The Spirit and the Word Part 11

5. The last work of the Spirit which the word of G.o.d mentions is the "_quickening of our mortal bodies_." "But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ Jesus from the dead shall quicken your mortal bodies through his Spirit that dwelleth in you" (Rom. 8:11). This Spirit which has ever been with us, watching over us, will never leave us until he raises our bodies from the dead and fas.h.i.+ons our vile bodies like unto the glorious body of our Lord. It matters much where we now live; it matters little where and how we die. Our bodies may be buried in the unfathomed caves of ocean; they may lie upon some mountain-peak or be placed in a crowded cemetery of some great city. No stone may mark our resting-place, no friend may be able to find the spot and place a flower of love upon it; but that abiding-place is known to the infinite Spirit of G.o.d, and from our ashes he will quicken our bodies and present us faultless before the throne of G.o.d.

"I know not where His isles may lift Their fronded palms in air: I only know I can not drift Beyond His love and care."

We have not s.p.a.ce in this chapter to notice other than the princ.i.p.al pa.s.sages which refer to the work of the Spirit as it relates to Christians, but in the five above mentioned there is no hint that he does anything in us other than through the instrumentality of the gospel, and there are no other pa.s.sages that teach a direct work upon us more clearly than those mentioned.

There are many pa.s.sages that trace the blessed and glorious work of the Spirit in us and through us, but they all confirm the clear statement quoted from the _Sunday School Times_ that he works _mediately_, and not _immediately_.

X

THE PARTING WORD

_Blasphemy against the Spirit_. This is a subject that is intensely interesting to many people. They imagine that in some way unknown to themselves they _may_ have committed this act, and it causes them great concern. I will say that such people need have no alarm. The man who has actually committed this sin _never_ feels any alarm about it. He is the last man to feel concern over it. By reading the twelfth chapter of Matthew the reader can obtain a clear view of this sin. Jesus was being hounded by the Pharisees, who had determined to procure his death at all hazards. They were watching, exaggerating and criticizing everything he did.

He went on a Sabbath day through the field of corn and his disciples plucked and ate some of the corn. There was an immediate outcry of "The Sabbath is violated." Again, Jesus healed the man with a withered hand and the Pharisees went out and held a council to plan his destruction.

Again, there was brought to him a man possessed of a devil, rendering him blind and dumb. Jesus healed him by casting out the devil, so that he "both saw and heard." Casting out devils had always been regarded by the Jews as a direct work of the Spirit of G.o.d. The people are amazed, and proclaimed him the Son of David, or the Messiah. The Pharisees could not deny the fact, but they said: "He does it by Beelzebub, the prince of devils."

These three incidents show a disposition on their part to deliberately reject all testimony contrary to their plan to compa.s.s his death. They had rendered their verdict in advance and were not open to conviction, no matter _what_ testimony might be offered. Jesus tells them that if he casts out devils by Beelzebub, then Satan is divided against himself.

"But if I by the Spirit of G.o.d cast out devils, then is the kingdom of G.o.d come upon me" (Matt. 12:28). "_Therefore_ I say unto you, Every sin and blasphemy shall be forgiven unto men: but the blasphemy against the Spirit shall not be forgiven. And whosoever shall speak a word against the Son of man, it shall be forgiven him: but whosoever shall speak against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in that which is to come" (Matt. 12:31, 32). That these men had committed, or were in great danger of committing, this blasphemy is evident from the caution uttered above.

When a man to-day reaches the comprehensive state of mind that he is going to reject Jesus _over any and all evidence,_ he has gone into the house, shut and locked the door and thrown away the key. G.o.d can not reach him. Such a man will be let alone by the Spirit of G.o.d. That Paul understood this condition to be unpardonable, we read in Heb. 6:4-6: "But as touching those who were once enlightened, and tasted of the heavenly gift, and were made partakers of the Holy Spirit, and tasted the good word of G.o.d, and the powers of the age to come, and then fall away, it is impossible to renew them again unto repentance; seeing they _crucify to themselves the Son of G.o.d afresh_, and put him to an open shame." Paul says it is impossible to renew such a one to repentance.

Why? "_Seeing they crucify to themselves the Son of G.o.d afresh_." That is, they have reached the same state of mind the Pharisees had who _crucified him the first time_. Men can commit that same act to-day, but when they do it they lose all concern regarding the consequences. As long as one has concern, he may rest a.s.sured that he has not blasphemed the Holy Spirit.

_The Fruits of the Spirit_. I have not treated this pa.s.sage hitherto, because I do not understand the apostle to be referring to the Holy Spirit, but to man's spirit. In this fifth chapter of Galatians the apostle divides man into two domains, one of the flesh and another of the spirit. He says: "The flesh l.u.s.teth against the Spirit, and the Spirit against the flesh: for these are contrary the one to the other: that ye _may not do the things that ye would_" (Gal. 5:17). It is impossible to imagine "the flesh" preventing the Holy Spirit from doing "the things he would." It is also impossible to conceive that the Holy Spirit is l.u.s.ting against man's flesh. But we all recognize that there is a terrible conflict between man's flesh and _his spirit_. These are contrary the one to the other and l.u.s.t against each other. When man's flesh triumphs over his spirit, certain works are inevitable which Paul enumerates. When the Spirit (in man) dominates the flesh, then certain "fruits of the Spirit" appear. They are the fruits of man's spiritual nature triumphing over his fleshly nature. The same contrast is set forth in Galatians, chapter 6, where it speaks of sowing to the flesh and to the Spirit. How can any man sow to the Holy Spirit? Paul describes the same conflict in the seventh chapter of Romans. I think that the spirit (of man) can be aided by the Holy Spirit in its battle against the flesh, but the "fruits" mentioned are of man's spirit and not the Holy Spirit.

_The Spirit of G.o.d at Work To-Day_. Says one, "Is not the Spirit actively at work in the world to-day?" Of course he is. It is not a question of _what_ he is doing but _how_ he is doing it. The religious world is pretty generally agreed that the Spirit is pleading with the world of the unsaved through the motives and inducements of the gospel, the moral truth which appeals to the intellect and heart of the unconverted to turn to G.o.d and be saved; that all the saving power of G.o.d is found in Christ and the gospel which reveals him; that G.o.d will not go beyond the cross of Christ to save any man. It is Christ "who was made unto us wisdom from G.o.d, and righteousness and sanctification, and redemption: that, according as it is written, He that glorieth, let him glory in the Lord." All that is necessary for wisdom, righteousness, sanctification and redemption--and that is all we need--is found in Christ. This being so, we need no other power but gospel power in our attempts to become children of G.o.d or to live as children of G.o.d. We get into confusion when we try to obtain some other and more direct power.

We are led into a dependence upon our feelings, which are unreliable.

Bishop J.H. Vincent, than whom stands no higher in the Northern M.E.

Church, aptly states the whole matter thus: "There are people who put stress on sentiment and emotion in religion. If they 'feel good,' they have no doubt as to their present security and their acceptance with G.o.d. These people covet moods and states of feeling. They revel in songs and prayers and hallelujahs. The thrill of sentiment and the warm currents of emotion are 'the all and in all' of religion. Such saints forget that mere mental exhilaration and good feeling may coexist with carnal hearts, selfish aims, and utter worldliness of temper." His brethren will scarcely accuse the Bishop of not believing in "heartfelt religion," and yet they used to strongly accuse us of denying it, because we plead for the testimony of the Book rather than the testimony of feelings.

We get into the same confusion when we attempt to fall back upon some inward power, independent of G.o.d's word, in living the Christian life.

The writer has known many good, honest people that claimed to have an inward monitor to lead them, who at the same time would reject the clear teaching of G.o.d's word. The Spirit of G.o.d never led any man to contradict _the Word_ which he has so clearly revealed. The whole Christian life is a life of faith. _It begins, continues and ends in faith._ "G.o.d is no respecter of persons, but in every nation he that _fears G.o.d and works righteousness_ is accepted of him." "The sword of the Spirit" is "the word of G.o.d."