The Ministry of the Spirit by A. J. Gordon (my reading book .txt) 📖

Thus we have had the enduement of the Spirit presented to us under three aspects—sealing, filling, and anointing—all of which terms, so far as we can understand, signify the same thing—the gift of the Holy Ghost appropriated through faith. Each of these terms is connected with some special {93} Divine endowment—the seal with assurance and consecration; the filling with power; and the anointing with knowledge. All these gifts are wrapt up in the one gift in which they are included, and without whom we are excluded from their possession.

While thus we conclude that it is a Christian's privilege and duty to claim a distinct anointing of the Spirit to qualify him for his work, we would be careful not to prescribe any stereotyped exercises through which one must necessarily pass in order to possess it. It is easy to cite cases of decisive, vivid, and clearly marked experience of the Spirit's enduement, as in the lives of Dr. Finney, James Brainard Taylor, and many others. And instead of discrediting these experiences—so definite as to time and so distinct as to accompanying credentials—we would ask the reader to study them, and observe the remarkable effects which followed in the ministry of those who enjoyed them. The lives of many of the co-laborers with Wesley and Whitefield give a striking confirmation of the doctrine which we are defending. Years of barren ministry, in which the gospel was preached with orthodox correctness and literary finish, followed, after the Holy Spirit had been recognized and appropriated, by evangelistic pastorates of the most fervent type, such is the history of not a few of these mighty men of God.

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Let not this great subject be embarrassed by too minute theological definitions on the one hand, nor by the too exacting demand for striking spiritual exercises on the other, lest we put upon simple souls a burden greater than they can bear. Nevertheless we cannot emphasize too strongly the divine crisis in the soul which a full reception of the Holy Ghost may bring. "My little children, of whom I travail in birth again until Christ be formed in you" (Gal. 4: 19), writes the apostle to those who had already believed on the Son of God. Whatever he may have meant in this fervent saying, we doubt not that the deepest yearning of the Spirit is for the informing of Christ in the heart, in order to that outward conformity to Christ which is the supreme end of Christian nurture. If we conceive of the Christian life as only a gradual growth in grace, is there not danger that we come to regard this growth as both invisible and inevitable, and so take little responsibility for its accomplishment? Let the believer receive the Holy Ghost by a definite act of faith for his consecration, as he received Christ by faith for his justification, and may he not be sure that he is in a safe and scriptural way of acting? We know of no plainer form of stating the matter than to speak of it as a simple acceptance by faith, the faith which is

  An affirmation and an act,
  Which bids eternal truth be present fact.

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It is a fact that Christ has made atonement for sin; in conversion faith appropriates this fact in order to our justification. It is a fact that the Holy Ghost has been given; in consecration faith appropriates this fact for our sanctification. One who writes upon this subject with a scholarship evidently illuminated by a deep spiritual tuition, says: "If a reference to personal experience may be permitted, I may indeed here 'set my seal.' Never shall I forget the gain to conscious faith and peace which came to my own soul, not long after a first decisive and appropriating view of the crucified Lord as the sinner's sacrifice of peace, from a more intelligent and conscious hold upon the living and most gracious personality of the Spirit through whose mercy the soul had got that blessed view. It was a new development of insight into the love of God. It was a new contact as it were with the inner and eternal movements of redeeming goodness and power, a new discovery in divine resources."[9]

Well is our doctrine described in these italicised words: "A contact with the inner movements of Divine power." The energy of the Spirit appropriated, even as with uplifted finger the electric car touches the current which is moving just above it in the wire and is borne irresistibly on by it.—Thus does the power which is eternally for us become a power within us; the law of Sinai, with {96} its tables of stone, is replaced by "the law of the Spirit of life" in the fleshly tables of the heart; the outward commandment is exchanged for an inward decalogue; hard duty by holy delight, that henceforth the Christian life may be "all in Christ, by the Holy Spirit, for the glory of God."

[1] Rev. E. Boys, "Filled with the Spirit," p. 87.

[2] It is assumed by some that because those that walked with Christ of old received the baptism of the Holy Ghost and fire at Pentecost, more than eighteen hundred years ago, therefore all believers now have received the same. As well might the apostles, when first called, have concluded that because at his baptism the Spirit like a dove rested upon Christ, therefore they had equally received the same blessing. Surely the Spirit has been given and the work in Christ wrought for all; but to enter into possession, to be enlightened and made partakers of the Holy Ghost, there must be a personal application to the Lord, etc.—Andrew Jukes, "The New Man."

[3] William Kelly, "Lectures on the New Testament Doctrine of the Holy Spirit," p. 161.

[4] It is a great mistake into which some have fallen, to suppose that the results of Pentecost were chiefly miraculous and temporary. The effect of such a view is to keep spiritual influences out of sight; and it will be well ever to hold fast the assurance that a wide, deep, and perpetual spiritual blessing in the church is that which above all things else was secured by the descent of the Spirit after Christ was glorified.—Dr. J. Elder Cumming, "Through the Eternal Spirit."

[5] It will be observed that the inscription on the seal is substantially the same as that upon the forehead of the High Priest, [Hebrew characters]—HOLINESS TO THE LORD (Exod. 39: 30).

[Transcriber's note: I have not attempted to insert the transliterated Hebrew characters in the above footnote. As best my research can tell me, they are, from left to right, H (het, hei), V/O/U (vav), H (het, hei), Y (yod, yud), L (lamed), a blank space, S/Sh (shin), D (dalet) or R (resh, reish), and Q (qof/kuf).]

[6] The allusion to the seal as a pledge of purchase would be peculiarly intelligible to the Ephesians, for Ephesus was a maritime city, and an extensive trade in timber was carried on there by the shipmasters of the neighboring ports. The method of purchase was this: The merchant, after selecting his timber, stamped it with his own signet, which was an acknowledged sign of ownership. He often did not carry off his possession at the time; it was left in the harbor with other floats of timber; but it was chosen, bought, and stamped; and in due time the merchant sent a trusty agent with the signet, who finding that timber which bore a corresponding impress, claimed and brought it away for the master's use. Thus the Holy Spirit impresses on the soul now the image of Jesus Christ; and this is the sure pledge of the everlasting inheritance.—E. H. Bickersteth, "The Spirit of Life," p. 176.

[7] John Owen, D. D., "Discourse Concerning the Spirit," pp. 406, 407.

[8] "Through the Eternal Spirit," by James Elder Cumming, D.D., pp. 146, 147.

[9] "Veni Creator Spiritus," by Principal H. C. G. Moule, p. 13.

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"In his intimate union with his Son, the Holy Spirit is the unique organ by which God wills to communicate to man his own life, the supernatural life, the divine life—that is to say, his holiness, his power, his love, his felicity. To this end the Son works outwardly, the Holy Spirit inwardly."—Pastor G. F. Tophel.

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The familiar benediction which invokes upon us the "communion of the Holy Ghost" has probably a deeper meaning in it than has generally been recognized. The word "communion"—choinônia—signifies the having in common. It is used of the fellowship of believers one with another, and also of their mutual fellowship with God. The Holy Spirit dwelling in us is the agent through whom this community of life and love is effected and maintained. "And truly our fellowship," says John, "is with the Father and with his Son Jesus Christ" (1 John 1: 3). But this having in common with the first two persons of the Godhead were only possible through the communion of the Holy Ghost, the third person. In his promise of the Comforter, Jesus said: "He shall take of mine and show it unto you." As the Son while on earth communicated to men the spiritual riches of the invisible Father, so the Spirit now communicates to us the hidden things of the invisible Son; and if we were required to describe in a word the present office-work of the Holy Ghost, we should say that it is to make true in us that which is already true for us in {100} our glorified Lord. All light and life and warmth are stored up for us in the sun; but these can only reach us through the atmosphere which stands between us and that sun as the medium of communication; even so in Christ are "hidden all the treasures of wisdom and knowledge," and by the Holy Spirit these are made over to us. It will be our endeavor in this chapter to count up our hid treasures in Christ, and to consider the Spirit in his various offices of communication.

1. The Spirit of Life: Our Regeneration. Not until our Lord took his place at God's right hand did he assume his full prerogative as life-giver to us. He was here in the flesh for our death; he took on him our nature that he might in himself crucify our Adam-life and put it away. But when he rose from the dead and sat down on his Father's throne, he became the life-giver to all his mystical body, which is the church. To talk of being saved by the earthly life of Jesus is to know Christ only "after the flesh." True, the apostle says that "being reconciled" by Christ's death, "much more being reconciled we shall be saved by his life." But he here refers plainly to his glorified life. And Jesus, looking forward to the time when he should have risen from the dead, says: "Because I live, ye shall live also." Christ on the throne is really the heart of the church, and every regeneration is a pulse-beat of that heart in souls begotten from above {101} through the Holy Spirit. The new birth therefore is not a change of nature as it is sometimes defined; it is rather the communication of the Divine nature, and the Holy Spirit is now the Mediator through whom this life is transmitted. If we take our Lord's words to Nicodemus: "Except a man be born again he cannot see the kingdom of God," and press the "again" anôthen back to its deepest significance, it becomes very instructive. "Born from above," say some. And very true to fact is this saying. Regeneration is not our natural life carried up to its highest point of attainment, but the Divine life brought down to its lowest point of condescension, even to the heart of fallen man. John, in speaking of Jesus as the life-giver, calls him "he that cometh from above" (3: 31); and Jesus, in speaking to the degenerate sons of Abraham, says: "Ye are from beneath, I am from above" (John 8: 23). It has been the constant dream and delusion of men that they could rise to heaven by the development and improvement of their natural life. Jesus by one stroke of revelation destroys this hope, telling his hearer that unless he has been begotten of God who is above as truly as he has