The Holy Spirit Part 14

Up to this time all men had received the Spirit by measure; that is, they had received some of His gifts, influences, and power; but Christ received the Spirit Himself in His personal presence and immeasurable fullness, and since then the Spirit has resided in the world in His boundless and infinite attributes.

Christ first received Him as a pattern for His followers, and then gave Him forth to them, from His own very heart, as the Spirit that had resided in Him, and that comes to us softened by His humanity and witnessing to His person.

Therefore we read in the next place not only of Christ's receiving the Spirit, but of Christ's giving the Spirit. In John 1:33, the great forerunner says of Him, "The same is He which baptizeth with the Holy Ghost." It is Christ that baptizeth with the Holy Ghost. It is through Him we receive the Spirit. It is He who "hath shed forth," as the Apostle Peter says, the power from on high, and the Spirit of Pentecost.

This is the peculiarity of the Holy Ghost as He comes to us in the New Testament age. He comes not only from the Father, but especially from the Son, and through the Son, and He comes to us as the Spirit of the Lord Jesus Christ.

II.

We next see the Holy Ghost in relation to the believer; first, He is presented to us as the Spirit of regeneration. In John 3, verses 5 and 6, Christ says, "Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of G.o.d. That which is born of the flesh is flesh, that which is born of the Spirit is Spirit."

The very first experience of the Christian life is to receive the new heart from the Holy Ghost. The natural man is unable even to see the Kingdom of G.o.d, and is powerless to enter. The Holy Ghost creates in us a new life and a new set of spiritual senses altogether, through which we discern, understand, and enter into the life of G.o.d and the spiritual realm. "As many as received Him, to them gave He power to become the sons of G.o.d, even to them that believe on His name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of G.o.d."

Next, we see the Holy Ghost in His deeper, and personal indwelling in the heart. In John 4: 14, Christ said to the woman of Samaria, "The water that I shall give him shall be in him a well of water springing up unto everlasting life." This is the indwelling of the Holy Spirit. It is much more than regeneration. It is the personal incoming of the Spirit Himself, bringing not a cup of water, but a well of water, and establis.h.i.+ng in the heart the fountain of life, so that we are henceforth dependent, not upon each other, but upon G.o.d only, for the source of our life.

Again in John 7: 37, we have a still stronger expression to describe the interior life of the Holy Ghost in the heart; "If any man thirst, let him come unto Me, and drink." Drinking of the Spirit is more than receiving the Spirit. It is possible for us to receive the Spirit and have Him, and yet not use Him nor drink from the flowing fountain as abundantly as we might.

The Apostle in 1 Cor. 12: 13 uses the same figures where he says, "By one Spirit are ye all baptized into one body, . . . and have been all made to drink into one Spirit." To use the old figure, it is the bottle in the ocean and the ocean in the bottle. It is possible for us to be in the Spirit, and yet not be receiving the Spirit as fully as we need. Drinking is the habit of faith, an exercise of our spiritual senses which constantly renews and quickens our spiritual life, refres.h.i.+ng us and filling us, so that we are glad to pour out our full vessel in service for others.

Then this receiving of the Spirit needs, on our part as well as on Christ's, the using and giving forth of the Holy Ghost to others. And so we read in the next verse, "He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake He of the Spirit, which they that believe on Him should receive." This is the outflow of the spiritual life. This is the evidence that we are filled, because we cannot hold it longer, and now occupy ourselves in imparting the blessing to others. Like Ezekiel's river, it is flowing not in, but out, pouring in streams of blessing through the dry and desert places of life. As soon as our life becomes positive, unselfish, and outflowing, it becomes unspeakably magnified; so that what was a well, in the heart, has grown to rivers of blessing, in the life devoted to G.o.d and expended in blessing the world.

The river suggests the idea of fullness, magnitude, and abundance; spontaneous, free, and overflowing, it does not need to be pumped but flows of itself for very fullness. It is the service of a glad, unselfish and loving heart.

G.o.d does not want anything that has to be pressed from an unwilling giver. The prayer that is offered G.o.d from a sense of duty, the work that is done just because we have to do it, the word that is spoken because we are expected to be ministers and to be consistent with our profession, are dead, cold, and comparatively worthless. True service springs from a full and joyful heart and runs over, like the broad and boundless river. Like the river, too, it runs downward into the lowest places and aims to reach the saddest, hardest, and most hopeless cases. And, like the river, it is a perennial and ever flowing spring, running on amid the changing scenes around it, flowing through the whole course of life, and saying, like the beautiful streamlet as it glides along, "Men may come, and men may go, but I go on forever."

This is the power of the Holy Ghost. It makes us simple, sweet, exuberant, full-hearted, and enthusiastic for G.o.d, and our work, and our words are the overflow of a life so deep and full that it brings its own witnesses, and it makes others long for the blessing that s.h.i.+nes in our faces and speaks in our voices and springs in our glad and buoyant steps. And it is not merely a river, but rivers. It runs wherever it can find a channel and blesses every life that it touches on its way. Is G.o.d thus using us, and has He thus filled us with the Holy Ghost until the fullness overflows?

It is not necessary that we should be always preaching. Indeed, sometimes we are looking too far off for the service that G.o.d expects of us. Just at hand we might often find the opening and the channel which would bring blessing to some heart that G.o.d has brought into our life, to prepare us for future blessing to a wider circle.

An anxious, earnest Christian woman was crying to G.o.d for service and wondering why she was tied up in her home and unable, like other women, to go out and reach a broader place. Her bright little girl was playing beside her and calling in vain to the preoccupied mother to help her with her little doll, which had lost a finger or a garment, and which to her was the central object of life.

Again and again she came to the mother with her little trouble, and the mother, fretted and worried with her own spiritual need, pushed her off, and, at length, rather harshly sent her away and told her not to bother her, as she was busy about higher things. Wearied and disappointed, the little one went off alone into a corner and sat down with her little broken doll and cried herself to sleep.

A while afterward, that mother turned around and saw the little rosy cheeks covered with tears, and the little wrecked doll lying in her bosom, and then G.o.d spake to her, and said, "My child, in seeking some higher service for Me, you have broken a little heart of Mine. You wanted to do something for Me. That little child was the messenger I sent, and that little service was the test I gave you. He that is faithful in that which is least is faithful also in more, and he that is unfaithful in the least is unfit for the greater."

The mother learned her lesson. She picked up the little lamb in her arms and kissed her awake; then she asked G.o.d and her baby to forgive her, and began from that hour to pour out the love of Christ on every object that came in her way. As she became faithful to do the things nearest at hand, G.o.d widened her sphere until the day came when, standing among her sisters, leading the on to higher service and speaking to hundreds and thousands of her fellow-workers, she told the story of her experience, and the lesson by which she learned that G.o.d does not need our great service, but simply that we should meet Him in the things that He brings to us, and that we should everywhere be channels of blessing and love.

So let our lives be filled, and then emptied throughout the channels around us. Let us come to Him, and drink and drink again, and yet again, until our hearts are so full that we shall go out to find the sad, the sinning, and the suffering and comfort them with the comfort wherewith we ourselves are comforted of G.o.d.

This was the story of the Master. This must be the story of the disciple. We receive that we may give, and only as we give, shall we continue to receive; the more abundantly we impart, the more richly shall we be filled with all the fullness of G.o.d.

III.

Let us now look at a beautiful object lesson of this double truth in the second chapter of this blessed Gospel. It is the miracle of Cana of Galilee. The evangelist tells us that this was the first of Christ's miracles, and it must have had a special significance. He also tells us that it was a miracle which manifested forth His glory, and this undoubtedly suggests to us that there was some deep lesson back of this miracle, which made it worthy to occupy a place right in the beginning of the deeply spiritual teaching of this wonderful gospel. Indeed, it is a kind of parable and symbol of the whole truth which we have been endeavoring to unfold from the direct teaching of the Lord Jesus Christ in the pa.s.sages which we have quoted.

1. We see the failure of our natural life, joy, and love, in the exhausting of Cana's wine. Beautiful, indeed, is the bridal scene with its fair and fragrant blossoms, the freshness and beauty of youth, the vigor and n.o.bility of young manhood, the sympathy of innumerable friends, and the bright and sunny hopes and prospects of future happiness. But oh, how soon the vision fails!

How quickly the goblet of pleasure is drained, and how often the serpent is left in the dregs, and all that remains is a memory more bitter because of the joy that has turned to sadness!

Alas for life, if this were all! But it is just when the natural fails, that the divine begins. It is just when the old creation dies, that the new creation rises. It is just when Cana's wine is exhausted, that Jesus of Nazareth appears. And now we see in this exquisite miracle the very truths we have been endeavoring to unfold.

2. Next we have the filling of the vessels. The Master's command is, "Fill the waterpots with water to the brim." They were just earthen vessels, waterpots for ordinary use; but they were empty and clean, and all that was necessary was to fill them with pure water. They represent these vessels of our human lives, earthen vessels; but if they are empty vessels and offered to the Master, and if they are filled to the brim with the Holy Ghost, of which water is ever the type, then something will surely come to pa.s.s.

They must be full to the brim. A whole heart must receive a whole Christ. The Holy Ghost does not take us by halves, nor will He give Himself by halves. It is the fullness which makes the overflow.

3. Next comes the other and n.o.bler side of the miracle. The filling is the smallest part. What next? "Draw out now, and bear to the governor of the feast." Begin to use the water, and lo! it becomes wine.

Oh! how clear and plain the lesson! It is blessed to receive the Holy Ghost, but it is more blessed to impart Him. And the only way you will know that you have received Him, is by beginning to give Him. You must go forward like the servants of the parable, in faith, and draw out before you see the miracle; but as you bear it to the guests, lo, it becomes wine, and it rises to a higher quality. Both are types of the Holy Ghost, but the wine is the higher. The water speaks of cleansing and fullness, but the wine tells of joy, and love, and life divine.

When we are receiving the Holy Ghost we are only cold water Christians, but when we are pouring forth His fullness in holy service we are drinking of the heavenly wine, and we are made partakers of the Master's own divine and ineffable joy.

It is exactly the same idea expressed later in the rivers of living water, running out, and running over; but it is more than the river. It is the joy and the gladness that turns all life into a marriage feast and a joyful song. Even the world itself is forced to admit, like the ruler of Cana's wedding, that the best wine has come last.

Oh, that we might so live and so minister that men would recognize, even as he, the higher qualities and value of the blessing that He brings! All around us are hearts and lives where the wine of earth has failed, G.o.d help us to bring them the heavenly cup, and the divine life of the Lord Jesus Christ, until this poor, starving world shall recognize that we have something better than they, and shall be made hungry by our benignant faces and our overflowing joy.

Now, in conclusion, how are we to receive this blessing? Let us hearken to the message of Mary. "Whatsoever He saith unto thee, do it." It comes to us through some step of obedience to the Master Himself. He will show you the way, and as you obey Him step by step, you will enter into the joy of your Lord. He will interpret every experience and more than realize every antic.i.p.ation.

But next, you must not forget the other command, "Fill the water pots with water; fill them to the brim." Leave no vacant place in the soul. Hold back no part of your life from Him. Yield a whole heart and fill it with a whole Christ.

And then finally, above all else, go forward and use the gift of His love. "Draw out, and bear to the governor of the feast." Take the life that He has given and use it to comfort the sorrowing, save the lost, help the discouraged, and minister in the name and grace of your blessed Master; as you go forth, the Holy Ghost will go before you, and will work through you, and lead you on from strength to strength, and will multiply you one hundred fold, until, like Ezekiel's vision, the trickling streamlet will become "water to the ankles,"

"water to the knees," "water to the loins," "water over head, a river to swim in," a torrent of blessing and of power, with the trees of life on either sh.o.r.e, the leaves of healing, and the gladness and the glory of Paradise restored all along your way.

Chapter 6.

THE COMFORTER.

"And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever." John 14: 16.

These three chapters contain Christ's deepest teachings concerning the Holy Ghost.

I. THE NAME, THE COMFORTER.

This is not a very happy translation. The Greek word is Paraclete, and it literally means a G.o.d at hand, One by our side, One that we may call upon in every emergency. The Latin word, advocate, has the same meaning, One that we call upon or call to us, One ever within call. In this connection, the Holy Ghost is represented to us as the present and all sufficient G.o.d. Of course, there is comfort, infinite comfort in all this; but the primary idea is not so much spiritual enjoyment, as practical efficiency and sufficiency for every occasion and emergency that arises.

This is just what the Holy Ghost is --G.o.d for everything. G.o.d at hand under all circ.u.mstances and equal to all demands. Oh, what comfort this brings to our oppressed and struggling life! A G.o.d able to make all grace abound to us; so that we, always having all-sufficiency in all things, may abound unto every good work.

II. MODE OF HIS PRESENCE.

He shall be in you. "He dwelleth with you, and shall be in you." The presence of G.o.d, through the Old Testament and even during the ministry of Christ, was a presence with men; but in the New Testament dispensation and after the coming of the Holy Ghost, it was to be a presence in men.

The Holy Ghost was to become corporately united and identified with the life of the believer, so that He would bring us into direct personal union, and act, not upon us, but in us and through us, becoming part of our very life, and controlling every faculty, volition, and power, from the inmost depths of our being. This is the difference between the two cla.s.ses of Christians we find today; those who have G.o.d with them, and those who have Him in them.

It may not be possible to explain it. It certainly is impossible to make spiritual mysteries plain to any that have not experienced them. It is difficult to explain how the suns.h.i.+ne enters into the midst of the flower and manifests itself in all the living beauties and tints of the blossom; how the water saturates the ground and comes forth again in the leaf, and laden fruit; how the influence and image and personality of a friend becomes a part of our very being, until we think as he thinks, and act under his influence. These are but distant approximations to the blessed mystery of the Holy Ghost's entering, as a Person, into the life and being of a consecrated disciple and controlling every choice, affection, thought and action, and thus fulfilling His own promise, "I will dwell in you and walk in you," "And I will put My Spirit within you, and I will cause you to walk in My statutes, and ye shall keep My judgments, and do them."

III. THE DURATION OF THIS ABIDING.

"He shall abide with you forever."

The Holy Ghost comes to stay. He seals the heart into the day of redemption. He takes possession of it to depart no more. We may grieve Him; we may lose the consciousness of His approval; but He has loved us with an everlasting love, and we are kept by His power through faith unto salvation.

There are some who tell us that the Holy Ghost will leave the world at the coming of Christ. This is not the promise of the Master. "He shall abide with you forever." Even when Jesus comes, He will still remain. For through those dark tribulation days, there will be souls on earth that need His consolation, His keeping and His help; He will linger with them through the darkness, and then, through the millennial age, He will cooperate with Christ as He did during the days of His earthly ministry, in bringing this world into harmony with the will of G.o.d, and establis.h.i.+ng the dominion of righteousness throughout the utmost limits of the creation.

We do not dishonor the work of the Spirit when we pray for Christ to come. The grandest theatre of His work will be in these millennial days, for which we are looking forward with longing and prayer.

IV. HIS RELATION TO JESUS CHRIST.

"Whom the Father will send in My name," that is, in My character, to represent Me. He will be "another Comforter." He is to correspond in His relation to us to what Christ was, but He is to be a subst.i.tute for Christ, a successor to Christ, and, indeed, more to us than Christ could continue to be. "It is expedient for you that I go away: for if I go not away, the Comforter will not come; but if I depart, I will send Him unto you."

Oh, how precious His presence must be, if it can be more than Christ's presence was! Can we conceive how much Jesus was to these disciples?

More than a mother to her child, more than a shepherd to his flock, more than a guide through the pathless desert, more than a pilot on the trackless ocean.

The disciples had leaned upon Him, lived upon Him, and were utterly dependent upon Him for everything, and yet He says, "It is better for you that I go, for One will come that will be more to you than I have been in all these relations.h.i.+ps."

Beloved, is the Comforter more to us than Jesus was to His Galilean followers? Ah, then how much more you have to learn of His intimacy and His ministry. Is He to you the Counselor and Companion of every moment, the Leader and the Guide of every step, the Teacher of all you know, the Substance of all you believe, the Source of all your strength and joy and life?

This He wants to be. Christ could only be present in one place; but He can be everywhere. Christ spoke to them from outside their natures, He speaks from within. Christ was to a certain extent a physical presence; He in a spiritual, that enters into the deepest life of our being, blends with every consciousness and every thought and every capacity and feeling.

Was He so to supersede and subst.i.tute Christ as to displace Him? Not at all. On the contrary, He was to make Christ more real than He had ever been. Here is the great mistake that many are liable to make in their zeal for the honor of the Holy Ghost. They represent Christ as far away at the right hand of G.o.d, and they think they honor the Spirit when they exclude the personal presence of the Master.

This was not the way the Savior taught, and this is not the way the Spirit comes. Nay, listen, "He shall testify of Me, He shall not speak of Himself." "I will not leave you comfortless, I will come to you." "At that day ye shall know that I am in the Father, and ye in Me, and I in you."

"He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. If a man love me he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him."

It is not possible to read these verses and not see that the personal and conscious presence of Jesus Christ is to be ever with His people through the ministry of the Comforter. Indeed, the great business of the Holy Ghost is to stand behind the scenes and make Jesus real. Just as the telescope reveals not itself, but the stars beyond, so Christ is revealed by the blessed Spirit, as the medium of our spiritual vision.

Just as the atmosphere can bring yonder sun down until he is nearer to us here than if we went up into the air to meet him, so the Holy Ghost, G.o.d's divine medium for the revelation of spiritual realities, brings Christ from the throne, until distance is annihilated and s.p.a.ce has no power to divide.

Surely, if a human telephone or telegraph can sweep at a flash or by a wave of sound across intervening s.p.a.ce and bring the distant near, it is not hard for the divine Author of light and life, and all creation, to open a line of communication from earth to heaven, so that we may dwell in the heavenlies, and the living realities of that world be within whispering distance of our quickened souls.

It is even so. Through the telephone of prayer, we may catch the very voice of our absent Master, and be conscious of the heartthrobs of His love; we may even go on into the presence of the spirits of the just made perfect, and almost hear the songs that echo around the throne. Yes, He is with us still, "all the days even unto the end of the age." The presence of the Comforter but makes Him nearer and dearer, and enables us to realize and know that we are in Him, and He in us.

V. THE SPIRIT AS A TEACHER.

Not only does He reveal the person of Christ, but He reveals the truth which Christ only began to teach. "He will guide you into all truth, He will teach you all things." "I have many things to say unto you, but ye cannot bear them now, howbeit when He, the Spirit of truth, is come, He will guide you into all truth; for He shall not speak of His own knowledge; but that which He shall hear He shall speak."

And so the Holy Ghost, the Author of the Scriptures, is the Illuminator and Teacher of the Word. He makes the truth clear, intelligible, and intensely real, just as you have seen on some great occasion the metal frames, where some grand illumination was to take place; and it seemed to you, in the light of day, that the forms of men and the figures of crowns and stars and processions could be dimly traced in that network of leaden pipes, erected above the triumphal arch, but it was dull and dim to you and made little impression upon your senses or your mind. But wait till evening, till the sun goes down, and a flash of light bursts over that dead framework. Lo! in a moment it is lighted up, and you see the figure of the military hero, the glowing crown with its many colored jewels, the procession of living forms and all the pageant of a grand triumph. The light has done it all.

And so this Holy Book needs to be lighted up by the Holy Ghost, and then we do not read the Bible from a sense of duty; it speaks to us as the living message from our Master, the love letter of our Bridegroom's heart.

Then how gentle and patient the Holy Ghost is in teaching us! He will guide us into all truth. He knows how fast we can go, and He does not cram us; but He unites the word to the action, and the action to the word, and fits His teaching into the framework of our lives, making truth real, day by day, "line upon line, precept upon precept, here a little and there a little," until He has led us on to the graduating cla.s.s, and fitted us for the more mature tasks of the school of faith.

How much He left to be revealed in the later epistles and the Apocalypse that they could not then endure! And how much truth He keeps back from us, until we are ready not only to understand it, but fully to obey it and translate it into the living characters of our experience!

VI. THE HOLY GHOST AS A REMINDER OF TRUTH.

"He shall bring all things to your remembrance whatsoever I have said unto you."

Not only does He teach us, but He quickens our intellect to remember and to learn. He is the Author and the Illuminator of the mind, and He is the Spirit of suggestion. He knows how to bring back forgotten truths in the moment of need. He knows how to suggest the promise in the time of depression. He knows how to say, "It is written," and put into our hand the sword of the Spirit, when the adversary's wiles are trying and perplexing us.

He knows how to "waken our ear, morning by morning, to hear as one that's been instructed, that we might know how to speak a word in season to Him that is weary." He knows how to give the appropriate message for the fitting time, and then to bless it and send it home with lasting power.

Let us trust Him to guide us, to speak through us, triumph through us, and to be our monitor and mother until all the mazes of life shall have been pa.s.sed.

VII. THE HOLY SPIRIT AS THE SPIRIT OF POWER FOR SERVICE.

"He will convict the world of sin, and of righteousness, and of judgment." We can rebuke the world but He alone can convict it.

He can make our expression, our words, our actions, awaken in the hearts of men a sense of sin, and a realization of eternity.

He can bring the message to the conscience and press the will to the great decision, and make our words vehicles for His power. Then He alone can convict of righteousness, and so reveal Christ that it shall not be merely reformation and self-improvement, but true repentance, faith and reliance upon the finished work of Jesus Christ. He can convict the world of judgment. He can pa.s.s sentence of death on self, sin, and the world, and separate men from this present evil world for the kingdom of our Lord Jesus Christ.

He can take men out of the power of the prince of this world, and introduce them into the kingdom of G.o.d's dear Son. He can give victory over Satan and finish the work which He begins.

Oh, how helpless all our work without Him! Oh, how He waits to show us the great things that He is willing yet to do, not only for us but for the world!

Finally, He is the Spirit of hope, and the promise and the realization of the future. He will show you things to come.

Oh, how this promise was to be fulfilled in the later teachings of the epistles and the Apocalypse, concerning the blessed hope of the Lord's coming! And the same Spirit that has given the light of prophecy, can give the light of interpretation and the life of faith and living hope! He alone can make these things real to us; He alone can center our hopes and hearts in the blessed hope of Christ's coming, and the throne of His Ascension.

It is not enough merely to know that Christ is coming, and to desire it, but it is a great crisis in the life of a soul when it becomes truly centered there, when the source of attraction is removed from the earth to the heavens, and when it learns to live under the power of the world to come. It is one thing to be lifting up the world from the earth side, it is another thing to be drawing up the world from the heaven side. It is one thing to be a man on the earth, living for the glory; it is another thing to be a man in the glory, living for the world. We must be taken out of the world first, and then sent back into it, to be any blessing to it.

The reason that Christ knew how to live was because He did not belong here. The Father had sent Him from heaven, and we must be sent from heaven, too, and work on earth as men that dwell in heaven. Oh, may the Spirit so show us things to come that we shall have our center in the throne of our ascended Lord, and with Him see and live and work to save the world in which, for a little while, we sojourn!

Chapter 7.

WAITING FOR THE SPIRIT.

"Tarry ye in the city of Jerusalem, until ye be endued with power from on high." "Wait," saith He, "for the promise of the Father, which ye have heard of Me." "And when the day of Pentecost was fully come, they were all with one accord in one place."

These three pa.s.sages all suggest a single and very definite thought --waiting on G.o.d for the filling of the Holy Ghost. The law of time is an important factor both in nature and in grace. There are some operations which are instantaneous, but there are many more that require the lapse of time and the process of development. The principle of vegetation is gradual, unfolding first the blade, then the ear, after that the full corn in the ear. Winter is as needful as spring to fertilize the ground, and the seed must lie silent in the soil until it germinates and springs into the blade and the blossom.