The Ministry of the Spirit by A. J. Gordon (good fiction books to read .txt) 📕

The type is perfect as all inspired types are. The antitype first appears in Christ our Lord, baptized in water at the Jordan, and then baptized in the Holy Ghost which "descended from heaven like a dove and abode upon him." Then it recurred again in the waiting disciples, who besides the baptism of water, which had doubtless already been received, now were baptized "in the Holy Ghost and in fire." Henceforth they were in the divine element, as their fathers had been in the wilderness, "not in the flesh but in the Spirit" (Rom. 8: 9); called "to live according to God in the Spirit" (1 Peter 4: 6); to "walk in the Spirit" (Gal. 5: 25); "praying always with all prayer and supplication in the Spirit" (Eph. 6: 18). In a word, on the day of Pentecost the entire body of Christ was baptized into the element and presence of the Holy Ghost as a permanent condition. And though one might object that the body as a whole was not yet in existence, we reply that neither was the complete church in {58} existence when Christ died on Calvary, yet all believers are repeatedly said to have died with him.

To change the figure of baptism for a moment to another which is used synonymously, that of the anointing of the Spirit, we have in Exodus a beautiful typical illustration of our thought. At Aaron's consecration the precious ointment was not only poured upon his head, but ran down in rich profusion upon his body and upon his priestly garments. This fact is taken up by the psalmist when he sings: "Behold how good and pleasant it is for brethren to dwell together in unity. It is like the precious ointment upon the head that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garments" (Ps. 133: 1, 2). Of our great High Priest we read: "How God anointed Jesus of Nazareth with the Holy Ghost and with power" (Acts 10: 38). But it was not for himself alone but also for his brethren that he obtained this holy unction. He received that he might communicate. "Upon whom thou shalt see the Spirit descending and remaining on him, the same is he that baptizeth in the Holy Ghost" (John 1: 33). And now we behold our Aaron, our great High Priest, who has passed through the heavens, Jesus the Son of God, standing in the holiest in heaven. "Thou didst love righteousness and didst hate iniquity," is the divine encomium now passed upon him, "therefore God, thy God, anointed thee with the oil of gladness {59} above thy fellows" (Heb. 1: 9). He, the Christos, the Anointed, stands above and for the Christoi, his anointed brethren, and from him the Head, the unction of the Holy Ghost descended on the day of Pentecost. It was poured in rich profusion upon his mystical body. It has been flowing down ever since, and will continue to do so till the last member shall have been incorporated with himself, and so anointed by the one Spirit into the one body, which is the church.

It is true that in one instance subsequent to Pentecost the baptism in the Holy Ghost is spoken of. When the Spirit fell on the house of Cornelius, Peter is reminded of the word of the Lord, how that he said: "John indeed baptized in water, but ye shall be baptized in the Holy Ghost" (Acts 11: 16). This was a great crisis in the history of the church, the opening of the door of faith to the Gentiles, and it would seem that these new subjects of grace now came into participation of an already present Spirit. Yet Pentecost still appears to have been the age-baptism of the church. As Calvary was once for all, so was the visitation of the upper room.

Consider now that, as through the Holy Ghost we become incorporated into the body of Christ, we are in the same way assimilated to the Head of that body, which is Christ. An unsanctified church dishonors the Lord, especially by its incongruity. A noble head, lofty-browed and intellectual, upon a {60} deformed and stunted body, is a pitiable sight. What, to the angels and principalities who gaze evermore upon the face of Jesus, must be the sight of an unholy and misshapen church on earth, standing in that place of honor called "his body." Photographing in a sentence the ecclesia of the earliest centuries, Professor Harnack says: "Originally the church was the heavenly bride of Christ, and the abiding place of the Holy Spirit." Let the reader consider how much is involved in this definition. The first and most sacred relation of the body is to the head. Watching for the return of the Bridegroom induces holiness of life and conduct in the bride; and the supreme work of the Spirit is directed to this end, that "He may establish our hearts unblamable in holiness before God our Father, at the coming of our Lord Jesus Christ with all his saints" (1 Thess. 3: 13). In accomplishing this end he effects all other and subordinate ends. The glorified Christ manifests himself to man through his body. If there is a perfect correspondence between himself and his members, then there will be a true manifestation of himself to the world.[1] Therefore does the Spirit abide in the body, that the body may be "inChristed," to {61} use an old phrase of the mystics; that is, indwelt by Christ and transfigured into the likeness of Christ. Only thus, as "a chosen generation, a royal priesthood, a holy nation, a peculiar people," can it "shew forth the virtues of him who has called us out of darkness into his marvelous light." And who is the Christ that is thus to be manifested? From the throne he gives us his name: "I am he that liveth and was dead, and behold I am alive for evermore" (Rev. 1: 18). Christ in glory is not simply what he is, but what he was and what he is to be. As a tree gathers up into itself all the growths of former years, and contains them in its trunk, so Jesus on the throne is all that he was and is and is to be. In other words, his death is a perpetual fact as well as his life.

And his church is predestined to be like him in this respect, since it not only heads up in him, as saith the apostle, that ye "may grow up into him in all things which is the Head, even Christ," but also bodies itself forth from him, "from whom the whole body, fitly joined together and compacted by that which every joint supplieth, . . . maketh increase of the body" . . . (Eph. 4: 16). If the church will literally manifest Christ, then she must be both a living and a dying church. To this she is committed in the divinely given form of her baptism. "Know ye not that so many of us as were baptized into Jesus Christ were baptized into his {62} death; therefore we were buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life" (Rom. 6: 3, 4). And the baptism of the Holy Ghost into which we have been brought is designed to accomplish inwardly and spiritually what the baptism of water foreshadows outwardly and typically, viz., to reproduce in us the living and the dying of our Lord.

First, the living. "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death" (Rom. 8: 2). That is, that which has been hitherto the actuating principle within us, viz., sin and death, is now to be met and mastered by another principle, the law of life, of which the Holy Spirit of God is the author and sustainer. As by our natural spirit we are connected with the first Adam, and made partakers of his fallen nature, so by the Holy Spirit we are now united with the second Adam, and made partakers of his glorified nature. To vivify the body of Christ by maintaining its identity with the risen Head is, in a word, the unceasing work of the Holy Ghost.

Secondly, the dying of our Lord in his members is to be constantly effected by the indwelling Spirit. The church, which is the fullness of him that "filleth all in all," completes in the world his {63} crucifixion as well as his resurrection. This is certainly Paul's profound thought, when he speaks of filling up "that which is behind of the afflictions of Christ in my flesh, for his body's sake, which is the church" (Col. 1: 24). In other words, the church, as the complement of her Lord, must have a life experience and a death experience running parallel.

It is remarkable how exact is this figure of the body, which is employed to symbolize the church. In the human system life and death are constantly working together. A certain amount of tissue must die every day and be cast out and buried, and a certain amount of new tissue must also be created and nourished daily in the same body. Arrest the death-process, and it is just as certain to produce disorder as though you were to arrest the life-process. Literally is this true of the corporate body also. The church must die daily in fulfillment of the crucified life of her Head, as well as live daily in the manifestation of his glorified life. This italicised sentence, which we take from a recent book, is worthy to be made a golden text for Christians: "The Church is Christian no more than as it is the organ of the continuous passion of Christ." To sympathize, in the literal sense of suffering with our sinning and lost humanity, is not only the duty of the church, but the absolutely essential condition to her true manifestation of her Lord. A {64} self-indulgent church disfigures Christ; an avaricious church bears false witness against Christ; a worldly church betrays Christ, and gives him over once more to be mocked and reviled by his enemies.

The resurrection of our Lord is prolonged in his body, as we all see plainly. Every regeneration is a pulse-beat of his throne-life. But too little do we recognize the fact that his crucifixion must be prolonged side by side with his resurrection. "If any man will come after me let him deny himself and take up his cross daily and follow me." The church is called to live a glorified life in communion with her Head, and a crucified life in her contact with the world. And the Holy Spirit dwells evermore in the church to effect this twofold manifestation of Christ. "But God be thanked, that ye have obeyed from the heart that pattern of doctrine to which ye were delivered," writes the apostle (Rom. 6: 17). The pattern, as the context shows, is Christ dead and risen. If the church truly lives in the Spirit, he will keep her so plastic that she will obey this divine mold as the metal conforms to the die in which it is struck. If she yields to the sway of "the spirit that now worketh in the children of disobedience," she will be stereotyped according to the fashion of the world, and they that look upon her will fail to see Christ in her.

[1] "The Holy Spirit not only dwells in the church as his habitation, but also uses her as the living organism whereby he moves and walks forth in the world, and speaks to the world and acts upon the world. He is the soul of the church which is Christ's body."—Bishop Webb, The Presence and Office of the Spirit, p. 47.

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V THE ENDUEMENT OF THE SPIRIT

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"To the disciples, the baptism of the Spirit was very distinctly not his first bestowal for regeneration, but the definite communication of his presence in power of their glorified Lord. Just as there was a two-fold operation of the one Spirit in the Old and New Testaments, of which the state of the disciples before and after Pentecost was the striking illustration, so