The Ministry of the Spirit - A. J. Gordon (fantasy novels to read TXT) 📗

that instead of being spiritual we become "earthly, sensual, devilish" (James 3: 15). The whole man must be presented blameless at the coming of the Lord before we can enter upon a state of blessed perfection. Our spirit must not only rule our soul and our body, but both these must be subject to the Holy Spirit of God. Dimly and imperfectly do we thus image to ourselves the perfection of our "spiritual body." Now the body bears the spirit, a slow chariot, whose wheels are often disabled, and whose swiftest motion is but labored and tardy. Then the spirit will bear the body, carrying it as on wings of thought whithersoever it will. The Holy Ghost, by his divine inworking will, has completed in us the Divine likeness, and perfected over us the Divine dominion. The human body will now be in sovereign subjection to the human spirit, and the human spirit to the divine Spirit, and God will be all and in all.

[1] Milton probably gives the true genesis of this doctrine in these words, which he puts into the mouth of Satan:

  "The son of God I also am or was;
  And if I was, I am; relation stands;
  All men are sons of God."

[2] Andrew Jukes, "The New Man," p. 53.

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VII THE ADMINISTRATION OF THE SPIRIT

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"The Holy Ghost from the day of Pentecost has occupied an entirely new position. The whole administration of the affairs of the Church of Christ has since that day devolved upon him. . . That day was the installation of the Holy Spirit as the Administrator of the Church in all things, which office he is to exercise according to circumstances at his discretion. It is as vested with such authority that he gives his name to this dispensation. . . There is but one other great event to which the Scripture directs us to look, and that is the second coming of the Lord. Till then we live in the Pentecostal age and under the rule of the Holy Ghost."—James Elder Cumming, D. D.

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VII THE ADMINISTRATION OF THE SPIRIT

The Holy Spirit, as coming down to fill the place of the ascended Redeemer, has rightly been called "The Vicar of Jesus Christ." To him the entire administration of the church has been committed until the Lord shall return in glory. His oversight extends to the slightest detail in the ordering of God's house, holding all in subjection to the will of the Head, and directing all in harmony with the divine plan. How clearly this comes out in that passage in the twelfth chapter of First Corinthians. As in striking a series of concentric circles there is always one fixed center holding each circumference in defined relation to itself, so here we see all the "diversities of administrations" determined by the one Administrator, the Holy Ghost. "Varieties of gifts, but the same Spirit"; "diversities of working, but the same God"; different words "according to the same Spirit"; "gifts of faith in the same Spirit"; "gifts of healing in the one Spirit"; miracles, prophecies, tongues, interpretations, "but all these worketh the one and the same Spirit, dividing to each one severally as he will." Whether the authority of this one ruling {130} sovereign Holy Ghost be recognized or ignored determines whether the church shall be an anarchy or a unity, a synagogue of lawless ones or the temple of the living God.

Would one desire to find the clue to the great apostasy whose dark eclipse now covers two-thirds of nominal Christendom, here it is—the rule and authority of the Holy Spirit ignored in the church; the servants of the house assuming mastery and encroaching more and more on the prerogatives of the Head, till at last one man sets himself up as the administrator of the church, and daringly usurps the name of "The Vicar of Christ." When the Spirit of the Lord, speaking by Paul, would picture the mystery of lawlessness and the culmination of apostasy, he gives us a description which none should misunderstand: "So that he, as God, sitteth in the temple of God, shewing himself that he is God" (2 Thess. 2: 4). What is the temple of God? The church without a question: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" (1 Cor. 3: 16). Whose prerogative is it to sit there? The Holy Ghost's, its ruler and administrator, and his alone.

When Christ, our Paraclete with the Father, entered upon his ministry on high, we are told more than a score of times that he "sat down at the right hand of God." Henceforth heaven is his official seat, until he returns in power and great glory. {131} When he sent down another Paraclete to abide with us for the age, he took his seat in the church, the temple of God, there to rule and to administer till the Lord returns. There is but one "Holy See" upon earth: that is, the seat of the Holy One in the church, which only the Spirit of God can occupy without the most daring blasphemy. It becomes all true believers to look well to that picture of one "sitting in the temple of God," and to read the lesson which it teaches. We may have no temptation toward the papacy, which thrusts a man into the seat of the Holy Ghost,[1] or toward clerisy which obtrudes an order of ecclesiastics—archbishops, cardinals, and archdeacons into that sacred place; but let us remember that a democracy may be guilty of the same sin as a hierarchy, in settling solemn issues by a "show of hands," instead of prayerfully waiting for the guidance of the Holy Spirit, in substituting the voice of a {132} majority for the voice of the Spirit. Of course, in speaking thus we concede that the Holy Spirit makes known his will in the voice of believers, as also in the voice of Scripture. Only there must be such prayerful sanctifying of the one and such prayerful search of the other, that in reaching decisions in the church there may be the same declaration as in the first Christian council: "It seemed good to the Holy Ghost and to us" (Acts 15: 28).

In some very profound teaching in 2 Cor. 3 we seem to have a hint as to how we hear the voice of the Lord in guiding the affairs of the church. There, the administration (diachonia) of the Spirit is distinctly spoken of in contrast with the administration of the law. Its deliverances are written "not with ink, not in tables of stone, but in the tables that are the hearts of flesh, with the Spirit of the living God" (R. V.). There must be a sensitive heart wherein this handwriting may be inscribed; an unhindering will through which he may act. "Where the Spirit of the Lord is, there is liberty," it is written in the same passage; liberty for God to speak and act as he will through us, which begets loyalty; not liberty for us to act as we will, which begets lawlessness.

To us there is something exceedingly suggestive in the teaching of the Lord's post-ascension gospel, the Revelation, on this point. The epistles to the {133} seven churches we hold, with many of the best commentators, to be a prophetic setting forth of the successive stages of the church's history—its declines and its recoveries, its failures and its repentances, from ascension to advent. And because the bride of Christ is perpetually betrayed into listening to false teachers and surrendering to the guidance of evil counsellors, the Lord is constantly admonishing her to heed the voice of her true Teacher and Guide, the Holy Ghost. How forcibly this admonition is introduced into the great Apocalyptic drama! As in the opening of the successive seals, representing the judgments of God upon apostate Christendom, the cry is repeated, "Come"! "Come"! "Come"! "Come"! (Rev. 6)—as though the church under chastisement would repeatedly relearn the advent prayer which her Lord put into her mouth in the beginning: "Even so, come, Lord Jesus," so at each stage of the church's backsliding a voice is heard from heaven saying: "He that hath an ear, let him hear what the Spirit saith unto the churches." It is the admonition "of him that hath the seven spirits of God," seven times addressed to his church throughout her earthly history, calling her to return from her false guides and misleading teachers, and to listen to the voice of her true Counsellor.

From this general statement of the administration of the Holy Spirit let us now descend to the {134} particular acts and offices in which this authority is exercised.

1. The Holy Spirit in the ministry and government of the church. In speaking to the elders of Ephesus Paul says: "Take heed unto yourselves, and to all the flock in the which the Holy Ghost hath made you bishops, to feed the church of God" (Acts 20: 28, R. V.). Clearly in the beginning bishops or pastors were given by the Spirit of God, not by the suffrages of the people. The office and its incumbent were alike by direct divine appointment. We find this distinctly set forth in the Epistle to the Ephesians: "When he ascended on high, he led captivity captive, and gave gifts unto men. . . And he gave some to be apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, unto the work of ministering, unto the building up of the body of Christ" (Eph. 4: 8-12, R. V.). The ascent of the Lord and the descent of the Spirit are here exhibited in their necessary relation. In the one event Christ took his seat in heaven as "Head over all things to his church"; in the other the Holy Ghost came down to begin the work of "building up the body of Christ." Of course it is the Head who directs the construction of the body, as being "fitly framed together it groweth into a holy temple in the Lord"; and it is the Holy Ghost who superintends this construction since "we are {135} builded together for an habitation of God in the Spirit." Therefore all the offices through which this work is to be carried on were appointed by Christ and instituted through the Spirit whom he sent down. Suppose now that men invent offices which are not named in the inspired list, and set up in the church an order of popes and cardinals, archbishops and archdeacons? Is it not a presumption, the worst fruit of which is not alone that it introduces confusion into the body of Christ, but that it begets insubordination to the rule of the Holy Ghost? But suppose, on the other hand, that we sacredly maintain those offices of the ministry which have been established for permanent continuance in the church, and yet take it upon us to fill these according to our own preference and will; is this any less an affront to the Spirit?

Doubtless the mistakes of God's servants, as given in Scripture are as truly designed for our instruction and admonition as their obedient examples. We think we do not err in finding such a recorded warning in the opening chapter of the Acts of the Apostles. A vacancy had occurred in the apostolate. Standing up in the upper room, amidst the hundred and twenty, Peter boldly affirmed that this vacancy must be filled, and of the men who had companied with them during the Lord's earthly ministry, "one must be ordained to be a witness with us of his resurrection." But the {136} disciples had hitherto had no voice in choosing apostles. The Lord had done this of his own sovereign will: "Have I not chosen you twelve?" Now he had gone away into heaven, and his Administrator had not yet arrived to enter upon his office-work. Surely if the divine order was to be, that having "ascended on high" he was "to give some apostles," it were better to await the coming of the Paraclete with his gifts. Not only so, but we are persuaded that, with Christ departed and the Holy Spirit not yet come, a valid election of an apostle were impossible. But in spite of this, a nomination was made; prayer was offered in which the Lord was asked to