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 '•^<A STIJDY IN BIBmCAl. tHEO?.OGV;.3 
 
 l-)- 
 
 
 REV. TV. J IRWIN, B.p. 
 
 Urao bkpore the TheoLduical Union of the Hamilton Conferenc*/ 
 / , CJuELFH, Oni., June 4TH, 1898. , 
 
 
 
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 5f' ' ^ TORONTO: 
 
 NA^ILLIAM BRIGGS, 
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 THE HOfeY SPIRIT IN THE 
 
 NEW TESTAMENT 
 
 I* 
 
 f>'- 
 
 A STUDY IN BIBLICAL THEOLOCY. 
 
 
 MX 
 R?:V. A. J. IRWIN^ H.D. 
 
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 REAb IlKFORK 11IK TnK<)L<)l.lC,\I. UnION (»K THK HAMIl.TnN roNPF-KKStK, 
 
 riuEi.rii, Ont., Ji;n'e^4TH, 1898. 
 
 TORONTO: 
 
 WILLIAM BRIGGS, 
 
 Wesley Buildings. 
 
 Montreal: e. \y. COAXES. Halifax :S. F. HUESTIS. 
 
 • :jt'-*'"'- 
 
 
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 -JV'lUlVATOliV Nori 
 
 
 DlJUiNO tl»« Hpring of 1895 the; writcu* was nnkvA to 
 prepare u lucfcure tor the Tlieolo<;ical Conference to 
 be held in Vibtpria UiiiverHity in the autumn of tliat 
 year. It was stipuhited that tlie paper to l)e given be 
 a study in Hiblicaj TheoU)gy, that it niiglit in Honie 
 degree exhibit the method and advantages of that 
 Hcicnee. The (piestion of the nature and work of the 
 Holy Spirit was at that tinu^|MgagTng the writer's 
 thougiit, and deeming it botlirf <tiportaut^ and timely, 
 he selected the subject of this lecture as his theme, 
 endeavoring to^ fulfil to the best a^^shis ability the 
 conditions of the i*e(piest. The lecture was sub- 
 Hecjuently given before the Theological Union of the 
 Hamilton Conference. And as, on that occasion also, 
 the audience was composed chietty of Bible students 
 the author endeavored to preserve the spirit and 
 method of tho science of biblical theology, believing 
 it to be the true, safe, and, in the end, most fruitful 
 method of studying the Holy Scriptures. 
 
 Since its delivery the lecture has been, rewi'ittcii, 
 
 , ■ J.,.' 
 
Valuable a-sH-mtancc m U.., ^1 _ „ii,ii^. 
 
 J. 
 
it 
 
 h. 
 in- 
 
 TIIH holy; SPIRIT IN TUli: 
 
 ■ i 
 
 Ni:\V THSTAMUNT. 
 
 ..1 
 
 Him.iOAL TliEOiiOQY \H not tho HpokoHiniin of any 
 ono type of experience; nor in it tluv •>enchniun of 
 any fad» crce<l, or HyHteni. It w not Holieitous (hither 
 to establish ot- to destroy the tenets of orthodoxy ; 
 neither is it feverisldy anxious to discover some new 
 thing. Its sole ain» is to seek out nnd present in all 
 the variety and in the full force of their origiiuil set; 
 ting, the exact teachings oT Scripture This task we 
 here attempt concerning the Holy Spirit in the New 
 
 Testament. 
 
 We shall classify our materials in five grou])s, viz : 
 I. The Synoptic Gospels. 
 II. The Gospel of John. 
 III. The Acts of the Apostles. 
 ly. The Epistles of Paul/, 
 v.- The remaining books.* 
 
 •This last tlivision might have heen difdributitl ftlong with II, 
 himV III. in two groups, the one comprising in com|)leteneHtf tho 
 Johnanine type of teaching, the otlier a Jewish Apostolic type. The 
 present arrangement is simply a matter of convenience. 
 
 M 
 
p 
 
 6 THE 
 
 5 HOLY SPIRIT m THE NEW TESTAMENT. 
 
 / 
 
 The H«i^ S^'iuit in the Synoptic Gospels. 
 
 the davapring of the new dispensation is preceded- 
 
 Kv^lT^Te^s of light that stride far up into the 
 
 i^w^ Xt whi.ce this twilight originates, wha 
 
 ^nature or extent, it is not the province of this 
 its nature or txv ^^ ^ ^ jeii already have a 
 
 i:::^or^c^S^teSeption i^ 
 
 "HoIvSpirit" (Matti.20; Luke i. 35). , ^ ■, 
 
 There are toc-atout the thteShold of fte New 
 Testomcnt severa Old Testament saints, who in the 
 i^nn^ pr*e Old Testament, i-..f^'-»Xf Spirit 
 
 ri? 25 26) 'kese are sporadic occurrences; their 
 SienSafa are temporar^; theii| funcjjon ,s p-o- 
 iihetic- thev are minor veluclesoi revelation. 
 Hota tto Baptist also belongs to_ «"s d Testa- 
 f .menttype. His function is pre-eminently tha,t of a 
 oTODhet ana for this work he is specially Wted by 
 r«n«saally full and permanent enduement of the 
 
 ■ ^t.l^'^S'^rv^lus and so transcendent ^ to 
 nafs the limits of our knowledge must be here 
 Srded The conception in the womb of the virgm 
 
 :^rited to the HoFy Spirit, -if ,*lPr°^.%°J„^? 
 oneration is therefore to be called 'Holy. . o"" or 
 Z^'(Lle i. 35; Matt. i. 18). In-thia m.ra^ulbus 
 generation the erf ative function is cKcrcised by the 
 Holy Spirit. ; \^ ., i? 
 
 ' Among the people to whom Jesus came therefore, 
 however dimly apprehended, there was already the 
 co^eption of T> #vine activity present m the world 
 which was denoted by the term "Holy Sp.nt. The 
 
 ■■i 
 
% 
 
 THE SVKOPTIC OOSPELH. . 7 
 
 word appears, says Meyer, as a proper mame and 
 8i<niifie8 " thp personal divine principle of the higher 
 refigious-nioral and eternal life." This significance 
 is 01 course deduced not from our passage, l)ut from 
 the^general tenor of the New Testament. 
 
 Our Lord emerges from the obscurity of private 
 life in an event which signallizes l|{fe relation to the 
 Holy Spirit during his earthly minwtry. Coming to 
 the Jordan where John was baptizing he submitted 
 himself to that rite and therein id^tified himself 
 with the .spiritual movement of the Baptist. And as 
 he went up out of the water " lo ! the heaven^ were 
 opened unto htm and lie saw the Spirit of God 
 de.scending as a dove and coming upon him (Matt. iii. 
 16.; Mark i. 10; Luke iii. 22). ^ ,;' . J - 
 
 While this appearance was visible to John also, 
 who recognized in it the previously announced sign 
 of the Messiah, it was to Jesus himself that the Hdy 
 Spirit appeared, The three evangelists agree in this. 
 Two of them also report the announcement of his 
 sonship by the voice as made in the second person. 
 In addition St. Luke tells us (iii. 21) that at the 
 auspicious moment when the Spirit came upon him 
 he was praying. The entire trend of the narrative 
 indicates that the coming pf the Spirit was to Jesus 
 essentially a real subjective experience intimately 
 related to his personal life as well as to his public 
 
 ■ work." ■' -■'• ■ ; :;':^ ■/ 
 
 There is a close connection both in time and con- 
 tents between the scene at the Jordan and the temp- 
 tations in the wilderness (Matt, i v. 1-11; Luke iv. 
 1 14). The latter throws light on the former. The 
 manner in which the attack of Satan is directed 
 against the divine sonship ris though to incite to pre- 
 sumption upon its privileges in a way not in harmony 
 
 :r\ 
 
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 I 
 
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Q 
 
 «- 
 
 V ' •, 
 
 8 THE HOLY SPIRIT IN THE NEW TESTAMENT. 
 
 with his earthly condition, and the maimer in which 
 ihe temptations focus and forecast the errors by 
 which he^ was during his ministry frequently solicited 
 ^depart from its conditions, point t« the conclusion 
 that with the definate. conscious, and voluntary ac- 
 ^ellme of the obligations of " alt righteousness 
 ?here came to Jesus a fuller apprehension ot that 
 sonship and a clearer vision of Ids mission and its 
 requirements. Godet Bays that m f « ^af ism f e^^ 
 came to Jesus "impulse; calling, strength. It was 
 'r final crisis of (kcision. in which the .^k ^e^ 
 assumed as son of God, the son of man willingly and 
 
 unreservedly accepts. .. ,„uu 
 
 Henceforth J^sus is in conscious cp-operation wvth 
 
 the Holy Spirit. He is led into the wilderness by^ 
 the Spirit (Matt. iv. 1 ; Mark i. 12; Luke i v. 1). 
 I^er Keiting he returns into Galilee in the power 
 of the Spirit, and inaugurates his jnmistry in that 
 province by appropriating the passage- in Is. Ixi 
 ^The Spirit of the Lord is upon me because he hath 
 anointeS me to preach good tidings to the poor, etc 
 (Luke iv. 18 et seq.). His entire ministry m the 
 proclamation of the gospel he ^huB .ascribes to the 
 impulse and direction of the Holy Spmt. .With this 
 agLs the quotaticp (Ma^t. xii.l8),-I will put my 
 spiritupon him and he shall declare judgment to the 
 gentiles/' The fulfilment of which the evangelist 
 finds in the activity of Jesus. ^ ^ . 
 
 Not only are his utterances directed by the Holy 
 Spirit but his deeds of power are traced to the same 
 source. It is by the Spirit of God he claims to^ cast 
 out devils (Matt. xii. 28); and the sm ugainst the 
 Holy Ghost (Matt. xii. 32) implies that the attempt 
 to attribute his miracles to a diabolical agency was a 
 malignant attack not so much upon the Lord as upon 
 the sacred person of the Spirit present in him and 
 manifest in these deeds of power. The blending of 
 
 ■t 
 
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 THE SYNOPTIC GOSPELS. 
 
 9 
 
 ■ ■ ■ ■• 
 
 the spirit's presence with the personality of Jesus is 
 perfect. The same acts are indiflferently attributed to 
 his own power or to the power of the Spirit in him. 
 
 Special prerogatives Ibelonging peculiarly to a 
 divine nature are in the earthly niinistry of Jesus 
 allowed to lie in the background. He appeared 
 simply as a man— a man with a message the charac- 
 ter of which ought to comniand attention. He is the 
 Messiah, the Anointed, but even his disciples are left 
 to discover the peculiar nature of his personality by 
 long contact and spiritual insight (Matt. xvi. 15-17). 
 As one has said, " He emptied himself and took upon 
 him the form of a servant and was made in the like- 
 ness of men." In this condition of humiliation arid 
 of our humanity he was the recipieht of the Holy 
 Spirit that .he might work out the high destiny of 
 the *" Son of Man." In this he was, as in much else, 
 oUr forerunner, prototype and ideal exhibiting for 
 the first time in His own life and work the nature, 
 a^nd operation of the Holy Spirit. . 
 
 John the Baptist, in his^ brief foreca)*t of the Sav- 
 iour's work, defines it to be one of the prime functions 
 of Christ to baptize his followers with the Holy 
 Ghost It is this function thai, to the eye of his 
 forerunner especially distinguishes the ministry of 
 Jesus above that of John himself and all others. 
 "HE shall baptize you with the J3oly Ghost" (Matt, 
 iii. 11 ; Mark i. 8; Luke iii. 16). Indeed it is this 
 fact that constitutes a new dispensation in which 
 the abundance of the Spirit is imparted. This is 
 mott' e^oxrfv the promise of the Father (Luke 
 xxiv. 49). And Jesus urges upon his disciple that 
 the heavenly Father in his goodness will certainly' 
 grant this boon tp all his children who ask hiin 
 (Luke xi. 13). Ghrist himself sends hini (Luke 
 ^^xxiv,^49); - . '■ . -^ -y ■.-./■^ ;: A.-;,-' 
 
 / 
 
10 THE HOLY SPlRlt IN THE NEW TESTAMENT. 
 
 He also assured 
 the Holy Spirit in 
 
 the ilisciplea ot* the specific help A)f 
 
 ui« XXU.V ^^^ their conflict with the world-power. 
 
 Thev are not to fear when tlicy are brought betoro 
 tribunals. The Holy Ghost shall teach them what 
 they ought to say (Matt. x. 20). This teaching did 
 not make them oracular, but was manifest in the 
 courage, wisdom and tact subseciuently exhibited. _ 
 
 With the crucifiction and the resurrection IHhi 
 PROMISE becomes immanent " Behold I send forth 
 the promise of my Father upon you, but tarry ye in 
 the city until ye be clothed with power from on 
 Tiio-h*' (Luke xxiv. 49). The fulttlment of this word 
 will confirm >td the disciples the utterance of the 
 Saviour, " All power is given unto ine in heaven and 
 in earth ;" it will be the realization of the assurance 
 " Lo ! I am with you always;" and it will be the 
 manifest signal for the fulfilment of the commission, 
 "Go ye therefore and make disciples of all nations, 
 baptizing them in the ^ame of the Father and of the 
 Son and of tl^jp Holy Ghost." ; V., • • 
 
 In this expressiofi our Lord is not primarily giving 
 his church a fiyrwuda for baptism. He is rather 
 summing up in solemn farewell address the content 
 of a divine revelation iii which the candidate is ex- 
 pressing his faith and accord. This revelation gathers 
 itself about three titles, which we have learned to 
 recognize as designating .three divine personages: 
 The Father, the Son and the Holy Spirit. But into 
 their inter-relation the passage does not attempt to 
 take us. C 
 
 ■■..:■■-'■':':, ..■■•- ■■..-.■ ^ >.:..■-.-.:;■■■■:■■; 
 
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 The Holy Spuut in the Gospel of John. 
 
 In the record of the words of John the Baptist, as 
 jr-ivon by his former disciple, we have stronj^ coiTob- 
 oration of the teaching of the earlier Gospels. Jesus 
 is anointed with the " Spirit descending as a dove out 
 of heaven " (i. 32), and is he who baptixeth with the 
 Holy Spirit. (33). The connection, too, between the 
 Holy. Spirit and the ministry of Jesus is maintained, 
 which is all the more remarkable since in this gospel, 
 the unicity of Jesus stands out clearly, in the doc- 
 trines of the eternal logos, the divine sonship and his 
 heavenly origin. So prominent is the emphasis upon 
 these facts and the claims related to thorn, that at 
 first glance it seems difficult to find a place for the 
 assistance of the Spirit in the ministry of Jesus, 
 These ideas, however, were, in the judgment of the 
 apostle, quite cOmpatable, for he reports a remarkable 
 utterance of the Baptist in which they are closely 
 conJQined. They are not, therefore, parallel lineft 
 which cannot meet in one personality. Their prox- 
 imity renders the assumption of conflict between 
 them impossible. The passage is :" He that cometh 
 from above ii3 above all ; he that is of the ear^h is of 
 the earthj and of the earth he speaketh ; he that 
 cometh from heaven is above all. What he hath seen 
 and heard of that he beareth witness aiid no man 
 receiveth his witness. He that receiveth his witness 
 liath set his seal to this, that God is true. For he 
 whom God hath sent speaketh the words of God ; for 
 lie giveth not the Spirit by measure. The Father 
 loveth the Son arid hath given all things into his 
 ha,nd" (iii. 31-35). While, therefore, the Son has 
 knowledge of heavenly things because of his heavenly 
 
 :^-:,:: 
 
F 
 
 
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 M I 
 
 
 l' 
 
 p i- 
 
 12 THE HOLY SPIUIT IN We NEW TESTAMENT. 
 
 oriein. having seen and heard them, he yefe npeaks his 
 words through the assistance Or by the direction of 
 the Holy Spirit. And because he has received the 
 totality of the spirit he is the authorative spokesman 
 and perfect revelator of God. The apparent clashing 
 of these ideas renders, their genuineness the wore 
 evident. We are here in the region of mystery, but 
 perhaps the harmony between them may be tound in 
 that/while the Saviour's knowledge of heaven y 
 thing rested upon his pre-existence. and his heavenly 
 origin, its interpretation and declaration to men was 
 at the direction and through the mediation of the \ 
 Holy Spirit. The operations of the Spirit in Christ \ 
 would, in that case, be somewhat analogous^ to his 
 working in man whereby he illuminates and inter- 
 prets facts and principles, themselves ^ perceived . 
 through the ordinary chtuinels of the mind. Ihat 
 there is a similarity in the Spirit's manifestation in 
 Christ and his working in the disciples is evident 
 from their connection in the passage, " Ye know him 
 for he dwelleth with you (i.e., in me), and shall be in 
 you" (xiv. 17). And again, " As the Father hath 
 seiit me, even so send 1 you. . . .Receive ye the 
 Holy Ghost" (John^xx. 20-22). • 
 
 Ill John's gospel the Spirit appears as the principle 
 of the new birth of the members of the kingdom ot 
 God. "Except a man be born of water and of the. 
 Spirit he cannot enter into the kingdom of God" (iii. 5). 
 " Water," we understand as an allusion to baptism, 
 with its implied confession and a typical washing 
 away of sins (cf: Acts xxii. 16). To Nicodemus the 
 word must have recalled in particular the baptism ot 
 John, just then so conspicuous in Judea, which he^in 
 company with his fellow Pharisees, had slighted. But 
 the reference of Christ is wider, and calls attention to 
 the necessity of pardon, of w^hicb water baptism was 
 
 
 it ■ 
 
TttE «O.Sl»EU OF JOHK. 
 
 18 
 
 \ 
 
 the Hymbol tmd the pledge. The efficient power unto 
 a new life also necewsrtry for participation in the 
 kingdom of God ia the Spirit. The birth of the ileHh 
 leaves men with a nature in which iho i/;i>xff animal 
 soul is the dominant power. The spiritual nature is 
 obscured and its activitj^ repressed by the ruling in- 
 stincts of the sensuous life. The (|uaiity of a nature 
 80 deranged, and of its resulting life, is emphatically 
 "/^«/i " (iii. 6), i.e., sensuous. Whether Jesus goes, as 
 far as Paul in attaching the idea of positive evil tq, 
 this word flesh as the instrumcjit of sin is not clAr. 
 So much is clear, however, that by nature men arcTO- 
 sufficient for and incapable of the life of the kingdom 
 of God. Their need of regeneration, renewal, strength- 
 ening is absolute. And this deranged and enfeebled 
 moral nature, which all men inherit by birth, is the 
 necessary find inevitable' starting point of actual 
 transgression,* 
 
 The result of the operation of the Spirit in the hew 
 birth is to make man "Spirit." That is to give to 
 man's spiritiial nature, by the power of a moral re- 
 generation, its true place, enabling it to dominate! 
 and control soul and ho(l^, to direct the entire being 
 in a life of which4he motive power and affection are 
 spiritual and are divinely begotten. In this opera- 
 tion the Spirit is in the manner of his working like 
 the wind ** incomprehensible , powerful, self-determin,- 
 ing and experimentally perceived." 
 
 This important teaching is the more evidently an 
 actual reminiscence of Christ's uttierances, and not a 
 Johnanine recension, since the apostle elsewhere makes 
 little use of it. He has not appropriated it in his o\vn 
 system of thought. Jesus affirms its main principle 
 in another application in his words, "it is the Spirit 
 (i.e., the Holy Spirit he imparts) that quickeneth, the 
 flesh profiteth' nothing " (vi. 63). - 
 
 *<,. 
 
 *From this it is evitlent that Jesus did not regard himself as 
 born like other men. 
 
 
 
 v 
 
 ' ' ' " . '^ - , . ■■""■■-■ ".''■' 
 
 
' • ■. . .' t, ' *!■ 
 
 :1 f 
 
 
 I- '■■ 
 
 
 U TirK HOLY SIMHIT IN THE NKVV TKSTAMKNT. 
 
 The largest^tribution given by John towanl the 
 doctrine of/Che koly Spirit is in hin record ot the 
 wordH of JcHUH c\nccrninjr Uie prpmiHed paraclHo. 
 TlicHC pasHigcH oug\t to be read in full. ' 
 
 "And I will pray the Father, and he will give you 
 another comfoi-tor that he may abide with you lor 
 ever; the Spirit <)f truth whom the world cannot 
 receive, for it beholleth him not neither knoweth him. 
 Ye know him, for li^ abideth with you. and shall be 
 in you. I will not \leave you desolate, I come unto 
 Vou"(xiv. Ki-lcS). V / ' • 
 
 V - If a man love nie he will keep my wordy, and my 
 Father will love him, and we will come unto him and 
 make our abode with him " (xiv. 23). ^ 
 
 " But the comforter, even the Holy Spirit, whom 
 tlio Father will send in my name, he shall teach you 
 all things and bring to your remcmbi-Unce all things 
 I said unto you " (xiv. 2(i). V , r -ii 
 
 "But when the comforter is come Whom 1 will 
 send unto you f ram the Father even the Spirit ot 
 truth which proceedeth from the Father] he shall bear 
 witness of me " (xv. 2G). ^ o ej 
 
 " It is expedient for you that I go away, for ij^ A^go 
 not away the comforter will not come to you ; but it 
 I W I will send him unto you. and he, when hi3 is 
 come, will convict the world in respect of sin and ot 
 righteousness and of judgment ; of sin, because they 
 believe not in me ; of righteousness, because 1 go to 
 the Father, and ye behold me no more; ot judginent, 
 because the prince of this world hath been judged 
 
 "llowbeit when he, the Spirit of truthris come, he 
 shaUguide you into all truth v for he shall not speak 
 of himself . but what thing soever he shall hear, these 
 shall he speak. And he shall declare unto you the 
 things that aie to come. He shall glorify me, for he 
 
TtIK <J()SI'KI. OK JOHN. 
 
 15 
 
 Rhall take of iiiiuu and tloclure it unto you " (xvi. 
 ia-14). 
 
 ■-" There is u Hpiritual uronia Jibput tlicHc ScriptureB 
 which escapes us so soon as we hogin to pull potal from 
 petal. 
 
 The insiHtance of Josiis on the cominfif of the Spirit 
 is very striking. Now that he is about to depart the 
 Saviours one thought for his disciples istho^^tm- 
 dete. " 
 
 However faintly, too, the light of the Spirit's per- 
 sonality may have shone in preceding utterances, in 
 these woinis of Jesus it stands forth in unmistakable 
 identity. As Christ is one, ho likewise is he another 
 paraclete ; and throughout this description the activity 
 ascribed to him is always that of a conscious, personal, 
 intelligent agent. 
 
 As paraclete or advocate h^ is to assist the disciples, 
 supporting, counselling and c6nsoling them in tlieir 
 conflict with the world, r This consolation is all the 
 more dear because his coming is the spiritual return of 
 Christ^ t6 dwell in the believer's heart. In a potential 
 and representative way, even the Father, as well as 
 the Son/\are thus present in the believer (cf. 1 John 
 iii. 24), wno is the object of God's approving love. ;. 
 
 The relation of these personalities is disclosed only 
 so far as e^h is connected with man's salvation. 
 They are not cold metaphysical abstractions, but living 
 beings, warm with loving interest and vital power. 
 Whatever may be implied, or properly inferred front 
 the statements made, their relations in the abstract arc 
 not here considered. There dqea appear, however, in 
 the matter of his work, at least a degree of subordi- 
 nation of the Spirit to the Fathei* and the Son. The 
 Father sends him, and again the Son sends hiin^ 
 from the Father. He comes at the Son's petition, tfflfb-^ 
 is probably through his work; and in his name, that is 
 to carry forward the purposes in which Christ had 
 
 , / 
 
 
 
 .*■-. 
 
 ■■ -.J 
 

 
 ;t; 
 
 1 ■- 
 
 4 
 
 m 
 
 
 10 TIIK HOLY SIMIUT IX TirK NKW TESTAMENT. 
 
 boon cnWcd. Tho Htronj,'08t moral unity, tojrc,t!ier 
 with a invHtoriouH int«riMUietmtion. hq that oach m 
 preHOht in the othf-r, is the natural inference from the 
 
 language employed. ' . , . i • i 
 
 The Spirit in to Imj the Hufficient teacher and guide 
 of the, (liHciple, but the horizoi^ within which thia 
 activity is to take phico is apparent. It m into all /A.e5 . 
 'truth (aXtfeeuit) that he is to guide the V)eliever Ihe 
 context, alike at xiv. 20 and xvi. 13 shows thnt it 
 Was specially in continuation of Clirist's work as 
 rfevealer of tho truth that tho Spirit"\wa8 to contc. 
 the " all things " he teaches and the " aN things " that 
 Christ has uttered of which ho remindMire at least 
 ^milar in their quality and belong to tln/same range 
 of triitlL Tho phrase, " all th& truth " (xvi. X3), with 
 which compare "I anv the truth", (xiv. 0). is closely 
 followed by such definini^ and interpreting phrases as 
 •' He, shall take of mine,*^" He shall glority me," mdi- 
 cdtiiig again the sphere of his operations. The words, 
 "in Jny name" (xiv 26). further define the purpose of 
 the Father in sending the Spirit, as having to do with 
 that sphere of things, and especially that revelation 
 represented in the na^ne of Jesus. All sound and 
 i careful exegesis id, we think, ajjreed that " the truth 
 ^ 'here {flt\tfOeia))k John's technical term for the con- 
 tent ot the saying gospel message. As the possessor 
 and communi^tor of this saving knowledge of Ooti 
 the truth of redemption wrought out and presented 
 iri Jesus Christ, He is the Spirit of Truth. Meyer 
 pits it admirably wh^if he says, "He is the divine 
 principle of revelation, by whose agency in human 
 hearts the redemptive truth given^by God in Christ, 
 that is the trtith, xaT^ e^oxw, is transformed into 
 knowledge, made to be vitally; appropriated and 
 (brought to powerful moral expression." ^ ' « 
 
 The "truth" iii John is never a niere fdrmai theo- 
 retical \)r Intellectual conception, but ever a practical, 
 
 \%i. 
 
 , .M- ■.i'ji,tigi,.iJ i iiiniiiMJ i iiM.iiii. i ..i.m i ii 
 
TIIK (J<\si»Kr, OF JOHN'. iv, 17 
 
 ■ ■- \ '" '• ■ 
 
 vitali/.injif, inorHlIy-fomiutivo thinp^ It /inutiiiimtoH, 
 controlH, HiinctiHcH Hh njcipiont, iuhI iimkoH him fr(«o. 
 It is fi incdiiuu of (Uh\ iuHtinet with the vital Hpiritual 
 force of hin Holy Spirit. Huch a poluri/in^' vi«w of 
 Hpiritual reality ih not obtained by the exertion of any 
 merely human perceptive faculty, however diligently 
 applie<l, save wheti that faculty ih directe<l, Btrongth- 
 ened and illuminated by the Holy Spirit. 
 
 HiH work, then, aH teacher and guide, iH the unfohl- 
 ing, developin«;nt and jn-ogresHivo annlication of the 
 perfect revelation given in ChriHt, wlunn he is tluw to 
 glorify. Ho will take the thingH of Christ and hIiow 
 them to the believers, refrcHhing the memory of His 
 words and elucidating their meaning. He will dis- 
 close things to come pertaining to this matter of sal- 
 vation. Ho is not to originate sometliing new, apart 
 from or beyond the Christ revelation, understanding 
 that term in all its potentiality, " for ho s^hall not 
 speak of himself, but whatsoever he shall hear that 
 shall he speak." Certainly no formal dictation or 
 literal word is meant, but simply the oneness of his 
 work to the end of time with the miijd of Christ and 
 the will of the Father. 
 
 The Spirit is not to be a transient guest, but one 
 that is to abide forovei*. He is to bo in the disciples 
 in contrast to a power working from without, though 
 for this purpose he must first be manifested, appre- 
 hended and appreciated. Only those who thus know 
 him can receive him, i.e., an intelligent and^ receptive 
 faith is necessary. Therefore he was manifest in 
 Jesus *\with " the disciples as a preparatory tuition 
 for their conscious and voluntary reception of him. 
 
 Ho is to witness of Christ, i.6., through the believers, 
 for each is to become a living and abundant sourp6 of 
 benign and saving activity m the world (vii. 38, 39). 
 By their ijnfluonce and their testimony he wnll convict 
 the world of sin, especially of the cardinal sin of the 
 2 •' . • ■ ^ — — 
 
 I ■ 
 
i\ 
 
 
 ' ,1 
 
 .'a' 
 -.1 1' *'» 
 
 .cm 
 
 W' 
 
 M\. 
 
 V' t. 
 
 18 TIIK IH»I.Y MPIUIT IN THE NKW TKMTAMKNT. 
 
 rejection of JeHUM. lit) will convict aim of tho 
 riihtcoUMntHH of CliriHt. whoHo viiuliciition by (.o<l mi 
 Him iiHcmiHiun ttii.l glorilicution t!i« HpintH luommco 
 cotiHriiiH. lie will convict of jiulpnunt, for li« will 
 \vm\ forth the victinm of th« uvil oiu'h iM)Wcr into tli« 
 fimUnn of a lioly life, tlnm ^rivintrconcluHivo evKlcnco 
 that tho power of Hatan lum \hh'U hroken, and that 
 judirnient Ims already heconio operative aj^auiHt the 
 'prince of this world. Helievei-H are therefore.the lul- 
 cruui th« Holy Spirit uhoh in his endeavor to litt tho 
 world toward Ood. 
 
 Tho peculiar inci«lent (xx. 21-2«) iA» which the 
 men Lord ^reetH ft)r the MrHt time His discipleH and 
 declaroB, " an the Father hath Hent n»e, even ho Hend I 
 you," and then breatheH on tluini, Hayinj,r " Receive 
 ye the Holy Ghost: whose soever sins ye forj]f»ve 
 tlujy are fcxfejiyen unto them, whose soever sins yo 
 retain they m retained," is confeHse<lly dilKcult. It 
 is Ctei-tainly n6t the paraclete as .previously promised 
 that js thus bestowed, for he comes oidv when Jesus 
 shall h«ivo l)een glorified (vii. 39). Ailfmrently, how 
 ever, already in his intermediate condition; Jesuf 
 pOHses.sea in himself the power to impart a measure 
 of the ^oly. ^Ifcit. This he does at the first oppor- 
 tunity, ^nd^S^illbffJism at once striking and 
 original, whicli^lp^t||^olyj^ Spirit in closest in- 
 timacy with I^^BWW^^'^ -^^ mission of tl»o 
 disciples waa t(p^5^ontinii!|R^tT of His own and 
 the vital persoiVlil power thatliad directed him he 
 would bestow on them. . In the prosecution of their 
 work they would frequently be called upon to form 
 judgments of men, to admit to, to rejepfc or expel froni 
 the Church as the community of believers. The fine 
 discernment and spiritual judgment whereby they 
 are able to do this without bias, ^nd so represent 
 
 i 
 
 'gmww^^^rfmj' 
 

 |h?S!lp^( 
 
 N. 
 
 Acts ok tiik ainwti.hh. 
 
 ^•'♦'^^'li^P'^KJ^W^f <hu\, \h llHslll'Oll thviu ill tlui Ifolj 
 
 tl«iiy,'lll^BP^^,i,•it.(J,Hh.ollnl•mH.• 
 
 ^ iH |M.\^M- IN not to Ih) efMitiiuMl to iifiostlrs. ihoxwU 
 imy iixhWMAi It whm h ^'ciuiml cuiii|»imy of iliMciijC-M 
 1^1 whom .loMUM lu 1(1 ieMM«'» I on tliin (KicHMion (l.uko xxiv. 
 Hi). Ami ulmuly Himiliu* povvci-.s Imd Ih!<>ii ;,qHiit(>ii 
 to tlio C'hurcli UN a <;<>n^q(i;(ati<)ii (Mutt, xviii. 17-20). 
 ft* WiiH imtiinil, lio\v(!Vi!i% tJHit tliis nowur, whitai 
 IkjIoii^'h to tho Cluiicli UN 11 wliolb, .siKnild f<K'UN itHo|f 
 in its h'HdcrN un oiiruiiN of tlu^ Spifit (Matt. xvi. 
 
 i^i, ly). 
 
 ;,, III. ■■ 
 
 TiiK JloLY SiMuri' IN iiii: Acrs of tjik AmsTi.EH. 
 
 The opuniiifT chapttjr of 
 in its roteronccN to tho llol'i 
 whatihaM djfoiui before. 1 
 'HWi* Imci forinerly ^iv< 
 A[)OHtleN throufjh the Hoi; 
 reminded of the " PitMiiiHe* 
 the words pf JesuH, and exii 
 ment, "For John inde^l l« 
 shall bo baptized wifeh *he 
 
 the Uook of Acts lietrays 
 
 Spirit a familiarity with 
 
 .states (i. 2, cf. x n^) that 
 
 1 commandment to His 
 
 Ghost The disciples are 
 
 f the Father" as ^iven in 
 
 rted to wait for its fulHl- 
 
 iized with water, but ye 
 
 oly Ghost not many days 
 
 An oxamwlo of the exoilljie of this imwor ia, wo «u«K08t. 
 aHoi«lo«l 1(1 tho case of AnaiiiaH and Supphira (Acts v. 1 10) 
 I otor accuses them of attempting t ;> lie to th»^ Holy (;hoHt, i.e., in 
 tlio church. Ho Judges and sen enut'M, ^nd (lod executes tho 
 sentence ferthwith. 
 
 ni '^"i^ sppaking generally, is it n.> , historicrtlly true that when tho 
 Lhurch m a worldly, formal or t uolesiaHtical tcnif)er has iMiased 
 judgments upon inCii, her deciisions have often been ill found.'d and 
 conspicuously unfortunate ; and thit when iu a devout, charitable 
 and spiritual moo«l she has oxersisid authority, her decisions have 
 in the main been found to be wise? 
 
 m 
 
 l^ 
 
"r .-•' 
 
 .■, 
 
 1" 
 
 . _ • ■ 
 
 
 I'- 
 
 
 -., 
 
 ll.. 
 
 :-''•*• 
 
 
 i'l- 
 
 
 
 ; •1" 
 
 • 
 
 1 
 
 m : 
 
 
 ^' 
 
 $i ■.'_ 
 
 
 ^•-■■:B'l ■■ 
 
 •*- 
 
 .1 J-'i ■ 
 
 .rni' 
 
 20 THE HOLY SI'IIII^' IN THK NEW TESTAMENT. 
 
 hence (i. 5). " As the Promise, it includes all other 
 promises of God to Israel (cf. Luke xxiv, 49). As the 
 promise of the Futher, it implies his paternal bene- 
 volence (cf. Luke xi. 11-13). By its allusion to the 
 forerunner we are reminded that, in addition to pro- 
 claiming Jesus as 'the «' Lamb of God," John desig- 
 nates Him as the one who shall baptize with the 
 Holy Ghost (Luke iii. 16). The goal so long in view 
 the Saviour now declares is nigh at hand. 
 
 The dynamic qualification for the work of the 
 disciples is assured them in this outpouring of the 
 Holy Spirit, "Ye shall receive power after that the, 
 Holy Ghost is come upon you '' (i. 8). But the very 
 form of expression— the after that which distinguishes 
 the coming of the Spirit and his effects— ought to 
 prevent our identifying the two so as to regard the 
 content of this baptism as being solely an enduement 
 of aggressive, power, or as it is sometimes popularly 
 stated, "power for service." This is a factor, a very 
 prominent and important oije. Its prominence, how- 
 ever, as the context shows, may be due in part to the 
 fact that it was the one element in the Spirit's work 
 which at that time with their materialistic anticipa- 
 tions could enlist, gratify and content the expectancy 
 of the disciples. Power was the w6rd they wanted 
 to hear. It should not therefore be overlooked that 
 with the advent of the Spirit came vitality; sponta- 
 neity, unity, purity, steadfastness, courage, liberality 
 and many minor graces, all of which were manifesta- 
 tions of his power; 
 
 e 
 
 ^he outstanding feature of the Book of Acts is the 
 reception of the Holy Spirit (ii. 1-4, 17-18, 2fi, 34 ; 
 viii. 15-19; ix. 17; x. 44-47; iix. 2). The phenomenon 
 referred to is characterized in the New Testament iii 
 a variety of terms, most of which appear in this 
 
 mi 
 
V- . 
 
 THE ACTS OF THE APOSTL'ES. 
 
 21 
 
 book, sucli as " being baptized with the Holy dhosty" 
 ••receiving the Holy Ghost,"" the Holy Ghost fell 
 upon them," " the gift of the Holy Ghost,"" full of-^ 
 the. Holy Ghost." Being " baptized with the Holy 
 Ghost" (i. 6) is a description peculiar to the utter- 
 ances of John the Baptist and of Jesus. It is not, so 
 far as we are aWare, used by the disciples after 
 Pentecost, except in making quotation of the Words 
 of Jesus (xi. 17). It is not exactly a realistic descrip^ 
 tion. -The outpouring of the Spirit was a unique r 
 event, and prior to its occurrence it was impossible to, 
 find words that could adequately express its true 
 nature. Its heralds must content themselves with . 
 general terms— //te fivomise, the baptpm. Baptism 
 was to the disciples itlfamiliar^find significg,nt word, 
 and one by no means void of appropriateness in rela- 
 tion to the coming of the Holy Ghost. It spc»ke to 
 them of a new beginning, it betokened a new sphere 
 into which it initiated its recipients, and it had 
 decided moral associations. The coming of the Spirit 
 was indeed a ne^v, beginning in the individual and in 
 the community \ife. He did effectually consecrate 
 his recipients to a new sphere of activity, and that 
 sphere embodied the' most exalted conceptioris of 
 moral and spiritual excellence known to maij. 
 
 The term •'receive" is of most frequent occur- 
 rence and is used by Jesus, Luke and Paul. It 
 describes the coming of the Spirit from the stand- 
 point of tl^ recipients, implymg their dependence 
 upon,*'their r^eptivity for, and their willing co-opera- 
 tion with the divine benevolence for this definite end, 
 the fulfilment of His promise. 
 
 The term",f ell upon them" (x. 44) is also descrip- 
 tive of the mode of his coming and indicates his 
 heavenly origin* 
 
 After Pentecast the disciples allude to the coming 
 and the possession of the Spirit as " the gift of God " 
 
 w.---^. 
 
 
PJ 
 
 1 
 
 'It,' 
 
 i 
 
 i 
 
 ' 
 
 ■i i 
 
 ■ ■■ 
 
 1,' 
 
 ■> 
 
 i 
 
 t ; v.- 
 
 ' '. ' 
 
 ill 
 
 V • .1 ■, 
 
 .J 
 
 f; 
 *'■ ^ ■ 
 
 
 J -■ 
 
 ■ 
 
 
 
 22 THE HOLY smniT IN* THE NEW . TESTAMENT. 
 
 (^iii. 20 ; xi. 17). " the gift of thegoly Ciliost " (ii. 38). 
 This is realistic in a degree. To them he waB the 
 most precious and wonderful gift, ^ \ „ , . « •• 
 The last term, "full of the Holy Ghost ^(vi. 3 ; vu. 
 55 • xi 24). or ' ttlled with the Boly Ghost (n. 4; iv. 
 8 31 • ix. 17; xiii 9) is one of degree. It is the most • 
 realistic term, and is used only by the disciples, and 
 that subsequent to Pentecost. It does not refer to an 
 objective standard, but to a subjective condition of sell- 
 abandonment and possession' by the spirit, m which 
 the recipient becomes according to his measure an 
 organ of the Spirit's manifestation. 
 
 ^That there is no radical difference in the phenomena 
 described by these terms appears from a comparison 
 of the passages, especially Romans n. 4 and ii. m. 
 There had been one significant event on that pente- 
 costal day. the baptism or filling of the disciple with 
 the Holy Ghost. When, however, later m the day the 
 multitude Were pricked in their hearts and cried out. 
 "Men and brethren what shall we do," Peter answered - 
 them, "Repent and be baptized, every one of you, m 
 the name of Jesus Christ unto the remission of your 
 sins, and ye shall receive the gift of the Holy Ghost 
 (ii. 38). It seems obvious that what Peter here pro- 
 mised was that conspicuous boon the disciples had 
 that day received. T t lu '' 
 
 The coming of the Spirit, then, is presented in the 
 Acts as an initial and an initiating fact in the Ghristian 
 life. Passing over the case of the original disciples, 
 w^hose place in the process of revelation makes their 
 circumstances peculiar and without modern parallel. 
 We note that the gift of the Spirit is here (ii. 38) 
 presented at the very inception of Christian life, as 
 part of the blessing of salvation, of which the nega- 
 tive side is the forgiveness of sins, and the positive 
 the gift of the Holy Ghost. 
 
 The Samaritans (viii.), who had received the Word 
 
THE ACTS QF tHE APOSTLES. 
 
 23 
 
 lenoniena 
 
 of Uod through Philip and were baptized in the name 
 of Jesus, were not fully initiated until Peter and John, 
 official delegates ifrom the Apostolic Church, had 
 prayed for them and laid their hands upon them 
 that they might receive the Holy Ghost. The delay ' 
 and the link of connection evidence a divine pur- 
 pos eaiSr hese people were hereditary schismatists and 
 Hj|Ji!^P^* antagonize every movement that originated 
 j^^jyerusalem. By this special emphasis on apos- 
 t0lj<|*eonnection, the possibility, of this historic divi- 
 sion projecting itself into the Christian Church is 
 done away. V 
 
 Again, in the case of Cornelius and his Gentile 
 friends (x), the coming of the Spirit was at the initial 
 point of their Christian experience. The ground may 
 have been more than ordinarily receptive, bat there 
 is no intimation that they knew ought of Christ prior 
 to Peter's visit. Here, too, the^T^^ which had 
 
 carefully accentuated apostolic connection for the 
 Samaritans is equally careful to emphasize the inde-' 
 pendence and the equal right of Gentiles with Jews in 
 this matter. For while Peter yet spake the Word, 
 and prior even to baptism, the Holy Ghost fell on all 
 that heard (x. 44.) . 
 
 In the case of the disciples whom Paul found at 
 Ephesus (xix. 2), we have an instructive examplle of 
 an imperfect presentation of th« truth and the con- 
 sequent absence of those spiritual manifestations that 
 indicate the presence of the Spirit in men. The dia- 
 logue as recorded implies mutual surprise. Paul is 
 surprised at their condition. They are surprised at 
 his revelation for they had not even heard that the 
 Holy Ghost had come. His question ■' Into what 
 rere ye baptized?" and his subsequent act imply 
 that baptism into the name of Jesus and the faith 
 thereby expressed had as its immediate object the re- 
 cei vi ng o f the Holy Ghost, i.e., his coming ordinarily 
 
•11 : 
 
 -,i;i r. 
 
 24 THE IIOLY SPI Hit m THE NI3W TESTAMENT. 
 
 The case before Paul is clearly extraordinary and it 
 is occasioned by ignorance. They did not know 
 whether there had been any mani^festation of the 
 Holy Ghost. Hence t.heir darkened, crude, imperfect, 
 spiritual condition. 
 
 A distinction between "receiving," " the gift,'* and 
 '^ the baptism of the Spirit " is not clearly drawn in 
 the book. 
 
 These terms denote an essential pal-t of the initial 
 experience of believers. They represent the positive 
 element in this initial experience, the negative being 
 the forgiveness of sins. They signify the vitalizing 
 force Of Christian life. Faith indeed may exist for 
 some time prior to this manifestation, as in the Wse v 
 of the vSawiaritans and of the Ephesian community ; 
 but Christians are not fully constituted until they 
 have been made spiritual entities by the reception of 
 the Holy Ghost. Herein is given the potentiality of^ 
 all spiritual development. Its twofold condition is 
 an understanding of God's will as revealed in his 
 promise and vital faith in Him ■* 
 
 Being filled with the Spirit differs from the former, 
 not in kind but in degree. It is a flooding of the 
 personality with the presence and power of God— a 
 flooding that admits of ebb and flow, but is meant to' 
 be constant an(^ abiding. It was fitting that in the 
 great inauguration o^ the spiritual presence he shouM 
 be manifest in a conspicuous degree. The definite- 
 ness of tlie promise, the realness of it to them, and 
 the high tension of their faith, no doubt conditioned 
 the marvellous result. ; 
 
 The Evangelical proclamation a:s current in our day has ^iven 
 great prominence to the negative aspect, forgiveness of sins • but 
 apparently it differs from the New Testament proclamation in 
 clearness and emphasis in regard to the necessary and essential rela- 
 tion of believers to the Holy Ghost. This may account for the fact 
 the church life of the day has been so largely negative, formal, tra- 
 ditional, rather than positive, vital, spontaneous. 
 
 7'- 
 
 m 
 
 iH 
 
■»» 
 
 THE A(n'S OF THE APOStj.E.S. 
 
 25 
 
 On anoilier occasion, too, (iv. lU) tho Church, 
 driven to earnest pruyer by its inuninent peril, 
 realizes the nearness and power of God, and is raised 
 to a like exaltation, with exceedingly beneticial i*e- 
 sults. This high level in some cases Was no doubt 
 transitory, l^ere are records of occasional and 
 temporary manifestations of the fulness of the Spirit 
 (xiii. 9). Yet there are not wanting many who are 
 characterized as habitually full of the Holy Ghost 
 (vi. 3, 5). This is the standard, the norm, the 
 ideal. There is no evidence that he was ever pre- 
 sented for reception in less degree. But the history 
 ev^en of this apostolic community bears its witness to 
 human imperfections, limitations, and even degen- 
 eracy. , 
 
 That this experience of fulness continued common, 
 general, and more or less permanent in the early 
 Church is evident in the record of the choice of the 
 deacons (vi), which took place some few years aftei' 
 Pentecost. Tile apostles' directions (vi. 3) imply that 
 many, tliough not all the community of believers, are 
 full of the Spirit. But i| appears that this does not 
 c|ualify them for everything, make them oracular, 
 infalUble, or in particular fit them for tlie delicate' 
 responsibility of allaying the discontent relative to 
 the church charities. For, in addition to being full 
 of the Holy Ghost these men are to be of command- 
 ing reputation and influence among their brethren, 
 that their decisions may have weight; and full of 
 insight, tact, practical wisdom, and discrimination. 
 Evidently, men; might possess the fulness of the 
 Holy Ghost a^ ykt lack these fine-edged qualities of 
 Christian character. 
 
 From what has been already said, it follows that 
 this experience is necessarily the privilege of all 
 believers. This is further witnessed by the record con- 
 cerning the original company (i. 13, 14), who "were all 
 
26 TIIK HOLY SPIRIT IN THE NEW TESTAMENT. 
 
 filled with the Holy Ohist, It is likewiso manifest 
 in the allusion to Joel's prophecy (ii, 17), wherein the 
 Spirit is proiniHed as an outpouring, not on pi-opli,et or 
 priest alone, but on all the people of God ; not de- • 
 pendent on maturity of j^ears, unrestrained by sex^ 
 unlimited by rank or caste, master and servant, hand- 
 maid and lord sharin^nr alike. 
 
 \: 
 
 I i 
 
 
 li 
 
 i-x •. 
 
 1^ 
 
 This book also represent^ the Spirit as impart- 
 ing to the Church and to individual workers needed 
 enlightenment and guidance. A most conspicuous 
 and instructive instance is that of the apostolic 
 , council (xv. l-'29). The subject under discussion was 
 the eondition.s upon which Gentiles were to be 
 admitted to the Church. There was much debate, 
 apparently considerable vartlty of view, and probably 
 some strong feeling ; but the liberal spirit prevailad, 
 especially among the leaders. After considering all 
 sides of the (juestion at length, a proposition was 
 agree^ upon. A letter was forthwith indited to be 
 sent^ Antioeh, in which the conclusion thus reached 
 is prefaced by the words, "It seemed good to the 
 Holy Ghost and to us " (xv. '28). ^ 
 
 The Saviour had promised his presence in the 
 Church even when represented only by two or three. 
 He had also assured the disciplei^ that the Spirit 
 s|iould "teach them all things." These promises they 
 %Iized, and when they, with earnest, prayerful, 
 loving intelligence, sought to know the mind of the 
 Lord and had come to a conclusion, they considered 
 their judgment as not theirs alone, but also that of 
 the_ Holy Spirit who' d yvelt in them. In the ;^election 
 of its officers the Church is similarly influenced and 
 directed by the Holy Spirit (xx. 28) ; and in the 
 executive of the Church the Spirit is regarded as 
 present (v. 3, 9). > 
 
 \L^ 
 
 :/■ 
 
THK ACTS OF TIIK APOSTI.KS. 
 
 27 
 
 Individuals, too, are directed by the Spirit. Philip, 
 having previously been dispatched into the desert by 
 direction of an angel, is bidden by the Spirit to go 
 near and join hinisell: tq the eunuch's chariot (viii. 
 26-29). The objective design is the conversion of an 
 earnest seeker after truth, the Ethiopian, and the 
 sending of a Christian emissary to a heathen court. 
 
 In Antioch, wli^re a number of propliets are found, 
 the Spirit said— ^probably through one of tlie pro- 
 phets— " Separate! me Barnabas and Saul for the 
 work whereunto I have called them " (xiii. 2). A 
 great and widespread missionary work of prime ° 
 moment to the kingdom x)fT!hrist is in view. 
 
 Again, in the omcial admission of the Gentile^ into 
 the Churchy Peter is first wrought upon by a vision ; 
 for he is so much a Jew that spiecial and even miracu- 
 lous means are necessary to furnish liis mjnd with 
 the thoughts, suggestions and presuppositions througii 
 which the spirit can impress upon him the will dp 
 .God. The Spirit then directs him to go with tlie 
 men. He is thereupon ushered into the presence of 
 facts, manifest^ providential and so vitally important 
 that they compel the conclusion that "God had 
 granted unto the Gentiles also repentance unto life " 
 •■■(xi. IS). ■■-■■■::.:■:.. .'r_:-; >■•■■; .^ . :^ ; ■ ■; :■ -^ ; ;. 
 
 Paul, too, at an important juncture in his career, is 
 reported as receiving guidance from the Holy Spirit. 
 Hadving completed their ministry in Lycaonia he and 
 Si^ are by the «Holy Ghost forbidden to preach the 
 Word in the Province of Asia. They, therefore, passed 
 iiito Phrygia arid Galatia (xvi. 6). Their tour in 
 these provinces being completed they had laid their 
 pi|iris to continue still north into Bithynia, but are 
 prevented by the "Spirit of Jesus" (xvi. 6-8).- 
 They, therefore, turn west and proceed to the coast, « 
 where at Tro^s, looking out on the blue expanse of 
 the Mediterranean and meditating in enforced inac- 
 
] 
 
 
 
 
 
 
 t 
 
 28 THK KOLY HIM HIT FN THE NK\V TKSTAMENT. : 
 
 tivity, ihoir thoujjIiH naturally drift toward tho 
 re^riouH beyond ; and wmsn in a ni<(ht vision a man of 
 Macedonia appears, crynj^, " Couie over into Mace- 
 donia and lielp us," " Hftraiglitway," says Luke " we 
 sought to ^o forth into MVlacedonia.conc^wc/tw; that 
 God liad called us to preaiih the Gospel unto them " 
 (xvi. la). A 
 
 There is then a guidance py the Holy Spirit. The 
 instances cited above were \aH cries concerning the 
 the welfare of the kingdom atad the salvation of men. 
 There is no evidence that the Widance, apart from its 
 providential elements, was in liny wjiy distinct from 
 the ordinary process of the humWi nnnd in perception, 
 reflection, and judgment. It \ was eonununicated 
 through the spiritual enlightenmWt and stimulation 
 of these faculties ; the judgmWt or conclusion 
 arrived at was not as by dictation,\)ut was from the 
 human side, often of the nature of an inference being 
 inculcated by the gradual tuition of Vindirect sugges- 
 tion and providential prohibitions.* It was dependent 
 .sometimes upon surroundings and associations, and 
 upon previous^mental c^Meptions for\ its access and 
 interpretation.*" It was i«||icit rather tjhan explicit. 
 " What any one through iKe help of the\ Holy Spirit 
 
 has come to understand or decide upon is $^aid to have 
 been spoken to him by the Holy Ghost"* (Acts viii. 
 ?9; X. 19; xi. 12; xiii.4; xx. 23). 
 
 It would be incorrect to conceive of thV' Spirit's 
 guidance as con^ned to officials and limited to epochal 
 events. Thie instances cited aro but mountain peaks 
 irnplyingd broad landscape below— peaks poinWd iit 
 because they show the way by which thfe ^osjJel 
 travelled under direction of tho Holy Ghost ^from 
 Jewish to gentile surroundings— from Jeruso^lem 
 into all the world. The Spirit's presence in belie\\ers 
 generally is assured and his guidance of their daily 
 life in proper moral conduct is implied HarnnMs 
 
 * ThavA-. 
 
 
 liiiiiiiaiBiii 
 
Till-; KI'rsTI.KS OK PAUL 
 
 20 
 
 (xi. 22-24) and tlio deacoiiH (vi. 3) arts cUohou as 
 men who \yiU bq likely to act wmely, boin;; full of 
 the Holy GlioHt. But the method of the Snirit'H lead- 
 ing Ih Hiinilar to that noted above an<l dooH not do 
 away with the exerciHe of human facultieH nor does 
 it render him in whom Ho dwellH infallible. Paul 
 both made hiH [)lHnH in bin beHt judgment and altered 
 thefn an (Jod, in Hit* providence, neemed to <lirect. 
 
 The book of Acts also furnishes inHtaticOs of the 
 fulfilment of Christ's speciHc prouiises ivi the aid of 
 the Spirit before tribuiials and adversaries (iv, S; vi. 
 10), and showinfif them things to come (xi. 28; xx. 22 ; 
 xxi. 4). He is also regarded as speaking in Old 
 Testament Scrij)ture (i. IG ; xxviii. 25). 
 
 IV. 
 
 The Holy Si'iiut/in* the Epistles of Paul. 
 
 In all the range of muman history there is probably 
 no more wonderful/ record than that of t\w moral 
 revolution etfocted by the heroic ministry of th« 
 Apostle Paul. The extent of the territory covered, 
 the great variety of conditions obtaining therein, the 
 general worldliness and gross immorality of the times, 
 the violent hostility of ignorant heathen, and the 
 perverse and destructive opposition of Jewish enemies, 
 all tend to increase our wonder that such great, wide- 
 spread, and peritianent results could have been 
 achieved." There is little doubt that if Paul had been 
 asked to declare the real secret of litis success he would 
 have answered : "My speech and my preaching were 
 not in persuasive words of wisdom, but, in demon- 
 stration, of the Spirit and of power" (1 Cor. ii. 4-5). 
 
 
 
 
r { 
 
 1 •• 
 1 > 
 
 80 THE HOLY .SIMUIT IN TMK NEW TESTAMkNT. 
 
 In«le(;(I, ho tliiiiikN (kxl that Hi.s QoMpol cunu to the . 
 Thi^HHiiloiiiaiiH not in woni only hut al.so \i\ povvoranil 
 in the Holy GhoMt atid in much UHHurance ( I ThesH. 
 i. ')). The nas-sa^eH*. "clearly refer not to nttraculoUH 
 j(iftft attennin^ upon the Word, but to a ilynaniic 
 moral power of jrerHUaHiveneHH inherent in the niesyaije ^ 
 itsylf hy i-euson of the Spirit'H preaenee rendering j^itn 
 prdjclaniation eHectivc, cohvincmi^ men of Hin, and 
 turhing them, oven amid great atnictioiiH, to God with 
 joylof the Holy GhoHt (i. ()). ' * . 
 
 Iffjbn the liearing of the gonper niORHago and the 
 r(!C<jption of the same in faith, the Reliever iBXperionot!(f 
 the Mealing with the Holy spirit "In whom (/. c..fai^ 
 ChrjHt) ye also having heard the w0rd of the tiiit^''''. 
 the gospel of your salvation : in wliom havirtg also ° 
 believed ye were sealed with the Holy, Spirit of 
 nise, which is the earnest of our inheritn,nce unto 
 redemption of God's own possession" (EpH. i. 18, 
 
 , The order in this passage is important, viz., hear- 
 ing* the Gospel, believing it with a personal trust in 
 Christ, and being sealed with the Spirit. These three 
 are oletnents in one distinct experience. We must not 
 create a hiatus between the latter two by tearing 
 away the sealing of the Spirit and reserving it for 
 some later experience in the believers life. The seal 
 on a document is a witness to the authenticity of its 
 contents, and is the distinctive mark of its owner. 
 It can properly be us(!id only by him: It is therefore 
 an assurance of his connection ^ith the document to 
 which it has been affixed. The gospel message is, as 
 it were, the doeuinent setting forj&hQod's will as to 
 salvation. It accredits itself by its intents and by 
 its authority to those who believe But those who 
 receive it with complete personal trust in Christ also 
 receive in their lieartis an experimental and incon- 
 testible proof that it is God s message, in the conscious 
 assurance wrought Jn thfem by the presence of the 
 
 pro 
 the 
 14) 
 
 r- %. 
 

 
 * ■ ' ' ' 
 
 THK KIMSTLKM OF PAUL 
 
 81 
 
 Holy (ilumt. Tliin in " tlio hohIIii^ of the Spirit," the 
 forotjwto or oiiriHssfc of Hiilviiiion; iiiul the ^imnuiii^u of 
 till) ultimate reception of all itn covoiiuntiMl bloH.siii/^H 
 (2 Cor. V. 5). ■ , 
 
 TluH wtiM thii coiiiinon cxperioneo of tlioHc to vvlioiiii 
 Paul wrote luH epi.stleH. Fho OalutiaiiH Hliarod it. 
 '• Rccoivi!<l yo th« Spirit by the workH of the law or 
 on tlio huarin^ of Faith ?" (iii< 2). TIio iiiemburH of 
 the cliiiix;h at Home likowiHo participated in thin 
 vital (^x[)eriencc, " For yo received not the Spirit ot 
 bondaj;eaf(ain unto fear, but ye received the Spirit of 
 adoption whereby Ve (i.e., all boHeverH) cry Abba 
 Kather" (tlom. viii. 15. Cf. Oal^ iv. (i.) In each of 
 these caneH th(i use of the aorist tense takes lis back 
 to a doHnifco event in the expcrimentiil life of the be- 
 lievers addressed. They were conscious of havin|^ 
 received the Holy Ghost, the Spirit of (ji()d"(lloni. 
 viii. 0), or the Spirit of Christ, since he is sent throU^^Ji 
 the instrumentality of the glorified Christ. And ho 
 is \Christ in you " (viii. IQ), because through Him itj 
 roiiTized the spiritual presence of Christ in the heart. 
 J t/was, moreover, undoubtedly an initial experience, 
 belonging to |the beginnings of sttWation, "Having 
 begun in the Spirit are ye now perfected in the 
 llesh ?'V(Gal. iii. 3). 
 
 This reception of th« Spirit by faith is so vitally 
 important that "If any man have not the Spirit of 
 Christ (i.e., the Holy Spirit) he is none of his " (Rom. 
 viii.})); and so essentially is it a part of the gospel 
 proclamation that it may even be looked upon, for #io 
 moment, as comprising in itself the whole purpose 
 and ref^ult of the Savioiir's sufferings — "Christ 
 redeemed us from the curse of the law, having become 
 a curae for us . . . that upon the Gentiles might 
 come the blessing of Abraham in Christ Jesus ; that 
 we might receive the promise (i.e., its fulfilment) of 
 the Spirit through faith " (Gal. iii> 13-14). 
 
 
 
 
 ■•■•■■■■ 
 
 
 
 , _ 
 
 
 " 
 
 ■ ■» 
 
 ■ ! 
 
 i 
 
 
 
 
 
 ■ ' '.- ' ■* ■ ' ^•'' 
 
 
 V . '. ■-.-■• 
 
 
 :•. 
 
 _.■■--■ J 
 
 ■■'.•'-■" ■"'■ 
 
 '•. ■-' 
 
 .. «> ■. 
 
 '■,:■■;::' .'■.: ; . '. 
 
 • -'''. ■ 
 
 '.' '*': 
 
 
 ■' ■' ■• ""■ 
 
 
 
 ".'■ 
 
32 
 
 TIIK IMH.V SIMMIT IN TliK NKW tKMTX.MhXT. 
 
 
 
 1 -^^ " 
 
 
 
 
 ■J 
 
 '1 ;. 
 
 1 ■ :;'";, . 
 
 Ij 
 
 tH 
 
 s- 
 
 Tlw' work (if tho Spirit wh(» thuH coiik'h to «lwoll in 
 tlu! Ixjiiovisr iH iiuinifold. Amon^' i\w HrNt huictioiiM 
 |i« porforiiiH ifiluHwitncHHitijf totlx; bclicvcr'Httdontioii 
 into (;o(rH fiitiiily, or " the H^iiliriKof tluj Spifit prc- 
 ViouHly njftirnMl to. Tho Spirit dotss not uiuko iih 
 HonH of (Joil, hut lunjuuintM uh with tlio fiut that wo 
 uro "HoiiM of U(mI tlirou^rl^ fiiitli in JcNuy ChriHt" 
 (Ual. iii. 20)., To tht; ol»j(>ctiV(' fact of luioption, which 
 is now actual in thtrdivino niind, lli.s JM-fHencti in us in 
 the witncNH and aHsuranco : " and hvcaiimj yo ar« houh 
 (lod Nont forth the Spirit of hin Hon into your hoart.s 
 cryin^r Ahba Father^' (iv. 6). " Th« Spirit hinisclf 
 hoaroth witncHH with (or alon^ with) our Spirits that 
 wo arc children of God" (Uoni. viii. I(i). Thin wit- 
 noHH according' to tluH and kinched paHHa^oH i»^ not, jih 
 haH often been suppoHed, nrinuirily and formally to 
 • the fact of for^'ivenesH of mhn, but to that of our 
 childship; and this is given in the conHciousness of 
 God's love which "hath I)een shed abroad in our 
 hearts by the Holy Ghost given unto us " (Rom. v, 
 6). From this, forgiveness is the direct, neceasary, aiul 
 Self-evident inference. The testimony of our own 
 snirits is to the sanjo fact of childship, and is given in 
 the subjective sense of freedom from all the feelings 
 of boiMlage, slavery, and fear. Out of ihe depth of 
 this now consciousness, thus wrought in us by the' 
 Holy Spirit, our hearts give vent to what is at once 
 tlio Spirit's cry and ours, " Abba Father." The words 
 so oft upon the lips of the praying Christ declaim 
 as ours, and begin to enter into the Christ conscious- 
 ness of God. 
 
 The Holy Spirit thus received is the pq,wer of moral 
 renewal, both initial (Titus iii. 5), and progressive 
 (Rom. xii. 2 ; 2 Cor. iv. 16 ; Eph. iii. 16). It is not 
 thai the Spirit adds some new part to the mental or 
 moral constitution of men, bur that he brings a new 
 and divine spiritual - moral energy whereby the mental 
 
 M^ 
 

 Jv'^'- 
 
 THK KIMHTI-KM nK \'\VU 
 
 aa 
 
 And moral faciilfcioH, thfe »'<>»><:(!!i{n«l). nro r(!loa.sc«l from 
 th« (loiiijimiict! of ih^Hlily doMirts iirid of Miii working 
 through that '<l«Hir«. Th(? moral or Hpiritual iiatiiriu)! 
 man ih ihurohy onahlud to lUHMiimo its natural (jcxl- 
 appf)intcd place as the director and controller of the 
 whole iKsing, directing the thouf^ht and activity ()f the 
 life to, the fulfilment of the rif^hteouH d(>nmn<lH of 
 (Jml (liom. viii. 4). A jtjreat practical deliverance iH 
 thuH ex{)erimentally wrought in the l)eliever, where-; 
 as formerly he wiih held in Iwmda^e under the law 
 (i.e., the norm and ruling pmwr) of Hin (Rom. vii. 23). 
 Now ho is bv the law (the norm and rulihj; power) of 
 the iSpirit of life in Chrint Jchuh made free from the 
 law (the ruling power) of Hin and of death (Rom. viii. 
 2). 
 This ethical rule of the Spif it in harmony with 
 )d'8 will Ih likk. "For the mind of the llcHh is 
 
 God 
 
 , death, but the mind of the Spirit is life " (Rom. viii. 
 ()), divine, eternal life. "But if by the Spirit ye 
 mortify the deeds of the body ye shall live (13); tor 
 as many as are led by the Spirit of God these are 
 sons of God " (14). The new life, then, is the practi- 
 cal and eftective rule of the spiritual nature over the 
 whole being in all its activities, bringing them into 
 harmony with God's moral law. This is accomplished 
 through the illuminating and effectuating aid of the 
 Holy Spirit. " If we live by the Spirit by the Spirit 
 let us also walk " (Gal. v. 25). 
 
 It i^ the eaco avdponov^ inner man (Eph. iii. 16), 
 the TtyevfAa spirit of man (Rom, viii. 5-9), i.e., the 
 spiritual-moral nature that the Spirit of Clod enters 
 and upon which he acts, directly renewing and 
 strengthening it, but in no way diminishing its 
 moral freedom. By this presence of this Spirit and 
 his activity men are differentiated into two distinct 
 aoid opposing classes. One is the man ey Trvev/naTty 
 in the spirit^ or rrvev^aTiKOi^jihe spiritual man ; the 
 
e«..- 
 
 i, 
 
 # 
 
 / 
 
 |"H' 
 
 ,1 
 
 I.: 
 
 3^ THE HOLY SPIHIT IN THE NEW TESTxXMENT. 
 
 other is the y't;^fwo«r, the animal or psychical man 
 -^natural is a misnomer in this connect ipn. The 
 term €v nvetJjjaTi is applied to any and all in whom 
 the Spirit of God dwells (Rom. viii. 9), and describes, 
 from the ideal point of view, the moral element of 
 their life ; they "mind the things of the Spirit" 
 (Rom. viii. 5). The term nyeu/jiaTiHo>, apintual, as 
 applied to men, describes tluj actual moral quality of ' 
 the man in whom the spiritual element takes its ^ 
 true place, and, through the Holy Spirit's- assistance, 
 rules *the life in accordance with (jlod's law " (1 Cor. 
 iii. 1). Such a man is spiritual and possesses a 
 spiritual discernment beyond the capability of the 
 animal or psychical man. It is based on the nioral 
 <(uality of his life due to his possession of the Holy 
 Spirit. In the degree in which he is spiritual he has ■■■ 
 the mind of Christ (1 Cor. ii. 15, 16). 
 
 The term i/'vxtfios, psychical, or as it is faultily 
 translated "natural," describes in a psychologically 
 moral way the man who lacks the Holy Spirit and 
 who is therefore governed and controlled by his ipvxv 
 or animal soul — the lower, sensuous life, This is the 
 native condition of all. " Howbeit, that is not first " 
 which is spiritual, but that which is natural (if^vxiHov^ 
 psychical); then that which is spiritual (1 Cor. xv. 
 46). As such it cannoti briiig actual moral blame; 
 Its survival in the conscious and self -directed life is 
 sinful, for the man who is ruled by his 'pvxv is con- 
 trolled by sensuous impulses, the mainspring of .which 
 is in his fleshly rather than in his spiritual nature. 
 " They that are after the flesh do? mind the things of 
 the flesh" (Rom. viii. 5). He is therefore^ morally 
 speaking, also i\iQ Gapuivos or ffapKiKoSyjlesMymBji, 
 the man i?! the flesh (Rom. viii. 8). By the control of 
 the fleshly impulses, of which the fpvxtjis sensible, and 
 to which it readily responds, the man is brought into 
 direct and continuous conflict with the moral law of 
 
 
 ■■ ■..--. "f 
 
 ■ ■ ■ 1 
 
 
 •:^ 
 
««..■ 
 
 ^■^ 
 
 ■.■.:.V 
 
 THE EPISTLES OF PAT^L. 
 
 35 
 
 God. Tnis is deatli—potcTitially eternal death. " For 
 the mind of the flesh is death . . . because the mind of 
 the flesh is enmity against Uod : for it is not subject to 
 the law of God, neither indeed can it be ; and they that 
 are in the flesh cannot ptiejaSe God" (Roni. viii, 0-S). 
 ^is power of Spiritual perception, too, as all otlier 
 f faculties that depend on the activity of the 7tviV}m, 
 is dofniant. " The //'i>^<«o? man receivcth not the 
 tilings of the Spirit o| God " (1 Cor. ii. 14). They 
 niake no appeal to him. He minds the things of the 
 flesh (Rom. viii. 6) ; sows to the flesh and reaps cor- i^ 
 ruption or death (Gal vi, 8). St. Paul looks upon 
 these as subject toanother supernatural, but diabolical 
 power operating in them through the sensuous desires 
 and impulses. "The prince of the ix)wcr of the air, 
 the spirit that now worketh in the children of dis- 
 obedience "(Eph. ii. 2). 
 
 No one who has once received, the Spirit is there- 
 after ever called j/>i;^£«o?. Believers, however, may 
 exhibit fleshly tendencies. They are then called. 
 GapHi V qi or carnal. " They walk as men " ( 1 Gor. 
 iii. 3). There is an inevitable antagonism in moral 
 tendencies between jthe lawless desires of the flesh and 
 the mind of the Spirit. The Spirit and the flesh are 
 rivals! They lust against each other (Gal. v. 17), each" 
 seeking to subdue Q,jid drive the other from the seat 
 of control The possibility of degeneracy is, there- 
 fore, always present and is prevented only by full 
 and willing accord with the Spirit's leadings,*' Walk 
 in the Spirit and ye shall not fulfil the lusts of the 
 flesh." Even filthy conversation may grieve the Holy 
 Spirit, and apparently so far as to threaten the assur- 
 ance of ^ternal salvation (Eph. iv, 30). In the 
 normal believer, ideally viewed, the Spirit's power 
 is absolute. He has been made free by the, law of 
 the Spirit of life (Rom. viii. 2). He walks in the 
 Spirit. He does not fulfil th^ lusts of the flesh, but 
 
 11 . 
 
■/ . 
 
 "i 
 
 i*. 
 
 ¥ ■ 
 11 -• 
 
 \ ii* 
 
 ii I j 
 
 *• . 
 
 V .' 
 
 ... /• 
 
 36 THE HOLY SPIUIT IN THE NEW TESTAMENT. 
 
 by the Spirit mortifies the. deeds of the body. ,He 
 has crueilied the flesh with its affections and lusts 
 (Gal, V. 24). 
 
 Siinctification is just thia separation of the life from 
 its sinful quality, practices, and associations. The 
 words ayioiQ€iv, to sanctify Mid dytaffjuos, sanctiji- 
 cdtion, seem always to retain more or less of this 
 reference to fleshly evil (See 1 Cor. vi. 9-11 ; 1 Thes. 
 iy. 3-7 ; Rom. vi. 19 ; 1 Thes. v. 23). They are nega- 
 tive in their quality, being about equivalent to our 
 modern word consecration, with the emphasis speci- • 
 ally on the separation from evil implied. The calling 
 .of God has this sanctification fully in view (1 Cor. 
 i. 2; 2 Thes. ii, 13). It is given potentially in the 
 acceptance of Ghrist (1 Cor, i. 2, 30 ; vi. 11). Ideally, 
 it belongs to all believers and they may be, in this 
 objective or ideal sense, called sanctified even whenV 
 some of their moral dispositions are still fleshly 
 <cf. 1 Cor. i. 2; iii. 1-3; vii. 14). It is made actual 
 and carried on to Completeness by the aid of the Holy 
 Spirit (1 Cor. vi.'ll ; 2 Thes. ii, 13). 
 
 The positive side of the "believer's life is reprejsented 
 in such" phrases as " in the Spirit," "in Christ Jesus," 
 "in th^Lord," "Christ in you." These denote a 
 union, a fellowship, at ^ance mystical and moral. The 
 Spirit dwells in the believer, renewing, enlightening 
 and transforming his mind. In his aims, actions, ^d 
 disposition he more and more approaches the Christ 
 ideal and is changed injx) the same image, ^.^., of 
 Christ, even as by the Lord the Spirit (2 Cor. iii. 18). 
 The fruit of the Spirit's indVelling is distinctly 
 marked in such Waces as love,jojr, peace, long-suf- 
 fering, kindness.^roodness, iaithfulness, meekness, 
 temperance (Gal v\22). And t|is fruit appears in ♦ 
 ground that has beeA^ cleared bf the crucifixion of 
 >.the flesh with the passions and the lusts thereof 
 
 ■fe 
 
 X' 
 
tHE tit>lSTLi:S OP PAUL. 
 
 3? 
 
 In fttul's epistles the leading of the Spirit is all ot* 
 iliis moral sort. It is in the midst of an exhorta- 
 tion to be led by the Spirit (Gal. v IG, IS, 25), that 
 the contrast between the graces just enumerated and 
 the revolting list of the works of the flesh immedi- 
 ately preceeding is brought out. The leading of the 
 Spirit is to produce such moral qualities in the life. 
 "As many as are led by the Spirit of God these are sons 
 of God " (Rom. viii. 14), but here again the direction 
 of this leading is indicated by its connection with the 
 previous verse. It is toward mortifying the deeds of 
 the body. We are exhorted, also, not to quench the 
 Spirit (Thes. v. 19), active* probably through the 
 preaching or prophesying, which we are not to hold 
 in contempt. Throughout, the leading of the Spirit 
 is not an arbitrary direction of thejvill from without, 
 but a moral influence \into the sahctification of the 
 life (1 Thes. iv. 3, 8). The test which determinjes 
 whether a mail is led by the Spirit in any utterance 
 or act is also moral. It is the way in wiiich that 
 utterance or act honors Christ. "No man j^eaking 
 in the Spirit of God saith Jesn^ is anathema; and no 
 man can say Jesus is Lord, but in the Holy Ghost" 
 <1 Cor.m3). 
 
 In that advance, whereby we are changed into 
 the image of Christ, Paul knows of a variety in the 
 degree of the Spirit's operations. He speaks of the 
 believer in the initial crisis as receiving the Spirit 
 (Rom. viii. 15). He also speaks of the Spirit as being 
 given by God in continuous supply, " through the 
 supply of the Spirit of Jesus" (Phil. i. 19), "God 
 who giveth (pres. part.) bis Holy Spirit unto you" 
 (I Thes. iv. 8). Paul' knows of furtjier increase of 
 potency, a being "strengthened" with might by the 
 Spirit through prayer unto lofty spiritual under- 
 standing and attainments (Eph. iii. 16, etc.). And 
 ^ lastly, he exhorts" the ° Ephesians to be filled with 
 
 V 
 
 
 
M THE HOLY SPIRIT IN THE NEW TESTAMENT 
 
 -J* 
 
 11' 
 ft 
 
 M 
 
 r»- 
 
 the Spirit— apparently an abandonment, control, 
 enthusiasm, '' and exaltation, contrasted with being 
 drunk with wine (Eph. y. 18). It is worthy of reflec- 
 tion, however,, that he nowhere alludes to Penticost; 
 
 The ■ final benefit which the individual believer 
 receives through the indwelling of the Holy Spirit is 
 "the redemption- of his body " (Rom. vjii. 23). The 
 body as the abode (^' the Holy Ghost is sacred. 
 '■Know ye not that your body is the temple 
 of the Holy Ghost which is in you (I Cor., vi. 
 19), Notwithstanding t|his, • however, it falls .under 
 the doom oi physical death because of sin (Rom. viii. 
 10). Yet this doom is not final, " for, if the Spirit of 
 him that raised tip Jesus from the dead dwelleth in 
 you, he/^ that rkised.J&p Christ Jesus from the dead 
 shall quicken also your mortal bodies through (margin 
 because of) his Spirit that dwelleth in you" (Rom. 
 viii. 11). ' y * 
 
 ■ ■\^'^' .' ' ■■ '-'<■■■'-':■'■ 
 
 Christian pix)gr^ss is greatly accelerated by the 
 clear perception of its pdssibilities and of its final 
 goal. . "The things that God hath pre|)ar^d for those 
 ^hat l6\i(6 him " (1 CoK, ii. 9), ' The glory thafc^ shall 
 be revealed in us " (Rom. viii. 18), exert a strong 
 attractive jjower that incites toward sanctificatioh 
 and that assist!^- the be|iever to endure ^erseCiition, 
 and suffering. The knowledge of' this final goal and 
 of its manner of attainment Paul presents'as" wisdom" ' 
 (4 Cor. ii, 7), setting it forth in contrast with the 
 pretentious, grotesque, unethical and even immoral 
 philosophies or world schei©es that abounded in hi^ 
 day. This wisdom is essentially . an understanding 
 of the "mysterfes of God," a perception of the 'divine ' 
 purpose in the formation 9f the' universe •( Eph. iii: 9), 
 a spiritual comprehension of '. its world-development 
 and culminatioji.and the^^asentialand cejitrai relation- 
 
 \: V ;:■,■ 
 
/• 
 
 X 
 
 tHE EPISTLES OP PAUL. 
 
 39 
 
 sliip of Christ thereto, together with our relationship 
 to it in Christ (1 Cor. ii. 0-0). It occupies a l»irgo 
 place in the thought of, the letters to tlie Ephesians 
 (i. y-11, 15-23; ,iii. 2-5, 9-13, etc.), and to the Colos- 
 sians (i. 9-21, 20-27 ; ii. 2,4). It is present, though, 
 not specifically named, in Romans (viii. 18-39). It is 
 given by revelation of the indwelling Spirit of God 
 to spiritually-minded men, and is a comilfbn matter 
 of edification among tlie spiritually mature: " Howbeit 
 vve speak wisdom among the perfect (full grown): 
 *yet a wisdoin not of this world. ^^^^^^J^ings 
 which eye saw not and ear heard not, 
 
 "And which entered notJnto the heart of man. 
 
 "Whatsoever things God prepare^ for them that 
 
 love him. \, . / ^ ^. 
 
 "But unto us God revealed them through the Spirit : 
 *fo^' the Spirit searcheth all things, yea/ the deep 
 things of God. Ijor who among rhen know eth tlie 
 things of a man save the spirit of the man y hicli is 
 in.lnm? even* 80;, the things of God nOne knoweth 
 sav;c the^^i;jl of God. But we received, not the 
 spwitrof the world, but the spirit wl^ch is of God; 
 th^t we might knOw iht ihihgs that are freely given 
 to jis by God. Which things also we speak,^ not in 
 words which man*8 wisdom teacheih,.but which the 
 \^pirit teacheth ; comparing (better, combining,)spiritual 
 things with spiritual. Now the natural man receiveth 
 not- the things of the Spirit of God : for they are 
 foolishness unto him; and he ^annot know them, 
 • because they are spiritually judged (investigated, 
 \ailued). But he thiit is spiritual judgeth all things, 
 and he himself iTjudged of nonmn. For who hath 
 known the mind of the Lord, that he should instmct 
 
 the mind of Christ." '* ^ 
 
 him? But we hay 
 
 11. 
 
 6-16) 
 
 
 (1 
 
 We shall have 4)ccasion to refer to this profound 
 passage again, bjtA its chief import for Us in the 
 
 ?; 
 
 r' 
 
 i 
 
 I 
 
 1 
 
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 I 
 
 ■ ■» ■-■.»■ 
 
 40' THE IIOLV SPIRIT IN THE NEW TESTAMENT 
 
 present connectidji is the certification it gives of the 
 essential truth of the substance of this wisdom. " It is 
 "God's ivisd&m." It is xiiscerned and communicated 
 to us by the Spirit, to whom the mind and operations 
 of God are open. But he imparts it to men by and 
 through, and in, the activities and operations of, their 
 9wn minds, searching, examining, judging and prov- 
 ing ail things, and that not as a matter of curiosity, 
 but for the proper ad/Ustment of their lives thereto; 
 and they, because they have taken* up the Christ 
 standpoint, are able to discern, receive and apply this 
 ^ knowledge through the help of this spirit given in 
 Christ. (Cf. 2 Cor. iii. 18). The bearing of this wis- 
 dom on the practical purposes of' Christian life is 
 evident wherever it is presented irj these epistles 
 ; ^or this reason the apostle covets for the Ephesian 
 Church, and doubtless for allbelieyers, a spirit of 
 wisdom and revelation in the knowledge of God 
 enabhng them to discern their future in God's world 
 plan and the power of its -attainment, " that ye may ^ 
 know what is the hope of his calling, what the 
 riches of^the glory of his inheritance in the saints, 
 and what the exceeding greatness of his power to 
 US-ward who believe, according to thjit working of the 
 strength of his might which he wraught in Christ 
 "^^^^ I'^^^d'^m from t^e dead, ami made him to 
 sit at his right hand in heavenly places, far above all 
 rule, ajid, authority, and> power, and dominion, and 
 evej^ rtame that is narii^d, not only in this world, but 
 -also in\that which is to come : and he put all things 
 in subjection under his feet^and gave him to be he^ 
 over ail things to the church, which is his body, the 
 fulness of him that fiUcth all in alb" (Eph. i. 18l23) 
 
 . ^ The impprtaht place of the Church in worfciUgbul 
 
 this wo^Jd development fe evident. It is thejx^y of • ' 
 
 A 
 
 
A 
 
 THE EPISTLES OF PATTI,. 
 
 41 
 
 Christ thrpugh which^ his activity in the world is 
 realizecl. The §oul of tliii^ body is the Holy Spirit, . 
 who dwells in its members knd beg(^ in them a coni- 
 moii life. They are held together ^'the unity of the 
 Spirit, in the bond of peace by the love of the Spirit 
 (Rom. XV. 30), i.e., the mutual love lie creates in them 
 (see Gal. v. 2^), enabling them to act with forbear- 
 ance toward and consideration for one another (Eph. 
 iv. 3). This life of mutual sympathy, regard and lielpr 
 fulness is the fellowship of the Spirit. (Phil. ii. 1), 
 He animates the worshijp of the GhurchKPhil iii. 3), 
 directing it to the glorincation of Jesus as Lord. (1 
 Cor. xii. 2, 3). He bestows upon its memliers spirit- 
 ual gifts (1 Cor. xii. 4-11) in great diversity, to each 
 member as he severally wills (v. 7), the word of wis-, 
 dom, of knowledge, of faith in special degree, of heal-, 
 ings.bf miracles, of propheciy, of discerning of spirits, 
 divers kinds of tongues, aiid interpretation of tongues. 
 These he dispenses broadqastr among believers for ^ 
 • mutual help and without regard- to office ; but^ ^Ire 
 equipment and appointments for official functronif, 
 whether of /government or edi^catioii (xii. 28), is 
 doubtless also effected through him.* 
 
 This indwelling of the Spirit in the community of the 
 believers as «s<|)cial.org!linism^ and realizing therein a 
 divine life, is die of the sublimest conceptions of St, 
 Paul "The fulness of God''* (Eph. iii. 19) seem^to 
 113 to be a spiifituai, social ideal, the eulioination of 
 ►,thi§ community life through the Spirit's stren^then- 
 irig and the indwelling Christ, in all the activities aiid 
 affections of bofiridless and pierfect love. Because Qod 
 is thus pi*esent and manif^ted, the community of the- 
 believers is called the temple of God. (1 Gc^r. iii. 16; 
 2 Cor, vi. leXr'The Spirit of God which dwells in' 
 theirt is the shekinah. Thisips not mer6 rhetoric ; it 
 js'^reality. There is now lio other temple' The 
 Supreme place ctf God's dwelling and manifestation in 
 
 I 
 
 '\t^- 
 
 J^- 
 
 R' 
 
*1 
 ,4l! 
 
 
 
 w 
 
 42 THE WOLY HPIFIIT IN THE NEW* TESTAMENT. 
 
 the world is in spiritual men. It jh true this mani- 
 festation as yet is very imperfect, but for this pur- 
 pose are they builded or framed .together, and are 
 evergrowing into the holy tertiple for a habitation 
 of God in the Spirit. (Kph. ii. 21, 22). 
 
 -.-"-"'■ ■ ' « ■ ■ " ■ , ' 
 
 ■ . ■ ' • , ' I ' '< • ■ ^ ', ■ ■ ■ ' ■■ 
 
 ■'•".■ ^ •■ ■ " • ■ ' * ■ ■ 
 
 The apostles' view of the essential nature of the 
 V Spirit remains to, be considered.* This <j^uestion has, 
 not without reason, given rise.to diffeiiences of opinion.^ 
 .There are expressions in the writings of Paul which 
 .seem at first' glance to present the Spirit as a divine 
 t>ut impersonal energy, injparted to men and belong- 
 ing as a quality to their acts, e.g., " in the Holy Ghost." 
 (2 Cor. vi. 6; I Thess. i. 5). We must remember, 
 however, tliat the apostle is here giving to persons 
 well acquainted with spiritural facts an enumeration 
 of some elements that entered into his ministry. He 
 is, therefore, at liberty to recall by a mere mention 
 what would in other circlimstances require detailed 
 explanatioh. They would interpret his word by* 
 analogies from his orciinary teaching. We are to do 
 the same. We must also remetnber the peculiar, 
 Pauline idiom, by which the moral and spiritual i-ela- 
 tionship of a believer to Christ is similarly denoted 
 by_such expressions as " in Christ," •* in the Lord," etc. 
 .Mis further claimed that the apostle identifies the 
 Spirit with " power " (Eph. iii. . ]^,*^0), and fi^)m 
 the fre(|uency with „ which the Spirit and power 
 are associated it appears that there is an essential and 
 intimate relationship between them. But it is evident/ 
 fron^ m&ny passages wherein the two are specified: 
 
 r«..!.i^ ""— P*^*® i^"^^'**" ^^ ^^^ persoiwlity of the Spirit would 
 IS r-i^i a prehrtrtnary a sufvoy of the arguments rehiting to the - 
 essential deity of Christ, for the interpretation of much that is sail 
 toncerning the former is necessarily influenced to some extent bv 
 the views held of the latter. •^"f wy 
 
 ■.;-"•;?, 
 
 /■■ 
 
 i 
 
 i' 
 
'"%' 
 
 \ 
 
 THE EPISTLES OF PAUL 
 
 48 
 
 and aVstin^iHlied. ^liAlb this relationHhip in not ono of 
 itleiitity but of c»|U«aKty. or of subject 'and attnbuto 
 (ii. Cor. vi.ii, 7;4>The88. i. 5; 1 Cor. ii. ^^ Horn. 
 XV. 13, 19. EphJii. 16). 
 
 (17). The idea Jiero exprcsHed 
 iniilar to* that in Koni. viii. 9-11, .where" " the K^ 
 of Uod," "the^irit of Christ," and " ChriHt'.-are^^ 
 used synonymously. The relationship, however, is J 
 not of hypostatic identity but is econounc and dyna- 
 mical. The 'Spirit is the agency through which 
 Christ, is represente^l and realized in the. hearts of 
 believers. \ - . - ' . 
 
 The very use of the term, spirit', seems to favor the 
 idea of a " personal existence." This is sup^Dorted by 
 the fact that very frequently the activity of aeon- 
 scious personality is predicated of tlie Spirit. He is 
 represented as "searching," knowing (1 Cor. ii^iO. 11), 
 willing (xii. ;ift and making interc6ssioii(Rom.>iii. 
 26).. Ill fibme passages'it is possible to think. of God 
 himself' as acting immediately (Eph. ii. 18) in men; 
 but in others God and the Spjrit are ^arly distin- 
 guished (I'Coiv it 10, 11; Rom. viiiv 26). In that 
 profound figure<l Cor. ii. 10, 11), in which Paul illus- 
 trates the reliability and thoroughness of thqjtnow: 
 ledge which the Spirit possesses of God and his 
 purposes^ he seems to ijiake a distinctiqp ' in their 
 relationship to Uieir respective subjects between " the 
 spirit of a man which is w ^im" on Ae one hand, 
 aTnd "the Spirit of God." The parallel is not complete 
 and the failure to complete it i6 significant. The 
 apostle does not regard the Spirit as the divine self- 
 " consciousness, but leaves the way open for some morfe 
 objective relation between God and the Spirit. If 
 Paul identified God and the Spirit, the illustration 
 
 '/i!" 
 
 y - 
 
y: 
 
 / 
 
 44 
 
 'the holy HIMUIT in the new mSTAMENT. 
 
 wciuhl be net^dltm Whilo. if ho rogardod th« Spirit 
 tt8 ttii iinporsoiitti oiior^ry to which h« has by ii rhetorical 
 perHoiuhcation aHcribcd the power to know, aii<l will 
 and judge, would it not be more triHirig, unworthy of 
 tt HenouH writer, to resort to a Hiniiie of ho subtle a 
 cimracter toexplaui a relationship which has no exist- 
 once whatever apart fron. the rhetorical in.agijiation 
 of the.au hor himself. If Paul is trying to n.ake plain 
 a tact and not a hction, tlnui the fictivity of the Spirit 
 in searching, knowing an<l imparting thjs wisdom of 
 t^od IS both conscious and seff -directed. 'i'l,ese two 
 tactors, consciousness and will, are the primary and 
 essential eloinents in personality. 
 
 The sending of the Spirit into our hearts by God 
 
 ' i^rp?^' ' ^'^'"^ ""^ ^*'^ ^P'"* (^^^"'- ^- '> ; 2 Cor 
 y,o\ 1 rhes. IV. 8) are spoken of in a manner (luite 
 analogous to the ^riving and sending of Christ by 
 God. Moreover, Paul co'ordindtes the terms G6;i, 
 Christ and ^Spirit (2 Cor. xiii. 14). That Paul 
 thought of the Spirit as a personal' existence seems 
 certain ; but that he has anywhere attempted to pre- 
 sent or even formulated in his ownnund tlie relation- 
 ships ot the trinitv v^r ae does , not appear. His 
 habitual thoughts of the Divine Being was not specu- 
 lative but practical. His Was a working theology. 
 The result not ot philosophical analyses ^d the(S^ 
 tical deductrons but of personal eJsperience and tlio 
 revda^on of spintjiaJ facts. When^he mentions d^ 
 "• vi V V^' .CIH Christ and the Holy Spirit (2 Cor 
 
 Hon. } f^'^n^i^^^^^^l^^^^ the metapl^sicai i^ 
 tK>nsof the Godhead, but of the part^^h plays in 
 the be Ws lite. T^is is, perUps^evenmorfe appall ^ 
 ent in that enumeration of the common unities wbfch 
 underlie the dife of Christian fellowship maTrifesT^ 
 beheyerr^'There^ie one body, rfrid oh6 Sp^ one 
 
 !3^^h;^^1-^!^->^"- baptism.Le:God 
 
 
'!*/ 
 
 /. 
 
 Vl. 
 
 
 
 
 '" 
 
 
 
 
 / 
 
 
 * 
 
 
 
 • 
 
 
 t 
 
 
 
 J 
 
 
 'l>JK UKMAININCJ JIOOKM. 
 
 4ft 
 
 *¥. 
 
 This coordinatioii iiml t!»iH jjioupinjjf of tlu'se haHrtl 
 roalitieHof ChriHiian lifo in thi'ce (liviHioriH, proininoiit 
 in each of which \h a luimo alroady jwHiMMatcMl with a 
 pergonal (limine! nxirttonce, this ascoiulin^ clitnax of 
 Spirit, Lord^^ »o<l, and Father of all, though not for- 
 uiully th(; iiypostatic trinity in no doubt the jewel in 
 the rou^jfh whieiv the theological hinidaries have 
 shaped into the crystal prism of the ever blessed 
 Trinity in tlieir attempts to unravel the white light of 
 the transcendent deity.* 
 
 V. 
 
 The Holy Spirit in RKMAiNiNa Books. 
 
 . '^ ' . ■ , . '■ .,■■■,. ..A.V: ",:■ ' ■.'■ ■'. 
 
 1.. In the Epistle to the Hebrews. j 
 
 The early apostolic ministry, by which the Gospel 7 
 was brought to the Hebrews, was atlJendod by 
 " gifts of the Holy Ghost " (ii. 4) as well artf by signs 
 and wonders and divers miracles. These gifts were^ 
 the conspicuous, spiritual endowments manifest among 
 thfe early Christians, apportioned according to Clod's 
 will and confirmatory of his presence in the Church. 
 ■ The author regards the Holy Ghost as spfeaking 
 in the Old Testament revelation and as spewing >^ 
 t^ierein to his (the wtiter s) generation (iii 7 ; x. 15).^ 
 Even the ritual and ordinances of the Old Testament 
 temple worship are to him pregnant With meaning, ill 
 which the Holy Ghost is, expressing his mind (ix. H). ' , 
 
 Believers are said to be " partjakers of the Holy 
 Ghost (vi. 4), and from a comparison with precedihg 
 Verses (1, 2) it appears? that this is, one of the first 
 principles upon which the author Jk^es not wish 
 further to dwell. Thfe " enlightenii^g" of which the 
 verse speaks came through the hearing of faith ; " the 
 ; heavenly gift "was the gift bl pardon in the forgiye- 
 
 *^ 
 
 ■(■ ^ 
 
 ■ -I- 
 
 ■\ 
 
I* 
 
 If ■ / 
 
 46 THK IIOI.Y HPIUIT IN THE NKW TESTAMENT. 
 
 noHH of HiriH, and " tho nartaking of th«^ Holy Ghost" 
 w^N that outpouring ol tho Spirit UHiially aHHrnnated 
 with haptiHiii and ttiu laying on of handN. ThoHu «;le- 
 iiH'nt.s of (MiriHtian exporionot^ an» prOHunicd to havo 
 h<^on pr(!Hont in (;h)ar and woll-tlofinni! nianifoHtation 
 in tho, ht?art of tho hup|H)H(m1 apontato, ho tliat hiH 
 denial of tho faith ap|M'arH as a couHcious and willful 
 Hinnin^ aj^aiuMt tho light and knowUxigo of u dintinct 
 and mature ex porionco of GmrH grace, .--:—--———:-- 
 
 In a passage (x. 29). tho purport of which is some- 
 what similar, wo havo a like enumoratiim, hut of ohjoc- 
 tivo realities m tho <livino revelation upon which tho 
 apostate is pictured as pouring contempt. Tho tramp- 
 ling uiuler foot tho Son of Go<l is a goiioral term for 
 tho anostacy which heaps such contumely upon tho 
 revealer and high priest of the now covenant. The 
 "blofKl wherewith he was sanctified," i.e., made a mem- 
 ber of this covenant, which ho counts an unholy or 
 common thing, is the blood by which partlon of sins, 
 the conspicuous benoHt of tho now covenant, is se- 
 cured ; and tho " Spirit of grace " to which he does 
 despite is tho Spirit which all boliovers receive and 
 which is given either as the result of God's "grace," 
 or brin;»js tho results of God's grace to men. In either 
 case he is the actual agent of experimental s^Jvation, 
 as realized in the believer's heart. # " "^t* 
 - 2. In the Epistles of Peter, 1 and 2. - ^ — 
 
 The brief references to the Holy Spirit in these 
 lettei-s reveal him as sent forth from heaven power- 
 fully to assist the preachers of the Gospel (I. i. 12); 
 as the agent of that sanctification (i. i. 2) which the 
 believer's election has clearly in view; .as present in 
 the prophets, testifying to tie sufferings Of Christ 
 and the glory that should foITow (i. 11); ariS gener. 
 
 * The " Eternal Spirit," (ix. 14) throogb which Jesus offered 
 him s elf to God, i s to b e coiisidorod as hii own eternaf spi r itual Iwiiitf, 
 and does not refer to the " Holy Ghost. '* 
 
 Jt 
 
'-? :\ 
 
 \ 
 
 A 
 
 TICK UKMAININ(» IMM)KH. 
 
 47 
 
 inon 
 
 ally a« ro^anlH Old TcHtatmmt prophocy- 
 HiMiko" fromlioa Inniij,' inovid \*y the Holy (ilumt. 
 
 (li. i.2l.) ■ 
 
 3, III tlu) KpiHtlo of Judo. 
 
 .ludo contiiiHtH the IwliovcrH who koop thoiiiHolves 
 ill Ch(5 lovo of {M hy jmiyin^ in the? Holy GhoHt, etc., 
 (21) with i/'VxiM'>i animal or HciiHual incn, wIk) walk 
 after tlicir own uii«;odly luntH "having' not the Spirit" 
 (19) and are a diHturbitig and Beparatiiig element iiL 
 the Church. 
 
 4. In the EpiHtlcH of John. „ 
 The teachings! in John's epiBtle regarding the TToly 
 
 Spirit have l)eeh already anticipated in \uh gospel. 
 The believers pOHHCHH an anointing from the Holy One 
 which constitutCH in them an ori^^»ftl and inde[>end- 
 cnt source of spiritual enligtenmtiit. Tliey know all 
 things, comprehending the truth (i. ii. 2«. 21) In 
 fact lis its communicator tbe Spirit is even called 
 •• the truth " (i- V. 7). But the truth is evidently the 
 content of the revelation givin in Christ for "who is 
 a liar but he thai denieth that Jesus is the Christ " 
 (22.) The test, nioreover, of a man's claim to the in- 
 spiration of the Spirit is the degree in which the 
 utterance or action referred to conforms to that which 
 is implied in the confession that Jesus Christ is come 
 in the flesh (iv. 1-3). What 'the anointing teaches 
 is, "to abide in him," or to "keep his command- 
 ments" (iii. 24) and so abide in the Son and in the 
 
 "^Father (ii. 24) which is the life eternal (25). Con- 
 versely, this is represented as the^Father (iv. 12-13) 
 and the Son (iii. 24) abiding in the believer, but 
 mediately by the Spirit which God hath given him. 
 liiis consciousness of abiding in him and his abiding 
 In us is important. \The testimony of God to the son- 
 
 .^t\)of Jesusgiven at the baptism (the water), and 
 the testimony of the apostles to the facts of his life 
 
 '*\. 
 
A- 
 
48 THE HOLY SPIRIT IN THE NEW TESTAMENT. 
 
 c- * 
 
 r- ■*« 
 
 John xix. 34-35), !«?., thd historical testimony to the 
 nature and the work of Jesus, is confirmed in each 
 disciple beyond all cavil, question, or doubt by the 
 presence of the Spirit in his heart (i. v. 7-8) He is 
 thus the supreme witness " that God hath given us 
 eternal life and this life is in his Son" (v. 11.) 
 
 6. In Revelations. 
 ' The book of Revelations is a record of a series of 
 visions in which Jesus, who has himself penetrated to 
 
 ^ the secrets of Gpd's purposes, shows to his servant 
 
 ' John, for the warning, stimulus, and comfort of the 
 
 ' disciples, "things whj&h must shortly come to pass" 
 
 , (i. 1 ; xxii. 6). The content of these visions is, there- 
 fore, called the "testimony of Jesus," and the testi- 
 mony of Jesus is said to be the spirit of prophecy, i. c, 
 " it is given them by the prophetic spirit.'* But since 
 God is the ultimate source, of this knowledge of his 
 purposes he is called the God of the spirits of the 
 prophets (xxii. 6). 
 
 John, in receiving these visions, is *' in the Spirit" 
 (i, 10; iv,; 2 ; xvii. 3 ; xxi. 10), by which t^rna^l^lifir 
 implies aii extraordinary degree of spiritual exalta- 
 tion and an unusual power of spiritual perception. 
 
 A:»In his declaration of what Jesus has thus shown and 
 told him the Spirit speaks through him to the 
 churches (ii. 7, 11, 17, 29; iii. 6, 13, 22); and else- 
 where the Spirit speaks through him words of comfort 
 to the saints concerning the dead (xiv. 13), Similarily 
 the Spirit, joins with the Bride in uttering through 
 the apdstle the well-known evangelical invitation 
 addressed to whomsoever will "Come and take the 
 water of life freely " (xxii. 17).* 
 
 1;*'\ * The Seven Spires of God which appear in this book Are to be 
 ^- lof]^«d upon as personifications of the aivine attributes and not as 
 \ manifestations of the Holy Spirit. 
 
 
 ^<. : 
 
CONCLU.SiON. 
 
 
 Conclusion. 
 
 . 
 
 .^. : 
 
 We have now eompleted the task we set put to 
 perform, viz.: to examine the teaeliings of the New 
 Testament regarding the Holy Spirit. Strictly 
 speaking, nothing further is recjuired, for Biblical 
 theology, unlike systematic, does not undertake to 
 harmonize the various writers of scripture with one 
 another. Its-duty is completed when it has discovered 
 their teachings. It will be profitable, however, before 
 leaving the subject to pass iq review some of the 
 main positions established, and also to glance at the 
 progress of thought and the points of agreement pre- 
 sented. The general outline followed exhibits aa 
 advance of thought which in the main runs parallel 
 with the historical development. Ignoring details 
 and initerlapping, wehave, speaking broadly, in the 
 synoptics the Spirit manifested in Christ and promised 
 to his disciples ; in John, t^ie promise amplified and 
 his work explained; in Acts, the fulfilment of the 
 promise in the early Church ; in Paul, a completed 
 view of the normal working of the Spirit in the 
 individual and in the Church ; in the remaining books 
 matter chiefly confirmatory of what has gone before. 
 
 Underlying the attitucle of the New Testament 
 writers as a whole there seems to be the assumption 
 that the Holy Spirit is a personal presence. Some- 
 times, however, this is quite obscure, perhaps because 
 emphasis is placed chiefly pn his working rather 
 than on himself. In the teachings of Paul, and 
 especially in the woi-ds of Jesus concerning the 
 paraclete, the personality of the Spirit comes very 
 distinctly into view. 
 
 The synoptics, Acts, Hebrews, and Peter directly 
 refer to the Old Testament Scriptures as given by 
 the Holy Ghost. While the synoptics, John, Acts, 
 ■--v.: • A:' Uv- ■ ■ :'::': . -:_-: ';■_/■ -■:.■: :\^. . '• ■^--f./.V ' v ;. 'J, 
 
 V ■ ^. ' 
 
 ^^\'.:M 
 
 
„.„.>v'' 
 
 do THE HOLY SPIltlT IN THE NEW TESTAMENT. 
 
 ■ ■ :*-*■'.' ' ■ ' ' - '■' ■ '. ■ ■ ■ 
 
 . ■ ■ " ' ■ ■ ' ■ ' ■ 'v '■ ' ' ■ ■ ' ■ ■ ■ ■' ■'■•^^ ' . ' ' 
 
 Paul, and Hebrews, in fact almost the entire corps of 
 New Testament writers, recognizehis activity in New 
 Testament revelation. , 
 
 A somewhat striking agreement is noticeable in 
 teaching and point of view between the epistle to 
 the Hebrews and the Book of Acts. There is also a 
 very close resemblance between the teachings of 
 Jesus recorded by Johij and those of Paul, concerning 
 the genesis of spiritual life through the spirit and 
 the condition of the man before and after that ev^nt. 
 
 The earthly ministry of Jesus is presented in the 
 synoptics, John and Acts as performed under direC'^ 
 tion of the Holy" Ghost. John seems even to consider 
 the Spirit's presence in Christ as in some sort a sample 
 of his working in believers, which difters from the 
 former in degree rather than in kind. Christ being 
 a perfect organ the Spirit found no limitation to his 
 working in liim. To him he is given not by measure. 
 He is the realized ideal of the- Spirit-filled man. 
 
 The full record concerning the paraclete given by 
 John is probably the result of a personal predilection, 
 for in the epistles the same aspect of his work 
 appears. He is a spontaneous source of illumination, 
 enabling believers to discern and vitally realize in 
 themselves the truth as given in Christ. 
 
 In the proper understanding of the Book of Acts 
 the Spirit's coming, we think, appears, whether as 
 the gift, the baptism, or otherwise, as belonging to the 
 initial crisis in the believer's experience. Of this it is 
 the positive element and the vital power. St. Paul is 
 in sul^tantial agreement with this position, though 
 he allows, as does Acts, subsequent increase in tlie 
 fulness and power of the Spirit's operations. The 
 fulness of the Spirit in both Acts and Paul is the 
 crown of a Christian life, and much Scripture is 
 written from this point of view although many 
 believers approached very imperfectly this condition* 
 
 I. 
 
 --:i- 
 
 
 
I'i 
 
 --;-t-- 
 
 The leftding of H 
 •Christian life and is 
 motion of the believer's j^ 
 the development and advanc? 
 
 Paul's conception of the scol 
 
 the Spirit's operations is particuial ^ 
 
 ofJihe Gospel proclamation, 'theknowU 
 in the believer, hisincrease in wisdom and 
 of <Ood, hiis sanctification from sinful praci 
 guidance in : tj^V^hristian path, his being ci 
 with graces ^^jHH^^^l with gifts, in fact, his e 
 experience of ffSmim up to its glorious culmination^ 
 in the resurrection of a spiritual body is due to th6 
 Holy Ghost. In brief, all salvation that is or is to be 
 realized in man, all the edification the Church has 
 attainefl unto or may expect, all her widening pro- 
 gress and her glorious victory in the world is, in 
 Paul's view, the fruitage of the Holy Spirit. His 
 sublime prayer on behalf of his Ephesian followers 
 may well become the petition of the Church in every 
 age. " That ye mayrbe strengthened with might by 
 his spirit in the inner man; that Christ may dwell 
 in your hearts through faith; to the end that ye, being 
 rooted and grounded in love, may be strong to 
 apprehend with all the saints what is the breadth and 
 length and height and depth, and to know the love of 
 Christ, which passeth knowledge, that ye may be 
 filled unto all the fulness of God. 
 
 "Now, unto Him that, is able to do exceeding 
 abundantly aboVte all that we ask or think, accord) vg 
 to the power th^ worketh in U8, unto him be the 
 glory in the° Church and 'in Christ Jesus unto all* 
 generations, forever and ever. Amen." 
 
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