 24, 25). Other charismata are more incidentally alluded to, such as "the word of wisdom" and the "word of knowledge" (1 Cor. 12:8) - terms which are not easily defined, but which doubtless refer to the enunciation and apprehension of those deep truths and mysteries, such as the sacrifice of Christ (1 Cor. 1:22-24), that constitute the true Christian wisdom which may be taught to those of spiritual maturity (1 Cor. 2:6), but which the worldly and carnal mind cannot receive (1 Cor. 2:14). Paul mentions also, "helps," which most naturally refers to the duties of the diaconate, and "governments" which is best understood as the counterpart of "helps," and would therefore designate the functions of government which are exercised in the local church by the elders or bishops. - Stevens, Pauline Theology, pp. 326, 327.

Quesnel observes that there are three sorts of gifts necessary to the forming of Christ's mystical body. (1) Gifts of power, for the working of miracles, in reference to the Father. (2) Gifts of labor and ministry, for the exercise of government and other offices, with respect to the Son. (3) Gifts of knowledge for the instruction of the people, with reference to the Holy Ghost. (Adam Clarke, Com. 1 Cor. 12:31.)]

Lord. (5) The gifts of the Spirit are essential to the spiritual progress of the Church. As physical ends can be accomplished only by physical means, or intellectual attainments by mental effort, so the spiritual mission of the Church can be carried forward only by spiritual means. From this it is evident that the gifts of the Spirit are always latent in the Church. They did not cease with the apostles, but are available to the Church in every age.

In addition to the gifts and graces of the Spirit, there are certain other acts or functions of His administrative work which demand brief attention before taking up more directly His work as related to the individual, the Church and the world. These pertain especially to the work of salvation, and may be classified broadly under two general heads - the Holy Spirit as "the Lord and Giver of Life," and the Holy Spirit as "a sanctifying Presence." To the former belongs the ""birth of the Spirit" or the initial experience of salvation; to the latter, the "baptism with the Spirit" - a subsequent work by which the soul is made holy. This is known as entire sanctification, which as our creed states "is wrought by the baptism with the Holy Spirit, and comprehends in one experience the cleansing of the heart from sin and the abiding, indwelling presence of the Holy Spirit, empowering the believer for life and service." (Article X.) Analyzing this state of holiness from the viewpoint of the Agent rather than the work wrought, we notice a threefold operation of the Spirit in the one experience of the believer: the baptism, which in its restricted sense refers to the act of purifying, or making holy; the anointing, or the indwelling Spirit in His office work of empowering for life and service; and the sealing, or the same indwelling Presence in His witness-bearing capacity. When, therefore, we speak of the birth, the baptism, the anointing and the sealing, as four administrative acts or functions of the Spirit, we are referring only to the two works of grace, but are considering the latter under a threefold aspect. We are to be understood as referring (1) to the birth of the Spirit as the bestowment of life in the initial experience of salvation - an experience which will be considered later under the head of regeneration and its concomitants, justification and adoption. We shall then consider the subsequent work of the Spirit as sanctifier, under the threefold aspect of (2) the baptism; (3) the anointing, and (4) the sealing - an experience which we shall treat later under the head of '"Christian Perfection" or "Entire Sanctification."

1. The Birth of the Spirit is the impartation of divine life to the soul. It is not merely a reconstruction or working over of the old life; it is the impartation to the soul, or the implantation within the soul, of the new life of the Spirit. It is therefore a "birth from above." As the natural birth is a transition from fotal life to a life fully individualized, so the Holy Spirit infuses life into souls dead in trespasses and sins, and thereby sets them up as distinct individuals in the spiritual realm. These individuals are children of God. To them is given the Spirit of adoption by which they are constituted heirs of God and joint-heirs with Christ (Rom. 8:15-17). The apostle defines specifically the nature of this inheritance. It is the blessing of Abraham, which God gave to him by promise, that is, the promise of the Spirit through faith (Gal. 3:14-18). While the child of God as an individual possesses life in Christ, there is in him also, the ""carnal mind" or inbred sin, and this prevents him from entering fully into his New Testament privileges in Christ. Jesus as the ""Lamb of God" came to take away ""the sin of the world." There must therefore be a purification from sin. Until then he differeth nothing from a servant, though he be lord of all; but is under tutors and governors until the time appointed of the father (Gal. 4:1, 2). He is an heir, but he has not yet entered into his inheritance. The time appointed of the Father, is the hour of submission to the baptism of Jesus - the baptism with the Holy Spirit which purifies the heart from all sin. With the cleansing of the heart from inbred

[While the baptism with the Spirit is usually considered as the act by which regenerated men are made holy, it is sometimes used also in the broader sense of the state of holiness flowing from that act. The former appears to be the more exact position.]

sin, the son is inducted into the full privileges of the New Covenant; through this baptism he enters into the fulness of the blessing of the gospel of Christ (Rom. 15:29).

2. The Baptism with the Spirit, as we have indicated, is the induction of newborn individuals into the full privileges of the New Covenant. This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin (Heb. 10:16-18). Both the individual and social aspects of personality are involved. As by the natural birth each individual comes into possession of a nature common to others, and thereby becomes a member of a race of interrelated persons; so also the individual born of the Spirit has a new nature which demands a new spiritual organism as the ground of holy fellowship. The old racial nature cannot serve in this capacity, for it is corrupt according to the deceitful lusts (Eph. 4:22). The new nature in Christ, created in righteousness and true holiness (Eph. 4:24), can alone supply this spiritual nexus. Hence we are commanded to put off the old man and to put on the new man. The baptism with the Spirit,

[Now this baptism with the Holy Ghost is the blessing of Christ spoken of in the text. Someone may still ask, "Why is it called 'the blessing of Christ'?" Because it is; "why is it?" It is the crowning glory of the work of the soul's salvation. All that ever went before was preparatory for it. Did prophets speak and write; did sacrifices burn; were offerings made; did martyrs die; did Jesus lay aside His glory; did He teach and pray and stretch out His hands on the cross; did He rise from the dead and ascend into heaven; is He at the right hand of God? It was all preparatory to this baptism. Men are convinced of sin, born again and made new creatures that they may be baptized with the Holy Ghost. This completes the soul's salvation. Jesus came to destroy sin - the work of the devil - the baptism with the Holy Ghost does that. Jesus sought for Himself fellowship, communion and unity with human souls, by this baptism He is enthroned and revealed in man. - Dr. P. F. Bresee, Sermon: The Blessing.

To us the clear teaching of the Bible is that a man quits sinning when he begins to repent; that God freely forgives the repentant sinner and that the child of God goes with Jesus without the camp bearing His reproach, and, putting his arms of faith about the will of God, believes God and the old man is crucified by the power of God - the inherited fountain of evil is taken away, and the new man Christ Jesus becomes the fountain of life. This brings an end to sin in the soul. - Dr. P. F. Bresee, Sermon: Death and Life.]

 

therefore, must be considered under a twofold aspect; first, as a death to the carnal nature; and second, as the fullness of life in the Spirit. Since entire sanctification is effected by the baptism with the Spirit, it likewise has a twofold aspect - the cleansing from sin and full devotement to God.

3. The Anointing with the Spirit is a further aspect of this second work of grace - that which regards it as a conferring of authority and power. It refers, therefore, not to the negative aspect of cleansing, but to the positive phase of the indwelling Spirit as "empowering the believers for life and service. Prophets, priests and kings were in the Old Testament dispensation, inducted into office by an anointing with specially prepared oil. This administrative act of the Spirit, therefore, bears an official as well as a personal relation to Christ. As previously indicated, purification from sin is in order to the full devotement of the soul to God. But this devotement is not merely human energy exercised toward God. It is the inwrought power of the Holy Spirit - the operation of the abiding Comforter who dwells within the holy heart. Hence we read, that God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him (Acts 10:38). While it is recorded that Jesus was baptized with water by John, it is not stated that He was baptized with the Holy Spirit. This is significant. The reason is plain - baptism implies cleansing, and Jesus had no sin from which to be cleansed; neither could He in this sense be filled with the Spirit, for the Spirit already dwelt in Him without measure. But He was anointed with the Spirit at the time of His baptism by John, and thereby inducted into the office and work of the Messiah or Christ. As we become the sons of God by faith in Jesus Christ, so also, because we are sons, God gives us the Holy Spirit as a sanctifying and empowering Presence. This Spirit, our Lord tells us, the world cannot receive, because it seeth him not, neither knoweth him (John 14:17). St. John further declares that this anointing abides in us as the personal Paraclete or Comforter, and consequently is ever present to confer authority, and to supply the needed power for the accomplishment of every divinely appointed task.

4. The Sealing with the Spirit is a further aspect of this second work of grace. The seal to which St. Paul refers in his letter to Timothy, had two inscriptions - The Lord knoweth them that are his, or ownership; and let every one that nameth the name of Christ depart from iniquity," or holiness. The pentecostal gift of the Holy Spirit, which under one aspect is the baptism which purifies the heart; and under another, the anointing which empowers for life and service, is under still another aspect, the seal of God's ownership and approval. This approval is not only a claim upon the service of the sanctified as involved in ownership, but the seal of approval upon that service as rendered through the Holy Spirit. The seal is also the guaranty of full redemption in the future. Hence St. Paul says that after ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory (Eph. 1:13, 14). Here the Spirit is not only the promised Gift, but the gift of promise, which in connection with the earnest, is the guaranty of future perfection. The ""earnest" was a portion of the inheritance given in advance as a sample and guaranty of that which later was to be had in its perfection - for if the first fruit be holy, the lump is also holy (Rom. 11:16). The earnest of the Spirit then, is given to us for our present enjoyment until the end of the age, and is the seal of assurance that the purchased possession will then be fully re-

[Dr. A. J. Gordon says that the inscription on the seal "Let every one that nameth the name of Christ depart from iniquity," is in Hebrew substantially the same as that upon the forehead of the high priest - "Holiness unto the Lord." - Gordon, The Ministry of the Spirit.

The seal is also said to refer to a custom of the Jewish priests, who when they examined the sacrifices offered for worship, stamped those which were acceptable. "But whatever the source of the figure," says Dr. Lowrey, "it represents one of the precious offices of the Holy Spirit. He himself comes into the heart and gives us grace - a pledge of glory, or rather, gives us a part of the glory as a pledge of the whole." - Lowrey, Possibilities of Grace, p. 363.

deemed - all of which shall redound to the praise of His glory.

In this connection, also, it may be well to note the close relation which the work of the Spirit bears to that of Christ. These four administrative acts belong at once to Christ and the Spirit. It is Christ who quickens dead souls into life by the Spirit; it is Christ who baptizes men and women with the Holy Spirit; and it is Christ, also, who both anoints and seals His people with the Spirit.

The Holy Spirit and the Individual. As the Spirit formed the body of the incarnate Christ, and took up His abode in the new nature thus formed, so He thereby becomes the Intermediary between Christ and the human soul. There are therefore two sources of life in Christ - the fullness of the Spirit, and the redeemed human nature through which the Spirit is mediated, and by means of which He unites Himself to the individual soul. This will appear more evident, if we take into consideration the fact that while Christ was free from sin

[Dr. Asbury Lowrey says that the anointing is "an inward, evidential, abiding light, which serves as a sure guide to the truth - a spiritual discernment of spiritual things. It does not discount the Word, nor set aside the ordinary means of edification, but it does detect and reject much that claims to be religious thought and instruction. It discriminates between the chaff and the wheat, the form and the power; between the charity that never faileth,' and the 'sounding brass and tinkling cymbal. It accompanies entire sanctification, and is one with it, and in a large measure inseparable from it; and yet there may be, so to speak, reapplications of the anointing oil. This anointing inducts into the office, and confers authority and power. It is the gift which invests a man with ministerial rights, and makes him effective. A man who has not by such anointing received the credentials of the Holy Ghost has no right in the ministry. The apostles were commanded to 'tarry at Jerusalem until they had received this enduement of power. With a perishing world around them they were held back until thus empowered from on high." - Lowrey, Possibilities of Grace, p. 370.

The allusion to the seal as a pledge of purchase would be peculiarly intelligible to the Ephesians, for Ephesus was a maritime city, and an extensive trade in lumber was carried on there by the ship masters of the neighboring ports. The method of purchasing was this: The merchant, after selecting his timber, stamped with his own signet, which was an acknowledged sign of ownership. He often did not carry off his possession at the time; it was left in the harbor with other floats of timber; hut it was chosen, bought and stamped; and in due time the merchant sent a trusty agent with the signet, who finding that timber which bore a corresponding impress, claimed and brought it for the master's use. Thus the Holy Spirit impresses on the soul now, the image of Jesus Christ: and this is the sure pledge of the everlasting inheritance." - Bickersteth, The Spirit of Life, quoted in Gordon, The Ministry of the Spirit.]

in both nature and act, yet this new Man appeared in the midst of a sinful race, and dwelt in the likeness of sinful flesh (Rom. 8:3). He that had no sin, by His birth into a fallen race, thereby took upon Himself the penalty due its sin, and died without the camp that He might sanctify the people with His own blood (Heb. 13:12; Cf. Titus 2:14). Only by death could He be freed from the old race into which He was born; and only by the resurrection from the dead could He establish a new, unique and spiritual people. He was therefore, the first begotten from the dead, uniting in Himself as did the first Adam, both the individual and the race.

If now we refer briefly to the question of original sin already discussed, we may note that the sin of Adam not only brought penalty but entailed consequences, both for himself and for his posterity. Two effects followed the first transgression - a criminal act and a subjective change. When man consented to sin, God withdrew the fellowship of His presence through the Spirit. Deprived of life, only corruption and impurity remained. This fallen nature is continued in the posterity of Adam as "inbred sin or "inherited depravity," an element utterly foreign to the original character and life of man. Sin therefore exists in a twofold manner, as an act and as a state or condition back of that act; and while guilt does not attach to the latter, it is nevertheless of the nature of sin. In Adam depravity followed as a consequence of sin; in his posterity sin exists as a nature before it issues in sin as an act. As a state or quality which is the racial inheritance of every man born into the world, sin is the root or essence of all spiritual impurity and corruption. It is the primal cause of every transgression and the fountain of all unholy activities; but it must not be confused with these activities, or with any one of them. It is the nature back of the act, the generic or racial idea of sin, to which St. John refers when he says, All unrighteousness is sin (1 John 5:17); and again, the blood of Jesus Christ his Son cleanseth us from all sin (1 John 1:7). It is this to which John the Baptist referred when he cried out and said, Behold the Lamb of God, which taketh away the sin of the world (John 1:29). St. Paul uses the word in the same sense when he says, Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord (Rom. 6:11); and he refers to the same elementary antagonism to holiness when he uses the terms "the body of sin," the "old man" or the "carnal mind."

We must hold firmly to the fact that in the teaching of Christ there is a moral condition antecedent to the act of sin. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit (Matt. 7:18). There is therefore not only human personality as a free and responsible agent, but there is a nature or character which attaches to this agent, which in thought at least is distinguishable from it - that is, the person may be either good or bad, may exist in the state of holiness or in the state of sin. If we may be permitted to use the technical terms applied usually only to the Trinity; we may say, that as in the Godhead, the Three Persons subsist in one Divine Nature; and as angels subsist in angelic nature; so also human beings are persons who subsist in human nature. Previous to the fall, man subsisted in holy human nature; since that time he subsists in a fallen and depraved human nature. As persons, each human being is by the very nature of personality forever separate and distinct from every other; as members of a common race each individual possesses a nature in common with every other individual, and this furnishes the common bond of racial union. What man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God (1 Cor. 2:11). It is evident, then, that Christ as the theanthropic Person furnishes the source of life for both the person and the race. Since in Him human nature was conjoined in vital union with the divine, this new life becomes in the administration of the Holy Spirit the principle of regeneration in respect to the person; and since Christ not only died for sin but unto sin, His shed blood becomes the principle of sanctification as it respects the sinful nature inherited from Adam. But this matter will be given fuller treatment in our consideration of the states of grace; here it must now be considered in relation to the Church as the body of Christ.

The Holy Spirit and the Church. Pentecost was the birthday of the Christian Church. As Israel redeemed from Egypt, was formed into a church - state by the giving of the law at Sinai; so also from individuals redeemed by Christ our Passover, the Holy Spirit formed the Church at Pentecost. This was accomplished by the giving of a new law, written upon the hearts and within the minds of the redeemed. As the natural body is possessed of a common life which binds the members together in a common organism; so the Holy Spirit sets the members in the spiritual body as it pleases Him, uniting them into a single organism under Christ its living Head. God did not create men as a string of isolated souls, but as an interrelated race of mutually dependent individuals; so also the purpose of Christ is not alone the salvation of the individual, but the building up of a spiritual organism of interrelated and redeemed persons. This new organism is not destructive of the natural relationships of life, but lifts them up and glorifies them. Hence the Church is a chosen generation, a royal priesthood, an holy nation, a peculiar people; and the purpose of this organization is to shew forth the praises of him, who has called us out of darkness into His marvelous light (1 Peter 2:9, 10).

[As the Intermediary between the Savior and the individual soul the Spirit has two classes of office: one more external and one more internal. And these functions He discharges in respect to two orders of men: Those not yet in Christ and those who are by faith united to Him. (1) His external function is that of bearing witness, or applying the truth to the mind: to the unconverted for the conviction of sin, the awakening of desire for Jesus and His salvation, and the revelation to penitence of the promises of grace; to the believer for the assurance of acceptance the unfolding of the knowledge of Christ, the application of the several promises of grace, and all that belongs to His personal instruction and guidance through the Word. (2) His internal function is the exercise of divine power on the heart, or within the soul: to the unconverted in infusing the grace of penitence and the power of faith, issuing in an effectual inward conversion; to the believer in renewing the soul by communicating a new spiritual life, and carrying on the entire work of sanctification to its utmost issues. - Pope, Comp. Chr. Th., II, p. 329.]

The Holy Spirit is therefore not only the bond which unites the individual soul to Christ in a vital and holy relationship; but He is the common bond which unites the members of the body to each other, and all to their living Head. The spirit is the life of the body, and since His inauguration at Pentecost, has His ""See" or seat within the church. This may be made clearer by an illustration from Dr. Kuyper, who calls attention to the fact that in earlier times, when rain fell, each householder collected the water for himself in a cistern, in order to supply his own needs and those of his family. In a modern city each house is supplied with water from a common reservoir, by means of mains and laterals. Instead then of the water falling upon every man's roof, it streams through an organized system into every man's house. Previous to Pentecost the mild showers of the Holy Spirit descended upon Israel in drops of saving grace; but in such a manner that each gathered only for himself. This continued until the time of the Incarnation, when Christ gathered into His one Person the full stream of the Holy Spirit for us all. When, after His ascension, He had received of the Father the promise of the Holy Spirit; and when the channels of faith were completed and every obstacle removed, the Holy Spirit on the day of Pentecost came rushing through the connecting channels into the heart of every believer. Formerly there was isolation, every man for himself; now it is an organic union of all the members under their one Head. This is the difference between the days before and after Pentecost (Cf. Kuyper, The Work of the Holy Spirit, pp. 123, 124).

The Church in its corporate life is a kingdom of the incarnation as well as a kingdom of the spirit. We must remind ourselves here, that there was in the manhood of Christ, two mysteries, the union of human nature with the divine, and the unmeasured fullness of the Spirit which dwelt in that holy nature; the one administered through the other. When, therefore, the Spirit administers the pure human nature of Christ, He is said to make us members of His spiritual and mystic Body; when He ministers in His own proper Personality as the Third Person of the Trinity, He is said to dwell within the holy temple thus constructed. It may be readily seen, then, that the Church is not merely an independent creation of the Spirit, but an enlargement of the incarnate life of Christ. He is the head of the Church, whether militant, expectant or triumphant. The Church is complete, not through the presence of pure Godhead, but is complete in Christ (Col. 2:10). Christ is the first begotten of the dead (Rev. 1:5; Rom. 1:4; Col. 1:15); and as such is "the seed" (Heb. 2:16) from which the Church grows by expansion, through the operation of the Spirit. Christ is a new spring of pure human life. The first Adam was made a "living soul," the last Adam was made a "quickening spirit." Christ is the Lord from heaven (1 Cor. 15:45-47). He is, therefore, by virtue of His resurrection, a new order of being, a holy humanity, free from every taint of sin and pollution. This new humanity is the channel of the Spirit's descent; and the rent veil of Christ's flesh forms the new and living way into the presence of God (Heb. 10:19-22). It is this holy humanity which becomes the spiritual nexus in the corporate life of the Church. The Spirit's illuminations flow through the mind and heart of Jesus, and therefore perpetuate the pure energies of His sacred manhood. He is the firstborn among many brethren.

The Holy Spirit and the World. The Spirit represents Christ to the world. But since the world does not know the Holy Spirit and cannot receive Him in the fullness of His dispensational truth, Christ is therefore limited in His operations to the preliminary stages of grace. The nature of this work is given to us by our Lord in His farewell address as follows: When he is come, he will reprove the world of sin, and of righteousness, and of judgment: of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged (John 16:8-11). The sin referred to here is the formal rejection of Jesus Christ as the Saviour; the righteousness is His finished work of atonement as the only ground of acceptance before a righteous God; while the judgment is the dethronement of Satan as the prince of this world, and hence the final separation of the righteous and wicked at the last day. If the prince be judged, then all of his followers must suffer condemnation. It is evident, therefore, that the Spirit must be regarded in this connection, as primarily the Spirit of truth, and His instrument the Word of God. The relation of the Church to the Spirit's efficiency through the Work, finds its highest expression in the great commission. Here the gospel is the proclamation of salvation, and leads directly to the vocation or call of the Spirit.

Emblems of the Holy Spirit

[As the names and titles applied to Christ are numerous and varied, so also the emblems used in the Scriptures to portray the office and work of the Holy Spirit are presented in great variety. These can be presented only in a brief manner, but further study will richly repay the efforts of the student.

1. The dove is the symbol of the Spirit in both the Old and New Testaments. In Gen. 1:2 the Spirit is said to have "brooded" over the waters, bringing order and beauty out of chaos. There is an interesting parallel between the dove of Noah and the appearance like that of a dove at the baptism of Jesus. (a) The dove when first sent out returned because there was no resting place. So also in the Old Testament the Spirit found no place of rest in the hearts of men because of their sinfulness. (b) The second time the dove returned with an olive leaf "plucked off" - this word signifying in other instances, a violent death. Hence the Spirit gives hope to the world in the violent death of Christ on the cross. (c) At the baptism of Jesus the Spirit like a dove lighted upon Him (Matt. 3:16); or as given in John's account, the Spirit "abode" upon Him (John 1:32). In Jesus the Spirit found an abiding place, and was given to Him without measure. The dove is primarily the symbol of peace, and signifies the gentleness of the Spirit's operations (Matt. 10:16; Phil. 2:15). It is said that the dove has no gall, and consequently signifies the lack of bitterness. The dove was constant in love (Cant. 5:12); swift and strong of wing (Psalm 55:6); and clean in its nature. Someone has written that under this emblem the Holy Spirit is the Spirit of truth to sanctify (John 14:17); the spirit of grace to beautify (Acts 65:8, R.V.); the Spirit of love to intensify (Col. 1:6); the Spirit of life to fructify (I Peter 1:11); the Spirit of holiness to purify (Acts 15:9); the Spirit of light to clarify (Eph. 1:17); and the Spirit of prophecy to testify (Rom. 1:4).

2. Water was used as an emblem of the Spirit by our Lord. He spoke of a well of water springing up into everlasting life (John 4:14). Here it is the sign of effectiveness and sufficiency (John 4:13, 14). Jesus indicated the abundance of the spirit as "rivers of living water," living water being that which is ever connected with its source (John 7:38, 39). Rain signifies the refreshing and reviving influences of the Spirit (Deut. 32:2; Psalms 72:6; Hosea 6:3; Zech. 10:1). The dew represents the mellowing and enriching influences of the Spirit (Isa. 18:4; Hosea 14:5). The baptism with the Holy Spirit is peculiarly set forth by Ezekiel under the symbol of the "sprinkling of clean water" and the impartation of the Spirit (Ezek. 36:25-27).

3. The fire was one of the emblems of Pentecost. John prophesied of Jesus, saying, "He shall baptize you with the Holy Ghost, and with fire" (Matt. 3:11). Doubtless the pillar of cloud and fire in the Old Testament was a prophetical symbol of Pentecost. This is a reference to an ancient custom of armies carrying lighted torches when crossing an enemy's territory at night. It served the double purpose of lighting the way and of striking terror to the enemies. On the Day of Pentecost tongues like as of fire sat upon each of the disciples, indicating that they were to go forth as an army of living flames. Fire signifies the purifying, penetrating and energizing influence of the Holy Spirit (Mal. 3:1-3; Matt. 3:11, 12).

4. The atmosphere is likewise an emblem of the Holy Spirit. On the Day of Pentecost there was the sound as of a rushing mighty wind, which marked the coming of the Holy Spirit. God breathed life into the face of man at his creation (Gen. 2:7); and Jesus breathed upon the disciples and said, "Receive ye the Holy Ghost" (John 20:22). As the atmosphere is necessary to sustain life, so in the creeds the Holy Spirit is called "the Lord and Giver of Life." The atmosphere exerts a pressure of approximately fifteen pounds to the square inch, or about 32,000 pounds upon an ordinary man. So the Spirit is said to have fallen upon the disciples, the term indicating pressure (cf. Acts 8:16; 10:44; cf. Mark 3:10). The balance of pressure within and without maintains a proper equilibrium. Without the inward pressure of the Spirit, the outward pressures of life would crush men; with the true inward strength of the Spirit, man needs outward tasks to challenge his efforts. The atmosphere Is the medium of communication, hence there is the communion of the Spirit. The atmosphere revives the earth by drawing up vast stores of water which it returns in refreshing showers.

5. Oil is a symbol of the Spirit's official anointing for service. Prophets, priests and kings were inducted into office by a ceremony of anointing with oil. The formula of the anointing oil is given in Exodus 30:23-33, and is as follows: (1) The myrrh of the Spirit's excellence (2) the sweet cinnamon of the Spirit's grace; (3) the sweet calamus' of the Spirit's worth; (4) the cassia of the Spirit's righteousness; and (5) the olive oil of the Spirit's presence. Also there was the shekel of the Spirit's word - the exact measurements given for the compounding of the formula. The anointing oil could not be used for profane purposes, and it was a criminal act to counterfeit it. The oil could never be placed upon the flesh, only as that flesh had been previously touched with the blood of sacrifice. So also the oil of the Spirit's presence must follow the atoning sacrifice of Jesus Christ.

There are many other emblems of the Spirit given in the Old Testament such as the flaming sword at the gate of Eden, the seal, the earnest or pledge and others of a like nature. A knowledge of the divinely given emblems in the Old Testament will give added meaning and value to many of the New Testament Scriptures.]