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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,
Wbslev Buildings.
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1899
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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.
Tjui
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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.
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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\
'I
I
.-iSKh
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
V
I
'r4
■•:.. ;
.V
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
■■..:■■-'■':':, ..■■•- ■■..-.■ ^ >.:..■-.-.:;■■■■:■■;
■I
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"*SS
THE OOSPEL OP .lOITN.
11
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■; ■ ;:\ /■•:,■:: It; .•-.■■■-,\'-,- ■■,::■,.
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
! '
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 ■
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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?
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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
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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
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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.
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•
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."
*r
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