The Ministry of the Spirit Part 8

[2] The proof that the inspiration of the apostles and scribes of the New Testament was not transmitted to successors is thus stated by Neander: "A phenomenon singular in its kind is the striking difference between the writings of the apostles and those of the apostolic fathers, so nearly their contemporaries. In other instances transitions are wont to be gradual, but in this instance we observe a sudden change. There is no gentle gradation here, but all at once an abrupt transition from one style of language to another--a phenomenon which should lead us to acknowledge the fact of a special agency of the Divine Spirit in the souls of the apostles and of a new creative element in the first period."--_Church History_, II., 405.

[3] There are the strongest reasons for rejecting the rendering of this pa.s.sage as given in the Revised Version: "_Every Scripture inspired of G.o.d is also profitable_", etc. The reader will find the objections to this rendering powerfully and conclusively set forth in Tregelles on Daniel. Note, p. 267.

[4] Lee on the "Inspiration of the Holy Scripture," pp. 32, 33.

[5] See Lange's "Commentary" _in loco_.

[6] I am satisfied only with the style of Scripture. My own style and the style of all other men cannot satisfy me. If I read only three or four verses I am sure of their divinity on account of their inimitableness. _It is the style of the heavenly court.--Oetinger_.

[7] Rothe, "Dogmatics," p. 238.

[8] For example, Shakespeare, and Milton, and Dryden, employ the words "car" and "engine" and "train" in their writings; but living before the age of steam and railways they knew nothing of the meaning which these terms convey to us. And it is possible that Homer and Plato knew as little of the meaning of such words as _aion_ and _parakletos_, as found in the revelation of Jesus Christ, by whom "the ages were framed"

and the Comforter sent down.

[9] Dr. R. F. Horton, in "_Verb.u.m Dei_."

[10] The apostle in calling the Old Testament Scriptures the "oracles of G.o.d," clearly recognizes them as divinely inspired books. The Jewish church was the trustee and guardian of these oracles till the coming of Christ. Now the Scriptures of the Old and New Testament are committed to the guardians.h.i.+p of the Christian Church.--_Dr. Philip Schaff_.

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IX

THE CONVICTION OF THE SPIRIT

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"The Comforter in every part of his threefold work glorifies Christ. In convincing of sin he convinces us of the sin of not believing on Christ.

In convincing us of righteousness, he convinces us of the righteousness of Christ, of that righteousness which was made manifest in Christ going to the Father, and which he received to bestow on all such as should believe in him. And lastly, in convincing of judgment, he convinces us that the prince of the World was judged in the life and by the death of Christ. Thus throughout, Christ is glorified; and that which the Comforter shows to us relates in all its parts to the life and work of the incarnate Son of G.o.d."--_Julius Charles Hare_.

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IX

THE CONVICTION OF THE SPIRIT

"And when he is come _he will convict the world in respect of sin, and of righteousness, and of judgment_" (John 16: 8, R. V.). It is too large a conclusion which many seem to draw from these words, that since the day of Pentecost the Spirit has been universally diffused in the world, touching hearts everywhere, among Christians and heathen, among the evangelized and the unevangelized alike, and awakening in them a sense of sin. Does not our Lord say in this same discourse concerning the Comforter: "_Whom the world cannot receive_, because it seeth him not neither knoweth him"? (John 14: 17) With these words should be a.s.sociated the limitation which Jesus makes in the gift of the Paraclete: "If I depart I will send him _unto you_." Christ's disciples were to be the recipients and distributors of the Holy Ghost, and his church the mediator between the Spirit and the world. "And when he is come (to you) he will reprove the world." And to complete the exposition, we may connect this promise with the Great Commission, "Go ye into _all the world_ and preach the gospel to every creature," and conclude that when the {188} Lord sends his messengers into the world, the Spirit of truth goes with them, witnessing to the message which they bear, convincing of the sin which they reprove, and revealing the righteousness which they proclaim. We are not clear to affirm that the conviction of the Spirit here promised goes beyond the church's evangelizing, though there is every reason to believe that it invariably accompanies the faithful preaching of the word.

It will help us then to a clear conception of the subject, if we consider the Spirit of truth as sent _unto the Church_, testifying _of Christ_, and bringing conviction _to the world_.

As there is a threefold work of Christ, as prophet, priest, and king, so there is a threefold conviction of the Spirit answering thereto: "And he, when he is come, will convict the world in respect of sin and of righteousness and of judgment; of sin, because they believe not on me; of righteousness, because I go to the Father and ye behold me no more; of judgment, because the prince of this world hath been judged" (John 16: 8-12, R. V.). It is concerning the testimony of Christ as he spake to men in the days of his flesh; and concerning the work of Christ now carried on in his intercession at G.o.d's right hand; and concerning the sentence of Christ when he shall come again to be our judge, that this witness of the Spirit has to do.

"_He shall convince the world of sin._" Why is he {189} needed for this conviction since conscience is present in every human breast, and is doing his work so faithfully? We reply: Conscience is the witness to the law; the Spirit is the witness to grace. Conscience brings legal conviction; the Spirit brings evangelical conviction; the one begets a conviction unto despair, the other a conviction unto hope.

"_Of sin, because they believe not on me,_" describes the ground of the Holy Spirit's conviction. The entrance of Christ into the world rendered possible a sin hitherto unknown: "If I had not come and spoken unto them, they had not had sin; but now they have no cloak for their sin" (John 15: 22). Evil seems to have required the presence of incarnate goodness, in order to its fullest manifestation. Hence the deep significance of the prophecy spoken over the cradle of Jesus: "Behold this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against, _that the thoughts of many hearts may be revealed_"

(Luke 2: 34, 35). All the most hideous sins of human nature came out during the betrayal and trial and pa.s.sion of our Lord. In that "hour and power of darkness" these sins seem indeed to have been but imperfectly recognized. But when the day of Pentecost had come, with its awful revealing light of the Spirit of truth, then there was great contrition in Jerusalem--a contrition the sting of {190} which we find in the charge of Peter: "Jesus of Nazareth, whom ye have taken and by wicked hands have crucified and slain." Was not that deep conviction, following the gift of the Spirit, in which three thousand were brought to repentance in a single day, a conviction of sin because they had not believed on Christ?

For our reproof the Holy Ghost presents another side of the same fact, calling us to repentance, not for having taken part in crucifying Christ, but for having refused to take part in Christ crucified; not for having been guilty of delivering him up to death, but for having refused to believe in him who was "delivered for our offenses and raised again for our justification." Wherever, by the preaching of the gospel, the fact of Christ having died for the sins of the world is made known, this guilt becomes possible. The sin of disbelieving on Christ is, therefore, the great sin now, because it summarizes all other sins. He bore for us the penalties of the law; and thus our obligation, which was originally to the law, is transferred to him. To refuse faith in him, therefore, is to repudiate the claims of the law which he fulfilled and to repudiate the debt of infinite love which, by his sacrifice, we have incurred.

Nevertheless, the Spirit of truth brings home this sin against the Lord, not to condemn the world, but that the world through him might be saved.

In a word, as has been well said, "it is not {191} the sin-question but the Son-question" which we really raise now in preaching the gospel.

"Christ having perfectly satisfied G.o.d about sin, the question now between G.o.d and your heart is: Are you perfectly satisfied with Christ as the alone portion of your soul? Christ has settled every other to the glory of G.o.d." In dealing with the guilty Jews, it was the historical fact which the Holy Ghost urged for their conviction: "Ye denied the Holy One and the Just, and killed the Prince of Life" (Acts 3: 14, 15). In dealing with us Gentiles, it is rather the theological or evangelical fact: "Christ also hath once suffered for sins, the just for the unjust, that he might bring us to G.o.d" (1 Peter 3: 18), and you are condemned that you have not believed on him and confessed him as Saviour and Lord.

It is the same sin in the last instance, but viewed upon its reverse side, if we may say it. In the one case it is the guilt of despising and rejecting the Son of G.o.d; in the other, it is the guilt of not believing in him who was despised and rejected of men. Yet if submissively yielded to, the Spirit will lead us from this first stage of revelation to the second, since what Andrew Fuller said of the doctrines of theology is equally true of the convictions of the Spirit, that "they are united together like chain-shot, so that whichever one enters the heart the other must certainly follow."

"_Of righteousness, because I go to the Father and {192} ye see me no more._" Not until he had been seated in the heavenly places had Christ perfected righteousness for us. As he was "delivered for our offenses and raised again for our justification," so must he be enthroned for our a.s.surance. It is necessary to see Jesus standing at the right hand of G.o.d, in order to know ourselves "accepted in the Beloved." How beautiful the culmination of Isaiah's pa.s.sion-prophecy wherein, accompanying the promise that "he shall bear the sin of many," is the prediction that "by his knowledge _shall my righteous servant justify many_"! But he must be shown to be righteous, in order that he may justify; and this is what his exaltation does. "It was the proof that him whom the world condemned, G.o.d justified--that the stone which the builders rejected, G.o.d made the Headstone of the corner--that him whom the world denied and lifted up on a cross of shame in the midst of two thieves, G.o.d accepted and lifted up in the midst of the throne."[1]

The words "and because ye see me no more," which have perplexed the commentators, seem to us {193} to give the real clue to the meaning of the whole pa.s.sage. So long as the High Priest was within the veil, and unseen, the congregation of Israel could not be sure of their acceptance.

Hence the eager anxiety with which they waited his coming out, with the a.s.surance that G.o.d had received the propitiation offered on their behalf.

Christ, our great High Priest, has entered into the Holy of Holies by his own blood. Until he comes forth again at his second advent, how can we be a.s.sured that his sacrifice for us is accepted? We could not be, unless he had sent out one from his presence to make known this fact to us. And this is precisely what he has done in the gift of the Holy Ghost. "Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, he sat down on the right hand of the Majesty on high" (Heb. 1: 3). There he will remain throughout the whole duration of the great day of atonement, which extends from ascension to advent. But in order that his church may have immediate a.s.surance of acceptance with the Father, through his righteous servant, he sends forth the Paraclete to certify the fact; and the presence of the Spirit in the midst of the church is proof positive of the presence of Jesus in the midst of the throne; as is said by Peter on the day of {194} Pentecost; "Therefore being by the right hand of G.o.d exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear" (Acts 2: 33).

Now the Lord's words seem plain to us. Because he ascends to the Father, to be seen no more until his second coming, the Spirit meantime comes down to attest his presence and approval with the Father as the perfectly righteous One. How clearly this comes out in Peter's defense before the Council: "The G.o.d of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath G.o.d exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel and forgiveness of sins; and we are witnesses of these things, _and so also is the Holy Ghost_, whom G.o.d hath given to them that obey him" (Acts 5: 30-32). Why this two-fold witness? The reason is obvious. The disciples could bear testimony to the crucifixion and resurrection of Christ, but not to his enthronement; that event was beyond the ken of human vision; and so the Holy Ghost, who had been cognizant of that fact in heaven, must be sent down as a joint-witness with the apostles, that thus the whole circle of redemption-truth might be attested. Therein was the promise of Jesus in his last discourse literally fulfilled: "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth which {195} proceedeth from the Father, he shall testify of me; and ye also shall bear witness, because ye have been with me from the beginning"

(John 15: 26, 27).

As we have said, it is not only the enthronement of Christ in righteous approval with the Father that must be certified, but the acceptance of his sacrificial work as a full and satisfying ground of our reconciliation with the Father. And the Spirit proceeding from G.o.d is alone competent to bear to us this a.s.surance. Therefore in the Epistle to the Hebrews, after the reiterated statement of our Lord's exaltation at the right hand of G.o.d, it is added: "For by one offering he hath perfected forever them that are sanctified, _whereof the Holy Ghost is also a witness to us_" (Heb. 10: 14, 15). In a word, he whom we have known on the cross as "the Lamb of G.o.d that taketh away the sins of the world," must now be known to us on the throne as "_the Lord our righteousness_." But though the angels and the glorified in heaven see Jesus, once crucified, now "made both Lord and Christ," we see him not.

Therefore it is written that "no man can say Jesus is Lord, _but in the Holy Spirit_" (1 Cor. 12: 3, R. V.). So also we are told that "if any man sin we have a _Paraclete_ with the Father, Jesus Christ the righteous" (1 John 2: 1); but we can only know Christ as such through that "other Paraclete" sent forth from the Father. It was promised that "when he, the Spirit of truth, is come, he shall {196} not speak from himself; but what things soever he shall hear, these shall he speak"

(John 16: 13, R. V.). Hearing the ascriptions of worthiness lifted up to Christ in heaven, and beholding him who was made a little lower than the angels for the suffering of death, now "crowned with glory and honor," he communicates what he sees and hears to the church on earth. Thus, as he in his earthly life, through his own outs.h.i.+ning and self-evidencing perfection, "was justified in the spirit"; so we, recognizing him standing for us in glory, and now "of G.o.d made unto us righteousness,"

are also "justified in the name of the Lord Jesus _and by the Spirit of our G.o.d_" (1 Cor. 6: 11).

Thus, though unseen by the church during all the time of his high-priestly ministry, our Lord has sent to his church one whose office it is to bear witness to all he is and all he is doing while in heaven, that so we may have "boldness and access with confidence by the faith of him," and that so we may come boldly to the throne of grace, "the Holy Ghost this signifying"--what he could not under the old covenant--"that the way into the holiest of all" (Heb. 9: 8) has been made manifest.

And yet--strange paradox--in this identical discourse in which Jesus speaks to his disciples of seeing him no more, he says: "Yet a little while and the world seeth me no more, _but ye see me_; because I live ye shall live also" (John 14: 19); words {197} which by common consent refer to the same time of Christ's continuance within the veil. But it is now by the inward vision, which the world has not, that they are to behold him. And they are to behold him _for the world_, since Christ said of him: "Whom the _world cannot receive, because_ it seeth him not, neither knoweth him." And yet it is "to _convince the world_" "of sin and of righteousness and of judgment" that the Spirit was to be sent. How shall we make it plain? When the sun retires beyond the horizon at night, the world, our hemisphere, sees him no more; yet the moon sees him, and all night long catches his light and throws it down upon us. So the world sees not Christ in the gracious provisions of redemption which he holds for us in heaven, but through the illumination of the Comforter the church sees him; as it is written: "Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which G.o.d hath prepared for them that love him; _but G.o.d hath revealed them unto us by his Spirit_" (1 Cor. 2: 9, 10). And the Church seeing these things, communicates what she sees to the world. Christ is all and in all; and the Spirit receives and reflects him to the world through his people.

The moon above, the church below, A wondrous race they run; But all their radiance, all their glow, Each borrows of its sun.

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"_Of judgment, because the prince of this world is judged._" Here, we believe, is a still farther advance in the revelation of the gospel, and not a retreat to the doctrine of a future judgment, as some would teach.

For we repeat our conviction, that in this entire discourse the Holy Spirit is revealed to us as an evangel of Grace, and not as a sheriff of the Law. Hear the Apostle Peter once more, as, pointing to him who had been raised from the dead and seated in the heavenlies, he says: "By him every one that believeth is justified from all things from which ye could not be justified by the law of Moses" (Acts 13: 39, R. V.).

Justification, in the evangelical sense, is but another name for judgment prejudged and condemnation ended. In the enthroned Christ every question about sin is answered, and every claim of a violated law is absolutely met; and though there is no abatement in the demands of the decalogue, yet because "Christ has become the end of the law for righteousness to every one that believeth," now "_grace reigns through righteousness_ unto eternal life by Jesus Christ our Lord." Strange paradox set forth in Isaiah's pa.s.sion psalm: "_By his stripes we are healed,_" as though it were told us that sin's smiting had procured sin's remission. And so it is. If the Holy Spirit shows us the wounds of the dying Christ for condemning us, he immediately shows us the wounds of the exalted Christ for comforting us. {199} His glorified body is death's certificate of discharge, the law's receipt in full, a.s.suring us that all the penalties of transgression have been endured, and the Sin-bearer acquitted.

The meaning of this last conviction seems plain therefore: "_Of judgment, because the prince of this world is judged._" Recall the words of Jesus as he stood face to face with the cross: "Now is the judgment of this world; now shall the prince of this world be cast out" (John 12: 31).

"The accuser of the brethren" is at last non-suited and ejected from court. The death of Christ is the death of death, and of the author of death also. "That through death he might destroy him that hath the power of death, that is, the devil; and deliver them who, through fear of death, were all their lifetime subject to bondage" (Heb. 2: 14, 15). If the relation of Satan to our judgment and condemnation is mysterious, this much is clear, from this and several pa.s.sages, that Christ by his cross has delivered us from his dominion. We must believe that Jesus spoke the literal truth when he said: "Verily, verily, I say unto you, he that heareth my word and believeth him that sent me, hath eternal life, _and cometh not into judgment_, but hath pa.s.sed out of death into life"

(John 5: 24, R. V.). On the cross Christ judged sin and acquitted those who believe on him; and in heaven he defends them against every re-arrest by a violated law. {200} "There is therefore now no condemnation to them that are in Christ Jesus" (Rom. 8: 1). Thus the threefold conviction brings the sinner the three stages of Christ's redemptive work, past judgment and past condemnation into eternal acceptance with the Father.

In striking ant.i.thesis with all this, we have an instance in the Acts of the threefold conviction of conscience, when Paul before Felix "reasoned of _righteousness, and temperance, and the judgment to come_" (Acts 24: 25). Here the sin of a profligate life was laid bare as the apostle discoursed of chast.i.ty; the claims of righteousness were vindicated, and the certainty of coming judgment exhibited; and with the only effect that "Felix trembled." So it must ever be under the convictions of conscience,--compunction but not peace. We have also an instructive contrast exhibited in Scripture, between the co-witness of the Spirit and the co-witness of conscience. "_The Spirit himself beareth witness_ (_summarturei_) that we are the children of G.o.d" (Rom. 8: 16). Here is the a.s.surance of sons.h.i.+p, with all the divine inward persuasion of freedom from condemnation which it carries. On the other hand is the conviction of the heathen, who have only the law written in their hearts: "_Their conscience bearing witness_ (_summarturouses_), their thoughts one with another accusing, or else excusing them, in the day when G.o.d shall judge the secrets of men" {201} (Rom. 2: 15, 16). Conscience can "accuse," and how universally it does so, abundant testimony of Christian missionaries shows; and conscience can "excuse," which is the method that guilty thoughts invariably suggest; but _conscience cannot justify_.

Only the Spirit of truth, whom the Father hath sent forth into the world, can do this. The work of the two witnesses may be thus set in contrast:

_Conscience Convinces_-- _The Comforter Convinces_-- Of sin committed; Of sin committed; Of righteousness impossible; Of righteousness imputed; Of judgment accomplished. Of judgment impending.

Happily these two witnesses may be harmonized, as they are by that atonement which reconciles man to himself, as well as reconciles man to G.o.d. Very significantly does the Epistle to the Hebrews, in inviting our approach to G.o.d make, as the condition of that approach, the "having our hearts _sprinkled from an evil conscience_." As the High Priest carried the blood into the Holy of Holies in connection with the old dispensation, so does the Spirit take the blood of Christ into the inner sanctuary of our spirit in the more wondrous economy of the new dispensation, in order that he may "cleanse your conscience from dead works to serve the living G.o.d" (Heb. 9: 14). Blessed is the man who is thus made at one with himself while made at one with G.o.d, so that he can say: "I say the truth in Christ, I lie not, _my conscience also {202} bearing me witness in the Holy Ghost_" (Rom. 9: 11). The believer's conscience dwelling in the Spirit, even as his life is "hid with Christ in G.o.d," both having the same mind and bearing the same testimony--this is the end of redemption and this is the victory of the atoning blood.