Our Lord Himself, on many occasions, foretold His ascension and exaltation. These events were constantly before His mind's eye: Luke 9:51; John 6:62; 20:17.

The New Testament writers record the event: Mark 16:19; Luke 24:51; John 3:13; Acts 1:9-11; Eph. 4:8-10; Heb. 10:12.

Stephen, in his dying moments, was granted a vision of the exalted Christ. He saw the "Son of Man standing on the right hand of God" (Acts 7:55, 36).

The apostles taught and preached these great truths: Peter, Acts 2:33, 34; 5:31; 1 Peter 3:22. Paul: Eph. 4:8-10; Heb. 4:14; 1 Tim. 3:16.

III. THE NECESSITY OF THE ASCENSION AND EXALTATION OF JESUS CHRIST.

The nature of the resurrection body of our Lord necessitated His ascension and exaltation. Such a body could not be subject to ordinary laws; it could not permanently abide here.

Christ's unique personality also required such an exit from the world. Should not the exit of Christ from this world be as unique as His entrance into it? Then, again, consider the sinlessness of His life. If a miraculous exit was granted to men like Elijah and Enoch, who were sinful men, why should we marvel if such was granted to Christ? Indeed it seems perfectly natural, and quite in keeping with His whole life that just such an event as the ascension and exaltation should form a fitting finish to such a wonderful career.

The ascension and exaltation were necessary to complete the redemptive work of Christ. His work was not finished when He arose from the dead. He had not yet presented the blood of the atonement in the presence of the Father; nor had He yet been given His place at the right hand of the Father as the bestower of all spiritual gifts, and especially the gift of the Holy Spirit.

The apostles were thus able to furnish to an unbelieving and inquisitive world a satisfactory account of the disappearance of the body of Christ which had been placed in the tomb, and which they claimed to have seen after the resurrection. "Where is your Christ?" the scoffing world might ask. "We saw Him ascend up into the heaven, and He is now at the Father's right hand," the apostles could reply.

It was further necessary in order that Christ might become an ideal object of worship for the whole human race. We should not forget that Christ's earthly ministry was a purely local one: He could be but in one place at a time. Those who worshipped at His feet in Jerusalem could not, at the same time, worship Him in any other place. This was the lesson, doubtless, that the Master desired to teach Mary when she would fain hold on to Him, and when He said, "Touch me not." Mary must worship now by faith, not by sight.

IV. THE NATURE OF THE ASCENSION AND EXALTATION OF JESUS CHRIST.

1. IT WAS A BODILY AND VISIBLE ASCENSION.

Acts 1:9-11; Luke 24:51. It was the same Christ they had known in life, only glorified, who had tarried with them now for the space of forty days, who had delivered unto them certain commandments, and whose hands were even then outstretched in blessing that they saw slowly vanishing from their view up into the heavens. It was a body of flesh and bones, not flesh and blood. So will be our translation (1 Cor. 15:51, 52).

2. HE PASSED UP THROUGH THE HEAVENS.

Heb. 4:14 (R. V.); Eph. 4:10; Heb. 7:26. Whatever and how many created heavens there may be between the earth and the dwelling place of God, we may not know, but we are here told that Christ passed through them all, and up to the highest heaven, indeed was made higher than the heavens. This means that He overcame all those evil principalities and powers that inhabit these heavenlies (Eph. 6) and who doubtless tried their best to keep Him from passing through the heavens to present His finished work before the Father. Just as the high priest passed through the vail into the holy place, so Christ passed through the heavens into the presence of God.

3. HE TOOK HIS PLACE AT THE RIGHT HAND OF THE FATHER.

He was exalted to the right hand of God. Eph. 1:20—"Set him at his own right hand in the heavenly places, far above all principality and power." Col. 3:1—"Christ sitteth on the right hand of God." This place was not taken by Christ without conflict with these evil principalities and powers. But "He made a show of them openly, triumphing over them in it" (Col. 2:15). See also Acts 5:31.

What is meant by "the right hand of God"? Is it a definite place, or is it simply a figure of speech denoting a place of authority and power? Why can not both things be included? God has His dwelling place in heaven, and it is not incredible to believe that from the throne there Christ exercises His divine prerogatives. Stephen saw Christ standing at the right hand of God in heaven.

The "right hand of God" assuredly indicates the place of the accuser whom Christ casts out (Zec. 3:1; Rev. 12:10); the place of intercession which Christ now occupies (Rom. 8:34); the place of acceptance where the Intercessor now sits (Psa. 110:1); the place of highest power and richest blessing (Gen. 48:13-19); the place of power (Psa. 110:5). All these powers and prerogatives are Christ's by reason of His finished work of redemption.

V. THE PURPOSE OF THE ASCENSION AND EXALTATION OF JESUS CHRIST.

1. HE HAS ENTERED HEAVEN AS A FORERUNNER.

Heb. 6:20—"Whither the forerunner is for us entered, even Jesus." The forerunner is one who enters into a place where the rest are to follow; one who is sent before to make observations; a scout, a spy. The Levitical high priest was not a forerunner; no one could follow him. But where Christ goes His people may go also.

2. HE HAS GONE TO PREPARE A PLACE FOR HIS PEOPLE.

Heb. 9:21-24; John 14:2. He is there making all necessary preparations for the coming of His bride, the Church. In some way it seems that the heavenly sanctuary had been defiled by sin. It was necessary, therefore, that Christ purge it with His blood. What a home that will be if He prepares it!

3. HE IS NOW APPEARING BEFORE GOD IN OUR BEHALF.

Heb. 9:24—"To appear in the presence of God for us." He is there to act as High Priest in our behalf; to present the blood of atonement. "Before the throne my Surety stands." And yet not so much before the throne as on the throne. He is the Kingly Priest. With authority He asks, and His petitions are granted.

4. HE HAS TAKEN HIS PLACE AT THE FATHER'S RIGHT HAND THAT HE MAY FILL ALL THINGS, AWAITING THE DAY WHEN HE SHALL HAVE UNIVERSAL DOMINION.

Eph. 4:10. He fills all things with His presence, with His work, with Himself. He is not a local Christ any longer (cf. Jer. 23:24).

Heb. 10:12, 13; Acts 3:20, 21—"He shall send Jesus Christ . . . . whom the heaven must receive until the times of restitution of all things." Having won His victory, Christ is now waiting for all the spoils to be gathered. He is expecting, not doubting, but assuredly waiting; already His feet are upon the neck of the enemy. The Apocalypse pictures Christ entering upon the actual possession of His kingdom.

VI. THE RESULTS OF THE ASCENSION AND EXALTATION OF JESUS CHRIST.

1. IT ASSURES US OF A FREE AND CONFIDENT ACCESS INTO THE PRESENCE OF GOD.

Heb. 4:14-16 (R. V.)—"Having then a great high priest, who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession. . . . . Let us therefore draw near with boldness unto the throne of grace." Our great High Priest is before the throne to present petitions, secure pardons for His people, and to communicate blessings in answer to their faith and prayers. We may have a free and fearless confidence in our approach to God.

2. AN ASSURED HOPE OF IMMORTALITY.

2 Cor. 5:1-8 describes the longing of the Christian to be clothed with a body after he has been called upon to lay aside this earthly tabernacle. He has no desire for a bodiless existence. The ascension and exaltation of Christ assures the believer that as Christ, so he also will take his place in heaven with a body like unto Christ's own glorious body.

3. IT GIVES THE BELIEVER CONFIDENCE IN GOD'S PROVIDENCE TO BELIEVE THAT ALL THINGS ARE WORKING TOGETHER FOR HIS GOOD

Seeing that Christ, the believer's Head, is exalted far above all things in heaven and earth, it is possible for the believer to be master of circumstances, and superior to all his environment (Eph. 1:22; cf. Col. 1:15-18).

4. CHRIST HAS BEEN MADE HEAD OVER ALL THINGS FOR THE CHURCH.

That is to say, that everything is subject to Christ, and that for the Church's sake. Eph. 1:22 (R. V.)—"And he put all things in subjection under his feet, and gave him to be head over all things to the church." Christ is the fullness of the Father for the Church (Col. 1:19; 2:9, 10). Christ bestows the Holy Spirit upon the Church (Acts 2:33-36; John 7:37-39). He receives for, and bestows upon the Church spiritual gifts (Eph. 4:8-12).



THE DOCTRINE OF THE HOLY SPIRIT

I. THE PERSONALITY OF THE HOLY SPIRIT.

1. PERSONAL NAMES GIVEN TO THE SPIRIT. 2. PERSONAL PRONOUNS USED OF THE SPIRIT. 3. THE SPIRIT ASSOCIATED WITH THE FATHER AND THE SON. 4. THE SPIRIT POSSESSES PERSONAL CHARACTERISTICS. 5. PERSONAL ACTS ARE ASCRIBED TO THE HOLY SPIRIT. 6. THE SPIRIT IS SUBJECT TO PERSONAL TREATMENT.

II. THE DEITY OF THE HOLY SPIRIT.

1. DIVINE NAMES ARE GIVEN TO THE SPIRIT. 2. DIVINE ATTRIBUTES. 3. DIVINE WORKS. 4. NAME OF THE SPIRIT ASSOCIATED WITH NAMES OF THE DEITY. 5. COMPARISON OF OLD TESTAMENT PASSAGES WITH SOME IN THE NEW TESTAMENT.

III. THE NAMES OF THE HOLY SPIRIT.

1. THE HOLY SPIRIT. 2. THE SPIRIT OF GRACE. 3. THE SPIRIT OF BURNING. 4. THE SPIRIT OF TRUTH. 5. THE SPIRIT OF LIFE. 6. THE SPIRIT OF WISDOM AND KNOWLEDGE. 7. THE SPIRIT OF PROMISE. 8. THE SPIRIT OF GLORY. 9. THE SPIRIT OF GOD AND OF CHRIST. IV. THE WORK OF THE HOLY SPIRIT.

1. IN RELATION TO THE WORLD. a) The Universe. b) The World of Mankind. 2. IN RELATION TO THE BELIEVER. 3. IN RELATION TO THE SCRIPTURES. 4. IN RELATION TO JESUS CHRIST.

V. OFFENCES AGAINST THE HOLY SPIRIT.

1. BY THE SINNER. a) Resisting. b) Insulting. c) Blaspheming. 2. BY THE BELIEVER. a) Grieving. b) Lying to. c) Quenching.



THE DOCTRINE OF THE HOLY SPIRIT.

We are living in the Age of the Spirit. The Old Testament period may be called the Age of the Father; the period covered by the Gospels, the Age of the Son; from Pentecost until the second advent of Christ, the Age of the Spirit.

All matters pertaining to the doctrine of the Holy Spirit should, therefore, be of special interest to us who live in this age of special privilege. Yet how ignorant is the average Christian concerning matters pertaining to the Spirit. The Christian church today needs to heed Paul's exhortation: "Now concerning spiritual gifts (or, perhaps better, "matters pertaining to the Spirit"), I would not have you ignorant." May it not be that the reason why the sin against the Holy Spirit is so grievous is because it is a sin committed in the light and with the knowledge of the clearest and fullest revelation of the Godhead. We cannot, therefore, afford to remain in ignorance of this all-important doctrine.

I. THE PERSONALITY OF THE HOLY SPIRIT.

It seems strange that it should be necessary to discuss this phase of the subject at all. Indeed, in the light of the last discourse of the Master (John 14-16), it seems superfluous, if not really insulting. During all the ages of the Christian era, however, it has been necessary to emphasize this phase of the doctrine of the Spirit (cf. Arianism, Socinianism, Unitarianism).

1. WHY IS THE PERSONALITY OF THE HOLY SPIRIT QUESTIONED?

a) Because, as Contrasted with the Other Persons of the Godhead, the Spirit Seems Impersonal.

The visible creation makes the personality of God the Father somewhat easy to conceive; the incarnation makes it almost, if not altogether, impossible to disbelieve in the personality of Jesus Christ; but the acts and workings of the Holy Spirit are so secret and mystical, so much is said of His influence, graces, power and gifts, that we are prone to think of Him as an influence, a power, a manifestation or influence of the Divine nature, an agent rather than a Person.

b) Because of the Names Given to the Holy Spirit.

He is called breath, wind, power. The symbols used in speaking of the Spirit are oil, fire, water, etc. See John 3:5-8; Acts 2:1-4; John 20:22; 1 John 2:20. It is not strange that in view of all this some students of the Scriptures may have been led to believe, erroneously of course, that the Holy Spirit is an impersonal influence emanating from God the Father.

c) Because the Holy Spirit is not usually Associated with the Father and the Son in the Greetings and Salutation of the New Testament.

For illustration, see 1 Thess. 3:11—"Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you." Yet we must remember, in this connection, that the Apostolic Benediction in 2 Cor. 13:14 does associate the three persons of the Trinity, thereby asserting their personality equally.

d) Because the Word or Name "Spirit" is Neuter.

It is true that the same Greek word is translated wind and Spirit; also that the Authorized Version uses the neuter pronoun "itself," when speaking of the Holy Spirit (Rom. 8:16, 26). As we shall see later, the Revised Version substitutes "himself" for "itself."

The importance of the personality of the Spirit, and of our being assured of this fact is forcibly set forth by Dr. R. A. Torrey: "If the Holy Spirit is a Divine Person and we know it not, we are robbing a Divine Being of the love and adoration which are His due. It is of the highest practical importance whether the Holy Spirit is a power that we, in our ignorance and weakness, are somehow to get hold of and use, or whether the Holy Spirit is a personal Being . . . . who is to get hold of us and use us. It is of the highest experimental importance. . . . . Many can testify to the blessing that came into their lives when they came to know the Holy Spirit, not merely as a gracious influence . . . . but as an ever-present, loving friend and helper."

2. METHOD OF PROOF.

It is difficult to define personality when used of the Divine Being. God cannot be measured by human standards. God was not made in the image of man, but man in the image of God. God is not a deified man; man is rather a limited God ("a little . . .. less than God." Heb. 2:7, R. V.). Only God has a perfect personality. When, however, one possesses the attributes, properties and qualities of personality, then personality may be unquestionably predicated of such a being. Does the Holy Spirit possess such properties? Let us see.

a) Names that Imply Personality are Given to the Spirit.

The Comforter: John 14:16; 16:7. "Comforter" means one who is called to your side—as a client calls a lawyer. That this name cannot be used of any abstract, impersonal influence is clear from the fact that in 1 John 2:1 the same word is used of Christ. (See Rom. 8:26). Again in John 14:16 the Holy Spirit, as the Paraclete, is to take the place of a person—Christ Himself, and to personally guide the disciples just as Jesus had been doing. No one but a person can take the place of a person; certainly no mere influence could take the place of Jesus Christ, the greatest personality that ever lived. Again, Christ, in speaking of the Spirit as the Comforter, uses the masculine definite article, and thus, by His choice of gender, teaches the personality of the Holy Spirit. There can be no parity between a person and an influence.

b) Personal Pronouns are Used of the Holy Spirit.

John 16:7, 8, 13-15: Twelve times in these verses the Greek masculine pronoun ekeinos (that one, He) is used of the Spirit. This same word is used of Christ in 1 John 2:6; 3:3, 5, 7, 16. This is especially remarkable because the Greek word for spirit (pneuma) is neuter, and so should have a neuter pronoun; yet, contrary to ordinary usage, a masculine pronoun is here used. This is not a pictorial personification, but a plain, definite, clear-cut statement asserting the personality of the Holy Spirit. Note also that where, in the Authorized Version, the neuter pronoun is used, the same is corrected in the Revised Version: not "itself," but "Himself" (Rom. 8:16,26).

c) The Holy Spirit is Identified with the Father and the Son—and, indeed, with Christians—in Such a Way as to Indicate Personality.

The Baptismal Formula. Matt. 28:19. Suppose we should read, "Baptizing them in the name of the Father, and of the Son, and of the wind or breath." Would that sound right? If the first two names are personal, is not the third? Note also: "In the name" (singular), not names (plural), implying that all three are Persons equally,

The Apostolic Benediction. 2 Cor. 13:14. The same argument may be used as that in connection with the Baptismal Formula, just cited.

Identification with Christians. Acts 15:28. "For it seemeth good to the Holy Ghost, and to us." Shall we say, "It seemeth good to the wind and to us"? It would be absurd. 10:38—"How God anointed Jesus of Nazareth with the Holy Ghost and with power." Shall we read, "Anointed .. with power and power?" Rom. 15:13—"That ye may abound in hope, through the power of the Holy Ghost." Shall we read, "That ye may abound in hope, through the power of the power"? See also Luke 4:14. Would not these passages rebel against such tautological and meaningless usage? Most assuredly.

d) Personal Characteristics are Ascribed to the Holy Spirit.

The Holy Spirit is represented as searching the deepest and profoundest truths of God, and possessing knowledge of His counsels sufficiently to understand His purposes (1 Cor. 2:10, 11). Could a mere influence do this? See also Isa. 11:3; I Pet. 1:11.

Spiritual gifts are distributed to believers according to the will of the Spirit (1 Cor. 12). Here is wisdom, prudence and discretion, all of which are distinguishing marks of personality. The Spirit not only bestows spiritual gifts, but bestows them discreetly, according as He thinks best. See John 3:8 also.

The Spirit is said to have a mind, and that implies thought, purpose, determination: Rom. 8:27, cf. v. 7. Mind is an attribute of personality.

e) Personal Acts are Ascribed to the Holy Spirit.

The Spirit speaks: Rev. 2:7 (cf. Matt. 17:5—"Hear ye him.") It is the Spirit who speaks through the apostles (10:20). Speech is an attribute of personality.

The Spirit maketh intercession: Rom. 8:26 (R. V.), cf. Heb. 7:25; I John 2:1, 2, where Christ is said to "make intercession."

Acts 13:2; 16:6, 7; 20:28. In these passages the Holy Spirit is seen calling missionaries, overseeing the church, and commanding the life and practice of the apostles and the whole church. Such acts indicate personality.

f) The Holy Spirit is Susceptible to Personal Treatment.

He may be grieved (Eph. 4:30); insulted (Heb. 10.29); lied to (Acts 5:3); blasphemed and sinned against (Matt. 12:31, 32). Indeed, the sin against the Holy Spirit is a much more grievous matter than the sin against the Son of Man. Can such be said of an influence? Can it be said even of any of the sons of men?

II. THE DEITY OF THE HOLY SPIRIT.

By the Deity of the Holy Spirit is meant that the Holy Spirit is God. This fact is clearly set forth in the Scriptures, in a five-fold way:

1. DIVINE NAMES ARE GIVEN TO THE HOLY SPIRIT.

In Acts 5:4, the Spirit is called God. And this in opposition to man, to whom, alone, Ananias thought he was talking. Can any statement allege deity more clearly? In 2 Cor. 3:18—"We .... are transformed into the same image from glory to glory, even as from the Lord the Spirit" (R. V.). Here the Spirit is called the Lord. For the meaning of "Lord" see under the Deity of Christ, p. 60.

2. THE HOLY SPIRIT POSSESSES DIVINE ATTRIBUTES.

He is eternal in his nature (Heb. 9:14, R. V.); omnipresent (Psa. 139:7-10); omnipotent (Luke 1:35); omniscient (1 Cor. 2:10, 11). For the meaning of these attributes, see under the Doctrine of God and Jesus Christ, pp. 28 and 63.

3. DIVINE WORKS ARE ASCRIBED TO THE HOLY SPIRIT.

Creation (Gen. 1:2; Psa. 104:30, R. V.); Job 33:4—"The Spirit of God hath made me, and the breath of the Almighty hath given me life." Regeneration (John 3:5-8); Resurrection (Rom. 8:11).

4. THE NAME OF THE HOLY SPIRIT IS ASSOCIATED WITH THAT OF THE FATHER, AND OF THE SON.

See under Personality of the Spirit, p. 107. The same arguments which there prove the Personality of the Spirit may be used here to prove the Deity of the Spirit. It would be just as absurd to say, "Baptizing them in the name of the Father, and of the Son, and of Moses"—thus putting Moses on an equality with the Father and the Son—as it would be to say, "Baptizing them in the name of the Father, and of the Son, and of the wind"—thus making the wind as personal as the Father and the Son. The Spirit is on an equality with the Father and the Son in the distribution of spiritual gifts (1 Cor. 12:4-6).

5. PASSAGES WHICH IN THE OLD TESTAMENT REFER TO GOD ARE IN THE NEW TESTAMENT MADE TO REFER TO THE HOLY SPIRIT.

Compare Isa. 6:8-10 with Acts 28:25-27; and Exod. 16:7 with Heb. 3:7-9.

III. THE NAMES OF THE HOLY SPIRIT.

Just as the Father and the Son have certain names ascribed to them, setting forth their nature and work, so also does the Holy Spirit have names which indicate His character and work.

1. THE HOLY SPIRIT.

Luke 11:13—"How much more shall your heavenly Father give the Holy Spirit to them that ask Him?" Rom. 1:4—"The Spirit of holiness." In these passages it is the moral character of the Spirit that is set forth. Note the contrast: "Ye, being evil," and "the Holy Spirit." The Spirit is holy in Himself and produces holiness in others.

2. THE SPIRIT OF GRACE.

Heb. 10:29—"And hath done despite unto the Spirit of grace." As the executive of the Godhead, the Spirit confers grace. To resist the Spirit, therefore, is to shut off all hope of salvation. To resist His appeal is to insult the Godhead. That is why the punishment mentioned here is so awful.

3. THE SPIRIT OF BURNING.

Matt. 3:11, 12—"He shall baptize you with the Holy Ghost, and with fire." Isa. 4:4—"When the Lord shall have washed away the filth of the daughters of Zion.... by the spirit of judgment and the spirit of burning." This cleansing is done by the blast of the Spirit's burning. Here is the searching, illuminating, refining, dross-consuming character of the Spirit. He burns up the dross in our lives when He enters and takes possession.

4. THE SPIRIT OF TRUTH.

John 14:17; 15:26; 16:13; I John 5:6. As God is Love, so the Spirit is Truth. He possesses, reveals, confers, leads into, testifies to, and defends the truth. Thus He is opposed to the "spirit of error" (1 John 4:6).

5. THE SPIRIT OF LIFE.

Rom. 8:2—"For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." That which had been the actuating principle of life, namely, the flesh, is now deposed, and its controlling place taken by the Spirit. The Spirit is thus the dynamic of the believer's experience that leads him into a life of liberty and power.

6. THE SPIRIT OF WISDOM AND KNOWLEDGE.

That the references in Isa. 11:2; 61:1, 2 are to be understood as referring to the Spirit that abode upon the Messiah, is clear from Luke 4:18 where "Spirit" is capitalized. Christ's wisdom and knowledge resulted, in one aspect of the case, from His being filled with the Spirit. "Wisdom and understanding" refer to intellectual and moral apprehension; "Counsel and might," the power to scheme, originate, and carry out; "Knowledge and the fear of the Lord," acquaintance with the true will of God, and the determination to carry it out at all costs. These graces are the result of the Spirit's operations on the heart.

7. THE SPIRIT OF PROMISE.

Eph. 1:13—"Ye were sealed with that holy Spirit of promise." The Spirit is the fulfillment of Christ's promise to send the Comforter, and so He is the promised Spirit. The Spirit also confirms and seals the believer, and thus assures him that all the promises made to him shall be completely fulfilled.

8. THE SPIRIT OF GLORY.

1 Pet. 4:14—"The spirit of glory and of God resteth upon you." What is glory? Glory as used in the Scripture means character. The Holy Spirit is the One who produces godlike character in the believer (cf. 2 Cor. 3:18).

9. THE SPIRIT OF GOD, AND OF CHRIST.

1 Cor. 3:16—"The Spirit of God dwelleth in you." Rom. 8:9—"Now if any man have not the Spirit of Christ, he is none of his." The fact that the Spirit is sent from the Father and the Son, that He represents them, and is their executive, seems to be the thought conveyed here.

10. THE COMFORTER (p. 109).

IV. THE WORK OF THE HOLY SPIRIT.

The Work of the Spirit may be summed up under the following headings: His work in the universe; in humanity as a whole; in the believer; with reference to the Scriptures; and, finally, with reference to Jesus Christ.

1. IN RELATION TO THE WORLD.

a) With Regard to the Universe.

There is a sense in which the creation of the universe may be ascribed to God's Spirit. Indeed Psa. 33:6—"By the word of the Lord were the heavens made; and all the host of them by the breath (Spirit) of his mouth," attributes the work of creation to the Trinity, the Lord, the Word of the Lord, and the Spirit of the Lord. The creation of man is attributed to the Spirit. Job 33:4—"The Spirit of God hath made me, and the breath of the Almighty hath given me life." It would be proper, doubtless, to say that the Father created all things through the agency of the Word and the Spirit. In the Genesis account of creation (1:3) the Spirit is seen actively engaged in the work of creation.

Not only is it true that the Spirit's agency is seen in the act of creation, but His power is seen also in the preservation of nature. Isa. 40:7—"The grass withereth, the flower fadeth, because the spirit of the Lord bloweth upon it." A staggering declaration.

THE DOCTRINE OF THE HOLY SPIRIT

The Spirit comes in the fierce east wind with its keen, biting blast of death. He comes also in the summer zephyr, which brings life and beauty.

b) With Regard to Humanity as a Whole.

John 16:8-11—"And when He is come, he will reprove the world of sin, and of righteousness, and of judgment; of sin, because they believe not on me; of righteousness, because I go unto my Father and ye see me no more; of judgment, because the prince of this world is judged." Here are three great facts of which the Spirit bears witness to the world: the sin of unbelief in Christ; the fact that Christ was righteous and absolutely true in all that He claimed to be; the fact that the power of Satan has been broken. Of sin: the sin in which all other sins are embraced; of righteousness: the righteousness in which all other righteousness is manifested and fulfilled; of judgment: the judgment in which all other judgments are decided and grounded. Of sin, belonging to man; of righteousness, belonging to Christ; of judgment, belonging to Satan.

John 15:26—"The Spirit of truth ... shall testify of me." Acts 5:32—"And we are his witnesses of these things; and so is also the Holy Ghost." It is the work of the Holy Spirit to constantly bear witness of Christ and His finished work to the world of sinful and sinning men. This He does largely, although hardly exclusively, through the testimony of believers to the saving power and work of Christ: "Ye also shall bear witness" (John 15:27).

2. THE WORK OF THE SPIRIT IN RELATION TO THE BELIEVER.

a) He Regenerates the Believer.

John 3:3-5—"Born of ... the Spirit." Tit. 3:5—"The... renewing of the Holy Ghost." Sonship, and membership in the kingdom of God, come only through the regenerating of the Holy Spirit. "It is the Spirit that quickeneth." Just as Jesus was begotten of the Holy Ghost, so must every child of God who is to be an heir to the kingdom.

b) The Spirit Indwells the Believer.

1 Cor. 6:19—"Your body is the temple of the Holy Ghost which is in you." Also 3:16; Rom. 8:9. Every believer, no matter how weak and imperfect he may be, or how immature his Christian experience, still has the indwelling of the Spirit. Acts 19:2 does not contradict this statement. Evidently some miraculous outpouring of the Spirit is intended there, the which followed the prayer and laying on of the hands of the apostles. "Now if any man have not the Spirit of Christ, he is none of his." "No man can say that Jesus is the Lord, but by the Holy Ghost" (Rom. 8:9; 1 Cor. 12:3).

c) The Spirit Seals the Believer with Assurance of Salvation.

Eph. 1:13, 14—"In whom also after that ye believed, ye were sealed with that Holy Spirit of promise; which is the earnest of our inheritance." Also 4:30—"Sealed unto the day of redemption." This sealing stands for two things: ownership and likeness (2 Tim. 2:19-21). The Holy Spirit is "the Spirit of adoption" which God puts into our hearts, by which we know that we are His children. The Spirit bears witness to this great truth (Gal. 4:6; Rom. 8:14, 16). This sealing has to do with the heart and the conscience—satisfying both as to the settlement of the sin and sonship question.

d) The Holy Spirit Infills the Believer.

Acts 2:4—"And they were all filled with the Holy Ghost." Eph. 5:18—"Be filled with the Spirit." The filling differs somewhat from the indwelling. We may speak of the baptism of the Spirit as that initial act of the Spirit by which, at the moment of our regeneration, we are baptized by the Spirit into the body of Christ; the Spirit then comes and takes up His dwelling within the believer. The filling with the Spirit, however, is not confined to one experience, or to any one point of time exclusively; it may be repeated times without number. There is one baptism, but many infillings with the Spirit. The experience of the apostles in the Acts bears witness to the fact that they were repeatedly filled with the Spirit. Whenever a new emergency arose they sought a fresh infilling with the Spirit (cf. Acts 2:4 with 4:31 showing that the apostles who were filled on the day of Pentecost were again filled a few days after).

There is a difference between possessing the Spirit, and being filled with the Spirit. All Christians have the first; not all have the second, although all may have. Eph. 4:30 speaks of believers as being "sealed," whereas 5:18 commands those same believers to "be filled (to be being filled again and again) with the Spirit."

Both the baptism and the infilling may take place at once. There need be no long wilderness experience in the life of the believer. It is the will of God that we should be filled (or, if you prefer the expression, "be baptized") with the Spirit at the moment of conversion, and remain filled all the time. Whenever we are called upon for any special service, or for any new emergency, we should seek a fresh infilling of the Spirit, either for life or service, as the case may be.

The Holy Spirit seeks—so we learn from the story of the Acts—for men who are not merely possessed by but also filled with the Spirit, for service (6:3, 5; 9:17; 11:24). Possession touches assurance; infilling, service.

e) The Holy Spirit Empowers the Believer for Life and Service.

Rom. 8:2—"For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death" (also vv. 9-11). There are two natures in the believer: the flesh and the Spirit (Gal. 5:17). But while the believer is still in the flesh, he does not live after the flesh (Rom. 8:12, 13). The Holy Spirit enables the believer to get constant and continual victory over sin. A single act of sin a believer may commit; to live in a state of sin is impossible for him, for the Spirit which is within him gives him victory, so that sin does not reign over him. If sinless perfection is not a Scriptural doctrine, sinful imperfection is certainly less Scriptural. The eighth chapter of Romans exhibits a victorious life for the believer; a life so different from that depicted in the seventh chapter. And the difference lies in the fact that the Holy Spirit is hardly, if at all, mentioned in the seventh chapter, while in the eighth He is mentioned over twelve times. The Spirit in the heart is the secret of victory over sin.

Then note how the Holy Spirit produces the blessed fruit of the Christian life (Gal. 5:22, 23). What a beautiful cluster of graces! How different from the awful catalogue of the works of the flesh (vv. 19-21). Look at this cluster of fruit. There are three groups: the first, in relation to God—love, joy, peace; the second, in relation to our fellowman—longsuffering, gentleness, goodness; the third, for our individual Christian life—faith, meekness, self-control.

f) The Holy Spirit is the Guide of the Believer's Life.

He guides him as to the details of his daily life, Rom. 8:14; Gal. 5:16, 25-"Walk in the Spirit." There is no detail of the believer's life that may not be under the control and direction of the Spirit. "The steps (and, as one has well said,'the stops') of a good man are ordered by the Lord."

The Holy Spirit guides the believer as to the field in which he should labor. How definitely this truth is taught in the Acts 8:27-29; 16:6, 7; 13:2-4. What a prominent part the Spirit played in selecting the fields of labor for the apostles! Every step in the missionary activity of the early church seemed to be under the direct guidance of the Spirit.

g) The Holy Spirit Anoints the Believer.

This anointing stands for three things:

First, for knowledge and teaching. 1 John 2:27—"But the anointing which ye have received of him abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth . . . ye shall abide in him." Also 2:20. It is not enough to learn the truth from human teachers, we must listen to the teaching of the Spirit. 1 Cor. 2:9-14 teaches us that there are some great truths that are spiritually discerned; they cannot be understood saving by the Spirit-filled man, for they are "spiritually discerned." See also John 14:26; 16:13.

Second, for service. How dependent Christ was upon the Holy Spirit for power in which to perform the duties of life is clear from such passages as Luke 4:18—"The Spirit of the Lord is upon me, because he hath anointed me to preach," etc. Also Acts 10:38—"How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good." Ezekiel teaches a lesson by his vivid picture of the activity of God portrayed in the wheels within wheels. The moving power within those wheels was the Spirit of God. So in all our activity for God we must have the Spirit of power.

Third, for consecration. Three classes of persons in the Old Testament were anointed: the prophet, the priest, and the king. The result of anointing was consecration—"Thy vows are upon me, O God"; knowledge of God and His will—"Ye know all things"; influence—fragrance from the ointment. Just as the incense at Mecca clings to the pilgrim when he passes through the streets, so it is with him who has the anointing of the Spirit. All his garments smell of myrrh, and aloes, and cassia. He has about him the sweet odor and scent of the Rose of Sharon and the Lily of the Valley.

3. THE RELATION OF THE HOLY SPIRIT TO THE SCRIPTURES.

a) He is the Author of the Scriptures.

Holy men of God spake as they were moved by the Holy Spirit. 2 Pet. 1:20, 21. The Scriptures came by the inbreathing of God, 2 Tim. 3:16. "Hear what the Spirit saith to the churches," Eev. 2 and 3. It was the Spirit who was to guide the apostles into all the truth, and show them things to come (John 16:13).

b) The Spirit is also the Interpreter of the Scriptures.

1 Cor. 2:9-14. He is "the Spirit of wisdom and revelation," Eph. 1:17. "He shall receive of mine and show it unto you," John 16:14, 15. (See under the Inspiration of the Bible, p. 194.)

4. THE RELATION OF THE HOLY SPIRIT TO JESUS CHRIST.

How dependent Jesus Christ was, in His state of humiliation, on the Holy Spirit! If He needed to depend solely upon the Spirit can we afford to do less?

a) He was Conceived by the Holy Spirit, born of the Spirit, Luke 1:35.

b) He was led by the Spirit, Matt. 4:1.

c) He was Anointed by the Spirit for Service, Acts 10:38.

d) He was Crucified in the Power of the Spirit, Heb. 9:14.

e) He was Raised by the Power of the Spirit, Rom. 1:4; 8:11.

f) He gave Commandment to His Disciples and Church Through the Spirit, Acts 1:2.

g) He is the Bestower of the Holy Spirit, Acts 2:33.

V. OFFENCES AGAINST THE HOLY SPIRIT.

Scarcely any phase of the doctrine of the Spirit is more solemn than this. It behooves us all, believer and unbeliever alike, to be careful as to how we treat the Holy Spirit. Sinning against the Spirit is fraught with terrific consequences.

For convenience sake we are classifying the offences against the Spirit under two general divisions, namely, those committed by the unbeliever, and those committed by the believer. Not that there is absolutely no overlapping in either case. For, doubtless, in the very nature of the case there must be. This thought will be kept in mind in the study of the offences against the Spirit.

1. OFFENCES COMMITTED BY THE UNBELIEVER.

a) Resisting the Holy Ghost.

Acts 7:51-"Ye do always resist the Holy Ghost." Here the picture is that of the Holy Spirit attacking the citadel of the soul of man, who violently resists the gracious attempts of the Spirit to win him. In spite of the plainest arguments, and the most incontestable facts this man wilfully rejects the evidence and refuses to accept the Christ so convincingly presented. Thus is the Holy Ghost resisted. (See Acts 6:10.) That this is a true picture of resistance to the Holy Spirit is clearly seen from Stephen's recital of the facts in Acts 7:51-57.

b) Insulting, or Doing Despite unto the Holy Spirit.

Heb. 10:29 (cf. Luke 18:32). It is the work of the Spirit to present the atoning work of Christ to the sinner as the ground of his pardon. When the sinner refuses to believe or accept the testimony of the Spirit, he thereby insults the Spirit by esteeming the whole work of Christ as a deception and a lie, or accounts the death of Christ as the death of an ordinary or common man, and not as God's provision for the sinner.

c) Blaspheming the Holy Spirit.

Matt. 12:31,32. This seems to be the most grievous sin of all, for the Master asserts that there is no forgiveness for this sin. Sins against the Son of Man may be forgiven because it was easily possible, by reason of His humble birth, lowly parentage, etc., to question the claims He put forth to deity. But when, after Pentecost, the Holy Spirit came, and presented to every man's conscience evidence sufficient to prove the truth of these claims, the man who then refused to yield to Christ's claims was guilty of resisting, insulting, and that amounts to blaspheming the testimony of the whole Godhead, of which the Spirit is the executive.

2. OFFENCES COMMITTED BY THE BELIEVER.

a) Grieving the Spirit.

Eph. 4:30, 31; Isa. 63:10 (R. V.). To grieve means to make sad or sorrowful. It is the word used to describe the experience of Christ in Gethsemane; and so the sorrow of Gethsemane may be endured by the Holy Spirit. The Spirit is the most sensitive person of the Godhead. He is called the "Mother—heart" of God. The context of this passage (v.31) tells us how the Spirit may be grieved: by "foolish talking and jesting." Whenever the believer allows any of the things mentioned in this verse (and those stated also in Gal. 5:17-19) to find place in his heart and expression in his words and life; when these things abide in his heart and actively manifest themselves, then the Spirit is sad and grieved. Indeed to refuse any part of our moral nature to the full sway of the Spirit is to grieve Him. If we continue to grieve the Spirit, then the grief turns into vexation (Isa. 63:10).

b) Lying to the Holy Spirit.

Acts 5:3, 4. The sin of lying to the Spirit is very prominent when consecration is most popular. We stand up and say, "I surrender all" when in our hearts we know that we have not surrendered all. Yet, like Ananias, we like to have others believe that we have consecrated our all. We do not wish to be one whit behind others in our profession. Bead carefully in this connection the story of Achan (Joshua 7), and that of Gehazi (2 Kings 5:20-27).

c) Quenching the Spirit.

1 Thess. 5:19-"Quench not the Spirit." The thought of quenching the Spirit seems to be used in connection with fire: "Smoking flax shall he not quench" (Matt. 12:20); "Quench the fiery darts" (Eph. 6:16). It is therefore related more to the thought of service than to that of life. The context of 1 Thess. 5:19 shows this. The manifestation of the Spirit in prophesying was not to be quenched. The Holy Spirit is seen as coming down upon this gathered assembly for praise, prayer, and testimony. This manifestation of the Spirit must not be quenched. Thus we may quench the Spirit not only in our hearts, but also in the hearts of others. How? By disloyalty to the voice and call of the Spirit; by disobedience to His voice whether it be to testify, praise, to do any bit of service for God, or to refuse to go where He sends us to labor—the foreign field, for example. Let us be careful also lest in criticizing the manifestation of the Spirit in the testimony of some believer, or the sermon of some preacher, we be found guilty of quenching the Spirit. Let us see to it that the gift of the Holy Ghost for service be not lost by any unfaithfulness, or by the cultivation of a critical spirit on our part, so that the fire in our hearts dies out and nothing but ashes remain—ashes, a sign that fire was once there, but has been extinguished.

From what has been said the following may be summarily stated:

Resisting has to do with the regenerating work of the Spirit;

Grieving has to do with the indwelling Holy Spirit;

Quenching has to do with the enduement of the Spirit for service.



THE DOCTRINE OF MAN

I. THE CREATION AND ORIGINAL CONDITION OF MAN.

1. IMAGE AND LIKENESS OF GOD. 2. PHYSICAL—MENTAL—MORAL—SPIRITUAL.

II. THE FALL OF MAN.

1. THE SCRIPTURAL ACCOUNT. 2. VARIOUS INTERPRETATIONS. 3. THE NATURE OF THE FALL. 4. THE RESULTS OF THE FALL.

a) On Adam, and Eve. b) On the Race. (1) Various Theories. (2) Scriptural Declarations.



THE DOCTRINE OF MAN.

I. THE CREATION AND ORIGINAL CONDITION OF MAN.

1. MAN MADE IN THE IMAGE AND LIKENESS OF GOD.

Gen. 1:26—"And God said, Let us make man in our image, after our likeness." 9:6—"For in the image of God made he man." What is meant by the terms image and likeness? Image means the shadow or outline of a figure, while likeness denotes the resemblance of that shadow to the figure. The two words, however, are practically synonymous. That man was made in the image and likeness of God is fundamental in all God's dealings with man (1 Cor. 11:7; Eph. 4:21-24; Col. 3:10; James 3:9). We may express the language as follows: Let us make man in our image to be our likeness.

a) The Image of God Does Not Denote Physical Likeness.

God is Spirit; He does not have parts and passions as a man. (See under Doctrine of God; The Spirituality of God, pp. 19, 20). Consequently Mormon and Swedenborgian views of God as a great human are wrong. Deut. 4:15 contradicts such a physical view of God (see p. 19, b, c). Some would infer from Psa. 17:15—"I shall be satisfied, when I awake, with thy likeness," that in some remote way, a physical likeness is suggested. The R. V., however, changes somewhat the sense of this verse, and reads: "I shall be satisfied, when I awake, with beholding thy form." See also Num. 12:8, R. V. It is fair to believe, however, that erectness of posture, intelligence of countenance, and a quick, glancing eye characterized the first man. We should also remember that the manifestations in the Old Testament, and the incarnation must throw some light upon this subject (see p. 20).

b) Nor Are the Expressions "Image" and "Likeness" Exhausted When We Say That They Consisted in Man's Dominion Over Nature, and the Creation of God in General.

Indeed the supremacy conferred upon man presupposed those spiritual endowments, and was justified by his fitness, through them, to exercise it.

c) Positively, We Learn from Certain Scriptures in What This Image and Likeness Consisted.

Eph. 4:23, 24—"And be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness (B. V., holiness of truth)." Col. 3:10—"And have put on the new man, which is renewed in knowledge after the image of him that created him." It is clear from these passages that the image of God consists in knowledge, righteousness, and holiness; moral, not physical likeness.

d) The Original Man Was Endowed with Intellectual Faculties.

He had sufficient intelligence to give names to the animals as they were presented before him (Gen. 2:19, 20). Adam had not only the power of speech, but the power of reasoning and thought in connection with speech. He could attach words to ideas. This is not the picture, as evolution would have us believe, of an infantile savage slowly groping his way towards articulate speech by imitation of the sounds of animals.

e) The Original Man Possessed Moral and Spiritual Faculties.

Consider the moral test in Genesis 3. Adam had power to resist or to yield to moral evil. Sin was a volitional thing. Christ, the second Adam, endured a similar test (Matt. 4).

From all this it is evident that man's original state was not one of savagery. Indeed there is abundant evidence to show that man has been degraded from a very much higher stage. Both the Bible and science agree in making man the crowning work of God, and that there will be no higher order of beings here on the earth than man. We must not forget that while man, from one side of his nature, is linked to the animal creation, he is yet supra-natural—a being of a higher order and more splendid nature; he is in the image and likeness of God. Man has developed not from the ape, but away from it. He never was anything but potential man. "No single instance has yet been adduced of the transformation of one animal species into another, either by natural or artificial selection; much less has it been demonstrated that the body of the brute has ever been developed into that of the man. The links that should bind man to the monkey have not been found. Not a single one can be shown. None have been found that stood nearer the monkey than the man of today."—Agassiz.

II. THE FALL OF MAN.

The doctrine of the Fall of Man is not peculiar to Christianity; all religions contain an account of it, and recognize the great and awful fact. Had there been no such account as that found in Genesis 3, there would still have remained the problem of the fall and sin.

Yet, the doctrine of the fall has a relation to Christianity that it does not have to other religions, or religious systems. The moral character of God as seen in the Christian religion far surpasses the delineation of the Supreme Being set forth in any other religion, and thus heightens and intensifies its idea of sin. It is when men consider the very high character of God as set forth in Christianity, and then look at the doctrine of sin, that they find it hard to reconcile the fact that God, being the moral Being He is, should ever allow sin to come into the world. To some minds these two things seem incompatible.

1. THE SCRIPTURAL ACCOUNT OF THE FALL OF MAN.

The third chapter of Genesis gives the fullest account of this awful tragedy in the experience of mankind. Other scriptures: Rom. 5:12-19; I Tim. 2:14; Gen. 6:5; 8:31; Psa. 14; Rom. 3:10-23.

The purpose of the Genesis narrative is not to give an account of the manner in which sin came into the world, but how it found its advent into the human race. Sin was already in the world, as the existence of Satan and the chaotic condition of things in the beginning, strikingly testify.

The reasonableness of the narrative of the fall is seen in view of the condition of man after he had sinned with his condition when he left the hand of the Creator. Compare Gen. 1:26 with 6:5, and Psa. 14. If the fall of man were not narrated in Genesis we should have to postulate some such event to account for the present condition in which we find man. In no part of the Scripture, save in the creation account as found in the first two chapters of Genesis, does man appear perfect and upright. His attitude is that of rebellion against God, of deepening and awful corruption.

2. VARIOUS INTERPRETATIONS OF THE NARRATIVE OF THE FALL OF MAN.

Some look upon the whole narrative as being an allegory. Adam is the rational part of man; Eve, the sensual; the serpent, external excitements to evil. But the simplicity and artlessness of the narrative militates against this view.

Others, again, designate the narrative as being a myth. It is regarded as a truth invested in poetic form; something made up from the folklore of the times. But why should these few verses be snatched out of the chapter in which they are found and be called mythical, while the remaining verses are indisputably literal?

Then there is the literal interpretation, which takes the account as it reads, in its perfectly natural sense, just as in the case of the other parts of the same chapter. There is no intimation in the account itself that it is not to be regarded as literal history. It certainly is part of a historical book. The geographical locations in connection with the story are historic. The curse upon the man, upon the woman, and upon the ground are certainly literal. It is a fact that death is in the world as the wages of sin. Unquestionably Christ, and the other Scripture writers regard the event as historical and literal: of. Matt. 19:4; Mark 10:6; 2 Cor. 11:3; I Tim. 2:13-15; I Cor. 15:56.

3. THE NATURE OF THE FALL.

It must be kept in mind that Adam and Eve were free moral agents. That while they were sinless beings, it was yet possible for them to sin, just as it was possible for them not to sin. A careful reading of the narrative leads to the following remarks:

The sin of our first parents was purely volitional; it was an act of their own determination. Their sin was, like all other sin, a voluntary act of the will.

It came from an outside source, that is to say, it was instigated from without. There was no sin in the nature of the first human pair. Consequently there must have been an ungodly principle already in the world. Probably the fall of Satan and the evil angels had taken place already.

The essence of the first sin lay in the denial of the divine will; an elevation of the will of man over the will of God.

It was a deliberate transgressing of a divinely marked boundary; an overstepping of the divine limits.

In its last analysis, the first sin was, what each and every sin committed since has been, a positive disbelief in the word of the living God. A belief of Satan rather than a belief in God.

It is helpful to note that the same lines of temptation that were presented to our first parents, were presented to Christ in the wilderness (Matt. 4:1-11), and to men ever since then (1 John 2:15-17). Satan's program is short and shallow after all.

4. THE RESULTS OF THE FALL.

a) On Our First Parents—Adam and Eve.

The results of sin in the experience of our first parents were as follows:

The ground was cursed, so that henceforth it would not yield good alone (Gen. 3:17).

Sorrow and pain to the woman in child-bearing, and subjection of woman to the man (Gen. 3:16).

Exhausting physical labor in order to subsist (Gen. 3:19).

Physical and spiritual death (Gen. 3:19; 3:3; 5:5; Rom. 5:12).

Of course, with all this came also a fear of God, a shame because of sin, a hiding from God's presence, and finally, an expulsion from the garden (Gen. 3:8-11, 32-24).

b) On the Race—Various Theories.

There are three general views held with regard to the effect of Adam's sin upon the race. Before looking at the strictly Scriptural view in detail, let us briefly state these three theories:

That Adam's sin affected himself only; that every human being born into the world is as free from sin as Adam was. The only effect the first sin had upon the race was that of a bad example. According to this theory man is well morally and spiritually. This view of the case is false because the Scriptures recognize all men as guilty and as possessing a sinful nature; because man, as soon as he attains the age of responsibility commits sinful acts, and there is no exception to this rule; because righteousness is impossible without the help of God, otherwise redemption would be by works of righteousness which we have done, and this the Scripture contradicts. According to this view man is perfectly well. (The Pelagian theory.)

That while Adam's sin, as guilt, is not imputed to man, he is yet destitute of original righteousness, and, without divine help, is utterly unable to attain it. God, however, bestows upon each individual, at the dawn of consciousness, a special gift of His Spirit, which is sufficient to enable man to be righteous, if he will allow his will to co-operate with God's Spirit. According to this view man is only half sick, or half well. This view also is false because the Scriptures clearly state that man is utterly unable to do a single thing to save himself. (The Semi-Pelagian theory.)

That because of the unity of the race in Adam, and the organic unity of mankind, Adam's sin is therefore imputed to his posterity. The nature which man now possesses is like to the corrupted nature of Adam. Man is totally unable to do anything to save himself. According to this theory man is not only not well, nor half well, but totally dead. ( The Augustinian theory.)

SCRIPTURAL TEACHING.

(1) All men, without respect of condition or class, are sinners before God.

Rom. 3:9, 10, 22, 23; Psa. 14; Isa. 53:6. There may be a difference in the degree, but not in the fact of sin. All men, Jew and Gentile, have missed the mark, and failed to attain to God's standard. There is none righteous, no, not one.

(2) This universal sinful condition is vitally connected with the sin of Adam.

Rom. 5:12—"Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." "For the judgment was by one to condemnation" (5:16). "For as by one man's disobedience many were made sinners" (5:19). All men were in Adam when he sinned; fallen he, fallen they. Herein lies the truth of the organic unity of the race. "In Adam all die." Two questions are raised here: How can man be held responsible for a depraved nature?—this touches the matter of original sin; and How can God justly impute Adam's sin to us?—this deals with the question of the imputation of sin.

(3) The whole world rests under condemnation, wrath, and curse.

Rom. 3:19—"That every mouth may be stopped, and all the world may become guilty before God." Gal. 3:10; Eph. 2:3. The law of God demands a perfect obedience; but no son of man can yield such obedience; hence the curse of a broken law rests upon those breaking it. The wrath of God abides on all not vitally united by faith to Jesus Christ (John 3:36).

(4) Unregenerate men are regarded as children of the devil, and not sous of God.

1 John 3:8-10; John 8:44—"Ye are of your father the devil." 1 John 5:19—"And we know that we are of God, and the whole world lieth in wickedness (in the wicked one, R. V.)."

(5) The whole race of men are in helpless captivity to sin and Satan.

Rom. 7, chapter entire; John 8:31-36; Eph. 2:3.

(6) The entire nature of man, mentally, morally, spiritually, physically, is sadly affected by sin.

The understanding is darkened (Eph. 4:18; 1 Cor. 2:14); the heart is deceitful and wicked (Jer. 17:9, 10); the mind and conscience are defiled (Gen. 6:5; Titus 1:15); the flesh and spirit are defiled (2 Cor. 7:5); the will is enfeebled (Rom. 7:18); and we are utterly destitute of any Godlike qualities which meet the requirements of God's holiness (Rom. 7:18).

What does all this mean? A. H. Strong, in his Systematic Theology, explains the matter somewhat as follows: It does not mean the entire absence of conscience (John 8:9); nor of all moral qualities (Mark 10:21); nor that men are prone to every kind of sin (for some sins exclude others). It does mean, however, that man is totally destitute of love to God which is the all absorbing commandment of the law (John 5:42); that the natural man has an aversion to God (Rom. 8:7); that all that is stated under (6) above is true of man; that man is in possession of a nature that is constantly on the downgrade, and from the dominion of which he is totally unable to free himself (Rom. 7:18, 23).



THE DOCTRINES OF SALVATION A. REPENTANCE. B. FAITH. C. REGENERATION. D. JUSTIFICATION. E. ADOPTION. F. SANCTIFICATION. G. PRAYER.



THE DOCTRINES OF SALVATION.

A. REPENTANCE. I. THE IMPORTANCE OF THE DOCTRINE. II. THE NATURE OF REPENTANCE. 1. AS TOUCHING THE INTELLECT. 2. AFFECTING THE EMOTIONS. 3. WILL. a) Confess Sin. b) Forsake Sin. c) Turn to God. III. HOW REPENTANCE IS PRODUCED. 1. DIVINE SIDE. 2. HUMAN SIDE. 3. QUESTION OF MEANS. IV. RESULTS OF REPENTANCE. 1. GODWARD. 2. MANWARD.

A. REPENTANCE.

I. THE IMPORTANCE OF THE DOCTRINE.

The prominence given to the doctrine of Repentance in the Scriptures can hardly be overestimated. John the Baptist began his public ministry, as did Jesus also, with the call to repentance upon his lips (Matt. 3:1, 2; 4:17).

When Jesus sent forth the twelve and the seventy messengers to proclaim the good news of the kingdom of heaven, He commanded them to preach repentance (Luke 24:47; Mark 6:12).

Foremost in the preaching of the apostles was the doctrine of repentance; Peter, (Acts 2:38); Paul, (Acts 20:21).

The burden of the heart of God, and His one command to all men everywhere, is that they should repent (2 Pet. 3:9; Acts 17:30).

Indeed, failure on the part of man to heed God's call to repentance means that he shall utterly perish (Luke 13:3).

Does the doctrine of repentance find such a prominent place in the preaching and teaching of today? Has the need for repentance diminished? Has God lessened or changed the terms of admission into His kingdom?

II. THE NATURE OF REPENTANCE.

There is a three-fold idea involved in true repentance:

1. AS TOUCHING THE INTELLECT.

Matt. 21:29—"He answered and said: I will not; but afterward he repented, and went". The word here used for "repent" means to change one's mind, thought, purpose, views regarding a matter; it is to have another mind about a thing. So we may speak of it as a revolution touching our attitude and views towards sin and righteousness. This change is well illustrated in the action of the Prodigal Son, and of the Publican in the well-known story of the Pharisee and the Publican (Luke 15 and 18). Thus, when Peter, on the day of Pentecost, called upon the Jews to repent (Acts 2:14-40), he virtually called upon them to change their minds and their views regarding Christ. They had considered Christ to be a mere man, a blasphemer, an impostor. The events of the few preceding days had proven to them that He was none other than the righteous Son of God, their Saviour and the Saviour of the world. The result of their repentance or change of mind would be that they would receive Jesus Christ as their long promised Messiah.

2. AS TOUCHING THE EMOTIONS.

2 Cor. 7:9—"Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance; for ye were made sorry after a godly manner, that ye might receive damage by us in nothing." The context (vv. 7-11) shows what a large part the feelings played in true Gospel repentance. See also Luke 10:13; cf. Gen. 6:6. The Greek word for repentance in this connection means "to be a care to one afterwards," to cause one great concern. The Hebrew equivalent is even stronger, and means to pant, to sigh, to moan. So the publican "beat upon his breast," indicating sorrow of heart. Just how much emotion is necessary to true repentance no one can definitely say. But that a certain amount of heart movement, even though it be not accompanied with a flood of tears, or even a single tear, accompanies all true repentance is evident from the use of this word. See also Psa. 38:18.

3. AS TOUCHING THE WILL AND DISPOSITION.

One of the Hebrew words for repent means "to turn." The prodigal said, "I will arise.... and he arose" (Luke 15:18, 20). He not only thought upon his ways, and felt sorry because of them, but he turned his steps in the direction of home. So that in a very real sense repentance is a crisis with a changed experience in view. Repentance is not only a heart broken for sin, but from sin also. We must forsake what we would have God remit. In the writings of Paul repentance is more of an experience than a single act. The part of the will and disposition in repentance is shown:

a) In the Confession of Sin to God.

Psa. 38:18—"For I will declare mine iniquity: I will be sorry for my sin." The publican beat upon his breast, and said, "God be merciful to me a sinner" (Luke 18:13). The prodigal said, "I have sinned against heaven" (Luke 15:21).

There must be confession to man also in so far as man has been wronged in and by our sin (Matt. 5:23, 24; James 5:16).

b) In the Forsaking of Sin.

Isa. 55:7—"Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord." Prov. 28:13; Matt. 3:8, 10.

c) In Turning Unto God.

It is not enough to turn away from sin; we must turn unto God; 1 Thess. 1:9; Acts 26:18.

III. HOW REPENTANCE IS PRODUCED.

1. IT IS A DIVINE GIFT.

Acts 11:18—"Then hath God also to the Gentiles granted repentance unto life." 2 Tim. 2:25—"If God peradventure will give them repentance to the acknowledging of the truth." Acts 5:30, 31. Repentance is not something which one can originate within himself, or can pump up within himself as one would pump water out of a well. It is a divine gift. How then is man responsible for not having it? We are called upon to repent in order that we may feel our own inability to do so, and consequently be thrown upon God and petition Him to perform this work of grace in our hearts.

2. YET THIS DIVINE GIFT IS BROUGHT ABOUT THROUGH THE USE OF MEANS.

Acts 2:37, 38, 41. The very Gospel which calls for repentance produces it. How well this is illustrated in the experience of the people of Nineveh (Jonah 3:5-10)! When they heard the preaching of the word of God by Jonah they believed the message and turned unto God. Not any message, but the Gospel is the instrument that God uses to bring about this desired end. Furthermore, this message must be preached in the power of the Holy Spirit (1 Thess. 1:5-10).

Rom. 2:4—"Or despisest thou the riches of his goodness and forbearance and long-suffering; not knowing that the goodness of God leadeth thee to repentance?" Also 2 Pet. 3:9. Prosperity too often leads away from God, but it is the divine intention that it should lead to God. Revivals come mostly in times of panic.

Rev. 3:19; Heb. 12:6, 10, 11. The chastisements of God are sometimes for the purpose of bringing His wandering children back to repentance.

2 Tim. 2:24, 25. God oftentimes uses the loving, Christian reproof of a brother to be the means of bringing us back to God.

IV. THE RESULTS OF REPENTANCE.

1. ALL HEAVEN IS MADE GLAD.

Luke 15:7, 10. Joy in heaven, and in the presence of the angels of God. Makes glad the heart of God, and sets the bells of heaven ringing. Who are those "in the presence of the angels of God"? Do the departed loved ones know anything about it?

2. IT BRINGS PARDON AND FORGIVENESS OF SIN.

Isa. 55:7; Acts 3:19. Outside of repentance the prophets and apostles know of no way of securing pardon. No sacrifices, nor religious ceremonies can secure it. Not that repentance merits forgiveness, but it is a condition of it. Repentance qualifies a man for a pardon, but it does not entitle him to it.

3. THE HOLY SPIRIT IS POURED OUT UPON THE PENITENT.

Acts 2:38—"Repent... and ye shall receive the gift of the Holy Ghost." Impenitence keeps back the full incoming of the Spirit into the heart.

B. FAITH.

I. THE IMPORTANCE OF THE DOCTRINE.

II. THE DEFINITION OF FAITH.

1. IN GENERAL:

a) Knowledge.

b) Assent.

c) Appropriation.

2. IN PARTICULAR:

a) Towards God.

b) Towards Christ.

c) In Prayer.

d) In the Word of God.

3. RELATION OF FAITH TO WORKS.

III. THE SOURCE OF FAITH.

1. THE DIVINE SIDE.

2. THE HUMAN SIDE.

3. MEANS USED.

IV. SOME RESULTS OF FAITH.

1. SAVED.

2. JOY AND PEACE.

3. DO GREAT WORKS.

B. FAITH.

I. THE IMPORTANCE OF THE DOCTRINE.

Faith is fundamental in Christian creed and conduct. It was the one thing which above all others Christ recognized as the paramount virtue. The Syrophoenician woman (Matt. 15) had perseverance; the centurion (Matt. 8), humility; the blind man (Mark 10), earnestness. But what Christ saw and rewarded in each of these cases was faith. Faith is the foundation of Peter's spiritual temple (2 Pet. 1:5-7); and first in Paul's trinity of graces (1 Cor. 13:13). In faith all the other graces find their source.

II. THE DEFINITION OF FAITH.

Faith is used in the Scriptures in a general and in a particular sense.

1. ITS GENERAL MEANING:

a) Knowledge.

Psa. 9:10—"And they that know thy name will put their trust in thee." Rom. 10:17—"So then faith cometh by hearing, and hearing by the word of God." Faith is not believing a thing without evidence; on the contrary faith rests upon the best of evidence, namely, the Word of God. An act of faith denotes a manifestation of the intelligence: "How shall they believe in him of whom they have not heard?" Faith is no blind act of the soul; it is not a leap in the dark. Such a thing as believing with the heart without the head is out of the question. A man may believe with his head without believing with his heart; but he cannot believe with his heart without believing with his head too. The heart, in the Scriptures, means the whole man—intellect, sensibilities, and will. "As a man thinketh in his heart." "Why reason ye these things in your hearts?"

b) Assent.

Mark 12:32—"And the scribe said unto him, Well, Master, thou hast said the truth." So was it with the faith which Christ demanded in His miracles: "Believe ye that I am able to do this?" "Yea, Lord." There must not only be the knowledge that Jesus is able to save, and that He is the Saviour of the world; there must be also an assent of the heart to all these claims. Those who, receiving Christ to be all that He claimed to be, believed in Him, became thereby sons of God (John 1:12).

c) Appropriation.

John 1:12; 2:24. There must be an appropriation of the things which we know and assent to concerning the Christ and His work. Intelligent perception is not faith. A man may know Christ as divine, and yet aside from that reject him as Saviour. Knowledge affirms the reality of these things but neither accepts nor rejects them. Nor is assent faith. There is an assent of the mind which does not convey a surrender of the heart and affections.

Faith is the consent of the will to the assent of the understanding. Faith always has in it the idea of action—movement towards its object. It is the soul leaping forth to embrace and appropriate the Christ in whom it believes. It first says: "My Lord and my God," and then falls down and worships.

A distinction between believing about Christ and on Christ is made in John 8:30, 31, R. V.—"Many believed on him.... Jesus therefore said to those Jews that had believed him."

S. THE MEANING OF FAITH IN PARTICULAR:

a) When Used in Connection with the Name of God.

Heb. 11:6—"But without faith it is impossible to please him; for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." Also Acts 27:22-25; Rom. 4:19-21 with Gen. 15:4-6. There can be no dealings with the invisible God unless there is absolute faith in His existence. We must believe in His reality, even though He is unseen. But we must believe even more than the fact of His existence; namely, that He is a rewarder, that He will assuredly honor with definite blessing those who approach unto Him in prayer. Importunity will, of course, be needed (Luke 11:5-10).

There must be confidence in the Word of God also. Faith believes all that God says as being absolutely true, even though circumstances seem to be against its fulfillment.

b) When Used in Connection with the Person and Work of Christ.

Recall the three elements in faith, and apply them here.

First, there must be a knowledge of the claims of Christ as to His person and mission in the world: As to His person—that He is deity, John 9:35-38; 10:30; Phil. 2:6-ll. As to His work—Matt. 20:28; 26:26-28; Luke 24:27, 44.

Second, there must be an assent to all these claims, John 16:30; 20:28; Matt. 16:16; John 6:68, 69.

Third, there must be a personal appropriation of Christ as being all that He claims to be, John 1:12, 8:21, 24; 5:24. There must be surrender to a person, and not mere faith in a creed. Faith in a doctrine must lead to faith in a person, and that person Jesus Christ, if salvation is to be the result of such belief. So Martha was led to substitute faith in a doctrine for faith in a person (John 11:25).

It is such faith—consisting of knowledge, assent, and appropriation —that saves. This is believing with the heart (Rom. 10:9,10).

c) When Used in Connection with Prayer.

Three passages may be used to set forth this relationship: 1 John 5:14, 15; James 1:5-7, Mark 11:24. There must be no hesitation which balances between belief and unbelief, and inclines toward the latter—tossed one moment upon the shore of faith and hope, the next tossed back again into the abyss of unbelief. To "doubt" means to reason whether or no the thing concerning which you are making request can be done (Acts 10:20; Rom. 4:20). Such a man only conjectures; he does not really believe. Real faith thanks God for the thing asked for, if that thing is in accord with the will of God, even before it receives it (Mark 11:24). Note the slight: "that man."

We must recognize the fact that knowledge, assent, and appropriation exist here also. We must understand the promises on which we base our prayer; we must believe that they are worth their full face value; and then step out upon them, thereby giving substance to that which, at the moment may be unseen, and, perchance, nonexistent, so far as our knowledge and vision are concerned, but which to faith is a splendid reality.

d) When Used in Connection with the Word and Promise of God.

First, we should know whether the particular promise in question is intended for us in particular. There is a difference in a promise being written for us and to us. There are dispensational aspects to many of the promises in the Bible, therefore we must rightly divide, apportion, and appropriate the Word of God (cf. I Cor. 10:32).

Second, when once we are persuaded that a promise is for us, we must believe that God means all He says in that promise; we must assent to all its truth; we must not diminish nor discount it. God will not, cannot lie (Titus 1:2).

Third, we must appropriate and act upon the promises. Herein lies the difference between belief and faith. Belief is mental; faith adds the volitional; we may have belief without the will, but not faith. Belief is a realm of thought; faith is a sphere of action. Belief lives in the study; faith comes out into the market-places and the streets. Faith substantiates belief—gives substance, life, reality, and activity to it (Heb. 11:1). Faith puts belief into active service, and connects possibilities with actualities. Faith is acting upon what you believe; it is appropriation. Faith counts every promise valid, and gilt-edged (Heb. 11:11); no trial can shake it (11:35); it is so absolute that it survives the loss of its own pledge even (11:17). For illustration, see I Kings 18:41-43.

3. THE RELATION OF FAITH TO WORKS.

There is no merit in faith alone. It is not mere faith that saves, but faith in Christ. Faith in any other saviour but Christ will not save. Faith in any other gospel than that of the New Testament will not save (Gal. 1:8, 9).

There is no contradiction between Paul and James touching the matter of faith and works (cf. James 2:14-26; Rom. 4:1-12). Paul is looking at the matter from the Godward side, and asserts that we are justified, in the sight of God, meritoriously, without absolutely any works on our part. James considers the matter from the manward side, and asserts that we are justified, in the sight of man, evidentially, by works, and not by faith alone (2:24). In James it is not the ground of justification, as in Paul, but the demonstration. See under Justification, II. 4, p. 159.

III. THE SOURCE OF FAITH.

There are two sides to this phase of the subject—a divine and a human side.

1. IT IS THE WORK OF THE TRIUNE GOD. God the Father: Rom. 12:3; I Cor. 12. This is true of faith both in its beginning (Phil. 1:29) and its development (1 Cor. 12). Faith, then, is a gift of His grace.

God the Son: Heb. 12:2—"Looking unto Jesus the author and finisher of our faith." (Illustration, Matt. 14:30, 31—Peter taking his eyes off Christ.) I Cor. 12; Luke 17:5.

God the Spirit: Gal. 5:22; I Cor. 12:9. The Holy Spirit is the executive of the Godhead.

Why then, if faith is the work of the Godhead, are we responsible for not having it? God wills to work faith in all His creatures, and will do so if they do not resist His Holy Spirit. We are responsible, therefore, not so much for the lack of faith, but for resisting the Spirit who will create faith in our hearts if we will permit Him to do so.

2. THERE IS ALSO A HUMAN SIDE TO FAITH.

Rom. 10:17—"So then faith cometh by hearing, and hearing by the word of God." (cf. the context, vv. 9-21.) Acts 4:4—"Howbeit many of them which heard the word believed." In this instance the spoken word, the Gospel, is referred to; in other cases the written Word, the Scriptures, are referred to as being instrumental in producing faith. See also Gal. 3:2-5. It was a looking unto the promises of God that brought such faith into the heart of Abraham (Rom. 4:19).

Prayer also is an instrument in the development of faith. Luke is called the human Gospel because it makes so much of prayer, especially in connection with faith: 22:32—"But I have prayed for thee that thy faith fail not." 17:5—"And the apostles said unto the Lord, Increase our faith." See also Mark 9:24; Matt. 17:19-21.

Our faith grows by the use of the faith we already have. Luke 17:5, 6; Matt. 25:39.

IV. SOME RESULTS OF FAITH.

1. WE ARE SAVED BY FAITH.

We, of course, recall that the saving power of faith resides not in itself, but in the Almighty Saviour on whom it rests; so that, properly speaking, it is not so much faith, as it is faith in Christ that saves.

The whole of our salvation—past, present, and future, is dependent upon faith. Our acceptance of Christ (John 1:12); our justification (Rom. 5:1); our adoption (Gal. 3:26); our sanctification (Acts 26:18); our keeping (1 Pet. 1:5), indeed our whole salvation from start to finish is dependent upon faith.

2. REST, PEACE, ASSURANCE, JOY.

Isa. 26:3; Phil. 4:6; Rom. 5:1; Heb. 4:1-3; John 14:1; 1 Pet. 1:8. Fact, faith, feeling—this is God's order. Satan would reverse this order and put feeling before faith, and thus confuse the child of God. We should march in accord with God's order: Fact leads, Faith with its eye on Fact, following, and Feeling with the eye on Faith bringing up the rear. All goes well as long as this order is observed. But the moment Faith turns his back on Fact, and looks at Feeling, the procession wabbles. Steam is of main importance, not for sounding the whistle, but for moving the wheels; and if there is a lack of steam we shall not remedy it by attempting by our own effort to move the piston or blow the whistle, but by more water in the boiler, and more fire under it. Feed Faith with Facts, not with Feeling.—A. T. Pierson.

3. DO EXPLOITS THROUGH FAITH.

Heb. 11:32-34; Matt. 21:21; John 14:12. Note the wonderful things done by the men of faith as recorded in the eleventh chapter of Hebrews. Read vv. 32-40. Jesus attributes a kind of omnipotence to faith. The disciple, by faith, will be able to do greater things than his Master. Here is a mighty Niagara of power for the believer. The great question for the Christian to answer is not "What can I do?" but "How much can I believe?" for "all things are possible to him that believeth."

C. REGENERATION, OR THE NEW BIRTH.

I. ITS NATURE. 1. NOT BAPTISM. 2. NOT REFORMATION. 3. A SPIRITUAL QUICKENING. 4. AN IMPARTATION OF A DIVINE NATURE. 5. A NEW AND DIVINE IMPULSE.

II. ITS NECESSITY. 1. UNIVERSAL. 2. THE SINFUL CONDITION OF MAN DEMANDS IT. 3. THE HOLINESS OF GOD DEMANDS IT.

III. THE MEANS. 1. THE DIVINE SIDE. 2. THE HUMAN SIDE. 3. THE MEANS USED.

C. REGENERATION, OR THE NEW BIRTH.

It is of the utmost importance that we have a clear understanding of this vital doctrine. By Regeneration we are admitted into the kingdom of God. There is no other way of becoming a Christian but by being born from above. This doctrine, then, is the door of entrance into Christian discipleship. He who does not enter here, does not enter at all.

I. THE NATURE OF REGENERATION.

Too often do we find other things substituted by man for God's appointed means of entrance into the kingdom of heaven. It will be well for us then to look, first of all, at some of these substitutes.

1. REGENERATION IS NOT BAPTISM.

It is claimed that John 3:5—"Except a man be born of water and of the Spirit," and Titus 3:5—"The washing of regeneration," teach that regeneration may occur in connection with baptism. These passages, however, are to be understood in a figurative sense, as meaning the cleansing power of the Word of God. See also Eph. 5:26—"With the washing of water by (or in) the word"; John 15:3—"Clean through the word." That the Word of God is an agent in regeneration is clear from James 1:18, and 1 Pet. 1:23.

If baptism and regeneration were identical, why should the Apostle Paul seem to make so little of that rite (1 Cor. 4:15, and compare with it 1 Cor. 1:14)? In the first passage Paul asserts that he had begotten them through the Gospel; and in 1:14 he declares that he baptized none of them save Crispus and Gaius. Could he thus speak of baptism if it had been the means through which they had been begotten again? Simon Magus was baptized (Acts 8), but was he saved? Cornelius (Acts 11) was saved even before he was baptized.

2. REFORMATION IS NOT REGENERATION.

Regeneration is not a natural forward step in man's development; it is a supernatural act of God; it is a spiritual crisis. It is not evolution, but involution—the communication of a new life. It is a revolution—a change of direction resulting from that life. Herein lies the danger in psychology, and in the statistics regarding the number of conversions during the period of adolescence. The danger lies in the tendency to make regeneration a natural phenomenon, an advanced step in the development of a human life, instead of regarding it as a crisis. Such a psychological view of regeneration denies man's sin, his need of Christ, the necessity of an atonement, and the regenerating work of the Holy Spirit.

3. REGENERATION IS A SPIRITUAL QUICKENING, A NEW BIRTH.

Regeneration is the impartation of a new and divine life; a new creation; the production of a new thing. It is Gen. 1:26 over again. It is not the old nature altered, reformed, or re-invigorated, but a new birth from above. This is the teaching of such passages as John 3:3-7; 5:21; Eph. 2:1, 10; 2 Cor. 5:17.

By nature man is dead in sin (Eph. 2:1); the new birth imparts to him new life—the life of God, so that henceforth he is as those that are alive from the dead; he has passed out of death into life (John 5:24).

4. IT IS THE IMPARTATION OF A NEW NATURE—GOD'S NATURE.

In regeneration we are made partakers of the divine nature (2 Pet. 1:4). We have put on the new man, which after God is created in holiness and righteousness (Eph. 4:11; Col. 3:10). Christ now lives in the believer (Gal. 2:20). God's seed now abides in him (1 John 3:9). So that henceforth the believer is possessed of two natures (Gal. 5:17).

5. A NEW AND DIVINE IMPULSE IS GIVEN TO THE BELIEVER.

Thus regeneration is a crisis with a view to a process. A new governing power comes into the regenerate man's life by which he is enabled to become holy in experience: "Old things are passed away; behold all things are become new" (2 Cor. 5:17). See also Acts 16:14, and Ezek. 36:25-27, 1 John 3:6-9.

II. THE IMPERATIVE NECESSITY OF THE NEW BIRTH.

1. THE NECESSITY IS UNIVERSAL.

The need is as far reaching as sin and the human race: "Except a man (lit. anybody) be born again, he cannot see the kingdom of God" (John 3:3, cf. v. 5). No age, sex, position, condition exempts anyone from this necessity. Not to be born again is to be lost. There is no substitute for the new birth: "Neither circumcision availeth anything, nor uncircumcision, but a new creature" (Gal. 6:15). The absolute necessity is clearly stated by our Lord: whatever is born of the flesh, must be born again of the Spirit (John 3:3-7).

2. THE SINFUL CONDITION OF MAN DEMANDS IT.

John 3:6—"That which is born of the flesh is flesh"—and it can never, by any human process, become anything else. "Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good that are accustomed to do evil" (Jer. 13:23). "They that are in the flesh cannot please God" (Rom. 8:8); in our "flesh dwelleth no good thing" (Rom. 7:18). The mind is darkened so that we cannot apprehend spiritual truth; we need a renewing of the mind (Rom. 12:2). The heart is deceitful, and does not welcome God; we need to be pure in heart to see God. There is no thought of God before the eyes of the natural man; we need a change in nature that we may be counted among those "who thought upon His name." No education or culture can bring about such a needed change. God alone can do it.

3. THE HOLINESS OF GOD DEMANDS IT.

If without holiness no man shall see the Lord (Heb. 12:14); and if holiness is not to be attained by any natural development or self-effort, then the regeneration of our nature is absolutely necessary. This change, which enables us to be holy, takes place when we are born again.

Man is conscious that he does not have this holiness by nature; he is conscious, too, that he must have it in order to appear before God (Ezra 9:15). The Scriptures corroborate this consciousness in man, and, still further, state the necessity of such a righteousness with which to appear before God. In the new birth alone is the beginning of such a life to be found. To live the life of God we must have the nature of God.

III. THE MEANS OF REGENERATION.

1. REGENERATION IS A DIVINE WORK.

We are "born, not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John 1:13). It was of His own will he begat us (Jas. 1:18): Our regeneration is a creative act on the part of God, not a reforming process on the part of man. It is not brought about by natural descent, for all we get from that is "flesh." It is not by natural choice, for the human will is impotent. Nor is it by self-effort, or any human generative principle. Nor is it by the blood of any ceremonial sacrifices. It is not by pedigree or natural generation. It is altogether and absolutely the work of God. Practically speaking, we have no more to do with our second birth, than we had to do with our first birth.

The Holy Spirit is the Divine Agent in our regeneration. For this reason it is called the "renewing of the Holy Ghost" (Tit. 3:5). We are "born of the Spirit" (John 3:5).

2. AND YET THERE IS A HUMAN SIDE TO THE WORK.

John 1:12 and 13 bring together these two thoughts—the divine and the human in regeneration: Those who received Him (i. e., Christ)....were born of God. The two great problems connected with regeneration are the efficiency of God and the activity of man.

a) Man Is Regenerated by Means of the Acceptance of the Message of the Gospel.

God begat us by "the word of truth" (James 1:18). We are "born again," says Peter (1 Ep. 1:23), "of incorruptible seed, by the word of God." We are "begotten through the gospel" (1 Cor. 4:15). These scriptures teach us that regeneration takes place in the heart of man when he reads or hears the Word of God, or the Gospel message, or both, and, because of the Spirit working in the Word as well as in the heart of man, the man opens his heart and receives that message as the Word of life to his soul. The truth is illuminated, as is also the mind, by the Spirit; the man yields to the truth, and is born again. Of course, even here, we must remember that it is the Lord who must open our hearts just as He opened the heart of Lydia (Acts 16:14). But the Word must be believed and received by man. 1 Pet. 1:25.

b) Man Is Regenerated by the Personal Acceptance of Jesus Christ.

This is the clear teaching of John 1:12, 13 and Gal. 3:26. We become "children of God by faith in Jesus Christ." When a man, believing in the claims of Jesus Christ receives Him to be all that He claimed to be—that man is born again.

Man therefore is not wholly passive at the time of his regeneration. He is passive only as to the change of his ruling disposition. With regard to the exercise of this disposition he is active. A dead man cannot assist in his own resurrection, it is true; but he may, and can, like Lazarus, obey Christ's command, and "Come forth!"

Psa. 90:16, 17 illustrates both the divine and human part: "Let thy work appear unto thy servants," and then "the work of our hands establish thou it." God's work appears first, then man's. So Phil. 2:12,13.

D. JUSTIFICATION.

I. ITS MEANING.

1. RELATIVELY. 2. SCRIPTURALLY. 3. PARDON—RIGHTEOUSNESS.

II. ITS METHOD.

1. NOT BY LAW. 2. BY GOD'S FREE GRACE. 3. THE BLOOD OF CHRIST. 4. FAITH.

D. JUSTIFICATION.

I. THE MEANING OF JUSTIFICATION.

1. RELATIVELY.

It is a change in a man's relation or standing before God. It has to do with relations that have been disturbed by sin, and these relations are personal. It is a change from guilt and condemnation to acquittal and acceptance. Regeneration has to do with the change of the believer's nature; Justification, with the change of his standing before God. Regeneration is subjective; Justification is objective. The former has to do with man's state; the latter, with his standing.

2. ACCORDING TO THE LANGUAGE AND USAGE OF THE SCRIPTURES.

According to Deut. 25:1 it means to declare, or to cause to appear innocent or righteous; Rom. 4:2-8: to reckon righteous; Psa. 32:2: not to impute iniquity. One thing at least is clear from these verses, and that is, that to justify does not mean to make one righteous. Neither the Hebrew nor Greek words will bear such meaning. To justify means to set forth as righteous; to declare righteous in a legal sense; to put a person in a right relation. It does not deal, at least not directly, with character or conduct; it is a question of relationship. Of course both character and conduct will be conditioned and controlled by this relationship. No real righteousness on the part of the person justified is to be asserted, but that person is declared to be righteous and is treated as such. Strictly speaking then, Justification is the judicial act of God whereby those who put faith in Christ are declared righteous in His eyes, and free from guilt and punishment.

3. JUSTIFICATION CONSISTS OF TWO ELEMENTS.

a) The Forgiveness of Sin, and the Removal of Its Guilt and Punishment.

It is difficult for us to understand God's feeling towards sin. To us forgiveness seems easy, largely because we are indifferent towards sin. But to a holy God it is different. Even men sometimes find it hard to forgive when wronged. Nevertheless God gladly forgives.

Micah 7:18,19—"Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger forever, because he delighteth in mercy . . . . he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea." See also Psa. 130:4. What a wondrous forgiveness!

Forgiveness may be considered as the cessation of the moral anger and resentment of God against sin; or as a release from the guilt of sin which oppresses the conscience; or, again, as a remission of the punishment of sin, which is eternal death.

In Justification, then, all our sins are forgiven, and the guilt and punishment thereof removed (Acts 13:38, 39; Rom. 8:1). God sees the believer as without sin and guilt in Christ (Num. 23:21; Rom. 8:33, 34).

b) The Imputation of Christ's Righteousness, and Restoration to God's Favor.

The forgiven sinner is not like the discharged prisoner who has served out his term and is discharged from further punishment, but with no rights of citizenship. No, justification means much more than acquittal. The repentant sinner receives back in his pardon, the full rights of citizenship. The Society of Friends called themselves Friends, not because they were friends one to another but because, being justified, they counted themselves friends of God as was Abraham (2 Chron. 20:7, James 2:23). There is also the imputation of the righteousness of Jesus Christ to the sinner. His righteousness is "unto all and upon all them that believe" (Rom. 3:22). See Rom. 5:17-21; 1 Cor. 1:30. For illustration, see Philemon 18.

II. THE METHOD OF JUSTIFICATION.

1. NEGATIVELY: NOT BY WORKS OF THE LAW.

Rom. 3:20—"Therefore by the deeds of the law there shall no flesh be justified in his sight; for by the law is the knowledge of sin." "Therefore" implies that a judicial trial has taken place and a judgment pronounced. At the bar of God no man can be counted righteous in His sight because of his obedience to law. The burden of the Epistle to the Romans is to set forth this great truth. As a means of establishing right relations with God the law is totally insufficient. There is no salvation by character. What men need is salvation from character.