The Holy Spirit Part 4

It is a very wonderful message. It unfolds the deepest principles of G.o.d's moral government, and rises to the loftiest height of inspired eloquence. There is no profounder discussion of G.o.d's dealings with His children. G.o.d is always speaking to His people. "G.o.d speaketh once, yea, twice, yet man perceiveth it not," is heedless, or blind and deaf, failing therefore, to understand his Father's voice.

Then G.o.d has to speak again through sickness and physical suffering; and so we have the picture in the thirty-third chapter, from the nineteenth to the twenty-second verses. It is the picture of a poor sufferer chastened with pain, sinking day by day into emaciation and exhaustion, until he is ready to drop into the grave. This, however, is not G.o.d's last voice; there is another message, but oh, how rarely and how seldom the true messenger is found!

"One among a thousand." What a blessed message He brings! He shows man His uprightness, the loving kindness of His chastening, leading him to repentance, and then He unfolds the blessed message of the great atonement, and cries, "Deliver him from going down to the pit; I have found a ransom." What is the effect of this? "His flesh shall be fresher than a child's; he shall return to the days of his youth."

This is the blessed Gospel of the Atonement --atonement for sickness as well as sin; this is the blessed Gospel of Healing --healing for body as well as soul. It was G.o.d's ancient thought, and it is still unchanged --His will for all who will simply believe and receive. This is G.o.d's uniform principle of dealing with His children. "These things worketh G.o.d oftentimes with man, to bring back his soul from the pit, to be enlightened with the light of the living." G.o.d's chastenings are not the zigzag lightnings of the sky, that strike we know not where or when, but the intelligent, intelligible, loving dealings of a Father, who will let us understand why He afflicts us. He Himself has told us in the New Testament, "If we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world." This is G.o.d's object in dealing with His children, to bring them out of some position that is wrong into His higher will; and as soon as we learn our lesson, He is glad to remove the pressure, and to bring us into the full manifestation of His favor and blessing for both soul and body. Can we find anywhere a wiser, broader, truer unfolding of G.o.d's gracious providence and His loving, faithful dealings with His children than in the old message of Elihu, more than three thousand years ago.

Then He pa.s.ses on to a more sublime discourse, in which He sweeps the whole circle of the heavens and the whole field of nature, and unfolds the glory and majesty of G.o.d in all His works. At length, as He reaches His loftiest height, G.o.d interrupts Him, and closes His sublime oration with a yet grander peroration, as He speaks through the whirlwind to Job with a voice that he can no longer answer nor gainsay.

III. THE EFFECT OF THE MESSAGE.

This brings us to the effect of the message upon Job himself. This is the great central thought of the whole book and the entire drama. Job meets us as the central figure and the type of ourselves. He represents man at his best, just as Elihu at the close represents man at G.o.d's best.

We see in Job an upright man, the best man of his time, the best that man can be by the help of divine grace, until he dies to himself altogether and enters into union with G.o.d Himself.

The first picture of Job is a favorable one, both to himself and to everybody else. He seems to be all right, until G.o.d brings the searchlight and the surgical probe to bear upon him, when, like everything else that is human, he breaks completely down, and shows himself in all the weakness and worthlessness of our lost humanity. The worst thing that we find in Job is Job himself. G.o.d was not trying to convince him of any glaring sin, but of his self-sufficiency, self-righteousness, and self-confidence. The thing that we have to deny is self. The hardest thing to see and to crucify is our own self-confidence and self-will; and we have to pa.s.s through many a painful incident and many a humiliating failure before we find it out and fully recognize it.

Accordingly we find Job, under the divine searchlight, signally failing, revealing his unbelief, vindicating himself, and even blaming G.o.d for unjustly afflicting him. One by one his various friends appear upon the scene representing the wisdom, wealth, and pleasure of the world; but Job sees through the fallacy of all their arguments, and refuses their messages, until, at length, Elihu comes with the inspired message of G.o.d. G.o.d follows it by directly revealing Himself to Job, and speaking from the whirlwind with a voice that he can no longer resist. Job, in the light of G.o.d, at length wakes up to his own worthlessness and nothingness, and falling silent at Jehovah's feet, he cries, "I have heard of Thee by the hearing of the ear: but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes." This is, at last, the death of self; and now G.o.d is ready to pick up His servant, to forgive his errors and faults, and even to vindicate him in the face of his friends.

Then, for the first time, we hear G.o.d approving Job and saying to his unwise friends, "Ye have not spoken of me the thing which is right, as my servant Job hath." What was the thing which Job had spoken of Him that was right? It was his language of self-condemnation, humiliation, renunciation. Job had now ended and G.o.d was ready to begin. G.o.d immediately responds to him not only with His favor and blessing, but with all the prosperity and blessing which he had lost; and Job rises to a new place in every way.

This is the resurrection life unfolded in the ancient type. This is the resurrection life into which the Holy Ghost is waiting to bring all who are willing, like Job, to die to the life of self. G.o.d was not looking in Job for any open sin or flagrant wrong; but He was searching for the subtle self-life which lies concealed behind a thousand disguises in us all, and which is so slow and so unwilling to die. G.o.d has often to bring us not only into the place of suffering, and to the bed of sickness and pain, but also into the place where our righteousness breaks down, and our character falls to pieces, in order to humble us in the dust and to show us the need of entire crucifixion to all our natural life. Then, at the feet of Jesus we are ready to receive Him, to abide in Him, to depend upon Him alone, and to draw all our life and strength each moment from Him, our Living Head.

It was thus that Peter was saved by his very fall. He had to die to Peter that he might live more perfectly to Christ.

Have we thus died, and have we thus renounced the strength of our own selfconfidence? Happy, indeed, are we if this be so; for we shall have Christ and all His resources of strength. Then He can afford to give to us, as he did to Job, all the riches of His goodness and all the gifts of His providence that we need in our secular and temporal life. We begin life with the natural, next we come into the spiritual; then, when we have truly received the Kingdom of G.o.d and His righteousness, the natural is added to the spiritual, and we are able to receive the gifts of His providence and the blessings of life without becoming centered in them or allowing them to separate us from Him.

This is the sweet lesson of the life of Job. This is the bright and happy sequel to all his sorrow. This is the ripening of the seed of death and pain. This is the blessed fruition of all his affliction. This is but a little type of that richer resurrection life which the New Testament reveals.

The blessed Holy Spirit is waiting to lead us all into the path of life through the gates of death. Some one tells of a gentleman who called upon an old friend and was invited by the proprietor to go with him to survey his splendid new warehouse. As they started to go to the upper floor, the visitor began immediately to climb the stair. "Oh,"said his friend, "this way,"and opened a little side door and led him down a few steps to a platform where a door opened into an elevator. "This is the way we go up now"; and then they mounted by that elevator to the very top of the building, eight or ten stories high, and came down from floor to floor without the slightest effort. As they returned to the office the gentleman said: "I have just been thinking that this is G.o.d's new way of ascension. He leads us down first, and then He puts us into His elevator and lifts us up to Himself."

This is the story of Job. This is the story of Jesus. This is the story of every true life. "Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit." G.o.d help us to die. Fear not the pain, the sacrifice, the surrender. "Though I walk through the valley of the shadow of death, I fear no evil: for thou art with me."And on the other side you shall say, "Thou anointest my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the Lord forever."

Oh, how sweet it is to die with Jesus, To the world and self and sin!

Oh, how sweet it is to live with Jesus, As He lives and reigns within!

Chapter 11.

THE HOLY SPIRIT IN THE LIVES OF SAUL AND DAVID.

"Create in me a clean heart, O G.o.d; and renew a right spirit within me. Cast me not away from thy presence; and take not thy holy Spirit from me. Restore unto me the joy of thy salvation; and uphold me with thy free Spirit." Psalm 5: 10-12.

These words express the prayer of David at an important era in his life, and suggest to us his relation to the Holy Spirit in his deepest experience. Back of this picture there lies in dim outline another picture, that of a life that had also possessed the Holy Spirit but had lost His blessing; and it was, perhaps, in reference to this dark, sad background that David cried, "Take not Thy Holy Spirit from me." The other picture is that of Saul. These two lives stand side by side as companion pictures ill.u.s.trating the dealings of the Holy Spirit with two opposite characters, and leading to entirely opposite results. It is a very solemn contrast and a very instructive lesson.

1. First, in the story of Saul we find that he, too, had the Holy Spirit. We have a very distinct account of his call and enduement by the Spirit. We find the story in the tenth chapter of First Samuel. Here we see the Spirit coming upon a man almost unsought, and apparently without any spiritual preparation. It was the Spirit of G.o.d coming for service, giving him power to prophesy, to conquer, to rule, the enduement for service rather than for personal experience.

There is always real danger just at this point. It is a very serious thing to want the Holy Ghost simply to give us power to work for G.o.d. It is much more important that we should receive the Holy Spirit for personal character and personal holiness. Perhaps the deep secret of Saul's failure was that, like Balaam, he had power to witness and to work rather than to live and obey.

G.o.d's graces are higher than G.o.d's gifts, and one grain of love is worth a thousand lightning flashes of prophetic fire.

Again, we see, perhaps, another secret of Saul's failure, in the fact that the power came upon him largely from others. It was when he was in company with the prophets that the spirit of prophecy came upon him.

There is always the danger of absorbing much from the atmosphere around us, and being too little self-contained and directly centered in G.o.d. "Cursed is the man that trusteth in man, and maketh flesh his arm, and whose heart is departed from the Lord." The difference between Saul and David was that David knew G.o.d for himself, and knew Him from a deep personal experience of the indwelling life of the Spirit, and the outflowing life of habitual obedience, while Saul knew Him only as a supernatural impulse for his public life.

But notwithstanding these drawbacks, the enduement of Saul with the Spirit of G.o.d was very deep and very important. It marked a complete crisis in his life, and his heart was changed into another heart, and he became another man.

It is very remarkable how fully G.o.d can possess a human soul. We read of demoniac possession through which the entire being of a man becomes so controlled by evil spirits that they are able to add tenfold intensity and force to his life. Why may not a man be just as much G.o.d-possessed as he can be Satan-possessed, so that every faculty and power of his being shall be filled with the power of the Holy Ghost, and his energy and capability shall be redoubled?

This was the case with Saul, and it may be true of us. Look again, how allsufficient His divine presence was for every emergency. "When this is come upon thee," Samuel said, "thou shalt do as occasion serve thee; for G.o.d is with thee."

We do not need to have elaborate plans or depend upon our own wisdom; for we have a Guide and a Friend that will direct us as need shall require, and, if we will acknowledge Him in all our ways, He will direct our paths.

So Saul started in his career. No man ever had a more promising beginning, supported by splendid personnel, an enthusiastic people, a clear call of G.o.d and a manifestly divine enduement for his great work. Surely he had every opportunity to accomplish the grandest results for G.o.d and man.

But, alas! he ended in disappointment and failure. His kingdom ere long was rent from him by the hand of G.o.d, and his sun went down in darkness and blood. What were the causes of his failure, and what are the lessons of this strange career?

We find the test coming to him very soon. Samuel sent him on a high commission, and told him to wait a certain time until he should arrive. He bade him tarry seven days, promising him to come and offer sacrifices to G.o.d before marching against their enemies. Saul waited until the seven days had expired, and then, becoming impatient and anxious, he rashly offered the sacrifice himself. No sooner was the sacrifice accomplished than Samuel arrived and told him that, by his disobedience, he had forfeited the approval of G.o.d and the permanence of his kingdom.

It may seem a little thing, but little things are always deciding the issues of life because they are the best tests of real principle and character. It was but a little thing that wrecked the human race. One trifling act of disobedience, one minute detail of G.o.d's commandments in which our first parents dared to take their own way and began the career of rebellion and independence which has brought upon the human race all their sorrow.

This act indicated the true spirit of Saul. One word expresses that better than any other, self-will.

Although G.o.d had appointed him to be His king, Saul insisted upon being his own master, thereby proving himself unfit for his trust.

It was not long before the second test came. G.o.d gave Saul another chance, He sent him on an expedition against the Amalekites, Israel's ancient foes, types of the flesh and the world, and the enemies of the true life of G.o.d in the soul. His instructions were implicit and peremptory. He was to destroy Amalek utterly. Because G.o.d went with him in his expedition and crowned him with success, Saul returned victorious, having subdued Amalek and laid waste all their cities; but he brought back with him the best of the spoil and Agag, their king, to grace his triumph.

Samuel arrived just as he was congratulating himself on his splendid success, and his faithful fulfillment of his great commission. Saul met him with confidence, but Samuel responded with a stern rebuke. "I have obeyed the commandment of the Lord,"says the king. Then followed those terrible words of divine denunciation, which ended at last in the withdrawal of Samuel. As Saul clung to him in despair, the prophet's garment parted in the hands of the king, and Samuel declared that it was the pledge of the broken covenant and the loss of his kingdom.

Saul betrayed the real earthliness of his heart by his last appeal. "Honor me," he cried, "at least before the people," and G.o.d granted him the little gratification which for the time satisfied his poor shallow heart. Out of this dark and dreadful scene there comes one sentence which is the keynote of true obedience and true success. "Obedience is better than sacrifice and to hearken than the fat of the rams." This was the secret of Saul's failure; he lacked the true hearkening spirit and the obedient will.

He was quite willing to go half way with G.o.d as long as it did not cross his personal preferences; but when there came a test and a sacrifice, his obedience failed, and he pleased himself rather than G.o.d. This was the essential difference between Saul and David. It was this that made David a man after G.o.d's heart. He wanted to obey G.o.d, and the real purpose of his heart was to please Jehovah.

Saul was a man after his own heart, and he wanted to please and glorify poor Saul. He was the type of a man that had power without grace, and gifts without holiness.

His desire to spare Agag was but a sample of his whole spirit. He wanted to spare himself. Agag is the type of the self-life and the whole story ill.u.s.trates the great lesson of self-crucifixion, which lies at the threshold of all spiritual blessing. Amalek and the flesh must die. Saul was not willing that they should die, and, therefore, Saul had to die. He that would save his life must lose it, and he that is willing to lose his earth-life will keep it unto the life that is not of earth but eternal.

This was the turning point in Saul's career. From this time the Spirit of G.o.d left him, and "an evil spirit from G.o.d" possessed him. It was the spirit of Satan, but it was by divine permission.

We touch a very awful theme here, but one that we dare not evade. We are taught in many places in the Holy Scripture that when men refuse the leading of the Holy Ghost, and choose their own way and the ways of Satan, the Lord lets them be filled with their own devices and gives them over to the power of evil.

Oh, let us not trifle with the sacred things of G.o.d! Let us not talk lightly of the perseverance of the saints when we are presumptuously disobeying G.o.d. Like the little child who keeps her hoop steady in its movement by touching it first on the one side then upon the other, so G.o.d speaks to us His promises and His threatenings as we are ready to receive them. To the disobedient and careless disciple He says with great solemnity, "Let him that thinketh he standeth take heed lest he fall." But to the poor trembling heart, sinking in its own discouragement, He cries, "I will never leave thee nor forsake thee"; "My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand."

Like the pilgrim in Bunyan's dream, let us both hope and fear. Let us guard against the first step backward. We never know where it is going to end. The apostle hints that it may be unto perdition, and he pleads with us, "Cast not, therefore, away your confidence." "If any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition, but of them who believe to the saving of the soul."

2. David, likewise, has his experience of the Holy Ghost.

In the same paragraph that tells us of the Holy Spirit's departing from Saul, we read these simple words, "Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the Lord came upon David from that day forward." (1 Samuel 16: 13).

The first effect of the Holy Spirit upon David is shown in the next reference, in the eighteenth chapter of first Samuel and the fifth verse, where we read that "David went out whithersoever Saul sent him, and he behaved himself wisely."

This was not only an anointing with power, but an anointing also of wisdom and grace, enabling him to live a true life and to commend himself to this master and to all men.

The subsequent story of David's life is but an unfolding of the power of the Holy Spirit. In the book of Psalms we have the inner life of David, and in the historical books we have the outer story that corresponded to this.

We find David himself attributing his military exploits and his physical power, as well as the success of His whole kingdom, to the power of the G.o.d upon whom he depended. There is no finer ill.u.s.tration of this than the eighteenth Psalm, in which he himself tells us the secret of his strength.

"He teacheth my hands to war, so that a bow of steel is broken by mine arms."

"Thou hast also given me the s.h.i.+eld of thy salvation: and thy right hand hath holden me up, and thy gentleness hath made me great." Yet the warrior king recognized in his body the same power which gives us strength today in the name of the Lord Jesus Christ, and attributed all his victories to the power of the Holy Ghost.

In the story of his campaigns we have some vivid ill.u.s.trations of his constant dependence upon the presence of G.o.d and the leaders.h.i.+p of His Spirit. Even when he wandered as a fugitive among his enemies, we find him constantly inquiring of the Lord about all his movements. When, as he ascended the throne, the Philistines came up against him, we see him at once appealing to Jehovah, and asking, "Shall I go up to the Philistines? Wilt thou deliver them into my hand? Not until the answer came and the order was given to move, did he presume to go forward.

It is needless to say that his movements were crowned with victory. A year later when the same enemy returned in force, David did not go against them as before. He again went to G.o.d for direct guidance, but he received an entirely different direction.

"Thou shalt not go up; but fetch a compa.s.s behind them, and come upon them over against the mulberry trees. And let it be, when thou hearest the sound of a going in the tops of the mulberry trees, that then thou shalt bestir thyself: for then shall the Lord go out before thee, to smite the host of the Philistines." Surely this was a divine plan of battle and a divine victory.

Thus he fought his battles, thus he won his crown; thus he ruled and organized his people; thus he planned the glorious temple; and thus he lived his wondrous life in the power of the same Holy Spirit which comes to us in the fuller light of the New Testament Dispensation.

We have in the Psalms some delightful revelations of the relation of the Holy Spirit to his inner life. We find in one of the most profoundly spiritual of them this prayer, "Thy Spirit is good; lead me into the land of uprightness." We see in some of them the unfoldings of a deeper life which makes them lighthouses for us upon the voyage of our higher Christian experience.

Nowhere else can we find a profounder conception of faith than in some of these Psalms. The thirty-seventh Psalm is not unlike the beat.i.tudes of the Lord Jesus Christ Himself.

There we see two pictures, one corresponding to the story of Saul and the other to the spirit of David. There we see a man who is plotting against G.o.d's servant and seeking to slay him; and there we see the spirit of trust, fretting not because of evildoers, but trusting in the Lord with holy obedience, committing his way unto the Lord, and waiting patiently for Him, resting in the Lord and delighting himself in Him, and receiving from Him the desires of his heart.

Surely the man who could write this must have drunk deeply of the fountain of the Holy Spirit.

In the pa.s.sage which we have quoted as our text we have a most definite unfolding of the Holy Spirit in David's personal experience. He is represented here in a threefold aspect, and under three distinct names. First, as the right spirit, "Renew a right spirit within me"; second, as the Holy Spirit, "Take not thy holy Spirit from me"; third, as the free spirit, which literally means the princely spirit, the lofty, n.o.ble spirit, the spirit which communicates life and liberty. "Uphold with thy free spirit."

These are not repet.i.tions. First, there is the right spirit. This is connected with the clean heart. It is it work of creation. It is the spirit of the newborn soul. It is the heart that has been purified. It is not so much the indwelling person of the Spirit as the effect of His work in producing rightness of heart toward G.o.d and toward man.

Secondly, we have the Holy Spirit. This is the person of the Holy Ghost Himself, which will come into the heart that has been made right, and dwell within us in His power and holiness.

It is the Holy Spirit, the spirit which brings holiness; and holiness just means wholeness, completeness, entire conformity to the will of G.o.d. David here intimates the possibility of losing this Holy Spirit, as Saul had done; but he cries, "take not thy holy Spirit from me."

David's trust is very beautiful. He had come to a great crisis. He had forfeited his kingdom and his place of deeper blessing. Had it not been for his confidence in G.o.d, he would have been driven to despair. He had fallen and fallen so far that his whole moral nature was stunned, and his spiritual sensibilities were so paralyzed that he was left for four long years without the consciousness of his very fall. When he awoke from his dream to the dreadful consciousness of his sin, the realization of his iniquity was fearful.

He beheld himself in the light of the Holy Ghost, and cried again, "Against thee, thee only, have I sinned." Yet, in the face of this dark and dreadful vision, he saw the grace of G.o.d as perhaps no one ever saw it before; and he was able to rise from the depths of sin to the heights of mercy, and cry, "I shall be whiter than snow." Judas had a similar vision of his sin, but without the vision of mercy, and he sank to rise no more. But G.o.d in His infinite mercy gave David the faith to realize the divine love, so he rose from the abyss of sin to the heights of salvation. We have a similar incident in the story of the woman of Canaan, to whom Jesus gave the fearful words, "It is not meet to take the children's bread and to cast it to the dogs." That expression, "dogs," meant the very depths of sin and unnatural crime. She did not deny it; she accepted it with lowly heart. Then she leaped from the depths of her unworthiness and penitence to the highest place in His love, and claimed, even as a dog, a crumb of her Master's bread. Jesus looked upon her with wonder, because she had been able to see her own unworthiness and yet to accept His mercy and grace.

This was the spirit that enabled David to trust G.o.d even in the darkest hour, and doubtless it brought David nearer to G.o.d than he had ever been before.

There is a third designation of the Holy Spirit here, "Uphold me with thy free spirit." There was danger that, in coming back to G.o.d from such an awful state, he should come in the spirit of servile fear.

And so he asks that G.o.d would give him the spirit of love and holy liberty. David is the prodigal coming back to take the highest place, to wear the best robe, the royal ring, and to sit at the heavenly banquet. G.o.d wants us all to have this spirit. It is the spirit of sons.h.i.+p; it is the spirit of confidence; it is the new-born spirit; it is the princely spirit.

G.o.d takes us in Jesus Christ "even as He." He has made us accepted in the Beloved, and we cannot honor Him so much in any other way as by accepting the place He gives us and counting ourselves the objects of His perfect complacency and infinite love through Jesus Christ our Lord.

This is the spirit of power, the spirit of love, the spirit that has spring in it and force in it, and leads us out to self-sacrifice and unselfish love. And so He adds, "Then will I teach transgressors thy ways; and sinners shall be converted unto thee . . . and my tongue shall sing aloud of thy righteousness."

Was it with reference to this experience that he wrote the wondrous twentythird Psalm? Surely we find here the same progression of thought and experience. First we see the restored sheep under the Shepherd's care, rejoicing in the green pastures and lying down by the waters of rest. Next we see a different picture. It is t he wandering sheep, but the wandering sheep is not remembered except in the song of restoration. He restoreth my soul, He maketh me to walk in the right paths, for His name's sake.

It is here that the crisis comes, "The valley of the shadow of death." This is not literal death, but that deeper death to self and sin through which every true life must pa.s.s, and through which, perhaps, David pa.s.sed after the tragedy of Uriah and Bathsheba.

Although it is a very dark valley, there is one bright thing through it all --the presence of the Lord. "Thou art with me; thy rod and thy staff they comfort me"; "Iwill fear no evil."

You will notice that here He speaks of the second person. It is no longer He but Thou. G.o.d is now by his side and in his very heart. Now, how all has changed! Instead of the Shepherd, it is the Father; and instead of the fold, it is the banqueting house and the home circle. Instead of the painful returning of the prodigal, it is the table spread in the presence of his enemies, the head anointed with oil, and the overflowing cup. This is "THE FREE SPIRIT." This is the blessing that there is not room enough to receive. Before him all is brighter still. As he looks out into the coming vista he cries, "Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the Lord forever."

Beloved, these are "the sure mercies of David." The Lord is waiting to give the same right spirit, the same Holy Spirit, the same free spirit, the same fullness of blessing for spirit, soul, and body. Oh, it may be that some of us, like David, have sunk with him into sin and despair! Do not yield to discouragement, but recognize the hand of mercy in the fall. Perhaps it was divine love, showing you that you were not strong enough to stand alone, and bringing you back, not to the old place of blessing, but to a place where He is able to keep you from stumbling, and to present you faultless before the presence of His glory with exceeding joy.

That blessed Holy Spirit is ready to come to you and to "cause you to walk in his statutes, so that you shall keep his judgments and do them." That "Free Spirit" is longing so to fill you that "the water that he shall give you shall be in you a well of water, springing up into everlasting life"; nay, more, that drinking of His fullness you shall not be able to hold the blessing, and out of your inmost being shall go forth to others rivers of living water; and your blessing shall reach its consummation in David's closing song, "Then will I teach transgressors thy way; and sinners shall be converted unto thee." "O Lord, open thou my lips; and my mouth shall shew forth thy praise."

Chapter 12.

THE HOLY SPIRIT IN THE BOOK OF PROVERBS.

"Wisdom crieth without; she uttereth her voice in the streets; "She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying, "How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? "Turn you at my reproof: behold, I will pour out my Spirit unto you, I will make known my words unto you. " Prov. 1: 20, 21, 22, 23.

There is a beautiful incident in the early history of Solomon which reveals the secret of his extraordinary life. Just after his accession to the throne of his father, David, the Lord appeared to him in Gibeon, and gave him the right to choose any blessing he desired. Instead of choosing wealth, power, long life, and the lives of his enemies, he simply asked for wisdom; and G.o.d was so pleased with him for his simple single choice that He gave him not only wisdom, but all these other blessings also. Solomon became renowned for superhuman wisdom, and, in this book of Proverbs, we have some of the utterances of that wisdom, crystalized in the form of these short, sententious words, which have been well called "pearls at random strung."

It, is said that the people of Scotland are accustomed to carry in their vest pockets a small copy of the book of Proverbs, as a sort of "vade mec.u.m," a kind of manual of practical wisdom, for the guidance of their everyday life.

This book reveals to us a phase of life that is extremely practical and important, and shows us the teachings and workings of the Holy Ghost as they affect our everyday life. The keyword to this whole book is the word Wisdom. It occurs scores of times.

It is a peculiar Hebrew word, and in these pages it becomes personified until it is really a proper name. It is very much like another term applied to our Lord Jesus Christ in the New Testament; namely, the Word, or Logos, introduced to us in the first chapter of the Gospel of John. Indeed, the Word in John and Wisdom in Proverbs are really the same Person, the Lord Jesus Christ Himself, revealed in these ancient pages in His primeval glory. But the Lord Jesus Christ always stands connected with the Holy Spirit, who reveals Him, and who filled Him, and spake and wrought through Him during His earthly ministry; so that Wisdom in the book of Proverbs is not only the personification of Jesus Christ but also of the blessed Holy Ghost.

Let us look at some of the pictures of this blessed Person in these ancient pages.

I.

First, we see Him in His personal and primeval glory. This is unfolded in the sublime vision of the eighth chapter of Proverbs. "The Lord possessed me in the beginning of his way, before his works of old." This blessed Person is older than the creation. "I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world."

Next, we see Him taking part in the work of creation. "When he prepared the heavens, I was there: when he set a compa.s.s upon the face of the depth; when he established the clouds above; when he strengthened the fountains of the deep; when he gave to the sea his decree, that the waters should not pa.s.s his commandment; when he appointed the foundations of the earth: then I was by him, as one brought up with him; and I was daily his delight, rejoicing always before him."

Oh, what depths of light these strange illuminated verses pour upon the fellows.h.i.+p of the Father, the Son, and the Holy Ghost, in the remote eternal ages! And, oh, what love to our poor human race these words reveal, "Rejoicing in the habitable part of his earth; and my delights were with the sons of men"!

This blessed Christ, this blessed Comforter, who seeks your love, is no less than the second and third Persons of the Eternal G.o.dhead. By them these heavens were made and this earth was formed. All the majesty of nature is their handiwork. All the wisdom of the ages has come from their eternal mind. Not only do they represent the wisdom and power of G.o.d, but they represent a love that has thought of us from the very beginning, and will love us to the end.