HE THAT IS SPIRITUAL

By
Lewis Sperry Chafe
PREFACE
The importance of the subect of this boo! is beyon" estimation# True
spiritua$ity is that %ua$ity of $ife in the chi$" of &o" which satisfies an" '$orifies
the Father# it brin's ce$estia$ oy an" peace to the be$ie(er)s own heart# Upon it
a$$ Christian ser(ice "epen"s# Since &o" purposes to wor! throu'h human
means* the fitness of the instrument "etermines the pro'ress ma"e#
There is 'enera$ a'reement that the "ai$y $ife of Christians shou$" be
impro(e"+ but impro(ement cannot be ha" other than in &o")s way# ,ere$y to
e-hort an unspiritua$ Christian is a $oss of time an" ener'y# .hen that
Christian becomes spiritua$* he wi$$ nee" no e-hortation+ but himse$f becomes
an e-horter both by precept an" e-amp$e# Christians* as a who$e* are satiate"
with i"ea$s# Their rea$ "ifficu$ty is state" in the wor"s/ 0How to perform that
which is 'oo"* I fin" not#0 The "i(ine way to sufficiency an" efficiency must be
un"erstoo" an" acte" upon* e$se we fai$#
The Bib$e "octrine concernin' the Christian)s nature an" "ai$y practice* an"
the re$ation of these to the "eath of Christ* is subect to some "isa'reement# it
is not the primary purpose of this boo! to correct "etai$s of "octrine# The
obect has been rather to state the outstan"in' re(e$ation of the "i(ine
pro(ision for the o(ercomin' $ife# ,ay we be "e$i(ere" from contro(ersy o(er
secon"ary thin's in the face of our present fai$ure to 0wa$! as it becometh
saints#0
It is my prayer that this statement of the fact an" force of the spiritua$ $ife may
be he$pfu$ to those who are ca$$e" upon to manifest Christ to a "yin' wor$"*
an" who hope to hear the ,aster say* 0.e$$ "one#0
CHAPTER I
THREE CLASSES 1F ,E2
THERE IS A2 1B3I1US "ifference in the character an" %ua$ity of the "ai$y
$ife of Christians# This "ifference is ac!now$e"'e" an" "efine" in the 2ew
Testament# There is a$so a possib$e impro(ement in the character an" %ua$ity
of the "ai$y $ife of many Christians# This impro(ement is e-perience" by a$$
such Christians who fu$fi$$ certain con"itions# These con"itions* too* form an
important theme in the .or" of &o"#
The Apost$e Pau$* by the Spirit* has "i(i"e" the who$e human fami$y into three
'roups/ 456 The 0natura$ man*0 who is unre'enerate* or unchan'e" spiritua$$y+
476 the 0carna$ man*0 who is a 0babe in Christ*0 an" wa$!s 0as a man0+ an" 486
the 0spiritua$0 man# These 'roups are c$assifie" by the Apost$e accor"in' to
their abi$ity to un"erstan" an" recei(e a certain bo"y of Truth* which is of
thin's 0re(ea$e"0 unto us by the Spirit# ,en are (ita$$y "ifferent one from the
other as re'ar"s the fact of the new birth an" the $ife of power an" b$essin'+
but their c$assification is ma"e e(i"ent by their attitu"e towar" thin's re(ea$e"#
In First Corinthians 7/9 to 8/: this threefo$" c$assification is state"# The
passa'e opens as fo$$ows/ 0But as it is written* Eye hath not seen* nor ear
hear"* neither ha(e entere" into the heart of man* the thin's which &o" hath
prepare" for them that $o(e him# But &o" hath re(ea$e" them unto us by his
Spirit#0 A "istinction is here "rawn between those 'enera$ subects of human
!now$e"'e which are recei(e" throu'h the eye;'ate* the ear;'ate* or the
0heart0 4the power to reason6* an" other subects which are sai" to ha(e been
0re(ea$e"0 unto us by His Spirit# There is no reference here to any re(e$ation
other than that which is a$rea"y containe" in the Scriptures of Truth* an" this
re(e$ation is boun"$ess* as the passa'e 'oes on to state/ 0For the Spirit <who
re(ea$s= searcheth a$$ thin's* yea* the "eep thin's of &o"#0
,en are c$assifie" accor"in' to their abi$ity to un"erstan" an" recei(e the
0"eep thin's of &o"#0 Into these 0"eep thin's of &o"0 no unai"e" man can 'o#
0For what man !noweth the thin's of a man* sa(e the spirit of man which is in
him> e(en so the thin's of &o" !noweth no man* but the Spirit of &o"0
4!nows them6# An unai"e" man may enter free$y into the thin's of his fe$$ow
man because of 0the spirit of man which is in him#0 He cannot e-ten" his
sphere# He cannot !now e-perimenta$$y the thin's of the anima$ wor$" be$ow
him* an" certain$y he cannot enter a hi'her sphere an" !now e-perimenta$$y
the thin's of &o"# E(en thou'h man* of himse$f* cannot !now the thin's of
&o"* the Spirit !nows them* an" a man may be so re$ate" to the Spirit that he
too may !now them# The passa'e continues/ 02ow we ha(e recei(e"* not the
spirit of the wor$"* but the Spirit which is of &o"+ that we may !now the thin's
<the 0"eep thin's of &o"*0 which eye hath not seen* etc#= that are free$y 'i(en
us of &o"#0 0.e <that is* a$$ sa(e"* e-c$u"in' none= ha(e recei(e" the Spirit
which is of &o"#0 Here is a 'reat potentia$ity# Bein' so (ita$$y re$ate" to the
Spirit of &o" as to ha(e Him abi"in' within* it is possib$e* because of that fact*
to come to !now 0the thin's that are free$y 'i(en to us of &o"#0 .e cou$"
ne(er !now them of ourse$(es/ the Spirit !nows* He in"we$$s* an" He re(ea$s#
This "i(ine re(e$ation is transmitte" to us in 0wor"s0 which the Ho$y Spirit
teacheth* as the Apost$e 'oes on to state/ 0.hich thin's a$so we spea!* not in
the wor"s which man)s wis"om teacheth* but which the Ho$y Spirit teacheth+
comparin' spiritua$ thin's with spiritua$#0 &o")s Boo! is a Boo! of wor"s an"
the (ery wor"s which con(ey 0man)s wis"om0 are use" to con(ey thin's which
0eye hath not seen* nor ear hear"* neither ha(e entere" into the heart of
man#0 2e(erthe$ess unai"e" man cannot un"erstan" these 0"eep thin's of
&o"*0 thou'h couche" in wor"s most fami$iar to man* e-cept as they are
0re(ea$e"0 by the Spirit# ?ust so* in comin' to !now these re(ea$e" thin's*
pro'ress is ma"e on$y as one spiritua$ thin' is compare" with another spiritua$
thin'# Spiritua$ thin's must be communicate" by spiritua$ means# Apart from
the Spirit there can be no spiritua$ un"erstan"in'#
2ATURAL ,A2
0But the natura$ man recei(eth not the thin's <the re(ea$e" or "eep thin's= of
the Spirit of &o"/ for they are foo$ishness unto him/ neither can he !now them*
because they are spiritua$$y "iscerne"#0 In this passa'e the natura$ man is not
b$ame" for his inabi$ity# it is simp$y an accurate statement of the fact of his
$imitations# The passa'e a$so 'oes on to assi'n the e-act cause of these
$imitations# .e ha(e ust been to$" that re(e$ation is by the Spirit# It therefore
fo$$ows that the 0natura$ man0 is he$p$ess to un"erstan" thin's re(ea$e"
because he has not recei(e" 0the Spirit which is of &o"#0 He has recei(e"
on$y 0the spirit of man which is in him#0 Thou'h he may* with 0man)s wis"om*0
be ab$e to rea" the wor"s* he cannot recei(e their spiritua$ meanin'# To him
the re(e$ation is 0foo$ishness#0 He cannot 0recei(e0 it* or 0!now0 it#
The prece"in' (erses of the conte-t 4First Corinthians 5/5@* 786 ha(e "efine"
a part of the "i(ine re(e$ation which is sai" to be 0foo$ishness0 to the 0natura$
man0/ 0For the preachin' of the cross is to them that perish foo$ishness+ but
unto us which are sa(e" it is the power of &o"#0 0But we preach Christ
crucifie"* unto the ?ews a stumb$in' b$oc!* an" unto the &ree!s <&enti$es=
foo$ishness*0 ,uch more than the mere historica$ fact of the "eath of Christ is
here meant# It is the "i(ine unfo$"in' of re"emption throu'h 'race an"
inc$u"es a$$ the eterna$ re$ationships that are ma"e possib$e thereby# The
mora$ princip$es an" many of the re$i'ious teachin's of the Bib$e are within the
ran'e of the capacity of the 0natura$ man#0 From these sources he may
e$o%uent$y preach+ yea* an" most serious$y* not e(en !nowin' that 0the "eep
thin's of &o"0 e-ist#
Satan* in his counterfeit systems of truth* is sai" to ha(e 0"eep thin's0 to
re(ea$ 4Re(e$ation 7/7:6 an" 0"octrines of "e(i$s0 4First Timothy :/5* 76 which
thin's* on the other han"* are as certain$y not recei(e" by the true chi$" of
&o"+ for it is sai"* 0An" a stran'er wi$$ they not fo$$ow* but wi$$ f$ee from him/
for they !now not the (oice of stran'ers0 4?ohn 5A/B6# Cet the 0"eep thin's0 of
Satan are stran'e$y a"apte" to the b$in"e"* 0 natura$ man0 an" are* therefore*
recei(e" by him# E(ery mo"ern cu$t is e(i"ence estab$ishin' the truthfu$ness
of this statement#
The unsa(e" man* thou'h e"ucate" with a$$ of 0man)s wis"om*0 an" thou'h
re$i'ious an" attenti(e* is b$in" to the 'ospe$ 4Secon" Corinthians :/8* :6 an" if
ca$$e" upon to formu$ate a "octrina$ statement* wi$$ natura$$y formu$ate a new
theo$o'y0 which is so 0re;state"0 as to omit the rea$ meanin' of the cross with
its unfo$"in' of the 0"eep thin's of &o"#0 The cross* as a substitutionary
sacrifice for sin* is 0foo$ishness0 unto him# His (ery $imitations as a 0natura$
man0 "eman" that this sha$$ be so# Human wis"om cannot he$p him* for 0the
wor$" by wis"om !new not &o"#0 1n the other han"* the boun"$ess 0"eep
thin's of &o"0 are to be 0free$y0 'i(en to the one who has recei(e" 0the Spirit
which is of &o"#0 The true chi$" of &o" may* therefore* be tau'ht the "i(ine
re(e$ation* ha(in' recei(e" the Spirit# A traine" min"* it may be a""e"* wi$$
'reat$y assist+ but apart from the presence of the in"we$$in' Teacher* a traine"
min" a(ai$s nothin' in comin' to !now the spiritua$ meanin' of the re(ea$e"
thin's of &o"#
,easure$ess e(i$ has arisen throu'h the supposition that because a man is
we$$ a"(ance" in the 0wis"om of this wor$"*0 his opinions are of (a$ue in
spiritua$ matters# The 0natura$ man*0 with a$$ his $earnin' an" sincerity* wi$$ fin"
nothin' but 0foo$ishness0 in the thin's which are re(ea$e" by the Spirit# The
!now$e"'e of science cannot be substitute" for the in"we$$in' of* an" ri'ht
re$ation to* the Ho$y Spirit of &o"# Apart from the Spirit there can be no
re'eneration* an" the 0"eep thin's of &o"0 are un!nowab$e# .hen an
unre'enerate teacher open$y reects the (ita$ sa(in' truths of &o")s .or"*
those truths wi$$ usua$$y be "iscre"ite" an" "iscar"e" by the pupi$# This is the
co$ossa$ b$un"er of many stu"ents in uni(ersities an" co$$e'es to"ay#
It is too 'enera$$y assume" that the teacher or preacher who is an authority in
some branch or branches of human !now$e"'e is* by (irtue of that !now$e"'e*
e%ua$$y capab$e of "iscernment in spiritua$ thin's# It is not so# An unre'enerate
person 4an" who is more assure"$y unre'enerate than the one who "enies
the foun"ation an" rea$ity of the new birth>6 wi$$ a$ways be incapab$e of
recei(in' an" !nowin' the simp$est truths of re(e$ation# &o" is not a rea$ity to
the natura$ man# 0&o" is not in a$$ his thou'hts#0 The unsa(e" man is therefore
"istresse" an" bur"ene" to "ispose of the supernatura$# A base$ess theory of
e(o$ution is his best answer to the prob$em of the ori'in of the uni(erse# To the
re'enerate man* &o" is rea$ an" there is satisfaction an" rest in the
confi"ence that &o" is Creator an" Lor" of a$$#
The abi$ity to recei(e an" !now the thin's of &o" is not attaine" throu'h the
schoo$s* for many who are un$earne" possess it whi$e many who are $earne"
"o not possess it# It is an abi$ity which is born of the in"we$$in' Spirit# For this
reason the Spirit has been 'i(en to those who are sa(e" that they mi'ht !now
the thin's which are free$y 'i(en to them of &o"# Cet amon' Christians there
are some who are un"er $imitations because of their carna$ity# They are
unab$e to recei(e 0meat0 because of carna$ity* rather than i'norance#
There are no "i(ine c$assifications amon' the unsa(e"* for they are a$$ sai" to
be 0natura$0 men# There are* howe(er* two c$assifications of the sa(e"* an" in
the te-t un"er consi"eration* the 0spiritua$0 man is name" before the 0carna$0
man an" is thus p$ace" in "irect contrast with the unsa(e"# This is fittin'
because the 0spiritua$0 man is the "i(ine i"ea$# 0HE THAT IS SPIRITUAL0
4First Corinthians 7/5B6 is the norma$* if not the usua$* Christian# But there is a
0carna$0 man an" he must be consi"ere"#
DE00 aE00FTHE CAR2AL ,A2
DE00 aE00F
The Apost$e procee"s in chapter 8/5;: with the "escription of the 0carna$0
man/ 0An" I* brethren* cou$" not spea! unto you as unto spiritua$* but as unto
carna$* e(en as unto babes in Christ# I ha(e fe" you with mi$!* an" not with
meat/ for hitherto ye were not ab$e to bear it* neither yet now are ye ab$e# For
ye are yet carna$/ for whereas there is amon' you en(yin'* an" strife* an"
"i(isions* are ye not carna$* an" wa$! as men> For whi$e one saith* I am of
Pau$+ an" another* I am of Apo$$os+ are ye not carna$>0
Some Christians* thus* are sai" to be 0carna$0 because they can recei(e on$y
the mi$! of the .or"* in contrast to the stron' meat+ they yie$" to en(y* strife
an" "i(isions* an" are wa$!in' as men* whi$e the true chi$" of &o" is e-pecte"
to 0wa$! in the Spirit0 4&a$atians B/5G6* to 0wa$! in $o(e0 4Ephesians B/76* an"
to 0!eep the unity of the Spirit0 4Ephesians :/86# Thou'h sa(e"* the carna$
Christians are wa$!in' 0accor"in' to the course of this wor$"#0 They are
0carna$0 because the f$esh is "ominatin' them 4See Romans H/5:6# A "ifferent
"escription is foun" in Romans @/B;H# There the one referre" to is 0in the
f$esh*0 an" so is unsa(e"+ whi$e a 0carna$0 Christian is not 0in the f$esh*0 but he
has the f$esh in him# 0But ye are not in the f$esh* but in the Spirit if so be that
the Spirit of &o" "we$$ in you# 2ow if any man ha(e not the Spirit of Christ* he
is none of his#0
The 0carna$0 man* or 0babe in Christ*0 is not 0ab$e to bear0 the "eep thin's of
&o"# He is on$y a babe+ but e(en that* it is important to note* is a hei'ht of
position an" rea$ity which can ne(er be compare" with the utter incapacity of
the 0natura$ man#0 The 0carna$0 man* bein' so $itt$e occupie" with true spiritua$
meat* yie$"s to en(y an" strife which $ea" to "i(isions amon' the (ery
be$ie(ers# 2o reference is ma"e here to the superficia$ fact of outwar"
"i(isions or (arious or'aniIations# It is a reference to en(y an" strife which
were wor!in' to sun"er the price$ess fe$$owship an" $o(e of the saints#
Jifferent or'aniIations may often ten" to c$ass "istinctions amon' the
be$ie(ers* but it is not necessari$y so# The sin which is here pointe" out is that
of the be$ie(er who fo$$ows human $ea"ers# This sin wou$" not be cure" were
a$$ the re$i'ious or'aniIations instant$y swept from the earth* or mer'e" into
one# There were present the 0Pau$ites*0 the 0Cephasites*0 the 0Apo$$osites0
an" the 0Christites0 4cf# 5/576# These were not as yet ri(a$ or'aniIations* but
"i(isions within the Corinthian church that 'rew out of en(y an" strife# History
shows that such "i(isions en" in ri(a$ or'aniIations# The fact of "i(ision was
but the outwar" e-pression of the "eeper sin of $o(e$ess* carna$ $i(es# For a
Christian to '$ory in sectarianism is 0baby ta$!0 at best* an" re(ea$s the more
serious $ac! of true Christian $o(e which shou$" f$ow out to a$$ the saints#
Ji(isions wi$$ fa"e away an" their offense wi$$ cease when the be$ie(ers 0ha(e
$o(e one for the other#0
But the 0carna$0 Christian is a$so characteriIe" by a 0wa$!0 that is on the same
p$ane as that of the 0natura$0 man# 0Are ye not carna$* an" wa$! as men 4cf#
Secon" Corinthians 5A/7;B6# The obecti(es an" affections are centere" in the
same unspiritua$ sphere as that of the 0natura$0 man# In contrast to such a
f$esh$y wa$!* we rea"/ 0This I say then* .a$! in the Spirit* an" ye sha$$ not fu$fi$$
the $ust of the f$esh#0 This is spiritua$ity#
DE00 aE00FTHE SPIRITUAL ,A2
The secon" c$assification of be$ie(ers in this passa'e is of the spiritua$ man#
He* too* is pro(en to be a$$ that he is sai" to be by one test of his abi$ity to
recei(e an" !now the "i(ine re(e$ation# 0He that is spiritua$ "iscerneth a$$
thin's#0
The pro'ressi(e or"er of this who$e conte-t is e(i"ent/
First* the "i(ine re(e$ation is now 'i(en# It is concernin' thin's which* 0eye
hath not seen* nor ear hear"* neither ha(e entere" into the heart of man#0 It is
re(ea$e" by the Spirit 4First Corinthians 7/9* 5A6#
Secon"* the re(e$ation is of the 0"eep thin's of &o"*0 which no man can
!now# Howe(er the Spirit !nows them 4First Corinthians 7/5A6#
Thir"* be$ie(ers ha(e recei(e" the Spirit who !nows* in or"er that they too
may !now the "eep thin's of &o" 4First Corinthians 7/576#
Fourth* the "i(ine wis"om is hi""en in the (ery wor"s of &o")s Boo!+ but the
spiritua$ content of these wor"s is un"erstoo" on$y as one is ab$e to compare
spiritua$ thin's with spiritua$ 4First Corinthians 7/586#
Fifth* the 0natura$ man0 cannot recei(e the thin's of the Spirit of &o"* for they
are foo$ishness unto him* neither can he !now them* because they are on$y by
the Spirit "iscerne"# He has not recei(e" the Spirit which is of &o" 4First
Corinthians 7/5:6#
Si-th* a carna$ Christian is born a'ain an" possesses the in"we$$in' Spirit+ but
his carna$ity hin"ers the fu$$ ministry of the Spirit 4First Corinthians 8/5;:6#
Se(enth* 0HE THAT IS SPIRITUAL0 "iscerneth a$$ thin's# There is no
$imitation upon him in the rea$m of the thin's of &o"# He can 0free$y0 recei(e
the "i(ine re(e$ation an" he '$ories in it# He* too* may enter* as any other man*
into the subects which are common to human !now$e"'e# He "iscerneth a$$
thin's+ yet he is "iscerne"* or un"erstoo" by no man# How cou$" it be
otherwise since he has 0the min" of Christ>0
There are two 'reat spiritua$ chan'es which are possib$e to human
e-perience ;; the chan'e from the 0natura$0 man to the sa(e" man* an" the
chan'e from the 0carna$0 man to the 0 spiritua$0 man# The former is "i(ine$y
accomp$ishe" when there is a rea$ faith in Christ+ the $atter is accomp$ishe"
when there is a rea$ a"ustment to the Spirit# E-perimenta$$y the one who is
sa(e" throu'h faith in Christ* may at the same time who$$y yie$" to &o" an"
enter at once a $ife of true surren"er# Joubt$ess this is often the case# It was
thus in the e-perience of Sau$ of Tarsus 4Acts 9/:;G6# Ha(in' reco'niIe"
?esus as his Lor" an" Sa(iour* he a$so sai"* 0Lor"* what wi$t thou ha(e me to
"o>0 There is no e(i"ence that he e(er turne" from this attitu"e of yie$"e"ness
to Christ# Howe(er* it must be remembere" that many Christians are carna$#
To these the wor" of &o" 'i(es c$ear "irections as to the steps to be ta!en
that they may become spiritua$# There is then a possib$e chan'e from the
carna$ to the spiritua$ state#
The 0spiritua$0 man is the "i(ine i"ea$ in $ife an" ministry* in power with &o"
an" man* in unbro!en fe$$owship an" b$essin'# To "isco(er these rea$ities an"
the re(ea$e" con"itions upon which a$$ may be rea$iIe" is the purpose of the
fo$$owin' pa'es#
CHAPTER II
THE ,I2ISTRIES 1F THE SPIRIT
A CHRISTIA2 IS A CHRISTIA2 because he is ri'ht$y re$ate" to Christ+ but 0he
that is spiritua$0 is spiritua$ because he is ri'ht$y re$ate" to the Spirit* in
a""ition to his re$ation to Christ in sa$(ation# It therefore fo$$ows that any
attempt to "isco(er the fact an" con"itions of true spiritua$ity must be base"
upon a c$ear un"erstan"in' of the Bib$e re(e$ation concernin' the Spirit in His
possib$e re$ationships to men# It seems to be the $atest "e(ice of Satan to
create confusion concernin' the wor! of the Spirit* an" this confusion appears
amon' the most pious an" earnest be$ie(ers# The %ua$ity of the be$ie(er)s $ife
is a tremen"ous issue before &o"* an" Satan)s power is natura$$y "irecte"
a'ainst the purpose of &o"# Satan)s en"s cou$" be 'aine" in no better way
than to promote some statement of truth that misses the (ita$ issues* or
estab$ishes positi(e error* an" thus hin"ers the ri'ht un"erstan"in' of the
"i(ine$y pro(i"e" source of b$essin'# This 'enera$ confusion on the Bib$e
teachin's re'ar"in' the Spirit is ref$ecte" in our hymno$o'y# Bib$e e-positors
are unite" in "ep$orin' the fact that so many hymns on the Spirit are
unscriptura$# This confusion is a$so ref$ecte" to"ay in the unba$ance" an"
unbib$ica$ theories which are he$" by some sects#
FTHE CHA2&I2& RELATI12SHIPS
It is not within the purpose of this boo! to un"erta!e a comp$ete statement of
the Bib$e teachin's concernin' the Spirit of &o"* but certain aspects of the
who$e re(e$ation must be un"erstoo" an" recei(e" before the &o";pro(i"e"
$ife an" wa$! in the Spirit can be comprehen"e" or inte$$i'ent$y entere" into#
The Bib$e teachin' concernin' the Spirit may be "i(i"e" into three 'enera$
"i(isions/ 456 The Spirit accor"in' to the 1$" Testament+ 476 The Spirit
accor"in' to the &ospe$s an" as far in the Scriptures as The Acts 5A/:8+ 486
The Spirit accor"in' to the remain"er of The Acts an" the Epist$es#
5# THE SPIRIT ACC1RJI2& T1 THE 1LJ TESTA,E2T
Here* as in a$$ the Scriptures* the Spirit of &o" is "ec$are" to be a Person*
rather than an inf$uence# He is re(ea$e" as bein' e%ua$ in "eity an" attributes
with the other Persons of the &o"hea"# Howe(er* thou'h cease$ess$y acti(e in
a$$ the centuries before the cross* it was not unti$ after that 'reat e(ent that He
became an abi"in' Presence in the hearts of men 4?ohn H/8H;89+ 5:/5G* 5H6#
He often came upon peop$e as re(ea$e" in the e(ents which are recor"e" in
the 1$" Testament# He came upon them to accomp$ish certain obects an" $eft
them* when the wor! was "one* as free$y as He ha" come# So far as the
recor" 'oes* no person in that who$e perio" ha" any choice* or e-pecte" to
ha(e any choice* in the so(erei'n mo(ements of the Spirit# E$isha an" Ja(i"
are sometimes thou'ht to be e-ceptions# It is not at a$$ c$ear that E$isha)s
re%uest to E$iah* 0$et a "oub$e portion of thy spirit be upon me*0 was* in the
min" of the youn' man E$isha* a prayer for the Spirit of &o"# Ja(i" "i" pray
that the Spirit shou$" not be ta!en from him+ but this was in connection with
his 'reat sin# His prayer was that the Spirit shou$" not "epart because of his
sin# His confession was before &o" an" the occasion was remo(e"# Jurin'
the perio" co(ere" by the 1$" Testament* the Spirit was re$ate" to men in a
so(erei'n way# In the $i'ht of subse%uent re(e$ation in the 2ew Testament the
prayer of Ja(i"* 0an" ta!e not thy Ho$y Spirit from me*0 cannot reasonab$y be
ma"e now# The Spirit has come to abi"e#
7# THE SPIRIT ACC1RJI2& T1 THE &1SPELS A2J THE ACTS T1 5A/:8
The essentia$ character of the Spirit)s re$ation to men "urin' the perio" of the
&ospe$s is that of transition* or pro'ression* from the a'e;$on' re$ationships of
the 1$" Testament to the fina$ an" abi"in' re$ationships in this "ispensation of
'race#
The ear$y instruction of the "iscip$es ha" been in the 1$" Testament* an" the
statement from Christ that the Spirit mi'ht be ha" by as!in' 4Lu!e 55/586 was
so new to them that* so far as the recor" 'oes* they ne(er as!e"# This new
re$ationship* su''este" by the statement* 0How much more sha$$ your
hea(en$y Father 'i(e the Ho$y Spirit to them that as! him*0 characteriIes a
forwar" step in the pro'ressi(e re$ationship of the Spirit with men "urin' the
&ospe$ perio"#
?ust before His "eath ?esus sai"/ 0An" I wi$$ pray the Father* an" he sha$$ 'i(e
you another Comforter* that he may abi"e with you for e(er+ e(en the Spirit of
truth+ whom the wor$" cannot recei(e* because it seeth him not* neither
!noweth him/ but ye !now him+ for he "we$$eth with you* an" sha$$ be in you0
4?ohn 5:/5G* 5H6# The wor"s* 0I wi$$ pray*0 may ha(e su''este" to the "iscip$es
that they ha" fai$e" to pray# Howe(er* the prayer of the Son of &o" cannot be
unanswere" an" the Spirit who was 0with0 them was soon to be 0in0 them#
After His resurrection an" ust before His ascension* ?esus breathe" on His
"iscip$es an" sai" unto them* 0Recei(e ye the Ho$y Spirit0 4?ohn 7A/776# They
possesse" the in"we$$in' Spirit from that moment+ but that re$ationship was
e(i"ent$y incomp$ete accor"in' to the p$an an" purpose of &o"* for He soon
0comman"e" them that they shou$" not "epart from ?erusa$em* but wait for
the promise of the Father* which* saith he* ye ha(e hear" of me0 4Acts 5/:* cf#
Lu!e 7:/:96# The 0promise of the Father0 was of the Spirit* but e(i"ent$y
concernin' that yet une-perience" ministry of the Spirit comin' 0upon0 them
for power#
There was* then* a perio"* accor"in' to the &ospe$s* when the "iscip$es were
without the Spirit as the mu$titu"es of the 1$" Testament time ha" been+ but
they were 'rante" the new pri(i$e'e of prayer for the presence of the Spirit#
Later* the Lor" Himse$f praye" to the Father that the Spirit who was then with
them mi'ht be in them to abi"e# He then breathe" on them an" they recei(e"
the in"we$$in' Spirit+ yet they were comman"e" not to "epart out of
?erusa$em# 2o ser(ice cou$" be un"erta!en an" no ministry performe" unti$
the Spirit ha" come upon them for power# 0Ce sha$$ recei(e power* after that
the Ho$y Spirit is come upon you/ an" ye sha$$ be witnesses unto me#0 This is
a re(e$ation of con"itions which are abi"in'# It is not enou'h that ser(ants an"
witnesses ha(e recei(e" the Spirit/ He must come upon them* or fi$$ them#
THE JAC 1F PE2TEC1ST
At $east three "istinct thin's were accomp$ishe" on the Jay of Pentecost
concernin' the re$ationship of the Spirit with men/
456 The Spirit ma"e His a"(ent into the wor$" here to abi"e throu'hout this
"ispensation# As Christ is now $ocate" at the ri'ht han" of &o"* thou'h
omnipresent* so the Spirit* thou'h omnipresent* is now $oca$$y abi"in' in the
wor$"* in a temp$e* or habitation* of $i(in' stones 4Ephesians 7/59;776# The
in"i(i"ua$ be$ie(er is a$so spo!en of as a temp$e of the Spirit 4First Corinthians
G/596# The Spirit wi$$ not $ea(e the wor$"* or e(en one stone of that bui$"in'
unti$ the a'e;$on' purpose of formin' that temp$e is finishe"# The Ephesian
passa'e rea"s thus/ 02ow therefore ye are no more stran'ers an" forei'ners*
but fe$$ow;citiIens with the saints* an" of the househo$" of &o"+ an" are bui$t
<bein' bui$t* into the temp$e* cf# (erse 75= upon the foun"ation of the apost$es
an" prophets <2ew Testament prophets* cf# :/55=* ?esus Christ himse$f bein'
the chief corner stone+ in whom a$$ the bui$"in' fit$y frame" to'ether 'roweth
unto an ho$y temp$e in the Lor"/ in whom ye a$so are bui$"e" <are bein'
bui$"e"= to'ether for an habitation of &o" throu'h the Spirit#0
The Spirit came on the Jay of Pentecost an" that aspect of the meanin' of
Pentecost wi$$ no more be repeate" than the incarnation of Christ# There is no
occasion to ca$$ the Spirit to 0come*0 for He is here#
476 A'ain* Pentecost mar!e" the be'innin' of the formation of a new bo"y* or
or'anism which* in its re$ation to Christ* is ca$$e" 0the church which is his
bo"y#0 Thou'h the Church ha" not been mentione" in the 1$" Testament*
Christ ha" promise" that He wou$" 0bui$"0 it# 0Upon this roc! I wi$$ bui$" my
church0 4,atthew 5G/5@6# The Church* as a "istinct or'anism* is not
mentione" as in e-istence unti$ after the a"(ent of the Spirit at Pentecost# It is
then state" 0An" the same "ay there were a""e" unto them about three
thousan" sou$s0 4Acts 7/:5# .hi$e the &ree! wor" for the church "oes not
appear in this te-t* as it "oes in 7/:H* ;; 0An" the Lor" a""e" to the church
"ai$y such as shou$" be sa(e"*0 the unity which is here bein' forme" is none
other than the Church# See a$so Acts B/5:+ 55/7:#6 Accor"in' to these
passa'es* the Church* which in the &ospe$s was yet future* is a$rea"y brou'ht
into e-istence an" to it 4the be$ie(ers unite" to the Lor"6* are bein' a""e"
0such as shou$" be sa(e"#0 It is sai" that 0the Lor" was a""in' to the church#0
Certain$y there is no reference here to a human or'aniIation* for no such
thin' ha" been forme"# It is not a membership create" by human (oice* for it
is the Lor" who is a""in' to this Church# A bo"y ha" be'un to be forme" of
members who were (ita$$y oine" to Christ an" in"we$t by the Spirit an" these
(ery facts of re$ationship ma"e them an or'anism an" unite" them by ties
which are c$oser than any human ties# To this or'anism other members were
bein' 0a""e"0 as they were sa(e"# That formation an" subse%uent bui$"in' of
the 0church which is his bo"y0 is the baptism with the Ho$y Spirit as it is
written/ 0For as the bo"y is one* an" hath many members* an" a$$ the
members of that one bo"y* bein' many* are one bo"y/ so a$so is Christ# For by
one Spirit are we a$$ baptiIe" into one bo"y0 4First Corinthians 57/57* 586#
Thus the meanin' of Pentecost inc$u"es* as we$$* the be'innin' of the
baptiIin' ministry of the Spirit of &o"# 4See The ,inistry of the Spirit in
BaptiIin'6 This ministry is e(i"ent$y accomp$ishe" whene(er a sou$ is sa(e"#
486 So* a$so* at Pentecost the $i(es that were prepare" were fi$$e" with the
Spirit* or the Spirit came upon them for power as promise"# Thus they be'an
the a'e;$on' ministry of witnessin'# The mi'hty effect of this new ministry of
the Spirit was especia$$y re(ea$e" in the case of Peter# Before* he ha" curse"
an" sworn for fear in the presence of a $itt$e mai"/ now he not on$y fear$ess$y
accuses the ru$ers of the 2ation of bein' 'ui$ty of the mur"er of the Prince of
Life* but the power of his testimony is seen in the sa$(ation of three thousan"
sou$s#
Thus the fu$$ meanin' of Pentecost was re(ea$e" in the a"(ent of the Spirit
into the wor$" to abi"e throu'hout this "ispensation+ in the baptism of many
members into Christ+ an" the empowerin' of those whose $i(es were prepare"
for the wor! of witnessin' unto Christ#
A carefu$ stu"ent of the Scriptures may "istin'uish yet one further step in the
who$e transition from the re$ationships of the Spirit as re(ea$e" in the 1$"
Testament to that which is the fina$ re$ationship in the present "ispensation#
,uch that has been mentione" thus far is ma"e permanent in this a'e# The
$ast step here mentione" is in re'ar" to the fact that "urin' the we$$ "efine"
perio" in which the &ospe$ was preache" to ?ews on$y* which was from
Pentecost to Peter)s (isit to Corne$ius* or about ei'ht years* the Spirit* in one
case at $east* was recei(e" throu'h the ?ewish rite 4Hebrews G/76 of the $ayin'
on of han"s 4Acts @/5:;5H6# Thou'h this human rite was continue" in a few
instances in connection with the fi$$in' of the Spirit an" for ser(ice 4Acts G/G+
58/8+ 59/G+ First Timothy :/5:+ Secon" Timothy 5/G6* the Spirit was to be
recei(e"* un"er the fina$ pro(isions for this a'e* by be$ie(in' on Christ for
sa$(ation 4?ohn H/8H;896# This fina$ con"ition for recei(in' the Spirit be'an
with the preachin' of the &ospe$ to the &enti$es in Corne$ius) house 4Acts
5A/::# cf# Acts 5B/H;9* 5:6 an" has continue" throu'hout the a'e# There is no
recor" that han"s were $ai" on be$ie(ers in Corne$ius) house# The Spirit 0fe$$
upon them0 4this phrase is e(i"ent$y synonymous with recei(in' the Spirit6
when they be$ie(e" 4Acts @/5@+ 5A/:8* ::+ 55/5:* 5B6# The e(ents in Corne$ius)
house un"oubte"$y mar!e" the be'innin' of a new an" abi"in' or"er#
8# THE SPIRIT ACC1RJI2& T1 THE RE,AI2JER 1F THE ACTS A2J THE
EPISTLES
The fina$ an" abi"in' re$ationships of the Spirit with men in this a'e are
re(ea$e" un"er se(en ministries# Two of these are ministries to the unsa(e"
wor$"+ four are ministries to a$$ be$ie(ers a$i!e+ an" one is a ministry to a$$
be$ie(ers who come into ri'ht a"ustment with &o"#
THE ,I2ISTRC 1F THE SPIRIT
These se(en ministries are/
First* The ,inistry of the Spirit in Restrainin'#
The one passa'e bearin' on this aspect of the Spirit)s wor! 4Secon"
Thessa$onians 7/G;@6 is not who$$y free from "isa'reement amon' Bib$e
stu"ents# In the passa'e* the Apost$e has ust "isc$ose" the fact that*
imme"iate$y before the return of Christ in His '$ory* there wi$$ be an apostasy
an" the 0man of sin0 wi$$ be re(ea$e" 0who opposeth an" e-a$teth himse$f
abo(e a$$ that is ca$$e" &o"* or that is worshippe"#0 He then 'oes on to state/
0An" now ye !now what withho$"eth that he mi'ht be re(ea$e" in his time# For
the mystery of ini%uity "oth a$rea"y wor!/ on$y he who now $etteth wi$$ $et* unti$
he be ta!en out of the way# An" then sha$$ that .ic!e" <one= be re(ea$e"*
whom the Lor" sha$$ consume with the spirit of his mouth* an" sha$$ "estroy
with the bri'htness of his comin'#0 0The man of sin0 must appear with a$$ the
power of Satan 4(erse 96+ but he wi$$ appear at &o")s appointe" time* ;; 0that
he may be re(ea$e" in his time*0 an" this wi$$ be as soon as a hin"erin' 1ne
be 'one out of His p$ace# Then sha$$ that wic!e" one be re(ea$e"* whom the
Lor" sha$$ "estroy at His comin'#
The name of the restrainer* here referre" to* is not re(ea$e"# His so(erei'n
power o(er the earth an" a$$ the forces of "ar!ness i"entifies Him with the
&o"hea"* an" since the Spirit is the present acti(e force in this "ispensation*
it fo$$ows that the reference in the passa'e is to the Spirit of &o"# Satan mi'ht
ha(e sufficient power+ but har"$y wou$" it be e-ercise" a'ainst himse$f# 0A
house "i(i"e" a'ainst itse$f cannot stan"#0 It is e(i"ent that it is the Spirit of
&o" who hin"ers Satan)s man an" Satan)s proects unti$ the "i(ine$y
appointe" time# There is no hint that Satan wi$$ with"raw* or be remo(e" out of
the way before this 0man of sin0 can be re(ea$e"+ but there is a sense in which
the Spirit wi$$ be remo(e"# That particu$ar re$ationship or Presence which
be'an with the Church an" has continue" with the Church wi$$ natura$$y cease
when the Church is remo(e"# As the 1mnipresent 1ne* the Spirit wi$$ remain*
but His present ministry an" abo"e in the Church wi$$ ha(e been chan'e"#
The Spirit was in the wor$" before Pentecost+ yet we are to$" that He came on
that "ay as ha" been promise"# He came in the sense that He too! up a new
abo"e in the Church ;; the bo"y of be$ie(ers ;; an" a new ministry in the
wor$"# This ministry wi$$ cease when the Church is 'athere" out an" His
abo"e wi$$ be en"e" when His temp$e of $i(in' stones is remo(e"# Thus it may
be conc$u"e" that His 'oin' wi$$ be but the re(ersa$ of Pentecost an" wi$$ not
imp$y His entire absence from the wor$"# He wi$$ rather return to those
re$ationships an" ministries which were His before this "ispensation be'an#
There are c$ear assurances of the presence an" power of the Spirit in the
wor$" after the "eparture of the Church# The restrainin' power of the Spirit wi$$
be with"rawn an" the Church remo(e" at a time !nown to &o"* an" then wi$$
the forces of "ar!ness be permitte" to come to their fina$ "isp$ay an"
u"'ment#
An e(i"ence of the Spirit)s power to restrain may be seen in the fact that with
a$$ their profanity men "o not now swear in the name of the Ho$y Spirit# There
is a restrainin' power in the wor$" an" it is e(i"ent$y one of the present
ministries of the Spirit#
Secon"* The ,inistry of the Spirit in Repro(in' the .or$" of Sin*
Ri'hteousness an" ?u"'ment#
This ministry* by its (ery nature* must be a "ea$in' with the in"i(i"ua$* rather
than with the wor$" as a who$e# The passa'e rea"s/ 0An" when he is come*
he wi$$ repro(e the wor$" of sin* an" of ri'hteousness* an" of u"'ment/ of sin*
because they be$ie(e not on me+ of ri'hteousness* because I 'o to my Father*
an" ye see me no more+ of u"'ment* because the prince of this wor$" is
u"'e"0 4?ohn 5G/@;556# This passa'e in"icates a threefo$" ministry#
456 The Spirit en$i'htens the unsa(e" with re'ar" to one sin on$y/ 01f sin*
because they be$ie(e not on me#0 The fu$$ u"'ment of sin has been ta!en up
an" comp$ete" at the cross 4?ohn 5/796# Hence a $ost man must be ma"e
aware of the fact that* because of the cross* his present ob$i'ation to &o" is
that of acceptin' &o")s pro(i"e" cure for his sins# In this ministry* the Spirit
"oes not shame the unsa(e" because of their sins+ but He re(ea$s the fact of
a Sa(iour* an" 1ne who may be recei(e" or reecte"#
476 The Spirit i$$uminates the unsa(e" with respect to ri'hteousness an" that
0because I 'o to my Father* an" ye see me no more#0 How can a sinner be
ma"e ri'hteous in the eyes of a Ho$y &o"> It wi$$ not be by any attempte"
se$f;impro(ement# There is a ri'hteousness for him from &o"* which is unto a$$
an" upon a$$ who be$ie(e# It is forei'n to the wis"om of this wor$" that a
perfect ri'hteousness can be 'aine" by simp$y be$ie(in'* an" be$ie(in' on an
in(isib$e Person who is at the ri'ht han" of &o"+ yet e(ery $ost sou$ must* in
some measure* sense this 'reat possibi$ity if he is to be constraine" to turn to
Christ from se$f#
486 So* a$so* the Spirit* in this threefo$" ministry* i$$uminates the unsa(e"
concernin' a "i(ine u"'ment which is a$rea"y past+ for 0the prince of this
wor$" is u"'e"#0 By this i$$umination the unsa(e" are ma"e to rea$iIe that it is
not a prob$em of 'ettin' &o" to be mercifu$ in His u"'ments of their sins/ they
are rather to be$ie(e that the u"'ment is who$$y past an" that they ha(e on$y
to rest in the price$ess (ictory that is won# E(ery c$aim of Satan o(er man
because of sin has been bro!en* an" so perfect$y that &o"* who is infinite$y
ho$y* can now recei(e an" sa(e sinners# Principa$ities an" powers were
triumphe" o(er in the cross 4Co$ossians 7/58;5B6#
Un"oubte"$y it is the purpose of &o" that the Spirit sha$$ use such
instrumenta$ities as He may choose in i$$uminatin' the wor$" with respect to
sin* ri'hteousness* an" u"'ment# He may use a preacher* a portion of the
Scriptures* a Christian)s testimony* or a printe" messa'e+ but bac! of a$$ this is
the effecti(e operation of the Spirit#
Thus the Spirit ministers to the wor$"* actua$iIin' to them otherwise
un!nowab$e facts which* ta!en to'ether* form the centra$ truths of the &ospe$
of His 'race#
Thir"* The ,inistry of the Spirit in Re'eneratin'#
This an" the three fo$$owin' ministries of the Spirit enter into the sa$(ation of
the one who be$ie(es on Christ# He is born of the Spirit 4?ohn 8/G6 an" has
become a $e'itimate chi$" of &o"# He has 0parta!en of the "i(ine nature0 an"
Christ is be'otten in him 0the hope of '$ory#0 As he is a chi$" of &o"* he is a$so
an 0heir of &o"* an" a oint;heir with ?esus Christ#0 The new "i(ine nature is
more "eep$y imp$ante" in his bein' than the human nature of his earth$y father
or mother# This transformation is accomp$ishe" when he be$ie(es* an" is
ne(er repeate"+ for the Bib$e !nows nothin' of a secon" re'eneration by the
Spirit#
Fourth* The ,inistry of the Spirit as In"we$$in' the Be$ie(er#
The fact that the Spirit now in"we$$s e(ery be$ie(er is one of the outstan"in'
characteristics of this a'e# It is one of the most (ita$ contrasts between $aw
an" 'race# 4See Thou'h not un"er the $aw6K
It is "i(ine$y purpose" that un"er 'race the be$ie(er)s $ife is to be $i(e" in the
unbro!en power of the Spirit# The Christian has but to contemp$ate his utter
he$p$essness* or consi"er carefu$$y the emphasis 'i(en to this truth in the 2ew
Testament to become aware of the 'reatness of the 'ift which pro(i"es the
in"we$$in' Spirit# This 'ift was consi"ere" by the ear$y Christians to be the
fun"amenta$ fact of the be$ie(er)s new estate# .e rea" in the account of the
first preachin' of the &ospe$ to the ?ews at Pentecost that the 'ift of the Spirit
was the new fact of surpassin' importance# In this same perio" of ?ewish
preachin' as recor"e" in Acts B/87 the Spirit is sai" to be 'i(en to a$$ who
obey the &ospe$ in(itation an" comman"# So* a$so* the transcen"ent fact of
the 'ift is emphasiIe" in the recor"s of the first preachin' of the &ospe$ to the
&enti$es# Pentecost cou$" not be repeate"+ but there was a (ery specia$
"emonstration of the Spirit in connection with this preachin'# This
"emonstration was e(i"ent$y 'i(en in or"er to pro(i"e a'ainst any conc$usions
to the effect that the Spirit was not 'i(en as fu$$y to &enti$es as to ?ews# .e
rea"/ 0.hi$e Peter yet spa!e these wor"s* the Ho$y &host fe$$ on a$$ them
which hear" the wor"# An" they of the circumcision which be$ie(e" were
astonishe"* as many as came with Peter* because that on the &enti$es a$so
was poure" out the 'ift of the Ho$y &host# For they hear" them spea! with
ton'ues* an" ma'nify &o"# Then answere" Peter* can any man forbi" water*
that these shou$" not be baptiIe"* which ha(e recei(e" the Ho$y &host as we$$
as we>0 4Acts 5A/::;:H6# In connection with Peter)s e-p$anation to the ?ewish
be$ie(ers of his ministry to the &enti$es* we rea"/ 0An" as I be'an to spea!*
the Ho$y &host fe$$ on them* as at the be'innin'# Then remembere" I the wor"
of the Lor"* how that he sai"* ?ohn in"ee" baptiIe" with water+ but ye sha$$ be
baptiIe" with the Ho$y &host# Forasmuch then as &o" 'a(e them the $i!e 'ift
as he "i" unto us* who be$ie(e" on the Lor" ?esus Christ+ what was I* that I
cou$" withstan" &o">0 4Acts 55/ 5B;5H6# Thou'h there are other issues
connecte" with the fi$$in' of the Spirit for power* it is e(i"ent that the 'ift of the
Spirit is &o")s price$ess 'ift to e(ery one who has been sa(e"# The Bib$ica$
importance p$ace" upon this 'ift far e-cee"s the importance which Christians
usua$$y p$ace upon it#
The fact of the in"we$$in' Spirit is not re(ea$e" throu'h any e-perience
whatsoe(er+ ne(erthe$ess that fact is the foun"ation upon which a$$ other
ministries to the chi$" of &o" must "epen"# It is impossib$e for one to enter
into the p$an an" pro(ision for a $ife of power an" b$essin' an" i'nore the
"istinct re(e$ation as to where the Spirit is now as re$ate" to the be$ie(er# It
must be un"erstoo" an" fu$$y be$ie(e" that the Spirit is now in"we$$in' the true
chi$" of &o" an" that He in"we$$s from the moment the be$ie(er is sa(e"# 456
The Bib$e e-p$icit$y teaches this* an" 476 reason "eman"s it in the $i'ht of
other re(e$ations/
4a6 Accor"in' to Re(e$ation
The fact that the Spirit in"we$$s the be$ie(er is now to be consi"ere" without
reference to the other ministries of the Spirit# Any ministry of the Spirit ta!en
a$one wou$" be incomp$ete+ but it is of particu$ar importance that the Spirit)s
ministry of in"we$$in' be seen by itse$f# A few passa'es of Scripture may
suffice to in"icate the Bib$e teachin' on this important theme#
?ohn H/8H;89* 0In the $ast "ay* that 'reat "ay of the feast* ?esus stoo" an"
crie"* sayin'* If any man thirst* $et him come unto me* an" "rin!# He that
be$ie(eth on me* as the scripture hath sai"* out of his be$$y <inner $ife= sha$$
f$ow ri(ers of $i(in' water# 4But this spa!e he of the Spirit* which they that
be$ie(e on him shou$" recei(e/ for the Ho$y Spirit was not yet 'i(en+ because
?esus was not yet '$orifie"#60 This passa'e contains the "istinct promise that
a$$ in this "ispensation who be$ie(e on Him recei(e the Spirit when they
be$ie(e#
Acts 55/5H* 0Forasmuch then as &o" 'a(e them the $i!e 'ift as he "i" unto us*
who be$ie(e" on the Lor" ?esus Christ+ what was I* that I cou$" withstan"
&o">0 This is Peter)s account of the first preachin' of the &ospe$ to the
&enti$es# He states that the &enti$es recei(e" the Spirit when they be$ie(e" as
the ?ews ha" "one# The one con"ition was be$ie(in' on Christ for sa$(ation
an" the Spirit was recei(e" as a (ita$ part of that sa$(ation#
Romans B/B* 0Because the $o(e of &o" is she" abroa" in our hearts by the
Spirit which is 'i(en unto us#0
Romans @/9* 0But ye are not in the f$esh* but in the Spirit* if so be that the
Spirit of &o" "we$$ in you# 2ow if any man ha(e not the Spirit of Christ* he is
none of his#0 This is a c$ear reference to the in"we$$in' Spirit# 2ot on$y is the
(ery fact of sa$(ation to be teste" by His presence+ but e(ery %uic!enin' of the
0morta$ bo"y0 "epen"s on 0His Spirit that "we$$eth in you0 4(erse 556#
Romans @/78* 0An" not on$y they <a$$ creation=* but ourse$(es a$so* which ha(e
the firstfruits of the Spirit#0 There is no reference here to some c$ass of
Christians# A$$ Christians ha(e the 0firstfruits of the Spirit#0
First Corinthians 7/57* 02ow we ha(e recei(e" ### the Spirit which is of &o"#0
A'ain the reference is not to a c$ass of be$ie(ers/ a$$ ha(e recei(e" the Spirit#
First Corinthians G/59* 7A* 0.hat> !now ye not that your bo"y is the temp$e of
the Ho$y Spirit which is in you* which ye ha(e of &o"* an" ye are not your
own> For ye are bou'ht with a price/ therefore '$orify &o" in your bo"y* an" in
your spirit* which are &o")s#0 This* a'ain* is not a reference to some c$ass of
(ery ho$y Christians# The conte-t re(ea$s them to be 'ui$ty of most serious sin*
an" the fact of the in"we$$in' Spirit is ma"e the basis of this appea$# They are
not to$" that un$ess they cease from sin they wi$$ $ose the Spirit# They are to$"
that they ha(e the Spirit in them an" are appea$e" to on this so$e 'roun" to
turn to a $ife of ho$iness an" Purity# There were much "eeper rea$ities for these
sinnin' Christians in their re$ation to the Spirit+ but recei(in' the Spirit was not
their prob$em# He was a$rea"y in"we$$in' them#
First Corinthians 57/58* 0An" ha(e been a$$ ma"e to "rin! into one Spirit#0 The
same (ery fau$ty Corinthian Christians are inc$u"e" in the wor" 0a$$0 4see a$so*
(erse H6#
Secon" Corinthians B/B* 0&o"* who a$so hath 'i(en unto us the earnest of the
Spirit#0 A'ain* it is not some Christians* but a$$#
&a$atians 8/7* 0This on$y wou$" I $earn of you* Recei(e" ye the Spirit by the
wor!s of the $aw* or by the hearin' of faith>0 It was by faith an" the Spirit has
been recei(e" by a$$ who ha(e e-ercise" sa(in' faith#
&a$atians :/G* 0An" because ye are sons <not because ye are sanctifie"=* &o"
hath sent forth the Spirit of his Son into your hearts* cryin'* Abba* Father#0
First ?ohn 8/78* 0An" hereby we !now that he abi"eth in us* by the Spirit
which he hath 'i(en unto us#0
First ?ohn :/58* 0Hereby !now we that we "we$$ in him* an" he in us* because
he hath 'i(en us of his Spirit#0
The in"we$$in' Spirit is an 0unction0 an" an 0anointin'0 for each chi$" of &o"+
for these wor"s are not use" concernin' a c$ass of be$ie(ers 4First ?ohn 7/7A*
7H6#
There are three passa'es which ha(e seeme" to some to confuse the c$ear
teachin' of the Scriptures ust 'i(en an" these shou$" be consi"ere"#
456 Acts B/87* 0An" we are his witnesses of these thin's+ an" so is a$so the
Ho$y Spirit* whom &o" hath 'i(en to them that obey him#0 This is not the "ai$y
$ife obe"ience of a Christian# It is an appea$ to unsa(e" men for 0the
obe"ience of faith#0 The passa'e teaches that the Spirit is 'i(en to those who
obey &o" concernin' faith in His Son as Sa(iour# The conte-t is c$ear#
476 Acts @/5:;5H* has a$rea"y been consi"ere"# It fa$$s within the brief perio"
between Pentecost an" the preachin' of the &ospe$ to the &enti$es# The
con"itions e-istin' at that time shou$" not be ta!en as the fina$ re$ationship
between the Spirit an" a$$ be$ie(ers throu'hout this a'e#
486 Acts 59/5;G* 0An" it came to pass* that* whi$e Apo$$os was at Corinth* Pau$
ha(in' passe" throu'h the upper coasts came to Ephesus/ an" fin"in' certain
"iscip$es <not necessari$y Christians=* he sai" unto them* Ha(e ye recei(e" the
Ho$y Spirit since ye be$ie(e" <or* "i" ye recei(e the Ho$y Spirit when ye
be$ie(e"> See a$$ (ersions=> An" they sai" unto him* .e ha(e not so much as
hear" whether there be any Ho$y Spirit# An" he sai" unto them* Unto what
then were ye baptiIe"> an" they sai"* Unto ?ohn)s baptism# Then sai" Pau$*
?ohn (eri$y baptiIe" with the baptism of repentance* sayin' unto the peop$e*
that they shou$" be$ie(e on him which shou$" come after him* that is* on Christ
?esus# .hen they hear" this* they were baptiIe" in the name of the Lor"
?esus#0 These 0"iscip$es0 were "iscip$es* or prose$ytes* of ?ohn the Baptist#
They !new $itt$e of Christ* or of the way of sa$(ation by be$ie(in'* or of the Ho$y
Spirit# Pau$ ha" imme"iate$y misse" the e(i"ence of the presence of the Spirit
in these "iscip$es an" so struc! at the (ita$ point with the %uestion* 0Upon
be$ie(in' "i" ye recei(e the Spirit>0 After they hear" of sa$(ation throu'h
Christ* an" be$ie(e"* the Apost$e is sai" to ha(e 0$ai" his han"s upon them*0
an" 0the Ho$y Spirit came on them+ an" they spa!e with ton'ues an"
prophesie"#0 The $ayin' on of han"s* $i!e the si'ns which fo$$owe"* is Bib$ica$$y
re$ate" to the Spirit as bein' upon them* or fi$$in' them+ but shou$" not be
confuse" with the fact that they ha" recei(e" the Spirit when they be$ie(e"#
There is* therefore* no Scripture which contra"icts the c$ear testimony of the
Bib$e that a$$ be$ie(ers of this "ispensation ha(e the Spirit in them#
4b6 Accor"in' to Reason
A ho$y $ife an" wa$!* which must a$ways "epen" on the enab$in' power of the
Spirit* is as much "eman"e" of one be$ie(er as of another# There is not one
stan"ar" of $ife for one c$ass of be$ie(ers* an" another stan"ar" of $ife for
another c$ass of be$ie(ers# If there is a chi$" of &o" who has not the Spirit in
him* he must* with a$$ reason* be e-cuse" from those responsibi$ities which
anticipate the power an" presence of the Spirit# The fact that &o" a""resses
a$$ be$ie(ers as thou'h they possess the Spirit is sufficient e(i"ence that they
ha(e the Spirit#
It may be conc$u"e"* then* that a$$ be$ie(ers ha(e the Spirit# This "oes not
imp$y that they ha(e entere" into a$$ the possib$e b$essin's of a Spirit;fi$$e" $ife#
They ha(e the Spirit when they are sa(e" an" there is no recor" that He e(er
with"raws# His is an abi"in' presence#
Fifth* The ,inistry of the Spirit in BaptiIin'#
Reference has a$rea"y been ma"e to this particu$ar ministry of the Spirit as
re$ate" to the Jay of Pentecost# The fu$$ Bib$e teachin' of this theme is
presente" in a (ery few passa'es 4,atthew 8/55+ ,ar! 5/@+ Lu!e 8/5G+ ?ohn
5/88+ Acts 5/B+ 55/5G+ Romans G/8;:+ First Corinthians 57/58+ &a$atians 8/7H+
Ephesians :/B+ Co$ossians 7/576# 1f these passa'es* on$y one unfo$"s the
meanin'/ 0For by one Spirit are we a$$ baptiIe" into one bo"y* whether we be
?ews or &enti$es* whether we be bon" or free+ an" ha(e been a$$ ma"e to
"rin! into one Spirit0 4First Corinthians 57/58* cf# Romans G/86# In no Scripture
is this ministry of the Spirit "irect$y re$ate" to power or ser(ice# it has to "o
with the formin' of the bo"y of Christ out of $i(in' members* an" when one is
unite" (ita$$y an" or'anica$$y to Christ* he has been 0baptiIe" into one bo"y*0
an" has been 0ma"e to "rin! into one Spirit0 4cf# (erse 576# Bein' a member in
the bo"y of Christ* anticipates ser(ice+ but ser(ice is a$ways re$ate" to another
ministry than the baptism of the Spirit# Since the baptism with the Spirit is the
or'anic p$acin' of the be$ie(er into Christ* it is that operation of &o" which
estab$ishes e(ery position an" stan"in' of the Christian# 2o other "i(ine
un"erta!in' in sa$(ation is so far reachin' in its effect# It is because of this
new union to Christ that a Christian can be sai" to be 0in Christ*0 an" bein' 0in
Christ0 he parta!es of a$$ that Christ is* ; His $ife* His ri'hteousness* an" His
'$ory# The unbe$ie(er* who is 0without Christ*0 enters comp$ete$y into this union
with Christ the moment he be$ie(es# 4In two synoptic &ospe$s the promise of
the baptism with the Spirit is accompanie" with a promise of a baptism with
fire 4,atthew 8/55+ Lu!e 8/5G6# ?ust what is meant by a baptism with fire has
been the subect of much "iscussion# 0C$o(en ton'ues $i!e as of fire0 sat on a
few on the Jay of Pentecost+ but this has not been the e-perience of a$$
be$ie(ers# The u"'ment of the be$ie(er)s wor!s at the u"'ment seat of Christ
4First Corinthians 8/9;5B+ Secon" Corinthians B/5A6 is the on$y contact with fire
which is "etermine" for a$$ who are sa(e"# it is therefore probab$e that this
u"'ment is the baptism with fire# There is a "eep correspon"ence between
the baptism with the Spirit an" this baptism with fire# As the baptism with the
Spirit pro(i"es the sa(e" one with a perfect stan"in' for time an" eternity* so
the baptism with fire wi$$ pro(i"e the sa(e" one with a perfect state which wi$$
fit him for hea(en itse$f# At the u"'ment seat of Christ* His eyes of fire
4Re(e$ation 5/5:6 wi$$ burn away a$$ the "ross an" on$y that which is hea(en$y
wi$$ abi"e#6
The or'anic re$ationship to the bo"y of Christ is accomp$ishe" as a part of the
'reat "i(ine un"erta!in' in sa$(ation which is performe" when sa(in' faith is
e-ercise"# There is no in"ication that this baptiIin' ministry of the Spirit wou$"
be un"erta!en a secon" time# A possib$e "istinction as to whether the baptism
of the Spirit was accomp$ishe" at Pentecost pro(isiona$$y for a$$ who accept
Christ in this "ispensation* or whether it is in"i(i"ua$ when they be$ie(e is of
no moment in this "iscussion# It is important to "isco(er the e-act meanin' of
the wor" as representin' a particu$ar ministry of the Spirit# bac!
Si-th* The ,inistry of the Spirit in Sea$in'#
0An" 'rie(e not the Ho$y Spirit of &o" whereby ye are sea$e" unto the "ay of
re"emption0 4Ephesians :/8A* See a$so* Secon" Corinthians 5/77+ Ephesians
5/586# The ministry of the Spirit in sea$in' e(i"ent$y represents the &o"war"
aspect of the re$ationship* ;; authority* responsibi$ity* an" a fina$ transaction# It
is 0unto the "ay of re"emption#0 The Spirit Himse$f is the sea$* an" a$$ who
ha(e the Spirit are sea$e"# His presence in the heart is the "i(ine mar!# This
ministry of the Spirit is a$so performe" when faith is e-ercise" for sa$(ation*
an" this ministry cou$" not be repeate" since the first sea$in' of any be$ie(er is
0unto the "ay of re"emption#0
There are* then* four ministries of the Spirit for the be$ie(er which are wrou'ht
at the moment he is sa(e" an" are ne(er accomp$ishe" a secon" time# He is
sai" to be born* in"we$t 4or anointe"6* baptiIe"* an" sea$e" of the Spirit# It
may a$so be a""e" that these four operations of the Spirit in an" for the chi$"
of &o" are not re$ate" to an e-perience# The Spirit may actua$iIe a$$ this to the
be$ie(er after he is sa(e"* an" it may then become the occasion for most
b$esse" oy an" conso$ation# These four 'enera$ ministries which are
performe" in an" for be$ie(ers a$i!e constitute the 0Earnest of the Spirit0
4Secon" Corinthians 5/77+ B/B6* an" the 0Firstfruits of the Spirit0 4Romans
@/786#
Se(enth* The ,inistry of the Spirit in Fi$$in'#
The fact* e-tent an" con"itions of this ministry of the Spirit constitute the
messa'e of this boo! an" wi$$ occupy the fo$$owin' chapters# .hat has 'one
before has been written that the fi$$in' of the Spirit mi'ht not be confuse" with
any other of His operations#
CHAPTER III
THE FILLI2& 1F THE SPIRIT* 1R TRUE SPIRITUALITC
BC 3ARI1US TER,S the Bib$e teaches that there are two c$asses of
Christians/ those who 0abi"e in Christ*0 an" those who 0abi"e not0+ those who
are 0wa$!in' in the $i'ht*0 an" those who 0wa$! in "ar!ness0+ those who 0wa$!
by the Spirit*0 an" those who 0wa$! as men0+ those who 0wa$! in newness of
$ife*0 an" those who 0wa$! after the f$esh0+ those who ha(e the Spirit 0in0 an"
0upon0 them* an" those who ha(e the Spirit 0in0 them* but not 0upon0 them+
those who are 0spiritua$0 an" those who are 0carna$0+ those who are 0fi$$e" with
the Spirit*0 an" those who are not# A$$ this has to "o with the %ua$ity of "ai$y $ife
of sa(e" peop$e* an" is in no way a contrast between the sa(e" an" the
unsa(e"# .here there is such an emphasis in the Bib$e as is in"icate" by
these "istinctions there is a correspon"in' rea$ity# There is* then* the
possibi$ity of a 'reat transition for those who are carna$ into the rea$ity of true
spiritua$ $i(in'# The re(e$ation concernin' this possib$e transition* with a$$ of its
e-periences an" b$essin's* is ta!en serious$y on$y by earnest be$ie(ers who
are faithfu$$y see!in' a &o";honorin' "ai$y $ife# To such there is boun"$ess oy
an" conso$ation in this 'ospe$ of "e$i(erance* power an" (ictory#
The transition from the carna$ to the spiritua$* is treate" at $en'th in the Bib$e#
Howe(er* it is possib$e to !now the "octrine an" not to ha(e entere" into its
b$essin's+ as it is possib$e* on the other han"* to ha(e entere" in some
measure into the e-perience an" not to ha(e !nown the "octrine# This 'ospe$
of "e$i(erance has suffere" much from those who ha(e sou'ht to un"erstan"
its princip$es by ana$yIin' some persona$ e-perience apart from the teachin'
of the Scriptures# The "an'er in this error is ob(ious/ 2o one e-perience
wou$" e(er be a true* or comp$ete representation of the fu$$ purpose of &o" for
e(ery Christian+ an" if it were* nothin' short of the infinite wis"om of &o"
cou$" formu$ate its e-act statement# For want of Bib$e instruction many* when
attemptin' to account for an e-perience* ha(e coine" terms an" phrases
which are not Bib$ica$ an" are therefore in(ariab$y as fau$ty as any of the
conc$usions of the finite min" when attemptin' to "ea$ with the "i(ine rea$ities#
It wou$" be use$ess to attempt to c$assify e-periences+ but when one has
foun" peace* power an" b$essin' throu'h a "efinite yie$"in' to &o" an"
re$iance on His stren'th a$one* the Bib$e c$ear$y assi'ns the cause to be a
$ar'er manifestation of the presence an" power of the Spirit# Such an one is
0fi$$e" with the Spirit#0
.HAT IS THE SPIRIT)S FILLI2&>
In the Bib$e* the meanin' of the phrase 0fi$$e" with the Spirit*0 is "isc$ose"* an"
the fi$$in' of the Spirit is a$so seen to be the e-perience of the ear$y Christians#
From the .or" of &o"* then* we can hope to arri(e at some c$ear
un"erstan"in' of what is meant by the phrase* the 0fi$$in' of the Spirit0+ but
there is no instruction to be 'aine" from such man;ma"e* unbib$ica$ terms as
0secon" b$essin'*0 0a secon" wor! of 'race*0 0the hi'her $ife*0 an" (arious
phrases use" in the per(erte" statements of the "octrines of sanctification
an" perfection# An un$imite" fie$" $ies before us when we are to$" that we may
be 0chan'e" from '$ory to '$ory0 e(en into the ima'e of Christ* an" that by the
Spirit 4Secon" Corinthians 8/5@6# .hat this transformation may mean to a
be$ie(er an" the e-act con"itions upon which it may be rea$iIe"* must be
un"erstoo"* not from the imperfect ana$ysis of e-perience* but from the e-act
wor"s of re(e$ation# It is %uite possib$e for any chi$" of &o" to ma!e fu$$ proof
of 0that 'oo"* an" acceptab$e* an" perfect wi$$ of &o"0 for him# An" &o" has
promise" to wor! in the be$ie(er 0both to wi$$ an" to "o of his 'oo" p$easure#0
By His power the (ery 0(irtues of him who ca$$e" us out of "ar!ness into his
mar(e$ous $i'ht0 an" the 0min" of Christ0 may be repro"uce" in the one who is
sa(e"# These b$essin's an" the con"itions &o" imposes for their attainment
are c$ear$y set forth in the wor" of &o"#
The Spirit "oes not spea! from Himse$f# His purpose is to re(ea$ an" '$orify
Christ 4?ohn 5G/57;5B6# The Spirit is ma"e !nown to us by "escripti(e tit$es*
such as 0The Ho$y Spirit*0 or 0The Spirit of &o"0+ but His name is not
"isc$ose"# Thou'h He "oes not re(ea$ Himse$f* He is* ne(erthe$ess* the cause
of a$$ true spiritua$ity# His wor! is to manifest 0the $ife that is Christ0 so
comp$ete$y that one can say/ 0For to me to $i(e is Christ0+ but the sufficient
power bac! of this possib$e out;$i(in' of Christ is the in;$i(in' Spirit of &o"*
an" this is a resu$t of the Spirit)s fi$$in'#
Pau$ ha" been sa(e" on the Jamascus roa" an" there* we may be$ie(e* ha"
recei(e" the Spirit as the 0earnest0 an" the 0firstfruits#0 Later* after ha(in'
entere" into the city* Ananias came to him an" p$acin' his han"s on him sai"*
0Brother Sau$* the Lor"* e(en ?esus* that appeare" unto thee in the way as
thou camest* hath sent me* that thou mi'htest recei(e thy si'ht* an" be fi$$e"
with the Ho$y Spirit#0 Two resu$ts were to be accomp$ishe"/ Sau$ was to
recei(e his si'ht* an" he was to be fi$$e" with the Spirit* This* it shou$" be
remembere"* was no part of his sa$(ation# .e are then to$" that 0imme"iate$y
there fe$$ from his eyes as it ha" been sca$es/ an" he recei(e" si'ht forthwith#0
There is no recor" of an emotion* or e-perience* which mi'ht be ta!en as
e(i"ence that he ha" been fi$$e" with the Spirit# He was fi$$e"* ne(erthe$ess* as
"efinite$y as he re'aine" his si'ht# The e(i"ence is conc$usi(e+ for the recor"
'oes on to say/ 0an" strai'htway he preache" Christ in the syna'o'ues* that
he is the Son of &o"0 4Acts 9/5H;7A6# There is no e(i"ence that the Apost$e
was conscious of the Spirit+ he was a$to'ether occupie" with Christ#
2e(erthe$ess* he was 0fi$$e" with the Spirit0 an" so* in the Spirit)s own time
an" way* entere" into the price$ess resu$t of an out;$i(e" Christ# The Spirit is
the cause whi$e the e-perience of the '$ory an" rea$ity of Christ is the effect#
Accor"in' to the Scriptures* the Spirit;fi$$e" be$ie(er is the "i(ine i"ea$*
whether it be by e-amp$e* or precept#
First* as to e-amp$e/ Christ was 0fu$$ of the Spirit0 4Lu!e :/56+ each of the
members of one fami$y* Lacharias* E$isabeth an" ?ohn* were 0fi$$e" with the
Spirit0 4Lu!e 5/5B* :5* GH6+ an" the "iscip$es an" others were fi$$e" a'ain an"
a'ain after their rea$ ministry ha" be'un 4Acts 7/:+ :/@* 85+ G/8+ H/BB+ 9/5H+
55/7:+ 58/B7# 2ote* a$so* a$$ passa'es where the Spirit is sai" to ha(e been
0upon0 be$ie(ers6#
Secon"* as to precept/ 1ne "irect 2ew Testament comman" is 'i(en/ 0An" be
not "run! with wine* wherein is e-cess+ but be fi$$e" with the Spirit0 4or* more
$itera$$y* 0be bein' !ept fi$$e" by the Spirit#0 Ephesians B/5@6# Here the form of
the (erb use" is somewhat "ifferent from that which is use" in connection with
the other ministries of the Spirit# The Christian has been born* baptiIe"*
in"we$t* an" sea$e" by the Spirit/ he must be 'ettin' 4bein' !ept6 fi$$e" by the
Spirit# It is the re(ea$e" purpose of &o" that the Spirit sha$$ be constant$y
ministere" unto the Christian/ 0He therefore that ministereth to you the Spirit0
4&a$atians 8/B6# A Christian* to be spiritua$* must* then* be fi$$e" an" !ept fi$$e"
by the Spirit# An e-perience may or may not accompany the first entrance into
the Spirit;fi$$e" $ife+ but* e(en when there is an e-perience* the Bib$e !nows
nothin' of a 0secon" b$essin'*0 or 0secon" wor! of 'race*0 wherein there wi$$
be any $ess nee" of the mi'hty enab$in' power of &o" tomorrow than there
has been to"ay# 1ne may $earn better how to 0wa$! in the Spirit0+ but he wi$$
ne(er come to a moment in this $ife when he wi$$ nee" to wa$! $ess by the
Spirit# The "i(ine resources for a moment by moment triumph in Christ are
$imit$ess+ but the utter nee" of the he$p$ess creature ne(er ceases#
It is important to note that three times in the 2ew Testament the effect of
stron' "rin! is put o(er a'ainst the Spirit;fi$$e" $ife 4Lu!e 5/5B+ Acts 7/57;75+
Ephesians B/5@6# As stron' "rin! stimu$ates the physica$ forces an" men are
prone to turn to it for he$p o(er the "ifficu$t p$aces* so the chi$" of &o"* facin'
an impossib$e responsibi$ity of a hea(en$y wa$! an" ser(ice* is "irecte" to the
Spirit as the source of a$$ sufficiency# E(ery moment in a spiritua$ $ife is one of
unmeasure" nee" an" super;human "eman"s* an" the supp$y of enab$in'
power an" 'race must be as constant$y recei(e" an" emp$oye"# 0As thy "ay*
so sha$$ thy stren'th be#0
To be fi$$e" with the Spirit is to ha(e the Spirit fu$fi$$in' in us a$$ that &o"
inten"e" Him to "o when He p$ace" Him there# To be fi$$e" is not the prob$em
of 'ettin' more of the Spirit/ it is rather the prob$em of the Spirit 'ettin' more
of us# .e sha$$ ne(er ha(e ,ore of the Spirit than the anointin' which e(ery
true Christian has recei(e"# 1n the other han"* the Spirit may ha(e a$$ of the
be$ie(er an" thus be ab$e to manifest in him the $ife an" character of Christ# A
spiritua$ person* then* is one who e-periences the "i(ine purpose an" p$an in
his "ai$y $ife throu'h the power of the in"we$$in' Spirit# The character of that
$ife wi$$ be the out;$i(e" Christ# The cause of that $ife wi$$ be the unhin"ere"
in"we$$in' Spirit 4Ephesians 8/5G;75+ Secon" Corinthians 8/5@6#
The 2ew Testament is c$ear as to ust what the Spirit wou$" pro"uce in a fu$$y
a"uste" $ife* an" a$$ of this re(e$ation ta!en to'ether forms the Bib$e "efinition
of spiritua$ity# These un"erta!in's are "istinct$y assi'ne" to the Spirit* an" are
His manifestations in an" throu'h the Christian#
SE3E2 ,A2IFESTATI12S 1F THE SPIRIT
There are se(en manifestations of the Spirit* an" these are sai" to be
e-perience" on$y by the Spirit;fi$$e" be$ie(er+ for in the Scriptures* these
resu$ts are ne(er re$ate" to any other ministry of the Spirit than that of fi$$in'#
The se(en manifestations of the Spirit are/
5# THE SPIRIT PR1JUCES CHRISTIA2 CHARACTER
0But the fruit of the Spirit is $o(e* oy* peace* $on'sufferin'* 'ent$eness*
'oo"ness* faith* mee!ness* temperance0 4se$f;contro$* &a$atians B/77* 786#
Compresse" into these nine wor"s we ha(e not on$y the e-act statement as
to what Christian character is* but a "escription* as we$$* of the $ife that Christ
$i(e" whi$e here on the earth# It is a$so a statement of that manner of $ife which
He wou$" ha(e the Christian e-perience here an" now# These nine wor"s
form a Bib$e "efinition of what is meant by the phrase* 0For to me to $i(e is
Christ#0 Thou'h the wor$" stri(es at a sha"ow of what these nine wor"s
represent* the rea$ity is forei'n to human nature* e(en when that nature is at
its best# These 'races* as here presente"* are e-otics an" are ne(er foun" in
human nature un$ess pro"uce" there by the power of &o"# They are the 0fruit
of the Spirit#0 Christian character* therefore* is not "e(e$ope"* or 0bui$t0
throu'h human attention an" ener'y# The metho" of attainin' unto a character
by attention an" ener'y* which is now e$aborate$y e-p$aine" an" constant$y
recommen"e" by many* is the best the wor$" can "o* an" that metho" may
ha(e some rea$iIation within the sphere of the sha"ows the wor$" has chosen
as its i"ea$s# The chi$" of &o" is not facin' the mere sha"ows which are the
i"ea$s of the wor$"* thou'h in i'norance he mi'ht suppose that he is# He is
facin' the prob$em of showin' 0forth the praises <(irtues= of him0 who hath
ca$$e" us 0out of "ar!ness into his mar(e$ous $i'ht#0 He wi$$ fin" $itt$e
encoura'ement in the Bib$e to attempt the 0bui$"in'0 of these characteristics
of the Infinite# Human nature in its most fa(orab$e con"itions has ne(er been
e-pecte" to "o this# If the aim were no hi'her than the stan"ar"s of the wor$"*
it mi'ht seem reasonab$e to try to bui$" a Christian character+ but e(en then*
there wou$" be no Scripture to warrant the human stru''$e# True Christian
character is the 0fruit of the Spirit#0
The (ery position of a chi$" of &o" as a hea(en$y citiIen "eman"s that these
nine 'races which are the 0fruit of the Spirit0 sha$$ be present in his "ai$y $ife#
He is to 0wa$! worthy0 of the ca$$in' wherewith he is ca$$e"* 0with a$$ $ow$iness
an" mee!ness* with $on'sufferin'* forbearin' one another in $o(e#0 So* a$so*
on the other han"* his price$ess fe$$owship 0with the Father an" with his Son0
must "epen" on the presence of these "i(ine characteristics# There must be
some %ua$ity of $ife an" character in the Christian with which &o" can ha(e
fe$$owship# But if &o" fin"s anythin' $i!e Himse$f in a human $ife* He must
p$ace it there+ for He !nows fu$$ we$$ that such "i(ine 'races can ne(er appear
in a $ife apart from His own power# Thus if He* by His (ery nature* "eman"s
the hea(en$y 'races as the on$y possib$e basis for communion with His Spirit;
born chi$"* He is not unreasonab$e in such a "eman"* for He "oes not e-pect
these 'races from the f$esh* but has ma"e fu$$ pro(ision that they may be
pro"uce" by the Spirit# The fact* howe(er* that He has "esi'ne" that they
sha$$ be the 0fruit of the Spirit0 chan'es the who$e human responsibi$ity# It is no
$on'er somethin' for the human stren'th to attempt* nor is it to be "one by the
human stren'th p$us the he$p of the Spirit# It is not somethin' that man can
"o* e(en with he$p# It is 0the fruit of the Spirit#0 True Christian character is
pro"uce" in the be$ie(er* but not by the be$ie(er# Joubt$ess the Spirit emp$oys
e(ery facu$ty of the be$ie(er)s bein' to rea$iIe this price$ess %ua$ity of $ife+ yet
there is nothin' in the be$ie(er* of himse$f* which cou$" pro"uce this resu$t#
There is not e(en a spar! of these 'races within the human nature which
mi'ht be fanne" into a fire# A$$ must be pro"uce" in the heart an" $ife by the
Spirit# Thus the new prob$em is natura$$y that of maintainin' such a
re$ationship to the Spirit as sha$$ ma!e it possib$e for Him to accomp$ish
continua$$y what He came into the heart to "o#
.hat the f$esh can* wi$$ an" must "o has been state" in the prece"in' (erses
of the passa'e un"er consi"eration/ 02ow the wor!s of the f$esh are manifest*
which are these+ A"u$tery* fornication* unc$eanness* $asci(iousness* i"o$atry*
witchcraft* hatre"* (ariance* emu$ations* wrath* strife* se"itions+ heresies*
en(yin's* mur"ers* "run!enness* re(e$in's* an" such $i!e#0 0But*0 in contrast
to a$$ this* 0the fruit of the Spirit is $o(e* oy* peace* $on'sufferin'* 'ent$eness*
'oo"ness* faith* mee!ness* temperance0 4se$f;contro$6# 0The f$esh*0 accor"in'
to its use in this an" simi$ar passa'es is more than the physica$ bo"y# The
term represents a$$* ;; spirit* sou$ an" bo"y ;; that the person was before he
was sa(e"# From that source there can come no rea$ spiritua$ 0fruit#0 In this
(ery conte-t it is state" that 0the f$esh $usteth a'ainst the Spirit* an" the Spirit
a'ainst the f$esh/ an" these are contrary the one to the other#0 4See $in!6
There are* then* two princip$es of $ife which are open to the chi$" of &o"/ the
carna$ wa$! which is by the ener'y of the f$esh* or 0as men*0 an" the spiritua$
wa$! which is by the ener'y of the Spirit* or as Christ# This passa'e in
&a$atians states/ 0This I say then* .a$! in the Spirit <$itera$$y* by means of the
Spirit=* an" ye sha$$ not fu$fi$$ the $ust <"esire= of the f$esh#0 These two
princip$es are abso$ute$y oppose" to each other an" therefore cannot be
min'$e"# .a$!in' by means of the Spirit* or 0bein' $e" of the Spirit*0 is not the
f$esh bein' he$pe" in some "e'ree by the Spirit# It is sai" to be a "irect
accomp$ishment of the Spirit in spite of the apposition of the f$esh#
.hen wa$!in' by the Spirit the resu$ts are ce$estia$/ 0Ce sha$$ not fu$fi$$ the $ust
of the f$esh0+ 0So that ye cannot <when wa$!in' by the Spirit= "o the thin's that
ye <otherwise= wou$"0+ 0If ye are $e" of the Spirit ye are not un"er the $aw0+ an"
0The fruit of the Spirit is $o(e* oy* peace* $on'sufferin'* 'ent$eness* 'oo"ness*
faith* mee!ness* temperance0 4se$f;contro$6#
Such resu$ts are price$ess# The wor$" $oo!s on to the en" of a $on' process of
se$f;trainin' an" se$f;repression for the rea$iIation of the human (irtues the
sum of which is ca$$e" 0character#0 The Christian may rea$iIe at once the
hea(en$y (irtues of Christ/ not by tryin'+ but by a ri'ht a"ustment to the
in"we$$in' Spirit# This is a re(e$ation* %uite forei'n in"ee" to man)s habits of
thin!in' an" actin'* an" it is to many a 0har" sayin'#0 This tremen"ous
possibi$ity* as re(ea$e" from &o"* wi$$ not seem reasonab$e to one who is not
yet "one with "oubt as to the possibi$ity of the supernatura$ bein' e-perience"
in e(ery moment of $ife# Such "oubters shou$" not conten" that* because to
them unrea$* the wa$! by means of the Spirit is not &o")s 'racious pro(ision
for His chi$"ren# The re(e$ation that true Christian character is "irect$y
pro"uce" as a fruit of the in"we$$in' Spirit stan"s on the pa'es of &o")s .or"#
C$ear statements are ma"e an" the Bib$e teachin' on this subect is "irect an"
uncomp$icate"# 2ot on$y so* but there are many who are oyous witnesses that
it is a rea$ity in their persona$ e-perience#
The effects of Christian 'rowth are not inc$u"e" in this imme"iate (ictory# It is
simp$y the resu$t of enterin' into the who$e of the present wi$$ of &o" for our
$i(es#
The nine wor"s which "efine Christian character may be trace" throu'h the
2ew Testament an"* when so trace"* it wi$$ be foun" 456 that they are a$ways
presente" as bein' "i(ine characteristics* thou'h they sometimes ha(e a
sha"ow of their rea$ity in the re$ationships an" i"ea$s of the wor$"+ 476 they are
assure"$y e-pecte" by &o" in the be$ie(er)s $ife+ an" 486 they are a$ways
pro"uce" on$y by the Spirit of &o"# Each of these nine wor"s mi'ht profitab$y
be consi"ere" at $en'th+ but space can be 'i(en to one on$y# .hat is foun" to
be true of the one wor" may measure* to some e-tent* what wou$" be foun" to
be true of a$$ these wor"s#
L13E
There is a (ery rea$ human $o(e+ but a$$ Christian $o(e* accor"in' to the
Scriptures* is "istinct$y a manifestation of "i(ine $o(e throu'h the human heart#
A statement of this is foun" in Romans B/B* 0because the $o(e of &o" is she"
abroa" <$itera$$y* 'ushes forth= in our hearts by <pro"uce"* or cause" by= the
Ho$y Spirit* which is 'i(en unto us#0 This is not the wor!in' of the human
affection+ it is rather the "irect manifestation of the 0$o(e of &o"0 passin'
throu'h the heart of the be$ie(er out from the in"we$$in' Spirit# It is the
rea$iIation of the $ast petition of the Hi'h Priest$y prayer of our Lor"/ 0That the
$o(e wherewith thou hast $o(e" me may be in them0 4?ohn 5H/7G6# It is simp$y
&o")s $o(e wor!in' in an" throu'h the be$ie(er# It cou$" not be human$y
pro"uce"* or e(en successfu$$y imitate" an" it* of necessity* 'oes out to the
obects of "i(ine affection an" 'race* rather than to the obects of human
"esire# A human heart cannot pro"uce "i(ine $o(e* but it can e-perience it# To
ha(e a heart that fee$s the compassion of &o" is to "rin! of the wine of
hea(en# In consi"erin' this imparte" $o(e of &o" it shou$" be note"/
First* The $o(e of &o" imparte" is not e-perience" by the unsa(e"/ 0But I
!now you* that ye ha(e not the $o(e of &o" in you0 4?ohn B/:76#
Secon"* The $o(e of &o" reaches out for the who$e wor$"/ 0For &o" so $o(e"
the wor$"0 4?ohn 8/5G6+ 0That he by the 'race of &o" shou$" taste "eath for
e(ery man0 4Hebrews 7/96+ 0An" he is the propitiation for our sins+ an" not for
ours on$y* but a$so for the sins of the who$e wor$"0 4First ?ohn 7/76# This is a
"i(ine $o(e for the wor$" of $ost men# It is &o")s affection which !nows no
boun"s# .hat is sometimes ca$$e" 0the missionary spirit0 is none other than
that compassion* which brou'ht the Son of &o" from hea(en* 0'ushin' forth0
throu'h a human heart# Interest in $ost men is not secure" by an attempte"
"e(e$opment of human affections/ it is imme"iate$y rea$iIe" in a Christian
heart when there is a ri'ht re$ation to the Spirit of &o"# A "esire for the
sa$(ation of others is the first thou'ht of many after they are born a'ain#
Thir"* The $o(e of &o" abhors the present wor$" system# 0Lo(e not the wor$"*
neither the thin's that are in the wor$"# if any man $o(e the wor$"* the $o(e of
the Father is not in him# For a$$ that is in the wor$"* the $ust of the f$esh* the $ust
of the eyes* an" the pri"e of $ife* is not of the Father* but is of the wor$"0 4First
?ohn 7/5B* 5G6# Such purifie" $o(e wi$$ a$ways be the e-perience of the one in
whom the $o(e of &o" is imparte"#
Fourth* The $o(e of &o" is towar" His Spirit;born chi$"ren# 0,uch more then*
bein' now ustifie" by his b$oo"* we sha$$ be sa(e" from wrath throu'h him#
For if* when we were enemies* we were reconci$e" to &o" by the "eath of his
Son* much more* bein' reconci$e"* we sha$$ be sa(e" by his $ife0 4Romans
B/9* 5A6+ 0Christ a$so $o(e" the church* an" 'a(e himse$f for it0 4Ephesians
B/7B6# He $o(es His own e(en thou'h they are wan"erin' away* as is re(ea$e"
in the return of the 0pro"i'a$ son#0 0If we $o(e one another* &o" "we$$eth in us*
an" His $o(e is perfecte" in us0 4First ?ohn :/576# By this "i(ine compassion
the Christian pro(es his rea$ity before the wor$"/ 0A new comman"ment I 'i(e
unto you* That ye $o(e one another+ as I ha(e $o(e" you* that ye a$so $o(e one
another# By this sha$$ a$$ men !now that ye are my "iscip$es* if ye ha(e $o(e
one to another0 4?ohn 58/8:* 8B6# Such "i(ine $o(e is a$so the test of our
brotherhoo" in Christ/ 0Hereby percei(e we the $o(e of &o"* because he $ai"
"own his $ife for us/ an" we ou'ht to $ay "own our $i(es for the brethren# But
whoso hath this wor$")s 'oo"* an" seeth his brother ha(e nee"* an" shutteth
up his bowe$s of compassion from him* how "we$$eth the $o(e of &o" in him>0
4First ?ohn 8/5G* 5H6+ 0.e !now we ha(e passe" from "eath unto $ife*
because we $o(e the brethren0 4First ?ohn 8/5:6#
Fifth* The $o(e of &o" is without en"/ 0Ha(in' $o(e" his own which were in the
wor$"* he $o(e" them unto the en"0 4eterna$$y* ?ohn 58/56# The $o(e of &o" in
the be$ie(er is sai" to 0suffer $on'0 an" then is !in"#
Si-th* The $o(e of &o" is towar" Israe$/ 0Cea* I ha(e $o(e" thee with an
e(er$astin' $o(e0 4?eremiah 85/86# So the Spirit;fi$$e" be$ie(er wi$$ $earn to
reoice in the 'reat prophecies an" purposes of &o" for that peop$e with
whom He is in e(er$astin' co(enants* an" for whom He has an e(er$astin'
$o(e#
Se(enth* The $o(e of &o" is sacrificia$/ 0For ye !now the 'race of our Lor"
?esus Christ* that* thou'h he was rich* yet for your sa!es he became poor*
that ye throu'h his po(erty mi'ht be rich0 4Secon" Corinthians @/96# Such an
attitu"e on the part of the Son of &o" towar" the eterna$ riches must* if
repro"uce" in the Christian* affect $ar'e$y his attitu"e towar" earth$y riches#
2ot on$y is the $o(e of &o" sacrificia$ as to hea(en$y riches+ it is sacrificia$ as
to $ife itse$f# 0Hereby percei(e we the $o(e of &o"* because he $ai" "own his
$ife for us#0 It therefore fo$$ows/ 0An" we ou'ht to $ay "own our $i(es for the
brethren0 4First ?ohn 8/5G* 5H6# The Apost$e Pau$ testifie"/ 0I say the truth in
Christ* I $ie not* my conscience a$so bearin' me witness in the Ho$y Spirit* that
I ha(e 'reat hea(iness an" continua$ sorrow in my heart# For I cou$" wish that
myse$f were accurse" from Christ for my brethren* my !insmen accor"in' to
the f$esh0 4Romans 9/5;86# The Apost$e !new fu$$ we$$ that there was no
occasion for him to be accurse" since his Lor" ha" been ma"e a curse for a$$+
but he cou$" sti$$ be wi$$in' to be ma"e a curse# Such an e-perience is the
"irect outwor!in' in a human $ife of the "i(ine $o(e which 'a(e ?esus to "ie
un"er the curse an" u"'ments of the sin of the wor$"# .hen this "i(ine
compassion for $ost men is repro"uce" in the be$ie(er* it becomes the true
an" sufficient "ynamic for sou$;sa(in' wor!#
Thus the mi'hty heart of &o" may be manifeste" in a human $ife* an" this one
wor" 0$o(e*0 to'ether with the other ei'ht wor"s which in"icate the fruit of the
Spirit* is a representation of true Christian character# The other ei'ht wor"s*
when trace" in the Scriptures* wi$$ a$so pro(e to be "i(ine 'races which are
rea$iIe" in the human heart on$y as they are imparte"# 0,y oy sha$$ be in
you#0 0,y peace I 'i(e unto you#0
These "i(ine 'races are not pro"uce" in e(ery Christian)s heart# They are
pro"uce" in those who are 0by the Spirit wa$!in'#0
7# THE SPIRIT PR1JUCES CHRISTIA2 SER3ICE
Here a'ain* turnin' from human reason to Bib$e "octrine* we "isco(er
Christian ser(ice to be a "irect e-ercise of the ener'y of the Spirit throu'h the
be$ie(er# 0From within him sha$$ f$ow ri(ers of $i(in' water# But this spa!e he of
the Spirit0 4?ohn H/8@* 89* R#3#6# Human ener'y cou$" ne(er pro"uce 0$i(in'
waters*0 an" certain$y not in 0ri(ers#0 This statement is !eye" to the Infinite#
The human* at best* cou$" be no more than the channe$* or instrument* for the
"i(ine outf$ow#
The (ery ser(ice of the Christian* $i!e his sa$(ation* has been "esi'ne" in the
eterna$ p$an an" purpose of &o"/ 0For we are his wor!manship* create" in
Christ ?esus unto 'oo" wor!s* which &o" hath before or"aine" that we
shou$" wa$! in them0 4Ephesians 7/5A6# Accor"in' to this passa'e* &o" hath
before or"aine" a (ery specia$ ser(ice for each in"i(i"ua$ to perform* an" the
"oin' of these particu$ar an" in"i(i"ua$ ministries constitutes 0'oo" wor!s0
accor"in' to the "i(ine estimates# Any ser(ice other than that which was
foreor"aine" for the in"i(i"ua$* thou'h (a$uab$e in itse$f* cannot be ca$$e"
0'oo" wor!s0 because it is not the persona$ outwor!in' of the wi$$ of &o"# The
"isco(ery an" rea$iIation of 0'oo" wor!s0 is not e-perience" by a$$ be$ie(ers*
but on$y by those who ha(e presente" their bo"ies a $i(in' sacrifice* ho$y*
acceptab$e unto &o"+ who are not 0conforme" to this wor$"*0 but are
0transforme"0 4transfi'ure"6 by the renewin' of their min"s 4Romans 57/5* 76#
Christian ser(ice* accor"in' to the 2ew Testament* is the e-ercise of a 0'ift#0
The Bib$e use of the wor" 0'ift0 shou$" not be confuse" with the wor$")s
conception of a 0'ifte" person#0 The thou'ht of the wor$" concernin' a 'ifte"
person is of one who by physica$ birth* is especia$$y ab$e to accomp$ish certain
thin's# Such natura$ abi$ity the Spirit wi$$ "oubt$ess emp$oy+ but a 0'ift*0 in the
Bib$e use of the wor"* is a "irect un"erta!in'* or manifestation* of the Spirit
wor!in' throu'h the be$ie(er# It is the Spirit of &o" "oin' somethin'* an"
usin' the be$ie(er to accomp$ish it+ rather than the be$ie(er "oin' somethin'*
an" ca$$in' on &o" for he$p in the tas!# it is the 0wor! of the Lor"0 in which we
are to 0aboun"#0 Accor"in' to the .or"* the Spirit pro"uces Christian ser(ice
as He pro"uces the 'races of Christ in an" throu'h the be$ie(er# E(ery facu$ty
of the human instrument wi$$ be emp$oye" in the wor!# That human instrument
wi$$ !now what it is to be weary an" worn in the ser(ice# Human ener'y*
howe(er* cou$" ne(er pro"uce the "i(ine resu$ts which are anticipate"* an"
the Scriptures ea$ous$y conten" that true Christian ser(ice is a "irect
0manifestation of the Spirit0/ 02ow there are "i(ersities of 'ifts* but the same
Spirit#0 Thou'h no two Christians are "oin' the same ser(ice* the Spirit
pro"uces the ener'y an" accomp$ishes the in"i(i"ua$ an" particu$ar wor! in
each# 0An" there are "ifferences of a"ministrations* but the same Lor"# An"
there are "i(ersities of operations* but it is the same &o" which wor!eth
<ener'iIes= a$$ in a$$# But the manifestation of the Spirit is 'i(en to e(ery
<Christian= man to profit witha$# For to one is 'i(en by the Spirit the wor" of
wis"om+ to another the wor" of !now$e"'e by the same Spirit+ to another faith
by the same Spirit+ to another the 'ifts of hea$in' by the same Spirit+ to
another the wor!in' of mirac$es+ to another prophecy+ to another "iscernin' of
spirits+ to another "i(ers !in"s of ton'ues+ to another the interpretation of
ton'ues/ but a$$ these wor!eth <are wrou'ht by= that one an" the se$fsame
Spirit* "i(i"in' to e(ery man se(era$$y as he wi$$0 4First Corinthians 57/:;556#
A 0'ift*0 then* is a 0manifestation of the Spirit*0 or ser(ice "i(ine$y pro"uce" by
the Spirit* an" 0as he wi$$#0 Thus it is c$ear that there can be no e-ercise of a
'ift throu'h an unyie$"e" $ife#
It is probab$e that the 0'ifts0 enumerate" in the Bib$e were the outstan"in'
manifestations of the Spirit accor"in' to the con"itions an" time when the
recor" was written# Some ha(e pro(e" abi"in' to the present hour# 1ther
manifestations of the Spirit ha(e e(i"ent$y cease"# This is not "ue to fai$in'
piety after the first 'eneration of Christians# There is no e(i"ence of a
"ecrease of piety# Those manifestations of the Spirit which ha(e cease" were
"oubt$ess re$ate" to the intro"uction rather than the continuation of the wor! of
the Spirit in this a'e# This is not without prece"ent/ .hen Christ was born* a
star was seen in the East* the (oices of the an'e$ic host were hear" an" most
unusua$ con"itions obtaine"# The star "i" not continue to shine# The an'e$
(oices were not a$ways hear"# So it was at the a"(ent of the Spirit an" the
intro"uction of His new wor! in the wor$"# That these ear$y manifestations
ha(e cease" accor"in' to the purpose of &o"* has been the be$ief of the most
"e(out saints of a$$ past 'enerations# Cet in these $ast "ays when Satan is
emp$oyin' e(ery a(ai$ab$e issue to confuse an" "i(i"e the Christian bo"y* to
"i(ert their ener'y an" pre(ent their testimony* there are those who "eman" a
return to Pentecosta$ manifestations as the on$y rea$iIation of the fu$$ ministry
of the Spirit# Such professin' Christians are bo$" to con"emn the spiritua$ity of
saints of a$$ 'enerations who ha(e not accepte" their teachin's# They are
e(i"ent$y $ac!in' in the !now$e"'e an" re'ar" for those 'ifts which in the
Scriptures are sai" to be of primary importance in contrast to $esser 'ifts#
.hate(er is "one to re(i(e Pentecosta$ manifestations shou$" be "one in (iew
of a$$ that is tau'ht in First Corinthians 5:# If &o" is ca$$in' His peop$e to a
renewa$ of a$$ the ear$y manifestations of the Spirit* why is it confine" to a $itt$e
sect* when there are tens of thousan"s outsi"e that 'roup who are yie$"e"
an" rea"y to "o His wi$$ but are ne(er $e" into such manifestations> If Satan is
usin' the fact of these ear$y manifestations of the Spirit as an occasion to
confuse an" "i(i"e Christians* a$$ his supernatura$ power wi$$ be "isp$aye" an"
his most subt$e "eceptions wi$$ be impose" to pro"uce what mi'ht seem to be
the wor! of &o"# ,any who ha(e been "e$i(ere" from these 0Pentecosta$0
be$iefs an" manifestations ha(e since foun" the more (ita$ thin's of the Spirit
an" are "eep$y concerne" for those whom they "eem to be yet b$in"e" an"
se$f;satisfie" in error#
Christian ser(ice is not a$ways essentia$ to spiritua$ity# If it is His wi$$ for us* we
are ust as spiritua$ when restin'* p$ayin'* i$$ or infirm as when we are acti(e in
ser(ice# 1ur one concern is to !now an" "o His wi$$+ but norma$$y* true
spiritua$ity is e-presse" an" e-ercise" in the ministries committe" to be$ie(ers
an" which can be accomp$ishe" on$y by the imparte" power of &o"#
The ministry of restoration is $imite" to spiritua$ be$ie(ers on$y* accor"in' to
&a$atians G/5/ 0Brethren* if a man be o(erta!en in a fau$t* ye which are
spiritua$* restore such an one in the spirit of mee!ness+ consi"erin' thyse$f*
$est thou a$so be tempte"#0 How many heartaches wou$" be a(oi"e" if this
p$ain instruction were hee"e"M
The e-act ser(ice an" in"i(i"ua$ responsibi$ity of the Christian wi$$ ne(er be
the same in any two $i(es an" so* in a (ery rea$ way* no two manifestations of
the Spirit wi$$ be e-act$y the same# There is an in"i(i"ua$ ser(ice
0foreor"aine"0 for each chi$" of &o"* an" there are particu$ar 0ri(ers of $i(in'
water0 to f$ow from each inner $ife#
Any Christian may enter into his own 0'oo" wor!s*0 since the enab$in' Spirit is
a$rea"y in"we$$in' him+ but on$y those who are yie$"e" to &o" "o enter in+ for
it is ser(ice accor"in' to His wi$$# How $itt$e this 'reat fact is appreciate"M How
often Christians are e-horte" to e-pen" more ener'y an" emp$oy a$$ their
natura$ powers with the hope that they may ren"er Christian ser(iceM There is
e(i"ent$y a more effectua$ way to secure the 0abi"in' fruit0 in Christian $i(es# In
the Scriptures we rea" that the 0reasonab$e ser(ice*0 e(en the 0'oo" an"
acceptab$e an" perfect wi$$ of &o"*0 is ren"ere" when the chi$" of &o"
presents his who$e bo"y to &o"# Such yie$"e" be$ie(ers nee" $itt$e
e-hortation* for the Spirit is mi'hty throu'h them* an" He wi$$ emp$oy e(ery
a(ai$ab$e facu$ty an" resource of their $i(es# 1ther Christians who are
unyie$"e" are $itt$e chan'e" by human appea$# BraIen coura'e enou'h to
force one into f$esh$y un"erta!in's is not the con"ition of true Christian
ser(ice# The one issue is that of a yie$"e" heart an" $ife throu'h which the
in"we$$in' Spirit wi$$ certain$y manifest His mi'hty power#
Spiritua$ity is not 'aine" by ser(ice/ it is unto ser(ice# .hen one is tru$y
spiritua$* a$$ effort is "i(erte" from se$f stru''$e to rea$ ser(ice# Spiritua$ity is a
wor! of &o" for His chi$"/ ser(ice is a wor! of the chi$" for his &o"* which can
be accomp$ishe" on$y in the power of the in"we$$in' Spirit#
8# THE SPIRIT TEACHES
The teachin' manifestation of the Spirit in the be$ie(er is "escribe" by Christ
in ?ohn 5G/57;5B/ 0I ha(e yet many thin's to say unto you* but ye cannot bear
them now# Howbeit when he* the Spirit of truth* is come* he wi$$ 'ui"e you into
a$$ truth/ for he sha$$ not spea! of <from= himse$f+ but whatsoe(er he sha$$ hear*
that sha$$ he spea!/ an" he wi$$ show you thin's to come# He sha$$ '$orify me/
for he sha$$ recei(e of mine an" sha$$ show it unto you# A$$ thin's that the
Father hath are mine/ therefore sai" I* that he sha$$ ta!e of mine an" sha$$
show it unto you#0
Here is a promise that the chi$" of &o" may enter the hi'hest rea$m of
!nowab$e truth as re(ea$e" in the .or" of &o"# 0A$$ thin's that the Father
hath0 are inc$u"e" in the thin's of Christ an" 0thin's to come*0 an" these form
the boun"$ess fie$" into which the be$ie(er may be $e" by the "i(ine Teacher#
This storehouse of "i(ine rea$ity wi$$ no "oubt en'a'e our min"s an" hearts
for e(er+ but Christians may be e(en now enterin' an" pro'ressin' in these
rea$ms of truth an" 'race# 02ow we ha(e recei(e" ### the Spirit which is of
&o"+ that we mi'ht !now the thin's that are free$y 'i(en to us of &o"0 4First
Corinthians 7/576# 0But the anointin' which ye ha(e recei(e" of him abi"eth in
you* an" ye nee" not that any man teach you/ but as the same anointin'
teacheth you of a$$ thin's* an" is truth* an" is no $ie* an" e(en as it hath tau'ht
you* ye sha$$ abi"e in him0 4First ?ohn 7/7H6#
Beyon" a$$ the ran'e of human !now$e"'e there are thin's 0which eye hath
not seen* nor ear hear"* neither ha(e entere" into the heart of man+ ### but
&o" hath re(ea$e" them unto us by his Spirit#0 Howe(er* such truth is re(ea$e"
by the Spirit on$y to spiritua$ Christians# To some who were tru$y sa(e" the
Apost$e wrote/ 0An" I* brethren* cou$" not spea! unto you as unto spiritua$* but
as unto carna$* e(en as unto babes in Christ# I ha(e fe" you with mi$!* an" not
with meat/ for hitherto ye were not ab$e to bear it* neither yet now are ye ab$e0
4First Corinthians 8/5* 76# This is a sa" "isc$osure of the state of some
be$ie(ers# Thou'h born a'ain an" possessin' the Spirit* their carna$ity of $ife
prec$u"es them from un"erstan"in'* or pro'ressin' in* the 0"eep thin's of
&o"#0 Some* re'ar"$ess of e"ucationa$ %ua$ifications* 'o to the Scriptures of
Truth as 0those that fin" 'reat spoi$#0 His .or"* to them* is 0sweeter a$so than
honey an" the honey comb#0 To others* re'ar"$ess of e"ucationa$
%ua$ifications* there is no "isco(ery an" re(e$ation of Truth# The Bib$e is rea"
by these as a "uty* if rea" at a$$# This is a tra'e"y in the rea$m of infinite
issues# It is not a$one the %uestion of persona$ p$easure an" profit in the
mar(e$s of "i(ine Truth/ it in(o$(es the rea$ities of !now$e"'e* or i'norance+
obe"ience* or "isobe"ience for want of un"erstan"in'+ power* or wea!ness+
he$pfu$ness* or hurtfu$ness in the $ife an" testimony of the one who* because
of the in"we$$in' Spirit* mi'ht be comin' to !now an" to impart to others
somethin' of the boun"$ess Truth of &o"# 2o amount of human e"ucation can
correct this "efect# The root troub$e is carna$ity* an" when this is cure"* the
0eyes of the heart0 wi$$ be en$i'htene"* an" the inf$ow of sanctifyin' Truth wi$$
be continuous an" unbro!en# 0He that is spiritua$ "iscerneth a$$ thin's#0
Christian 'rowth an" the "eeper !now$e"'e of the Truth are to be
"istin'uishe" from spiritua$ity# It is possib$e to be fi$$e" with the Spirit when
immature in 'rowth* e-perience an" un"erstan"in'# Christian 'rowth is $ar'e$y
con"itione" on the stu"y of the .or"* prayer* an" ser(ice+ whi$e spiritua$ity
"oes not wait on these thin's* but is con"itione" upon imme"iate a"ustments
to the Spirit# Since the Spirit is a$ways our Teacher* it is imperati(e that we
a$ways remain teachab$e# .e shou$" be wi$$in' humb$y to hear His (oice
throu'h any an" e(ery instrument#
:# THE SPIRIT PR1,1TES PRAISE A2J THA2NS&I3I2&
Imme"iate$y fo$$owin' the inunction of Ephesians B/5@ to be 0fi$$e" with the
Spirit*0 there is 'i(en a "escription of the norma$ resu$ts of such a fi$$in'/
0Spea!in' to yourse$(es in psa$ms an" hymns an" spiritua$ son's* sin'in'
an" ma!in' me$o"y in your heart to the Lor"+ 'i(in' than!s a$ways for a$$
thin's unto &o" an" the Father in the name of our Lor" ?esus Christ#0 A$$
thin's are wor!in' to'ether for 'oo" to the chi$" of &o"* an" it is reasonab$e
that he shou$" 'i(e than!s a$ways for a$$ thin's# This can be "one throu'h the
Spirit who !nows the 0a$$ thin's0 of &o"# The $i(in' creatures in the "i(ine
Presence cease not to cry* 0Ho$yM Ho$yM Ho$yM0 It is e%ua$$y becomin' the
hea(en$y citiIen that he ren"er unbro!en an" en"$ess praise an" than!s'i(in'
to &o"#
It fo$$ows* then* that than!s'i(in' for a$$ thin's an" praise unto &o" are the
"irect pro"ucts of the Spirit in the one whom He fi$$s# These 'reat rea$ities are
forei'n to the finite heart at its best# 2ot a$$ Christians e-perience them+ but a$$
Christians may e-perience them as certain$y as the power has been pro(i"e"
throu'h the in"we$$in' Spirit# The (a$ue of this particu$ar manifestation of the
Spirit can scarce$y be !nown by the human min"# Praise an" than!s'i(in' are
"istinct$y a""resse" to &o"# .e cannot !now what their fu$$ outf$ow may mean
to Him* or what His $oss may be when this manifestation is not rea$iIe" in the
be$ie(er)s $ife# 0Ha$$e$uahM0 0Praise ye the Lor"M0 0Reoice e(er moreM0
B# THE SPIRIT LEAJS
Since the who$e "iscussion concernin' the be$ie(er)s $ife in the Spirit*
accor"in' to the Epist$e to the Romans* is consummate" in the be'innin' of
the ei'hth chapter* that which fo$$ows in the chapter shou$" be consi"ere" as
bein' true on$y of those who ha(e been a"uste" to the $ar'er $ife an" wa$! in
the Spirit# Three "istinct manifestations of the Spirit are foun" in this portion of
the Scriptures* an" these ser(e to comp$ete the who$e re(e$ation as to the
e-act wor! of the Spirit in an" throu'h the one whom He fi$$s#
In Romans @/5: it is state"/ 0For as many as are $e" of the Spirit of &o"* they
are the sons of &o"#0 This* it may be conc$u"e"* is the norma$ Christian
e-perience accor"in' to the p$an an" purpose of &o"# It is e%ua$$y true that
some Christians are abnorma$ to the e-tent that they are not constant$y $e" of
the Spirit+ for it is sai" a$so in &a$atians B/5@* 0But if ye be $e" of the Spirit* ye
are not un"er the $aw#0 The wa$! in the Spirit* or the $ife that is $e" of the Spirit*
is one of the 'reat new rea$ities of this a'e of 'race+ yet some be$ie(ers are so
far remo(e" from this b$essin' that their "ai$y $i(es are shape" an" a"apte" to
the or"er an" re$ationships of the past "ispensation# It is one of the supreme
'$ories of this a'e that the chi$" of &o" an" citiIen of hea(en may $i(e a
superhuman $ife* in harmony with his hea(en$y ca$$in'* by an unbro!en wa$! in
the Spirit# The $ea"in' of the Spirit is not e-perience" by a$$ in whom the Spirit
"we$$s+ for such $ea"in' must "epen" on a wi$$in'ness to 'o where He* in His
infinite wis"om* wou$" ha(e us 'o# 4See Nnowin' the .i$$ of &o"6
G# THE SPIRIT .IT2ESSETH .ITH 1UR SPIRIT
In Romans @/5G it is state"* 0The Spirit himse$f beareth witness with our spirit*
that we are the chi$"ren of &o"#0 The primary meanin' of this Scripture is that
the Spirit witnesseth with our spirits unto &o"# It is a$so c$ear that He
witnesseth to our spirits concernin' a$$ that we ha(e in our sonship re$ation to
&o"# The witnessin' wor! of the Spirit is mentione" a'ain in &a$atians :/G#
0An" because ye are sons* &o" hath sent forth the Spirit of his Son into your
hearts* cryin'* Abba* Father#0 2ot on$y "oes He actua$iIe this re$ationship unto
us* but He wou$" actua$iIe e(ery 'reat fact which we ha(e ta!en by faith#
0That he wou$" 'rant you* accor"in' to the riches of his '$ory* to be
stren'thene" with mi'ht by his Spirit in the inner man+ that Christ may "we$$ in
your hearts by faith+ that ye* bein' roote" an" 'roun"e" in $o(e* may be ab$e
to comprehen" with a$$ saints what is the brea"th* an" $en'th* an" "epth* an"
hei'ht+ an" to !now the $o(e of Christ* which passeth !now$e"'e* that ye may
be fi$$e" with a$$ the fu$$ness of &o"0 4Ephesians 8/5G;596# 0An" they sai" one
to another* Ji" not our hearts burn within us* whi$e he ta$!e" with us by the
way* an" whi$e he opene" to us the scriptures>0 The supreme passion of the
Apost$e Pau$ was state" in fi(e wor"s/ 0That I may !now him#0
By this particu$ar manifestation of the Spirit* unseen thin's become b$esse"$y
rea$# There is such a thin' as 0e(er $earnin' an" ne(er comin' to the
!now$e"'e of the truth#0 Truth must become rea$ to us# .e may !now by faith
that we are for'i(en an" ustifie" fore(er/ it is %uite another thin' to ha(e a
heart e-perience wherein a$$ is as rea$ as it is true# .e may be$ie(e in our
security an" comin' '$ory/ it is "ifferent to fee$ its power in the heart# .e may
be$ie(e in 0thin's to come0 throu'h the e-act teachin' of the .or"/ it is a
precious e-perience to ha(e it ma"e actua$ to us by the Spirit that 0the Lor" is
at han"*0 an" that our eterna$ '$ory with Him may be but a moment remo(e"#
Such heart e-perience is pro(i"e" in the boun"$ess 'race of &o" for each of
His chi$"ren+ but on$y those who abi"e in Him can !now this ecstasy of $ife#
H# THE SPIRIT ,ANETH I2TERCESSI12 F1R US
Such a promise is recor"e" in Romans @/7G an" refers to a particu$ar form of
prayer# Intercession must be consi"ere" as bein' $imite" to that ministry
wherein one stan"s between &o" an" his fe$$ow man# It is simp$y prayin' for
others# Un"er those con"itions* we !now not what to pray for* but the Spirit
he$peth our infirmities# Prayer on beha$f of others is "oubt$ess the 'reatest
ministry committe" to the chi$" of &o" an" a ministry for which he is* an"
a$ways wi$$ be* $east prepare" within himse$f# .e may become fami$iar with
the truth we preach+ but the fie$" of intercession is new* un!nown an"
un!nowab$e# A few Christians ha(e entere" this boun"$ess ministry of prayer#
2ot a$$ ha(e entere"+ but a$$ Christians may enter#
.HAT SPIRITUALITC IS* A2J .HAT IT IS 21T
It may be sai" in conc$usion* that a spiritua$ Christian is a Spirit;fi$$e" Christian
in whom the unhin"ere" Spirit is manifestin' Christ by pro"ucin' a true
Christian character* which is the 0fruit of the Spirit0+ by ener'iIin' true
Christian ser(ice throu'h the e-ercise of a 0'ift of the Spirit0+ by persona$
instruction in the .or" of &o"+ by inspirin' true praise an" than!s'i(in'+ by
$ea"in' the be$ie(er in an unbro!en 0wa$! in the Spirit0+ by actua$iIin' into
ce$estia$ heart;ecstasy that which has been ta!en by faith concernin' the
positions an" possessions in Christ+ an" by inc$inin'* i$$uminatin' an"
empowerin' the be$ie(er in the prayer of intercession#
True spiritua$ity is a se(en;fo$" manifestation of the Spirit in an" throu'h the
one whom He fi$$s# It is a "i(ine output of the $ife* rather than a mere cessation
of thin's which are ca$$e" 0wor$"$y#0 True spiritua$ity "oes not consist in what
one "oes not "o* it is rather what one "oes# It is not suppression/ it is
e-pression# It is not ho$"in' in se$f/ it is $i(in' out Christ# The unre'enerate
wou$" not be sa(e" if he shou$" cease sinnin'/ he wou$" not be born of &o"#
The Christian wou$" not be spiritua$ if he shou$" abstain from wor$"$iness/ he
wou$" possess none of the manifestations of the Spirit#
The wor$" an" 0wor$"$y0 Christians turn to so;ca$$e" 0wor$"$y0 thin's because
they "isco(er in them an anesthetic to "ea"en the pain of an empty heart an"
$ife# The anesthetic* which is often %uite innocent in itse$f* is not so serious a
matter as the empty heart an" $ife# Litt$e is 'aine" towar" true spiritua$ity when
wou$";be sou$ "octors ha(e succee"e" in persua"in' the aff$icte" to 'et on
without the anesthetic# if these instructors "o not present the rea$ity of
conso$ation an" fi$$in' for heart an" $ife which &o" has pro(i"e"* the con"ition
wi$$ not be impro(e"# How mis$ea"in' is the theory that to be spiritua$ one
must aban"on p$ay* "i(ersion an" he$pfu$ amusementM Such a conception of
spiritua$ity is born of a morbi" human conscience# It is forei'n to the .or" of
&o"# It is a "e(ice of Satan to ma!e the b$essin's of &o" seem abhorrent to
youn' peop$e who are o(erf$owin' with physica$ $ife an" ener'y# It is to be
re'rette" that there are those who in b$in"ness are so emphasiIin' the
ne'ati(es of the Truth that the impression is create" that spiritua$ity is
oppose" to oy* $iberty an" natura$ness of e-pression in thou'ht an" $ife in the
Spirit# Spiritua$ity is not a pious pose# It is not a 0Thou sha$$ not0/ it is 0Thou
sha$t#0 It f$in's open the "oors into the eterna$ b$esse"ness* ener'ies an"
resources of &o"# It is a serious thin' to remo(e the e$ement of re$a-ation an"
p$ay from any $ife# .e cannot be norma$ physica$$y* menta$$y or spiritua$$y if we
ne'$ect this (ita$ factor in human $ife# &o" has pro(i"e" that our oy sha$$ be
fu$$#
It is a$so to be note" that one of the characteristics of true spiritua$ity is that it
superse"es $esser "esires an" issues# The Bib$ica$* as we$$ as practica$* cure
for 0wor$"$iness0 amon' Christians is so to fi$$ the heart an" $ife with the
eterna$ b$essin's of &o" that there wi$$ be a oyous preoccupation an" absent;
min"e"ness to unspiritua$ thin's# A "ea" $eaf that may ha(e c$un' to the twi'
throu'h the e-terna$ ra'in' storms of .inter* wi$$ si$ent$y fa$$ to the 'roun"
when the new f$ow of sap from within has be'un in the Sprin'# The $eaf fa$$s
because there is a new manifestation of $ife pressin' from within outwar"# A
"ea" $eaf cannot remain where a new bu" is sprin'in'* nor can wor$"$iness
remain where the b$essin's of the Spirit are f$owin'# .e are not ca$$e" upon to
preach a'ainst 0"ea" $ea(es#0 .e ha(e a messa'e of the imperishab$e
Sprin'# It is of the outf$ow of the $imit$ess $ife of &o"# .hen by the Spirit ye are
wa$!in' ye cannot "o the thin's that ye otherwise wou$"#
It is the Spirit)s wor! to pro"uce in the be$ie(er a $ife which is hea(en$y in
character# This $ife is inimitab$e+ yet it is common$y suppose" that spiritua$ity
consists in stru''$in' to obser(e a particu$ar set of ru$es* or the imitation of a
hea(en$y i"ea$# Spiritua$ity is not 'aine" by stru''$in'/ it is to be c$aime"# It is
not imitation of a hea(en$y i"ea$/ it is the impartation of the "i(ine power which
a$one can rea$iIe the i"ea$# 0The $etter !i$$eth* but the Spirit 'i(eth $ife#0 The
written .or" re(ea$s the character of the spiritua$ $ife an" e-horts to its
fu$fi$$ment+ but it as faithfu$$y re(ea$s that the $ife can be $i(e" on$y by the in;
wrou'ht power of &o"# .e are to 0ser(e in newness of spirit* an" not in the
o$"ness of the $etter#0 There is $itt$e b$essin' for any Christian unti$ he
aban"ons the princip$e of $i(in' by ru$es an" $earns to wa$! by the Spirit in
&o";or"aine" $iberty an" in fresh an" unbro!en fe$$owship with his Lor"# The
"i(ine precepts wi$$ then be !ept by the power of &o"#
SPIRITUALITC A TRIU,PH 1F &RACE
In First Corinthians 9/7A* 75 the Apost$e c$assifies men in three "i(isions in
(iew of their re$ation to the authority of &o"# He spea!s of some who were
0un"er the $aw0/ some who are 0without $aw0/ an" himse$f ;; a representati(e
of a$$ be$ie(ers ;; as neither 0un"er the $aw0 4a ?ewish position6* nor 0without
$aw0 4a &enti$e position6+ but 0un"er the $aw to Christ*0 which phrase is better
trans$ate"* 0in$awe" to Christ#0 The Epist$es aboun" with many an" (arie"
e-pressions of this $atter re$ationship/ 0the $aw of $o(e0+ 0so fu$fi$$ the $aw of
Christ0+ 0if we !eep his comman"ments0+ 0stan" fast therefore in the $iberty
wherewith Christ hath ma"e us free* an" be not entan'$e" a'ain with the yo!e
of bon"a'e0+ 0the $aw <the yo!e of bon"a'e= was 'i(en by ,oses* but 'race
an" truth came by ?esus Christ#0 The be$ie(er)s re$ation to the "i(ine authority
wi$$ be foun" in the fact that he is 0in$awe" to Christ#0
The Bib$e presents at $east three separate an" comp$ete ru$es for "ai$y $i(in'#
First* The Law of ,oses
E(ery aspect of the $ife of an Israe$ite was anticipate" in the $aw with the
statutes an" the or"inances# Those 'o(ernin' princip$es were in effect o(er
Israe$* an" Israe$ on$y* from ,oses to Christ 4?ohn 5/5H6#
Secon"* The Law of the Nin'"om
The $aw of the !in'"om incorporates an" anticipates the princip$es of
'o(ernment in the !in'"om when it sha$$ be set up in the earth# The bo"y of
truth containin' this aspect of $aw is foun" in the Prophets of the 1$"
Testament* in the preachin' of ?ohn the Baptist* an" in the ear$y teachin's of
Christ# It is a$ways pure $aw in character+ but in much finer "etai$# The $aw of
,oses con"emne" a"u$tery+ but the $aw of the !in'"om con"emns the
s$i'htest '$ance of the eye# The $aw of ,oses con"emne" mur"er+ but the $aw
of the !in'"om con"emns a thou'ht of an'er# .hi$e the $aw of ,oses is a
separate system from the $aw of the !in'"om* they are a$i!e in the one
particu$ar that they represent on$y pure $aw#
Thir"* The Teachin's of &race
There is a "i(ine counse$ for $ife which is a""resse" to sa(e" peop$e of this
"ispensation# It is the teachin's of 'race# &race teachin's represent a
comp$ete system for $i(in' which co(ers e(ery possib$e contin'ency in the
be$ie(er)s $ife an" which is in"epen"ent an" separate from e(ery other system
for $i(in' which is foun" in the Bib$e# It presents hea(en$y stan"ar"s because it
is a""resse" to born;a'ain hea(en$y peop$e# There is much in common
between these three comp$ete an" separate bo"ies of truth an" this fact has
$e" some to suppose that the (arious comman"s an" inunctions foun" in a$$
these 'o(ernin' co"es were to be combine" into one (ast ob$i'ation restin'
upon the be$ie(er# To combine these systems* an" to app$y them a$$ to the
be$ie(er of this a'e* is to present ob$i'ations which are in themse$(es* at some
points* contra"ictory an" confusin'* an" to i'nore the (ita$ "istinctions
between $aw an" 'race#
&race not on$y presents the "i(ine way of sa(in' an" !eepin' unworthy
sinners/ it a$so teaches those who are sa(e" how they shou$" $i(e# 0For the
'race of &o" that brin'eth sa$(ation hath appeare" ### teachin' us that*
"enyin' un'o"$iness an" wor$"$y $usts* we shou$" $i(e sober$y* ri'hteous$y* an"
'o"$y* in this present wor$" <a'e=+ $oo!in' for that b$esse" hope* an" the
'$orious appearin' of the 'reat &o" an" our Sa(iour ?esus Christ+ who 'a(e
himse$f for us* that he mi'ht re"eem us from a$$ ini%uity* an" purify unto
himse$f a pecu$iar peop$e* Iea$ous of 'oo" wor!s0 4Titus 7/55;5:6# &race
teachin's which anticipate a$$ the wa$! an" warfare of the be$ie(er wi$$ be
foun" in portions of the &ospe$s an" The Acts an" throu'hout the Epist$es of
the 2ew Testament# It is a comp$ete system an" re%uires no a""itions from
the $aw# It incorporates many of the princip$es which were in the $aw* but these
are a$ways so restate" as to be in e-act harmony with the position an" $iberty
of the one who is 0in$awe" to Christ#0
2o Christian is un"er the $aw as a ru$e of $ife# How often this is state" in the
2ew TestamentM It is e%ua$$y true that no Christian is 0without $aw#0 This too is
the constant theme of the Epist$es# Jiscussions on these themes wou$" cease
if a$$ be$ie(ers un"erstoo" what it means to be 0in$awe" to Christ#0 To be
0in$awe" to Christ0 is to be un"er the teachin's of 'race with their pro(isions
for (ictory# It is not "ifficu$t to "ismiss the $aw as a ru$e of $ife when we "isco(er
that there has been pro(i"e" another comp$ete system which is in e-act
harmony with the positions in 'race#
There are two aspects of the teachin's of 'race which are fun"amenta$/
First* they anticipate a manner an" %ua$ity of $ife which is superhuman# These
stan"ar"s are none other than 0the $ife which is Christ#0 In (iew of the present
hea(en$y position of the re"eeme"* there cou$" be no $ess re%uire" of them#
The ,osaic $aw* or the $aw of the !in'"om* thou'h comp$ete in themse$(es as
'o(ernin' princip$es* an" thou'h perfect$y fu$fi$$in' the mission assi'ne" to
them* ne(er aime" at the repro"uction of the Christ;$ife# Their stan"ar"s*
thou'h ho$y* ust an" 'oo"* are of the earth# In the "eman"s of the $am* there
is no consi"eration of the most (ita$ acti(ities which are anticipate" un"er
'race ;; prayer* a $ife of faith* an" sou$;winnin' ser(ice# The teachin's of
'race are hea(en$y an" are as far remo(e" from the $aw as hea(en is hi'her
than the earth# The teachin's of 'race* thou'h presentin' a much more
"ifficu$t stan"ar" of $i(in' than any $aw* "o not anticipate that the be$ie(er wi$$
attempt them in his own stren'th# That wou$" p$un'e him sti$$ "eeper into the
princip$e of $aw with its utter an" hope$ess fai$ures# Christ is to be perfect$y
manifeste" un"er 'race# To this en" the most minute "etai$s of hea(en$y
con"uct are 'i(en+ but ne(er apart from another an" e%ua$$y a'e;
characteriIin' fact/
Secon"* the new $ife which is 0in$awe" to Christ0 is to be $i(e" by the enab$in'
power of the in"we$$in' Spirit# As has been seen* no he$p was e(er pro(i"e"
un"er the $aw# Sin ha" "ominion o(er $aw;obser(ers an" the $aw con"emne"
them# Un"er 'race it is pro(i"e" that 0sin sha$$ not ha(e "ominion o(er you#0
0If ye are $e" by the Spirit* ye are not un"er the $aw#0 This fact that the
enab$ement for "ai$y $ife is pro(i"e" in one case an" is not pro(i"e" in the
other is the fina$ an" most important "istinction between $aw an" 'race#
Thou'h not un"er the $aw as a ru$e of $ife* a Spirit;fi$$e" Christian is* howe(er*
in a position wherein he cannot "o the thin's which he otherwise wou$"
4&a$atians B/5H6# This a'ain is "ue to the fact that he is 0in$awe" to Christ#0
Bein' in the power an" contro$ of the Spirit* he cannot "o the thin's which he
otherwise wou$" "o because of the transforme" "esires of a heart which the
Spirit has fi$$e"# The power of &o" is wor!in' in such a be$ie(er* 0both to wi$$
an" to "o of his 'oo" p$easure#0 So* a$so* the Apost$e prays for the Hebrews/
02ow the &o" of peace ### ma!e you perfect in e(ery 'oo" wor! to "o his wi$$*
wor!in' in you that which is we$$p$easin' in his si'ht* throu'h ?esus Christ0
4Hebrews 58/7A* 756# The Spirit;fi$$e" Christians are the on$y persons in the
wor$" who !now the b$essin's of true $iberty# Liberty means perfect free"om to
"o as one is prompte" by his own "eepest "esires# Apart from the ener'iIin'
power of the Spirit* this $iberty may easi$y become the occasion for the
manifestations of the f$esh# 0For* brethren* ye ha(e been ca$$e" unto $iberty+
on$y use not $iberty for an occasion to the f$esh* but by $o(e ser(e one
another0 4&a$atians B/586# Un"er 'race* the norma$ Christian is to be Spirit;
fi$$e"# Thus it is "i(ine$y inten"e" an" pro(i"e" that e(ery heart;"esire of the
chi$" of &o" sha$$ be prompte" by the in"we$$in' Spirit# This is the "i(ine
pro(ision for pre(ai$in' prayer/ 0If ye abi"e in me* an" my wor"s abi"e in you*
ye sha$$ as! what ye wi$$* an" it sha$$ be "one unto you0 4?ohn 5B/H6# Un"er
these "efinite con"itions* the fu$$est $iberty can be 'rante"# It is thus "esi'ne"
that the Spirit;fi$$e" Christian is to be free to "o in perfect $iberty a$$ that his
heart prompts him to "o+ for* when Spirit;fi$$e"* he p$eases on$y 0to wi$$ an" to
"o of his 'oo" p$easure#0 This is 0fu$fi$$in' the $aw of Christ#0 It a$so fu$fi$$s*
superse"es* an" surpasses a$$ that is containe" in any other $aw# A 0carna$0
Christian is a (io$ation of a$$ the "i(ine p$an an" pro(isions of 'race# He is
un"er 'race by position on$y* for he is not yie$"e" to the wi$$ an" power of
&o"# He is in a state upon which no "i(ine fa(or can rest* an" he is fa$$in'
short of the mar(e$s of "i(ine 'race#
It shou$" ne(er be conc$u"e" that the $ife in 'race is circumscribe" an"
narrow# This is the (iew which is ta!en by both the 0natura$ man0 to whom the
thin's of the Spirit are on$y 0foo$ishness*0 an" the 0carna$0 man who 0cannot
bear0 spiritua$ thin's# 2either the 0natura$ man0 nor the 0carna$0 man shou$"
e(er be e-pecte" to un"erstan" the triumph of the spiritua$ $ife in 'race# The
'$ory of these "i(ine rea$ities ha(e too $on' been confuse an" "istorte" by the
opinions of such men#
To be 0in$awe" to Christ0 is to enter the "oor into the thin's which are infinite#
It is $i!e the e-it of the 'rub from the "ar! confinements of the chrysa$is state
into the '$orious sun;!isse"* wor$";wi"e* hea(en;hi'h free"om of the butterf$y#
The butterf$y nee"s no $aw to prohibit him from returnin' to the former state+
but sa"$y in"ee" "o we "isco(er that there is the presence in us of the f$esh
which must be !ept in a$$ subection by the power of &o"# For this (ictory our
&o" is sufficient#
.e are to$" to stan" fast in the b$esse" $iberty in Christ# 1ur $iberty consists
not on$y in the free"om from the $aw* but a$so in the fact of the %uic!enin' an"
enab$in' power of the Spirit# Apart from who$e "epen"ence upon &o" we sha$$
be entan'$e" in f$esh$y efforts which is a return to the princip$es an"
re%uirements of the $aw# How important is the inunction* 0Be fi$$e" with the
Spirit0M How 'reat is the contrast between human nothin'ness an" "i(ine
sufficiency ;; the one ust as rea$ as the otherMBac!
It is possib$e to be born of the Spirit* baptiIe" with the Spirit* in"we$t by the
Spirit* an" sea$e" with the Spirit an" yet to be without the fi$$in' of the Spirit#
The first four of these ministries are a$rea"y perfect$y accomp$ishe" in e(ery
be$ie(er from the moment he is sa(e"+ for they "epen" upon the faithfu$ness
of the Father to His chi$"# The $ast of these ministries* the fi$$in' of the Spirit*
has not been e-perience" by e(ery Christian+ for it "epen"s on the
faithfu$ness of the chi$" to his Father#
Spiritua$ity is not 'aine" in answer to pre(ai$in' prayer+ for there is $itt$e
Scripture to warrant the be$ie(er to be prayin' for the fi$$in' of the Spirit# It is
the norma$ wor! of the Spirit to fi$$ the one who is ri'ht$y a"uste" to &o"# The
Christian wi$$ a$ways be fi$$e" whi$e he is ma!in' the wor! of the Spirit possib$e
in his $ife#
OIn a re(iew of the first e"ition of this boo!* which appeare" in The Princeton
Theo$o'ica$ Re(iew for Apri$* 5959* the re(iewer* Jr# Benamin B# .arfie$"*
J#J#* obects to this statement* an" to a$$ simi$ar teachin's in this boo!# This
teachin'* he points out* 0subects the 'racious wor!in' of &o" to human
"etermination#0 Is this teachin' Bib$ica$>
The Scripture 'i(es un%uestionab$e emphasis to the so(erei'nty of &o"# &o"
has perfect$y "etermine" what wi$$ be* an" His "etermine" purpose wi$$ be
rea$iIe"+ for it is impossib$e that &o" shou$" e(er be surprise" or
"isappointe"# So* a$so* there is e%ua$ emphasis in the Scriptures upon the fact
that $yin' between these two un"iminishe" aspects of His so(erei'nty ;; His
eterna$ purpose an" its perfect rea$iIation ;; He has permitte" sufficient
$atitu"e for some e-ercise of the human wi$$# In so "oin'* His "etermine" en"s
are in no way eopar"iIe"# There is "ifficu$ty here* but what* in Scripture* is
"ifficu$t for the finite min" to harmoniIe* is "oubt$ess harmoniIe" in the min"
of &o"#
Thou'h it is re(ea$e" that &o" must impart the mo(in'* enab$in' 'race
whereby one may be$ie(e unto sa$(ation 4?ohn G/::* cf# 57/876* or whereby
one may yie$" unto a spiritua$ $ife 4Phi$ippians 7/586* it is as c$ear$y re(ea$e"
that* within His so(erei'n purpose an" power* &o" has e(erywhere
con"itione" both sa$(ation an" the spiritua$ $ife upon these human con"itions#
Both be$ie(in' an" yie$"in' are presente" as inunctions# The fact that 02o
man can come to me* e-cept the Father which hath sent me "raw him0 is
in(ariab$y true+ yet it is e%ua$$y true that some resourcefu$ness of the human
wi$$* thou'h it be "i(ine$y enab$e"* is appea$e" to by the wor"s* 0Be$ie(e on the
Lor" ?esus Christ* an" thou sha$t be sa(e"#0 So* a'ain/ 0This is the wi$$ of
&o"* e(en your sanctification*0 is a re(e$ation which is in(ariab$y true+ yet it is
e%ua$$y true that the be$ie(er)s wi$$ is appea$e" to when he is besou'ht to
0yie$" himse$f unto &o"#0 1ne aspect of this truth without the other wi$$ $ea"* in
the one case* to fata$ism* wherein there is no p$ace for petition in prayer* no
moti(e for the wooin' of &o")s $o(e* no 'roun" for con"emnation* no occasion
for e(an'e$istic appea$* an" no meanin' to (ery much Scripture/ in the other
case* it wi$$ $ea" to the "ethronin' of &o"# Thou'h the wi$$ be mo(e" upon by
the enab$in' power of &o"* spiritua$ity* accor"in' to &o")s .or"* is ma"e to
"epen" upon that "i(ine$y;enab$e" human choice+ Romans 57/5* 7+ &a$atians
B/5G+ Ephesians :/8A+ First Thessa$onians B/59 an" First ?ohn 5/9 bein'
sufficient e(i"ence# ,en are sai" to be 0con"emne"0 0because they ha(e not
be$ie(e"0 4?ohn 8/5@6* an" sin wi$$ rei'n in the Christian)s $ife un$ess the
appea$ is hee"e"/ 0Let not sin therefore rei'n in your morta$ bo"y#0 To state
that spiritua$ity is ma"e possib$e* on the human si"e* by we$$;"efine" human
acts an" attitu"es may seem 0a %uite terrib$e e-pression0 4to %uote the
re(iewer6 as (iewe" by an arbitrary theo$o'ica$ theory+ howe(er* it is e(i"ent$y
Bib$ica$#
The same re(iewer obects to the teachin' that there is any su""en chan'e
possib$e from the carna$ state to the spiritua$ state# To %uote/ 0He who
be$ie(es in ?esus Christ is un"er 'race* an" his who$e course* in its process
an" in its issue a$i!e* is "etermine" by 'race* an" therefore* ha(in' been
pre"estine" to be conforme" to the ima'e of &o")s Son* he is sure$y bein'
conforme" to that ima'e* &o" Himse$f seein' to it that he is not on$y ca$$e"
an" ustifie" but a$so '$orifie"# Cou may fin" Christians at e(ery sta'e of this
process* for it is a process throu'h which a$$ must pass+ but you wi$$ fin" none
who wi$$ not in &o")s own 'oo" time an" way pass throu'h e(ery sta'e of it#
There are not two !in"s of Christians* a$thou'h there are Christians at e(ery
concei(ab$e sta'e of a"(ancement towar"s the one 'oa$ to which a$$ are
boun" an" at which a$$ sha$$ arri(e#0
Joubt$ess there are (aryin' "e'rees of carna$ity as there are (aryin' "e'rees
of spiritua$ity* but the positi(e "enia$ of the statement that there are two we$$;
"efine" c$asses of be$ie(ers ;; 0carna$0 an" 0spiritua$0 ;; wou$" be better
supporte" by conc$usi(e e-position of a $ar'e bo"y of Scripture in which this
two;fo$" c$assification of Christians seems to be tau'ht#
In this re(iewer)s min"* the chan'e from carna$ity to spiritua$ity is e(i"ent$y
confuse" with Christian 'rowth# Christian 'rowth is un"oubte"$y a process of
"e(e$opment un"er the "etermine" purpose of &o" which wi$$ en"* with the
certainty of the Infinite* in a comp$ete $i!eness to Christ+ but spiritua$ity is the
present state of b$essin' an" power of the be$ie(er who* at the same time*
may be (ery immature# A Christian can an" shou$" be spiritua$ from the
moment he is sa(e"# Spiritua$ity* which is the unhin"ere" manifestations of
the Spirit in $ife* is pro(i"e" to the fu$$ for a$$ be$ie(ers who 0confess0 their sins*
0yie$"0 to &o"* an" 0wa$! not after the f$esh* but after the Spirit#0 .hen these
con"itions are comp$ie" with* the resu$ts are imme"iate+ for no process is
in"icate"# ?acob* an 1$" Testament type* was comp$ete$y chan'e" in one
ni'ht#
Christian e-perience bears unfai$in' testimony to two outstan"in' facts/ 456
There is an abrupt chan'e from the carna$ to the spiritua$ when the Bib$ica$
con"itions are met# An" 476 there is an abrupt $oss of spiritua$ b$essin'
whene(er there has been a yie$"in' to sin#P
So* a$so* spiritua$ity* or the fi$$in' of the Spirit* "oes not "epen" upon patient
waitin'# The "iscip$es waite" ten "ays for the a"(ent of the Spirit into the
wor$"* an" He came as they were tau'ht to e-pect# They were not waitin' for
their own persona$ fi$$in' a$one+ but rather for the who$e new ministry of the
Spirit to be'in* as it "i" on the Jay of Pentecost# .hen He came* a$$ who
were prepare" in heart an" $ife were instant$y fi$$e" with the Spirit an" no
be$ie(er has ha" occasion to wait for the Spirit since that "ay#
2either prayer nor waitin'* therefore* are con"itions of spiritua$ity#
1f the three Bib$ica$ con"itions upon which a Christian may be spiritua$* or
Spirit;fi$$e"* two are "irect$y connecte" with the issue of sin in the be$ie(er)s
"ai$y $ife* an" one with the yie$"in' of the wi$$ to &o"# These three con"itions
are now to be consi"ere"#
01ur b$est Re"eemer* ere He breathe"
His ten"er $ast farewe$$*
A &ui"e* a Comforter* be%ueathe"
.ith us to "we$$#
An" e(ery (irtue we possess*
An" e(ery (ictory won*
An" e(ery thou'ht of ho$iness*
Are His a$one#0
CHAPTER I3
0&RIE3E 21T THE H1LC SPIRIT0
THE FIRST C12JITI12 1F TRUE SPIRITUALITC
CHRISTIA2S ARE APP1I2TEJ to $i(e e(ery moment of their $i(es with the
Ho$y Spirit of &o"# Life for them is a moment by moment (ita$ union with 1ne
who is infinite$y ho$y# Sin* therefore* in a Christian* is the (ery opposite of any
true manifestation of the Spirit in the $ife#
.HAT IT IS THAT &RIE3ES THE SPIRIT
Sin "estroys spiritua$ity# It is necessari$y so+ for where sin is to$erate" in the
be$ie(er)s "ai$y $ife* the Spirit* who in"we$$s him* must then turn from His
b$esse" ministry throu'h him* to a p$ea"in' ministry to him# The Bib$e "oes
not teach that the Spirit with"raws because of sin in the one whom He
in"we$$s/ He is rather 'rie(e" by the sin#
A chi$" of &o" $i(es either with a 'rie(e" or an un'rie(e" Spirit# It may
reasonab$y be %uestione"* in the $i'ht of &o")s .or"* whether the sa(e"
person* ha(in' recei(e" the Spirit* e(er $i(es by the "ictates of his conscience#
The stan"ar"s of human conscience must 'i(e way to a stan"ar" of mora$
u"'ment which is infinite$y hi'her# A Christian)s manner of $ife either 'rie(es
or "oes not 'rie(e the Ho$y Spirit of &o"# The Apost$e Pau$ writes of the fact
that his conscience bore Him witness in the Ho$y Spirit* an" it is %uite
probab$e that the Spirit uses the conscience as a human facu$ty+ but He as
certain$y imparts to it the new stan"ar" of the infinite ho$iness of &o"# The
inunction to the one in whom the Spirit "we$$s is* 0An" 'rie(e not the Ho$y
Spirit of &o" whereby ye are sea$e" unto the "ay of re"emption0 4Ephesians
:/8A6#
A true spiritua$ $ife must "epen" then* to a $ar'e "e'ree* upon the ri'ht
un"erstan"in' an" a"ustment concernin' the issues of sin in the be$ie(er)s
"ai$y $ife# About this &o" has spo!en e-p$icit$y* an" it wi$$ be foun" that the
Bib$e teachin' on the subect of the sins of Christians is twofo$"/ 456 &o" has
pro(i"e" that the sin of His chi$" may be pre(ente" 4See Chapter G6* an" 476
He has a$so pro(i"e" that the effect of sin* if it has been committe"* may be
cure"# It is imperati(e that this two;fo$" c$assification of the purpose of &o" in
"ea$in' with sin in His chi$"ren be reco'niIe"#
THE CURE 1F THE EFFECTS 1F SI2 I2 A CHRISTIA2
Ha(in' sinne"* what must a Christian "o> .hat is the "i(ine con"ition for the
cure of the ha(oc of sin in the spiritua$ity of the be$ie(er> 2o attempt shou$"
be ma"e here to name sins which hin"er the Spirit# He is 'rie(e" by any* an"
a$$* sin* an" He is abun"ant$y ab$e to con(ince the one in whom He "we$$s of
the particu$ar sin* or sins* which 'rie(e Him# So* a$so* it is an issue on$y of
!nown sin+ for no person can "ea$ inte$$i'ent$y with un!nown sin# This first
con"ition of true spiritua$ity is centere" upon "efinite matters# It is sin that has*
by the 'rie(in' of the Spirit* become a "istinct issue+ for the term 0'rie(in' the
Spirit0 refers as much to the heart e-perience of the one in whom He "we$$s
as to the persona$ attitu"e of the Spirit towar" sin# The issue is* therefore* a
we$$;"efine" wron'* about which the chi$" of &o" has been ma"e conscious
by the Spirit# Such !nown sin must be "ea$t with accor"in' to the e-act
"irection of the .or" of &o"#
Shou$" spiritua$ "ar!ness be e-perience" apart from the consciousness of
any particu$ar sin ha(in' been committe"* it is the pri(i$e'e of the Christian to
pray for a c$earer un"erstan"in'# Physica$ con"itions (ery often enter into the
menta$ state an" when this is true it is most mis$ea"in' to suppose that a
morbi" or unhappy state of min" is necessari$y a resu$t of sin# If one is
conscious of the fact that he is "ep$ete" in ner(e stren'th* or is physica$$y
"epresse"* a$$owance shou$" be ma"e for that fact#
In the Bib$e* the "i(ine offer an" con"ition for the cure of sin in an unsa(e"
person is crysta$$iIe" into one wor"* 0be$ie(e0+ for the for'i(eness of sin with
the unsa(e" is on$y offere" as an in"i(isib$e part of the who$e "i(ine wor! of
sa$(ation# The sa(in' wor! of &o" inc$u"es many mi'hty un"erta!in's other
than the for'i(eness of sin* an" sa$(ation "epen"s on$y upon be$ie(in'# It is
not possib$e to separate some one issue from the who$e wor! of His sa(in'
'race* such as for'i(eness* an" c$aim this apart from the in"i(isib$e who$e# It
is* therefore* a 'rie(ous error to "irect an unsa(e" person to see! for'i(eness
of his sins as a separate issue# A sinner minus his sins wou$" not be a
Christian+ for sa$(ation is more than subtraction/ it is a""ition# 0I 'i(e unto
them eterna$ $ife#0 Thus the sin %uestion with the unsa(e" wi$$ be cure" as a
part of* but ne(er separate from* the who$e "i(ine wor! of sa$(ation* an" this
sa$(ation "epen"s upon be$ie(in'#
In $i!e manner* a$so* in the Bib$e* the "i(ine offer an" con"ition of cure for the
effects of sin in the Christian)s $ife is crysta$$iIe" into one wor"* 0confess#0 The
(ita$ meanin' of this one wor" an" its bearin' on the %uestion of the cure of
sin in a chi$" of &o" is an important* thou'h much ne'$ecte"* "octrine of the
.or" of &o"# The way bac! to b$essin' for a sinnin' saint is the same*
whether before the cross* or after the cross* an" the Bib$e teachin' on the
restoration of a be$ie(er is containe" in se(en maor passa'es#
THE SE3E2 ,A?1R PASSA&ES
FIRST* CHRIST AL12E CA2 CLEA2SE FR1, SI2 4?ohn 58/5;556
The fact that the sins of Christians must be c$eanse" by Christ a$one is
re(ea$e" in ?ohn 58/5;55# The passa'e is at the (ery be'innin' of the Upper
Room Con(ersation# A few hours before* Christ ha" 'i(en His farewe$$
a""ress to the nation Israe$+ but in the upper room He is spea!in' His farewe$$
wor"s to His "iscip$es* not as ?ews* but as those who are 0c$ean e(ery whit#
1f them He a$so sai"* 02ow ye are c$ean throu'h the wor" which I ha(e
spo!en unto you#0 In this con(ersation He is anticipatin' the new con"itions
an" re$ationships which were to obtain after His cross 4?ohn 5G/:6# It is
important to note that His first teachin' concernin' a Christian)s present
re$ationship to &o" was concernin' the c$eansin' of "efi$ement* thus
si'nifyin' its importance in the "i(ine estimation# The way of sa$(ation has
been re(ea$e" in the prece"in' chapters of this &ospe$+ but be'innin' with
chapter thirteen* He is spea!in' to those who are sa(e"* an" spea!in' to
them of the "i(ine c$eansin' from their "efi$ement#
He arose from supper* $ai" asi"e His outer 'arments* 'ir"e" Himse$f with a
towe$ 4the insi'nia of a ser(ant6* poure" water into a basin an" be'an to wash
the "iscip$es) feet# This is a miniature of a much $ar'er un"erta!in'* when He
arose from the fe$$owship with His Father in hea(en an" $ai" asi"e the
'arments of His '$ory an" humb$e" Himse$f* ta!in' the form of a ser(ant an"
became obe"ient unto "eath* e(en the "eath of the cross* in or"er that we
mi'ht be washe" with the washin' of re'eneration 4Titus 8/B6# In the $ar'er
un"erta!in' there is the who$e c$eansin'/ in the other there is a partia$
c$eansin' which is typifie" by the c$eansin' of the feet on$y of the one who is
otherwise 0c$ean e(ery whit#0
This twofo$" c$eansin' was a$so typifie" by the prescribe" c$eansin' for the
1$" Testament priest# .hen he entere" his ministry he was 'i(en a
ceremonia$ bath* which was of his who$e bo"y* once for a$$ 4E-o"us 79/:6# Cet
he was re%uire" to bathe his han"s an" feet at the braIen $a(er before e(ery
ministry an" ser(ice 4E-o"us 8A/5H;756# So the 2ew Testament be$ie(er*
thou'h once for a$$ c$eanse" as to his sa$(ation* must a$so be c$eanse" from
e(ery "efi$ement* an" Christ a$one can ma!e him c$ean#
SEC12J* C12FESSI12 IS THE 12E C12JITI12 1F FELL1.SHIP*
F1R&I3E2ESS A2J CLEA2SI2& 4First ?ohn 5/5 to 7/76
First ?ohn 5/5 to 7/7 is the secon" maor passa'e concernin' the Father)s
"ea$in' with His chi$"ren who ha(e sinne"# ?ohn* the e-pert witness with
re'ar" to the b$esse"ness of unbro!en communion an" fe$$owship with the
Father an" with His Son* writes these thin's that we a$so may ha(e
fe$$owship# 0&o" is $i'ht*0 or perfect ho$iness# If we shou$" say that we ha(e
fe$$owship with Him an" are* ne(erthe$ess* wa$!in' in "ar!ness 4sin6* we $ie
an" "o not the truth# 1n the other han"* if we wa$! in the $i'ht* as He is in the
$i'ht* we ha(e fe$$owship with the Father an" with His Son ?esus Christ#
Sin$ess perfection is not "eman"e" by this passa'e# It is not a comman" for
the Christian to become the $i'ht* or what &o" a$one is/ it is rather that there
may be an imme"iate a"ustment to the $i'ht which &o" has she" into the $ife
by the Spirit# He has re%uire" of us confession# .hen He con(inces us of sin*
or is 'rie(e" by sin* that sin is to be "ea$t with at once# The passa'e 'oes on
to state that there is on$y one con"ition for the cure of the effect of sin in the
be$ie(er)s $ife/ 0If we confess our sins* he is faithfu$ an" ust to for'i(e us our
sins* an" to c$eanse us from a$$ unri'hteousness0 4(erse 96# It is not mercy
an" !in"ness/ He is faithfu$ an" ust to for'i(e* an" it is a$$ 'rante" on the one
con"ition of confession# He is 0faithfu$0 to His chi$"+ for we are "ea$in' a$ways
an" on$y with our Father 47/76# He is 0ust0 because the atonin' b$oo" has
been she" to co(er the con"emnin' power of e(ery sin 4?ohn B/7:6# Thus in
perfect ri'hteousness the Father)s for'i(eness is e-ercise" towar" His chi$"#
Ji(ine for'i(eness is ne(er an act of $eniency# &o" can ri'hteous$y for'i(e
on$y when the fu$$ satisfaction of His ho$iness has been met# The root meanin'
of the wor" for'i(e* in the Scriptures* is remission# It represents the "i(ine act
of separatin' the sin from the sinner# Human for'i(eness is mere$y a $iftin' of
the pena$ty/ "i(ine for'i(eness is e-ercise" on$y when the pena$ty* accor"in'
to the terms of His infinite ri'hteousness* has first been e-ecute" on the
sinner* or his Substitute# This was true in the 1$" Testament/ 0The priest sha$$
ma!e an atonement for his sin that he hath committe"* an" it sha$$ be for'i(en
him0 4Le(iticus :/8B6# The for'i(eness was possib$e with &o"* on$y when there
ha" been a fu$$ atonement for sin# So in the 2ew Testament* or after the
sacrifice has been ma"e at the cross for us* we are to$" that the b$oo" of
Christ has become the sufficient atonement for our sins# 0This is my b$oo" of
the new testament* which is she" for many for the remission of sins0 4,atthew
7G/7@6# A$$ "i(ine for'i(eness whether towar" the unsa(e" or the sa(e"* is
now base" on the she" b$oo" of Christ# His b$oo" answers the $ast "eman" of
a ho$y &o"# .hen we were sa(e" He for'a(e us 0a$$ trespasses0 4Co$ossians
7/586# This is u"icia$ for'i(eness an" means the remo(a$ of the 'roun"s of
con"emnation fore(er# There is sti$$ parenta$ for'i(eness to be e-ercise"
towar" the sinnin' chi$"# It is not e-ercise" in or"er to rescue the chi$" from
"estruction an" con"emnation+ but it is e-ercise" in or"er to restore him from
a state wherein he is out of fe$$owship* into the fu$$ b$essin' of communion with
the Father an" with His Son# It is who$$y within the fami$y circ$e an" the
restoration is unto the fu$$ enoyment of those b$essin's# It is not restoration to
sonship* ;; of that the Bib$e !nows nothin'# It is restoration to fe$$owship#
The "efi$ement of a Christian may be for'i(en an" c$eanse" on the one
con"ition of a confession which is prompte" by true heart;repentance# .e are
not for'i(en our sins because we as! to be for'i(en# It is when we confess our
sins that we are for'i(en# It wi$$ not "o to substitute prayer for confession*
thou'h prayer may be the means of e-pressin' a true sorrow for sin#
,u$titu"es are prayin' for for'i(eness who ha(e ma"e no confession of their
sin# There is no Scripture for the chi$" of &o" un"er 'race which ustifies such
a substitution#
The truth embo"ie" in this passa'e cannot app$y to unsa(e" peop$e# They are
for'i(en as a part of their who$e sa$(ation when they be$ie(e# The chi$" of &o"
is for'i(en when he ma!es a fu$$ confession#
THIRJ* SELF;?UJ&,E2T SA3ES FR1, CHASTISE,E2T 4First
Corinthians 55/85* 876
The thir" maor passa'e re$ate" to the cure of the effects of sin in the
be$ie(er)s $ife is foun" 4without reference to the important conte-t6 in First
Corinthians 55/85* 87/ 0For if we wou$" u"'e ourse$(es* we shou$" not be
u"'e"# But when we are u"'e"* we are chastene" of the Lor"* that we
shou$" not be con"emne" with the wor$"#0 The important a""itiona$ re(e$ation
'aine" from this passa'e* is in the or"er it "isc$oses# The Father is here seen
to be waitin' for the se$f;u"'ment* or confession* of His sinnin' chi$"+ but if
the chi$" wi$$ not u"'e himse$f by a fu$$ confession of his sin* then the Father
must u"'e him# .hen the chi$" is thus u"'e" by the Father* he is chastene"#
This* it shou$" be note"* is with a "efinite purpose in (iew/ 0That we shou$" not
be con"emne" with the wor$"#0 There may be chastisement for the chi$" of
&o"+ but there can be no con"emnation# His won"erfu$ 'race as a Father is
seen in His wi$$in'ness to wait unti$ His chi$" has u"'e" himse$f+ but as a
ri'hteous Father* He cannot pass o(er the unconfesse" sin of His chi$"# If se$f;
u"'ment is ne'$ecte"* He must a"minister chastisement#
F1URTH* CHASTISE,E2T IS THE FATHER)S C1RRECTI12 A2J
TRAI2I2& 1F HIS SI22I2& CHILJ 4Hebrews 57/8;5B6
The centra$ passa'e in the Bib$e on chastisement is foun" in Hebrews 57/8;5B
an" shou$" be inc$u"e" as one of the maor passa'es upon the cure of the
effect of sin in a Christian)s $ife# By this Scripture we un"erstan" that
chastisement is the Father)s correction of e(ery chi$"+ for He has sai"* 0whom
the Lor" $o(eth he chasteneth*0 an"* in chastisement* 0&o" "ea$eth with you
as with sons#0 Such correction as is accomp$ishe" by chastisement has in
(iew 0that we mi'ht be parta!ers of his ho$iness#0 4See 1n the Ji(ine si"e6
Chastisement is more than correction an" punishment# The meanin' of the
wor" inc$u"es trainin' an" "e(e$opment# It therefore may be a"ministere" by
the Father for the teachin'* refinin' an" trainin' of the chi$"#
Li'ht is 'i(en us in &o")s re(e$ation as to what 'enera$ form His chastisement
may ta!e# It is reasonab$e to conc$u"e that the Father "ea$s in"i(i"ua$$y with
His chi$"ren an" that His ways are manifo$"#
In First Corinthians 55/8A we rea" concernin' the u"'ments of the Father
because of sin in His chi$"ren/ 0For this cause many are wea! an" sic!$y
amon' you* an" many s$eep#0 .ea!ness* sic!$iness an" e(en "eath may then
be inc$u"e" within those means which the Father may emp$oy with His
unyie$"in' chi$"# It must not be conc$u"e" that a$$ wea!ness* sic!$iness an"
"eath amon' be$ie(ers is a chastisement from &o"# The passa'e teaches
that chastisement may ta!e these particu$ar forms#
In ?ohn 5B/5;5H there is teachin' concernin' the importance of abi"in' in
Christ# This is but another term meanin' the $ife of true spiritua$ity# In this
Scripture some of the resu$ts of not abi"in' in Christ are "isc$ose"# The
branch that "oes not bear fruit is $ifte" up out of its p$ace# It "oes not cease to
be a branch+ but is e(i"ent$y ta!en from this re$ationship to be 0with the Lor"#0
This statement correspon"s with the statement that 0many s$eep#0 Fai$ure to
abi"e in Christ resu$ts* a$so* in $oss of effecti(eness in prayer* $oss of power in
fruit;bearin' an" ser(ice* an" $oss of oy an" fe$$owship in the Lor"#
4See CHRIST THE PATTER26
The (ery wei'ht of the han" of &o" may be e-cee"in'$y hea(y# Ja(i"
"escribes his e-perience when he 0!ept si$ence0 or refuse" to ac!now$e"'e
his sin/ 0.hen I !ept si$ence* my bones wa-e" o$" throu'h my roarin' a$$ the
"ay $on'# For "ay an" ni'ht thy han" was hea(y upon me/ my moisture is
turne" into the "rou'ht of summer# I ac!now$e"'e my sin unto thee* an" my
ini%uity ha(e I not hi"# I sai"* I wi$$ confess my trans'ression unto the L1RJ+
an" thou for'a(est the ini%uity of my sin# For this sha$$ e(ery one that is 'o"$y
pray unto thee in a time when thou mayest be foun"0 4Psa$m 87/8;G6#
The wei'ht of the han" of &o" is $i!e an unceasin' ache of the sou$# It is none
other than a 'rie(e" Spirit+ but His $o(in' han" may be sti$$ hea(ier in
correction if we fai$ to say as "i" Ja(i"/ 0I ac!now$e"'e my sin unto thee#0
4See a$$ of Chapter :#6
FIFTH* A2 EQA,PLE 1F CHRISTIA2 REPE2TA2CE 4SEC12J Corinthians
H/@;556
In Secon" Corinthians H/@;55 an e-amp$e of true sorrow for sin on the part of
a Christian is recor"e"# The Apost$e* in his first $etter to the Corinthians* has
been use" of the Spirit to con(ince them of sin* an" in this fifth maor passa'e
we are 'i(en an account of their sorrow for sin an" the effect of this sorrow in
their $i(es# ,uch $i'ht is here 'i(en on the transformin' effect of repentance
an" confession in a Christian)s $ife# The passa'e fo$$ows/ 0For thou'h I ma"e
you sorry with a $etter* I "o not repent* thou'h I "i" repent/ for I percei(e that
the same epist$e hath ma"e you sorry* thou'h it were but for a season# 2ow I
reoice* not that ye were ma"e sorry* but that ye sorrowe" to repentance/ for
ye were ma"e sorry after a 'o"$y manner* that ye mi'ht recei(e "ama'e by us
in nothin'# For 'o"$y sorrow wor!eth repentance to sa$(ation not to be
repente" of/ but the sorrow of the wor$" wor!eth "eath# For beho$" the se$f;
same thin'* that ye sorrowe" with a 'o"$y sort* what carefu$ness it wrou'ht in
you* yea* what c$earin' of yourse$(es* yea* what in"i'nation* yea* what fear*
yea* what (ehement "esire* yea* what Iea$* yea* what re(en'eM0
Such is the transformin' power an" abi"in' effect of true repentance an"
confession in the $ife of a be$ie(er#
SIQTH* THE REPE2TA2CE* C12FESSI12 A2J REST1RATI12 1F A2
1LJ TESTA,E2T SAI2T 4Psa$m B5/5;596
As recor"e" in Psa$m B5* Ja(i" is the outstan"in' e-amp$e of true repentance
an" confession on the part of an 1$" Testament saint# In the Scriptures his sin
is $ai" bare an" with it his bro!en an" contrite heart# He was sa(e" 4howbeit
un"er the 1$" Testament re$ationships6+ for he praye"* 0Restore unto me the
oy of thy sa$(ation#0 He "i" not pray* restore unto me my sa$(ation# He !new
that his sa$(ation* which "epen"e" on$y on the faithfu$ness of &o"* ha" not
fai$e"# He was p$ea"in' for a return of the oy which ha" been $ost throu'h sin#
He ha" $ost his testimony as we$$# Anticipatin' his restoration he sai"* 0Then
wi$$ I teach trans'ressors thy ways+ an" sinners sha$$ be con(erte" unto thee#0
Bein' sa(e"* e(en thou'h of the 1$" Testament or"er* Ja(i")s way bac! to
&o" was by way of confession# There are portions of this maor passa'e
which* a$thou'h true of an 1$" Testament saint* cou$" not be ri'ht$y app$ie" to
a Christian in this new "ispensation of &race# .e nee" ne(er pray* 0An" ta!e
not thy Ho$y Spirit from me0+ for He has come to abi"e# So* a$so* we nee" not
p$ea" for for'i(eness an" restoration# Since the b$oo" has been she" on the
cross* the b$essin's of for'i(eness an" c$eansin' are instant$y bestowe"
throu'h the faithfu$ness an" ustice of &o" upon the be$ie(er who ma!es a fu$$
confession#
SE3E2TH* THE THREEF1LJ ILLUSTRATI3E PARABLE I2 THE &1SPELS
4Lu!e 5B/5;876
The $ast of the se(en maor passa'es bearin' on the cure of the effects of sin
upon the spiritua$ $ife of a saint* whether of the 1$" Testament* or the 2ew* is
foun" in Lu!e 5B/5;87# This portion of the Scriptures contains one parab$e in
three parts# It is of a $ost sheep* a $ost piece of si$(er* an" a $ost son# Thou'h
three inci"ents are to$"* there is but one un"er$yin' purpose# The particu$ar
(a$ue of this passa'e* in the present connection* is in its re(e$ation of the
"i(ine compassion as seen in the restoration of a sinnin' saint# It is the
un(ei$in' of the Father)s heart# The emphasis fa$$s upon the shepher"* rather
than upon the sheep+ upon the woman* rather than upon the $ost piece of
si$(er+ an" upon the father* rather than upon either son#
In consi"erin' this passa'e* it must be borne in min" that what is here
recor"e" is un"er the con"itions which obtaine" before the cross# It* therefore*
has to "o primari$y with Israe$# They were the co(enant peop$e of the 1$"
Testament* 0the sheep of his pasture*0 an" their position as such was
unchan'e" unti$ the new co(enant was ma"e in His b$oo"# Bein' co(enant
peop$e* they cou$" return to the b$essin's of their co(enant* if those b$essin's
ha" been $ost throu'h sin* on the 'roun"s of repentance an" confession# This*
accor"in' to the Scriptures an" as has been seen* is true of a$$ co(enant
peop$e# Israe$)s co(enants are not the same in character as 0the new
co(enant ma"e in his b$oo"0+ but the terms of restoration into the b$essin's of
the co(enant are the same in the one case as in the other# The fact of the
co(enant abi"es throu'h the faithfu$ness of &o"+ but the b$essin's of the
co(enant may be $ost throu'h the unfaithfu$ness of the saint# The b$essin' is
re'aine"* too* not by formin' another co(enant* but by restoration into the
unchan'in' pri(i$e'es of the ori'ina$ co(enant#
The threefo$" parab$e is about Israe$ites an" was a""resse" to them#
.hate(er app$ication there may be in the parab$e to Christians un"er the new
co(enant is possib$e on$y on the 'roun" of the fact that the way of restoration
by repentance an" confession is common to both co(enants# In the parab$e*
therefore* we ha(e a picture of the heart of &o" towar" any an" a$$ of His
co(enant peop$e when they sin#
The parab$e opens thus/ 0Then "rew near unto him a$$ the pub$icans an"
sinners for to hear him# An" the Pharisees an" scribes murmure"* sayin'*
This man recei(eth sinners* an" eateth with them#0 Here is the !ey to a$$ that
fo$$ows# 0Pub$icans an" sinners0 were not &enti$es# Pub$icans were Israe$ites
un"er the co(enant 0ma"e unto the fathers0 who ha" turne" traitor to their
nation to the e-tent of becomin' ta-;'atherers for Rome# 0Sinners0 were
Israe$ites un"er the same co(enant who ha" fai$e" to present the sacrifices for
sin as prescribe" by the $aw of ,oses# An Israe$ite was counte" 0b$ame$ess0
before the $aw when he ha" pro(i"e" the re%uire" offerin's# Thus Pau$ cou$"
say of himse$f concernin' his former position as a ?ew un"er the $aw/
0Touchin' the ri'hteousness which is in the $aw* b$ame$ess#0 The Apost$e is
not c$aimin' sin$ess perfection/ he is testifyin' to the fact that he ha" a$ways
been faithfu$ in pro(i"in' the sacrifices prescribe" in the $aw of ,oses# The
Pharisees an" scribes were Israe$ites who 'a(e their who$e $i(es to the e-act
fu$fi$$ment of the $aw of ,oses# Pau$ was a Pharisee* 0an Hebrew of the
Hebrews#0 These men were not Christians an" shou$" not be u"'e" as such#
There is $itt$e in common here with Christians# These Israe$ites were
b$ame$ess throu'h the anima$ sacrifices which anticipate" the "eath of Christ#
Christians are b$ame$ess throu'h faith in the b$oo" of Christ which has a$rea"y
been she"# 1ne is a ustification by wor!s* on the human si"e+ the other is a
ustification by faith concernin' a finishe" wor! of &o"#
The Pharisees an" scribes murmure" when they saw that ?esus recei(e"
pub$icans an" sinners an" ate with them# He* therefore* spo!e this parab$e
unto them# The parab$e is e-p$icit$y a""resse" to murmurin' Pharisees an"
scribes rather than to e(erybo"y* anywhere# An" there can be $itt$e
un"erstan"in' of the truth containe" in it un$ess the p$ain purpose for which it
is to$" is !ept in min"#
In turnin' to an interpretation of the parab$e* some consi"eration must be
'i(en to the we$$;ni'h uni(ersa$ impression that this parab$e is a picture of
sa$(ation# .hi$e it is a b$esse" picture of the heart of &o"* it most e(i"ent$y
ha" to "o with restoration rather than re'eneration#
The first "i(ision of the parab$e is of a man who ha" an hun"re" sheep# 0.hat
man of you* ha(in' an hun"re" sheep* if he $ose one of them* "oth not $ea(e
the ninety an" nine in the wi$"erness* an" 'o after that which is $ost* unti$ he
fin" it>0 This is not a picture of ninety;nine sheep an" one 'oat/ it is of one
hun"re" sheep* an" 0sheep*0 accor"in' to the Scriptures* are a$ways
co(enant peop$e# Israe$ites were sheep* so* a$so* are the Christians of this
"ispensation# ?esus* when spea!in' of those to be sa(e" throu'h His "eath*
sai" to the ?ews/ 01ther sheep I ha(e which are not of this fo$"0 4?ohn 5A/5G6#
Another important "istinction shou$" be note" in this parab$e/ The sheep* the
piece of si$(er an" the son were 0$ost0+ but they were $ost in such a way as
that they nee"e" to be 0foun"#0 This is har"$y the same as bein' $ost in such a
way as nee"in' to be sa(e"# The Bib$ica$ use of the wor" 0$ost0 has at $east
these two wi"e$y "ifferent meanin's# 0The Son of ,an has come to see! an"
to sa(e that which was $ost0+ but in a$$ three parts of this parab$e* it is see!in'
an" fin"in'* rather than see!in' an" sa(in'# The wor" 0sa(e"*0 it shou$" be
obser(e"* "oes not once appear in this parab$e# Shou$" this parab$e be
accepte" as a teachin' in re'ar" to sa$(ation* there is no escapin' the error of
0uni(ersa$ism0+ for this Shepher" see!s unti$ He fin"s that which is $ost# The
passa'e* on the other han"* presents a b$esse" unfo$"in' of the heart of &o"
towar" His wan"erin' chi$" who nee"s to be foun" rather than to be sa(e"#
02inety an" nine0 who are safe in the fo$" to one that is $ost is a poor picture
of the proportions which ha(e a$ways e-iste" between the sa(e" an"
unsa(e"# .ere the parab$e to teach the sa$(ation of a sinner* far better wou$"
it ha(e been ha" it presente" 0ninety an" nine0 who were $ost to one that was
safe in the fo$"# The parab$e continues/
0An" when he hath foun" it* he $ayeth it on his shou$"ers* reoicin'# An" when
he cometh home* he ca$$eth to'ether his frien"s an" nei'hbors* sayin' unto
them* Reoice with me+ for I ha(e foun" my sheep which was $ost# I say unto
you* that $i!ewise oy sha$$ be in hea(en o(er one sinner that repenteth* more
than o(er ninety an" nine ust persons* which nee" no repentance#0
The sinner here referre" to can be none other than one of the co(enant
sinners of the first (erse of the passa'e an" concernin' whom the parab$e
was to$"# He* bein' a co(enant person* is here picture" by the Spirit as
returnin' on the 'roun"s of repentance* rather than bein' sa(e" on the
'roun"s of sa(in' faith# So* a'ain* we cou$" har"$y fin" any c$ass of persons
within the church correspon"in' to the 0ninety an" nine ust persons who nee"
no repentance#0 Such a case was possib$e* ne(erthe$ess* un"er the $aw of
,oses* the Apost$e Pau$ bein' a 'oo" e-amp$e# The (ery Pharisees an"
scribes to whom the parab$e was a""resse" were of that c$ass# .ithin the
outwar" "eman"s of the $aw of ,oses* they nee"e" no repentance#
Repentance* which means a chan'e of min"* is a (ita$ e$ement in our present
sa$(ation+ but it is now inc$u"e" in the one act of be$ie(in'+ for fu$$y one
hun"re" an" fifty passa'es in the 2ew Testament con"ition our present
sa$(ation on be$ie(in'* or its synonym* faith# The &ospe$ by ?ohn* written
especia$$y that we mi'ht be$ie(e that ?esus is the Christ an" that be$ie(in' we
mi'ht ha(e $ife throu'h His name* "oes not once use the wor" 0repentance#0
The unsa(e" to"ay are sa(e" throu'h be$ie(in'* which e(i"ent$y inc$u"es
such repentance as can be pro"uce" by those who are 0"ea" in trespasses
an" sins#0 Repentance means a chan'e of min" an" no one can be$ie(e on
Christ as his Sa(iour an" not ha(e chan'e" his min" with respect to his sin*
his $ost con"ition an" the p$acin' of his sa(in' trust in the 1ne who is 0mi'hty
to sa(e#0
The secon" "i(ision of the parab$e is of the woman an" the $ost piece of si$(er#
It is the same story of see!in' an" fin"in' that which was $ost# The specia$
emphasis in this "i(ision of the parab$e fa$$s on the oy of the one who fin"s# It
is the oy of the 1ne in whose presence the an'e$s are# The story* a'ain* is of
a repentin' sinner* rather than of a be$ie(in' sinner#
The thir" "i(ision of the parab$e is of 0A certain man#0 This story is e(i"ent$y
to$" to re(ea$ the heart of the father# Inci"enta$$y he ha" two sons* an" one of
them was a 0pub$ican an" sinner* an" the other a 0Pharisee an" scribe#0 1ne
$eft the b$essin's of his father)s house 4but "i" not cease to be a son6/ the
other murmure" when the sinner was restore"#
2o 'reater "epths of "e'ra"ation cou$" be picture" to a ?ewish min" than to
be foun" in a fie$" fee"in' swine# Here we ha(e the Lor" "ec$arin'* in the
terms of His own time an" peop$e* that a wan"erin' son may return by
confession* e(en from the $owest "epths of sin# It was there* in that fie$" with
the swine* that the son 0came to himse$f0 an" purpose" to return to his father
with a confession* which is on$y the norma$ e-pression of a true heart;
repentance# There is no mention of re'eneration# 2othin' is sai" of faith*
apart from which no sou$ cou$" hope to be sa(e" into sonship# He was a son
an" returne" to his father as a son# The sentiment* that an unsa(e" person*
when turnin' to Christ* is 0returnin' home0 as is sometimes e-presse" in
sermons an" 'ospe$ son's* is forei'n to the teachin's of the .or" of &o"#
Sons* who ha(e wan"ere" away* may return home* an"* bein' $ost in the
state of wan"erin'* may be foun"# This cou$" not app$y to one who has ne(er
been a chi$" of &o"# Such are certain$y $ost but nee" rather to be sa(e"# In
this "ispensation* unsa(e" peop$e may turn to &o"* but they "o not return to
&o"#
.hen the returnin' son was a 'reat way off the father saw him an" ha"
compassion on him an" ran an" fe$$ on his nec! an" !isse" him# The father
saw him because he was $oo!in' that way# He ha" not cease" to $oo! since
the hour the son "eparte"# Such is the picture of the Father)s heart*
e-presse"* as we$$* in the searchin' both by the shepher" an" by the woman#
A$$ ri'hteousness wou$" re%uire that this returnin' boy be punishe" most
se(ere$y# Ha" he not "ishonore" the father)s name> Ha" he not s%uan"ere"
his father)s substance> Ha" he not brou'ht himse$f to ruin> But he was not
punishe"# The fact that he was not punishe" unfo$"s to us of this "ispensation
the b$esse" truth that* because of the wor! of Christ on the cross* the Father
can an" wi$$ recei(e His chi$" without punishment# The terms of restoration are
on$y a bro!en;hearte" confession# The 'ui$t of the sin has fa$$en on Another in
our stea"#
The confession of this son was first towar" hea(en an" then to his father# This
is the true or"er of a$$ confession# It must be first to &o" an" then to those
who wou$" be wron'e" by the withho$"in' of our confession#
&reat is the power of a bro!en;hearte" confession# 2o one wou$" be$ie(e that
the wan"erin' son* after ha(in' been restore"* an" after restin' a'ain in the
comforts of that fe$$owship an" home* wou$" imme"iate$y as! his father for
more of his 'oo"s that he mi'ht return to the $ife of sin# Such action wou$" be
who$$y inconsistent with the heart;bro!en confession he has ma"e# True
confession is rea$ an" transformin' in its power 4see Secon" Corinthians
H/556#
He was a son "urin' a$$ the "ays of his absence from home# Ha" he "ie" in
the fie$" with the swine* he wou$" ha(e "ie" as a son# So far as this i$$ustrates
the estate of a sinnin' Christian* it may be conc$u"e" from this an" a$$ the
Scriptures on this subect* that an imperfect Christian* such as we a$$ are*
wou$" be recei(e" into the hea(en$y home at "eath* thou'h he suffers $oss of
a$$ rewar"s an" much oy* an" thou'h* when he meets his Lor" face to face he
is ca$$e" upon there to ma!e his hitherto ne'$ecte" confession#
From these se(en maor passa'es it may be conc$u"e" that the cure of the
effects of sin on the spiritua$ $ife of a chi$" of &o" is promise" to the one who
in repentance of heart ma!es a 'enuine confession of his sin#
Sin is a$ways sin in the si'ht of &o"# It is no $ess sin because it is committe"
by a Christian* nor can it be cure" in any case other than throu'h the
re"emption which is in Christ# It is because the re"emption;price has a$rea"y
been pai" in the precious b$oo" of Christ that &o" can sa(e sinners who on$y
be$ie(e an" restore saints who on$y confess# 2ot one "e'ree of the
punishment that fe$$ upon our Substitute can e(er fa$$ on saint or sinner# Since
Christ bore it a$$ for us* be$ie(in' or confessin' is a$$ that can ri'hteous$y be
"eman"e"# Unti$ confession is ma"e by the one who has sinne"* he is
conten"in' for that which is e(i$ an" thus is at "isa'reement with the Father#
0Two cannot wa$! to'ether e-cept they be a'ree"#0 &o" cannot a'ree with
sin# The chi$" can a'ree with the Father an" this is true repentance which is
e-presse" in true confession# Repentance is a chan'e of min"# By it we turn
from sin unto &o"#
The b$essin' "oes not "epen" upon sin$ess perfection/ it is a matter of not
'rie(in' the Spirit# It is not an issue concernin' un!nown sin/ it is an attitu"e
of heart that is wi$$in' a$ways instant$y to confess e(ery !nown sin# 0If we
confess our sins* he is faithfu$ an" ust to for'i(e us our sins* an" to c$eanse
us from a$$ unri'hteousness#0 The Christian who fu$$y confesses a$$ !nown sin
wi$$ ha(e remo(e" one* if not a$$* of the hin"rances to the fu$$est manifestation
of the Spirit#
0An" 'rie(e not the ho$y Spirit of &o"* whereby ye are sea$e" unto the "ay of
re"emption0 4Ephesians :/8A6#
CHAPTER 3
0RUE2CH 21T THE SPIRIT0
THE SEC12J C12JITI12 1F TRUE SPIRITUALITC
0RUE2CH 21T THE SPIRIT0 4First Thessa$onians B/596 is another e-p$icit
comman" to the be$ie(er concernin' his re$ation to the 1ne who in"we$$s him#
.HAT IS IT THAT RUE2CHES THE SPIRIT>
The Spirit is 0%uenche"0 by any unyie$"e"ness to the re(ea$e" wi$$ of &o"# It is
simp$y sayin' 0no0 to &o"* an" so is c$ose$y re$ate" to matters of the "i(ine
appointments for ser(ice+ thou'h the Spirit may be 0%uenche"0 as we$$* by any
resistance of the pro(i"ence of &o" in the $ife#
The wor" 0%uench*0 when re$ate" to the Spirit* "oes not imp$y that He is
e-tin'uishe"* or that He with"raws/ it is rather the act of resistin' the Spirit#
The Spirit "oes not remo(e His presence# He has come to abi"e#
Accor"in' to the Scriptures* the be$ie(er)s responsibi$ity in rea$iIin' true
spiritua$ity is a'ain crysta$$iIe" into one crucia$ wor"* 0yie$"#0 0But yie$"
yourse$(es unto &o"* as those that are a$i(e from the "ea"* an" your
members as instruments of ri'hteousness unto &o"0 4Romans G/586# Such an
attitu"e of heart towar" the wi$$ of &o" becomes those who 0are a$i(e from the
"ea"*0 an" any other attitu"e is no $ess than rebe$$ion in the fami$y an"
househo$" of &o"# 1ur Father is ne(er mista!en# His wi$$ is a$ways infinite$y
best# Therefore we must not 0%uench the Spirit#0 .e must not say 0no0 to &o"#
.hen we ha(e entere" hea(en by His 'race* an" ha(e 'aine" the $ar'er
(ision an" un"erstan"in' of that sphere* we sha$$ $oo! bac! o(er our pi$'rim
pathway on the earth an" ha(e either oy* or re'ret* as we contemp$ate the $ife
we ha(e $i(e"# There is a $ife of no re'rets# It consists in ha(in' "one the wi$$
of &o"# That "i(ine p$an an" purpose wi$$ be reco'niIe" throu'h a$$ eternity as
that which was &o")s (ery best for us#
THE CIELJEJ LIFE
To be yie$"e" to Him is to a$$ow Him to "esi'n an" e-ecute the position an"
effecti(eness of our $ife# He a$one can "o this# 1f a$$ the number$ess paths in
which we mi'ht wa$!* He a$one !nows which is best# He a$one has power to
p$ace our feet in that path an" to !eep them there* an" He a$one has $o(e for
us that wi$$ ne(er cease to prompt Him to "o for us a$$ that is in His wis"om*
power an" $o(e to "o# Tru$y the $ife is thrice b$esse" that $earns to yie$" to the
wi$$ of &o"#
2othin' cou$" be more mis"irecte" than a se$f;"irecte" $ife# In our creation
&o" has purpose$y omitte" any facu$ty* or power* of se$f;"irection# 01 L1RJ* I
!now that the way of man is not in himse$f/ it is not in man that wa$!eth to
"irect his steps0 4?eremiah 5A/786# It is the "i(ine p$an that the e$ement of
'ui"ance sha$$ be supp$ie" in us by &o" Himse$f# 1ne of the resu$ts of the
A"amic fa$$ is the in"epen"ence of the human wi$$ towar" &o"+ yet man is
most spiritua$ an" most conforme" to the "esi'n of his ,a!er when he is most
yie$"e" to the "i(ine wi$$# .hat 'reater e(i"ence of the fa$$ "o we nee" than
that we must stru''$e to be yie$"e" to Him> How much we fee$ we ha(e
'aine" when we can say* 0Thy wi$$* not mine be "one#0 It is because our "ai$y
$ife wi$$ be he$p$ess an" a fai$ure apart from the $ea"in' of the Spirit* an"
because the Spirit has come to "o this (ery wor!* that we cannot be ri'ht$y
a"uste" to Him* or be spiritua$* unti$ we are yie$"e" to the min" an" wi$$ of
&o"#
A fu$$ "e"ication of our bo"ies to be a 0$i(in' sacrifice0 is the 0reasonab$e
ser(ice0 an" is an issue of first importance for the chi$" of &o"# Fo$$owin' the
"octrina$ statement of the twofo$" wor! of &o" for us in our sa$(ation* as
recor"e" in Romans* chapters 5;@* an" after the "ispensationa$ portion of the
Epist$e concernin' Israe$* the messa'e of the boo! turns at chapter 57 to an
appea$ for the manner of $ife that becomes one who has been thus sa(e" from
the 'ui$t of sin an" for whom sa$(ation has been pro(i"e" from the power of
sin# It is at the (ery be'innin' of this 'reat portion of the Scriptures that this
practica$ appea$ is ma"e# The passa'e states/ 0I beseech you therefore*
brethren* by the mercies of &o"* that ye present <the same wor" as )yie$"*) in
Romans G/58= your bo"ies a $i(in' sacrifice* ho$y* acceptab$e unto &o"* which
is your reasonab$e ser(ice# An" be not conforme" to this wor$"/ but be ye
transforme" <transfi'ure"= by the renewin' of your min"* that ye may pro(e
what is that 'oo"* an" acceptab$e* an" perfect* wi$$ of &o"#0
The wor"s 0I beseech you0 are far remo(e" from bein' a comman"# It is a
p$ea"in' for that manner of $ife which becomes the chi$"ren of &o"# It is not
somethin' that we must "o to be sa(e"/ it is somethin' we shou$" "o because
we are sa(e"# The first e-hortation in this practica$ portion of this Epist$e of
sa$(ation is for "e"ication of the who$e bo"y as a $i(in' sacrifice# This shou$"
not be ca$$e" 0consecration0+ for consecration is an act of &o"# The be$ie(er
may $ay "own* yie$"* or "e"icate+ but &o" must ta!e up an" app$y what is
presente"# That is consecration# A'ain* there is $itt$e Scripture to warrant a
suppose" 0reconsecration#0 .e cannot part$y choose the wi$$ of &o" as the
ru$e of our $i(es# .e ha(e not chosen to "o His wi$$ unti$ we ha(e rea$$y
become wi$$in' to "o His wi$$# True "e"ication* therefore* "oes not ca$$ for a
reconsecration to &o"# There is no mention here of some particu$ar ser(ice
that mi'ht be ma"e an issue of wi$$in'ness# it is on$y se$f;"e"ication to
whatsoe(er &o" may choose for us* now* or e(er# Such is our 0reasonab$e
ser(ice*0 if it is 0ho$y an" acceptab$e unto &o"#0 .hen we are not conforme"
to this wor$" an" when we are transfi'ure" by the renewin' of our min"s* we
wi$$ ma!e fu$$ proof in our $i(es of 0that 'oo"* an" acceptab$e* an" perfect wi$$
of &o"0 for us# Thus yie$"e"ness is presente" as the first an" a$$;important
issue for the one that is sa(e"# Fo$$owin' in this portion of the Scriptures there
is much teachin' about ser(ice+ but e(en the appea$ for ser(ice cou$" be of no
a(ai$ unti$ there has been a presentation of the who$e bo"y as a $i(in'
sacrifice#
CHRIST THE PATTER2
1ne of the human perfections of the Lor" ?esus was His comp$ete
yie$"e"ness to the wi$$ of His Father# The Scriptures bear abun"ant testimony
to this# In Hebrews 5A/B;H we ha(e the recor"/ 0.herefore when he cometh
into the wor$"* he saith* Sacrifice an" offerin' thou wou$"est not* but a bo"y
hast thou prepare" me/ in burnt offerin's an" sacrifices for sin thou hast ha"
no p$easure# Then sai" I* Lo* I come 4in the (o$ume of the boo! it is written of
me6* to "o thy wi$$* 1 &o"#0 He was yie$"e" to His Father)s wi$$# His
yie$"e"ness inc$u"e" e(en His human bo"y 40but a bo"y hast thou prepare"
me06* the sacrifice of which was to 'i(e (a$ue to e(ery acceptab$e anima$
sacrifice that ha" 'one before* an" to superse"e any attempte" sacrifice that
mi'ht fo$$ow# .hen He was nearin' His cross He sai"/ 02e(erthe$ess not my
wi$$* but thine* be "one#0 A'ain* it is recor"e" of Him in Psa$m 77 that He sai"
to His Father/ 0But thou art ho$y*0 an" this He sai" at the "ar!est hour of His
crucifi-ion when He was cryin'* 0,y &o"* my &o"* why hast thou forsa!en
me>0 Cet a'ain* in Phi$ippians 7/@* we are to$" that He 0became obe"ient unto
"eath* e(en the "eath of the cross#0
The abso$ute yie$"e"ness of the Son to "o the Father)s wi$$ is not on$y the
supreme e-amp$e of a norma$ attitu"e of a chi$" of &o" towar" his Father* but
such an attitu"e is to be imparte" an" maintaine" in the be$ie(er)s heart by the
Spirit* after the first act of "e"ication has been accomp$ishe"# The fo$$owin'
passa'e is an e-hortation to this en"/ 0Let this min" be in you* which was a$so
in Christ ?esus0 4Phi$ippians 7/B6# The first wor" of this passa'e is most
i$$uminatin'+ for in this $itt$e wor" 0$et0 is compresse" the who$e Bib$e teachin'
concernin' the be$ie(er)s responsibi$ity towar" the possib$e manifestation of
Christ in the "ai$y $ife by the Spirit# .e cou$" not pro"uce such a
manifestation+ but we can 0$et0 it be "one in us by Another# The issue* it is
c$ear* is not that of reso$(in' to "o anythin'/ it is rather that of an attitu"e of
wi$$in'ness that Another may "o accor"in' to the $ast "e'ree of His b$esse"
wi$$# Then* $est we mi'ht not rea$iIe the e-act character of the min" of Christ
which we are to 0$et0 be repro"uce" in us an" mi'ht be unprepare" for the
out;wor!in' of those particu$ar e$ements in our "ai$y $ife* an e-p$icit an"
"etai$e" "escription of the e$ements of 0the min" of Christ0 is recor"e"# These
e$ements are fun"amenta$/ 0.ho* bein' in the form of &o"* thou'ht it not
robbery to be e%ua$ with &o"/ but ma"e himse$f of no reputation* an" too!
upon him the form of a ser(ant* an" was ma"e in the $i!eness of men/ an"
bein' foun" in fashion as a man* he humb$e" himse$f* an" became obe"ient
unto "eath* e(en the "eath of the cross# .herefore &o" a$so hath hi'h$y
e-a$te" him0 4(erses G;96#
It shou$" be note" that these particu$ars which ta!en to'ether form the 0min"
of Christ0 are not mentione" mere$y to re$ate facts about ?esus Christ/ they
are presente" that we may be fu$$y aware of ust what is to be repro"uce" in
us* an" ust what we are to 0$et0 Him "o in us an" throu'h us# The "i(ine$y
pro"uce" manifestation in the be$ie(er)s $ife wi$$ be 0the min" of Christ0+ but
this* we are assure" from a$$ Scripture* is wrou'ht by the power of the Spirit#
0For to me to $i(e is Christ#0 That is an effect# The cause is the power of the
Spirit of &o"# 1ut of much that the passa'e re(ea$s* at $east three thin's may
be mentione"/
First* Christ was wi$$in' to 'o where His Father chose# He was at home in the
'$ory# It was His nati(e en(ironment+ but He came into this wor$" with a
mission an" messa'e of 'race# 0&o" ha" an on$y Son an" He was a forei'n
missionary#0 Such was His Father)s wi$$ for Him* an" His attitu"e may be
e-presse" by the fami$iar wor"s/ 0I)$$ 'o where Cou want me to 'o* "ear Lor"#0
Secon"* Christ was wi$$in' to be whate(er His Father chose# 0He ma"e
Himse$f of no reputation#0 He was not on$y wi$$in' to $ay asi"e the 'arments of
His '$ory* but He was wi$$in'* as we$$* to be set at nau'ht* to be spit upon an"
to be crucifie"# That was the Father)s wi$$ for Him an" His attitu"e may be
e-presse" in the wor"s/ 0I)$$ be what Cou want me to be#0
Thir"* Christ was wi$$in' to "o whate(er His Father chose# He became
obe"ient unto "eath* an" in so "oin'* His attitu"e may a'ain be e-presse" in
the wor"s/ 0I)$$ "o what Cou want me to "o#0 4See Nnowin' The .i$$ of &o"6
,any sin' the wor"s of the hymn abo(e %uote" who may ne(er ha(e face"
the %uestion of a positi(e surren"er to the wi$$ of &o"# There can be no true
spiritua$ity unti$ this surren"er is ma"e# But when it is "one* &o" imparts the
sufficient power for the rea$iIation of a$$ His wi$$# This passa'e c$oses with
these wor"s/ 0For it is &o" which wor!eth <ener'iIes= in you both to wi$$ an" to
"o of his 'oo" p$easure#0 Thus He un"erta!es an" continues the f$ow of e(ery
spiritua$ rea$ity in the $ife that is norma$$y a"uste" to Him 4&a$atians 8/86#
1ur Lor" when "ea$in' with this 'reat theme of the Christian)s responsibi$ity in
bein' who$$y yie$"e" to &o"* spo!e of it as abi"in' in Him 4?ohn 5B/5;5H6# The
resu$ts of an abi"in' $ife are threefo$"/ 456 Prayer is effectua$/ 0If ye abi"e in
me* an" my wor"s abi"e in you* ye sha$$ as! what ye wi$$* an" it sha$$ be "one
unto you0+ 476 ?oy is ce$estia$/ 0These thin's ha(e I spo!en unto you* that my
oy mi'ht remain in you* an" that your oy mi'ht be fu$$0+ 486 Fruit is perpetua$/
0Ce ha(e not chosen me* but I ha(e chosen you* an" or"aine" you* that you
shou$" 'o an" brin' forth fruit* an" that your fruit shou$" remain#0 These
resu$ts inc$u"e a$$ that is (ita$ in a spiritua$ $ife an" are con"itione" by Christ
upon obe"ience to a$$ that He has sai"/ 0If ye !eep my comman"ments* ye
sha$$ abi"e in my $o(e+ e(en as I ha(e !ept my Father)s comman"ments* an"
abi"e in his $o(e#0 Abi"in'* then* is simp$y yie$"in' to the !nown wi$$ of our
Lor"* ust as He was yie$"e" to His Father)s wi$$#
A yie$"e"ness to the wi$$ of &o" is not "emonstrate" by some one particu$ar
issue/ it is rather a matter of ha(in' ta!en the wi$$ of &o" as the ru$e of one)s
$ife# To be in the wi$$ of &o" is simp$y to be wi$$in' to "o His wi$$ without
reference to any particu$ar thin' He may choose# It is e$ectin' His wi$$ to be
fina$* e(en before we !now what He may wish us to "o# It is* therefore* not a
%uestion of bein' wi$$in' to "o some one thin'/ it is a %uestion of bein' wi$$in'
to "o anythin'* when* where an" how* it may seem best in His heart of $o(e# It
is ta!in' the norma$ an" natura$ position of chi$"$i!e trust which has a$rea"y
consente" to the wish of the Father e(en before anythin' of the outwor!in' of
His wish is re(ea$e"# This "istinction cannot be o(er;emphasiIe"# It is %uite
natura$ to be sayin'/ 0If He wishes me to "o somethin'* $et Him te$$ me an" I
wi$$ then "etermine what I wi$$ "o#0 To a person in such an attitu"e of heart He
re(ea$s nothin'# There must be a co(enant re$ationship of trust in which His
wi$$ is assente" to once for a$$ an" without reser(ation# .hy shou$" it not be
so> ,i'ht not our re$uctance sometimes be state" in the wor"s* 0I !now thee*
har" tas!masterM0 Is He a har" tas!master> Is there any hope whatsoe(er that
we of ourse$(es mi'ht be wise enou'h to choose what is best if we !eep the
"irectin' of our $i(es in our own han"s> .i$$ the Father* whose $o(e is infinite*
impose upon His chi$"> 1r wi$$ He e(er be care$ess>
.e ma!e no promise that we wi$$ not sin or (io$ate the wi$$ of &o" when we
yie$" to Him# .e "o not promise to chan'e our own "esires# The e-act human
attitu"e has been e-presse" in the wor"s/ 0I am wi$$in' to be ma"e wi$$in' to
"o His wi$$#0 Let it be state" a'ain that this %uestion* so simp$e in itse$f*
instant$y becomes comp$icate" when re$ate" to any concrete issue of
obe"ience# It is the %uestion on$y of the wi$$ of &o" in the abstract in which we
ha(e the assurance that in e(ery "etai$ He wi$$ wor! in us that which is we$$
p$easin' in His si'ht# He wi$$ wor! in us both to wi$$ an" to "o of His 'oo"
p$easure#
.e may e-perience $on' waitin' to ascertain what His wi$$ may be+ but when it
is c$ear$y re(ea$e"* there can be no room for "ebate in the heart that wou$"
not %uench the Spirit# Bac! to $in!KReturn to top
N21.I2& THE .ILL 1F &1J
There is often a "esire to un"erstan" more fu$$y ust how we may !now the wi$$
of &o"# To this it may be answere"/
First* His $ea"in' is on$y for those who are a$rea"y committe" to "o as He may
choose# To such it may be sai"/ 0&o" is ab$e to spea! $ou" enou'h to ma!e a
wi$$in' sou$ hear#0
Secon"* The "i(ine $ea"in' wi$$ a$ways be accor"in' to the Scriptures# To His
.or" we may a$ways 'o with prayerfu$ e-pectation+ yet it is most peri$ous to
treat the Bib$e as a ma'ic $ottery# .e "o not $earn the meanin' of a passa'e
by 0castin' $ots#0 .e "o not fin" out the wi$$ of &o" from the Bib$e by openin'
the Boo! an" abi"in' by the sentiment of the first (erse we may chance to
rea"# It is not a matter of chance* nor is our re$ation to His .or" so superficia$
that we may e-pect to fin" His b$esse" min" for us by b$in"$y rea"in' one
chance (erse# .e are to stu"y an" !now the Scriptures that e(ery wor" of His
testimony may instruct us#
Thir"* He "oes not $ea" His chi$"ren by any ru$es whatsoe(er# 2o two of His
chi$"ren wi$$ be $e" a$i!e an" it is most probab$e that He wi$$ ne(er $ea" any
one of His chi$"ren twice in e-act$y the same way# Therefore ru$es are apt to
be mis$ea"in'# True spiritua$ity consists in a $ife which is free from $aw an"
which is $i(e"* to the minutest "etai$ of in"i(i"ua$ity* by the power of the Spirit#
Fourth* The "i(ine $ea"in' is by the Spirit who in"we$$s the Christian# It
fo$$ows* therefore* that true $ea"in'* in this "ispensation* wi$$ be more by an
inner consciousness than by outwar" si'ns# After we ha(e faithfu$$y met the
con"itions for a spiritua$ $ife* we ha(e 0the min" of the Spirit#0 He is both ab$e
to con(ince us of what is wron' an" to impart a c$ear con(iction as to what is
ri'ht# Because of our present uni%ue re$ation to the Spirit* it is har"$y
necessary* or wise* to "epen" much on 0f$eeces0 or a 0pi$$ar of c$ou"0+ thou'h
sometimes He may $ea" throu'h these e-terna$ thin's# It is &o" which
wor!eth in you both to wi$$ an" to "o of His 'oo" p$easure# .e must $earn the
rea$ity of the in"we$$in' Spirit an" what it means to 0wa$!0 in Him#
To be 'ui"e" by the Spirit is to be mo(e" throu'h the most "e$icate
re$ationships the heart can !now# The 0bit an" bri"$e0 must 'i(e way to the
'$ance of the eye 4Psa$m 87/@* 96# At this point Satan* appearin' as 0an an'e$
of $i'ht*0 wi$$ see! to confuse the min" by presentin' his counterfeits of the
$ea"in' of &o"# E(ery Christian shou$" be aware of this "an'er# To mis"irect
the be$ie(er)s $ife* Satan ma!es use of a morbi" conscience* a mista!en
impression as to "uty* or a $ac! of un"erstan"in' as to the e-act teachin's of
&o")s .or"# Howe(er Satan)s $ea"in's are to be "etecte" since they are
ir!some* painfu$* an" "isa'reeab$e# The $ea"in' of the Spirit is sweet an"
satisfyin' to the heart of the one who is yie$"e" to &o"# .e must remember
that the wi$$ of &o" is sai" to be 0'oo"*0 0acceptab$e*0 an" 0perfect0 4Romans
57/76* an" that when we are wa$!in' with Him* He wor!s in us 0both to wi$$ an"
to "o of his 'oo" p$easure0 4Phi$ippians 7/586# He it is .ho is wor!in' in us
0that which is we$$p$easin' in his si'ht0 4Hebrews 58/756#
1n the "i(ine si"e* the yie$"in' of the human wi$$ is seen to be imperati(e# The
Father cannot suffer rebe$$ion in His househo$"* nor can He rea$iIe His
b$esse" "esi'ns for His chi$" unti$ His u"'ment is free$y ac!now$e"'e" to be
best# There is a "istinction to be note" between chastisement for correction*
which may often be repeate"* an" the once for a$$ 0scour'in'0 which e(ery
son must recei(e 4Hebrews 57/G6 1ne is unto correction as often as it is
nee"e"+ but the other is the once for a$$ con%uerin' of the human wi$$# .hen
our wi$$ is thus con%uere"* it "oes not fo$$ow that our wi$$ is wea!ene" in
re$ationships with our fe$$ow men# The wi$$ has been yie$"e" to &o"# How
simp$e a$$ this mi'ht be+ yet what years of scour'in' many ha(e suffere" on$y
because they wou$" not be norma$ in re$ation to the min" of &o" for themM 2ot
a$$ aff$iction is to be counte" as scour'in'# .hen it is scour'in'* we sha$$ be
conscious of our own stubbornness in not yie$"in'# There nee" be no
uncertainty concernin' this matter#
Cie$"in' to the min" an" wi$$ of &o" is a "efinite act which opens the 'ate into
the "i(ine$y appointe" path* wherein we may wa$! in a$$ fe$$owship an" ser(ice
with Christ# A chi$" of &o" cannot consi"er himse$f to be in the appointe" path
if* within the ran'e of his un"erstan"in' of himse$f* he has no consciousness
that he is subect to the wi$$ of &o"# 0I came not to "o my own wi$$* but the wi$$
of him that sent me0 was the pattern of yie$"e"ness as re(ea$e" in Christ# It is
recor"e" of Christ in Psa$m :A/G that He sai" to His Father/ 0,ine ears hast
thou opene"0 4$itera$$y* bore"6# This is "oubt$ess a reference to the $aw of the
bon";ser(ant who* ha(in' been set free* yie$"e" himse$f to his master fore(er
4E-o"us 75/B* G6# 0An" that he "ie" for a$$ that they which $i(e shou$" not
henceforth $i(e unto themse$(es* but unto him which "ie" for them* an" rose
a'ain0 4Secon" Corinthians B/5B6#Bac! to $in!KReturn to top
.HAT IS A SACRIFICIAL LIFE>
The hi'hest moti(e for yie$"in' to the wi$$ of &o" is not the mere "esire for
(ictory in $ife* or for power* or b$essin'# It is that we may $i(e the sacrificia$ $ife
which is the Christ $ife# Sacrificia$ "oes not mean painfu$+ it is simp$y "oin'
Another)s wi$$# Some pain may be in the path+ but the pre(ai$in' note is oy*
an" the b$essin' of the heart is peace#
E(ery chi$" of &o"* then* must "efinite$y yie$" to the wi$$ of &o"# 2ot
concernin' some one issue of the "ai$y $ife+ but as an abi"in' attitu"e towar"
&o"# Apart from that there can be no true spiritua$ity an" no escape from the
Father)s scour'in' han"+ for He cannot* an" wi$$ not* suffer His chi$" to $i(e on
without the price$ess b$essin's that His $o(e is $on'in' to bestow# Satan)s sin
a'ainst &o" in the prima$ '$ory was a fi(efo$" e-pression of the two "efiant
wor"s/ 0I wi$$0 4Isaiah 5:/58* 5:6* an" e(ery unyie$"e" $ife is perpetuatin' the
crime of Satan# To be spiritua$ we must not say 0no0 to &o"# 0Ruench not the
Spirit#0
CHAPTER 3I
0.ALN I2 THE SPIRIT0
THE THIRJ C12JITI12 1F TRUE SPIRITUALITC
TRUE SPIRITUALITC a$so "epen"s upon a positi(e attitu"e of re$iance upon
the presence an" power of the in"we$$in' Spirit# The two pre(ious$y mentione"
con"itions ha(e been ne'ati(e in character# They represent thin's the
be$ie(er* to be spiritua$* must not "o# He must not 'rie(e the Spirit by retainin'
unconfesse" any !nown sin# He must not %uench the Spirit by sayin' 0no0 to
&o"# The thir"* an" $ast* con"ition is positi(e in character# It is somethin' the
be$ie(er* to be spiritua$* must "o#
.HAT IS ,EA2T BC 0.ALN I2 THE SPIRIT0>
There are se(era$ passa'es of Scripture in which this (ita$ issue appears+ but
it is* perhaps most "irect$y state" in &a$atians B/5G/ 0This I say then* .a$! in
the Spirit* an" ye sha$$ not fu$fi$$ the $ust of the f$esh#0 The passa'e is better
ren"ere"/ 0This I say then* By means of the Spirit be wa$!in'* an" ye sha$$ not
fu$fi$$ the $ust of the f$esh#0 The chi$" of &o" has no power within himse$f
whereby he can enter* promote* or maintain a 0wa$! in the Spirit#0 This
Scripture* when ri'ht$y ren"ere"* "oes not ma!e the impossib$e "eman" upon
a Christian that he* in his own stren'th* is to accomp$ish a 0wa$! in the Spirit#0
It is rather re(ea$e" that the Spirit wi$$ "o the wa$!in' in the Christian# The
human responsibi$ity is that of a who$e "epen"ence upon the Spirit# .a$!in'
by means of the Spirit is simp$y wa$!in' by a "efinite re$iance upon the abi$ity
an" power of the 1ne who in"we$$s# The same truth* thou'h "ifferent$y
presente"* is state" in (erse 5@/ 0But if ye be $e" of the Spirit* ye are not un"er
the $aw#0 In no sense "oes the be$ie(er $ea"* or "irect* the Spirit# He can*
howe(er* be "epen"ent on the Spirit* an" this is his e-act responsibi$ity as
re(ea$e" in this passa'e#
The thir" con"ition of true spiritua$ity is* then* an unbro!en re$iance upon the
Spirit to "o what He has come to "o an" what He a$one can "o# Such is the
Father)s pro(ision that sin may be pre(ente" in the $ife of His chi$"# The resu$ts
of the outwor!in' of this "i(ine pro(ision are beyon" our powers of estimation/
0Ce sha$$ not fu$fi$$ the $ust of the f$esh#0
it is often the 0be'innin' of "ays0 in a Christian)s $ife when he rea$$y be$ie(es
an" hee"s the .or" of &o" enou'h to be ma"e aware of his own $imitations*
an" serious$y consi"ers the e-act re(e$ation as to what he of himse$f can or
cannot "o* an" what the Spirit who in"we$$s him has come to "o# .e se$"om
attempt to "o the wor! we ha(e en'a'e" another to "o# .e natura$$y re$y on
the person we ha(e en'a'e" to "o it# Ha(e we e(er $earne" to "epen" on the
Spirit for anythin'> Are we inte$$i'ent$y countin' on the Spirit to un"erta!e
those particu$ar thin's which* accor"in' to the Scriptures* He is appointe" to
"o> Jo we rea$$y be$ie(e we are ust as he$p$ess as His .or" "ec$ares us to
be> Jo we rea$$y be$ie(e He is ab$e an" waitin' to "o e(ery thin' we cannot
"o> Ha(in' be'un in the Spirit* so far as the "i(ine un"erta!in' in sa$(ation is
concerne"* are we now to be perfecte" by the f$esh> In meetin' the
impossib$e issues of a true Christian $ife* are we conscious$y $i(in' upon a
wor!s;princip$e* or upon a faith;princip$e> The Bib$e emphatica$$y "ec$ares the
be$ie(er to be upon a faith;princip$e when he is rea$$y within the p$an of &o"
for his "ai$y $ife# These uncomp$icate" teachin's are on the pa'es of &o")s
Boo! an" an attenti(e Christian can har"$y a(oi" them#
The &o";honorin' %ua$ity of $ife is a$ways the "i(ine obecti(e in the be$ie(er)s
"ai$y $ife# Its rea$iIation is ne(er by a human reso$ution or stru''$e or the
resources of the f$esh/ it is by 0fi'htin' the 'oo" fi'ht of faith#0 There is a wi"e
"ifference between 0fi'htin'0 to "o what &o" a$one can "o* an" 0fi'htin'0 to
maintain an attitu"e of "epen"ence on Him to "o what He a$one can "o# The
chi$" of &o" has an a$$;en'a'in' responsibi$ity of continuin' in an attitu"e of
re$iance upon the Spirit# This is the point of his constant attention# This is his
"i(ine$y appointe" tas! an" p$ace of co;operation in the mi'hty un"erta!in's
of &o"# The $ocomoti(e en'ineer wi$$ accomp$ish $itt$e when pushin' his
pon"erous train# He is not appointe" to such a ser(ice# His rea$ usefu$ness wi$$
be'in when he ta!es his p$ace at the thrott$e# The important conf$ict in the
be$ie(er)s $ife is to maintain the unbro!en attitu"e of re$iance upon the Spirit#
Thus* an" on$y thus* can the Spirit possess an" (ita$iIe e(ery human facu$ty*
emotion an" choice#
It is in e(ery sense the Christian)s own $ife which is $i(e" an" his on$y
consciousness wi$$ be that of the use of his own facu$ties/ but a$$ these wi$$ be
empowere" by the Spirit as they otherwise cou$" not be# The empowerin'
wor! of the Spirit "oes not set asi"e the norma$ functions of the human sou$
an" spirit# He wor!s throu'h unto fu$$ness of power which rea$iIes the b$esse"
wi$$ of &o"# 0If by means of the Spirit ye are wa$!in'* ye sha$$ not fu$fi$$ the $ust
of the f$esh#0 0Faith is the (ictory that o(ercomes the wor$"#0
Rationa$ism is "irect$y oppose" to faith# There are those who rebe$ at the
teachin' that sa$(ation is by faith a$one# They rebe$ either because they "o not
!now* or "o not be$ie(e* the .or" of &o"# There are those* $i!ewise* who
rebe$ at the teachin' that an unbro!en (ictory in the be$ie(er)s "ai$y $ife is by
faith a$one* an" this* too* is either because they "o not !now* or "o not
be$ie(e* the Scriptures# The "octrine concernin' a "i(ine$y pro"uce" sanctity
of $ife "oes not rest upon one or two proof te-ts# It is one of the 'reat themes*
if not the most e-tensi(e* theme in the Epist$es+ for not on$y is the "octrine
tau'ht at $en'th* but e(ery inunction to the Christian is base" upon the e-act
princip$es re(ea$e" in the "octrine# It is one of the most (ita$ e$ements in the
a'e;characteriIin' pro(isions in 'race#
Return to top
THREE REAS12S F1R RELIA2CE UP12 THE SPIRIT
The Bib$e assi'ns at $east three outstan"in' causes which hin"er spiritua$ity in
the chi$" of &o"* ma!in' necessary imp$icit an" constant re$iance upon the
in"we$$in' Spirit/ 456 0The wor$"*0 or the opposite of the hea(en$y stan"ar"s+
476 0The f$esh*0 or that within the Christian which opposes the Spirit by
0$ustin'0 a'ainst the Spirit+ an" 486 0The "e(i$*0 who opposes e(ery p$an an"
purpose of &o"# These are now to be ta!en up more at $en'th* but in a
"ifferent or"er/
FIRST* THE I,P1SSIBLE HEA3E2LC STA2JARJ 1F LIFE I2 C12TRAST
T1 THE STA2JARJS 1F THE .1RLJ
&o" has but one Boo! an" that Boo! inc$u"es a$$ peop$e of e(ery
"ispensation# In it we fin" His wi$$ an" purpose for Israe$ in the a'e before the
cross* an" His wi$$ an" purpose for Israe$ an" a$$ the &enti$e nations in the a'e
to come# So* a$so* we fin" His wi$$ an" purpose for the hea(en$y peop$e of the
present "ispensation# The chi$"ren of Israe$ were re"eeme" an" "e$i(ere" out
of E'ypt an" He 'a(e to them their ru$e of $ife which shou$" 'o(ern them in
their $an"# These particu$ar ru$es were ne(er a""resse" to any other peop$e
than Israe$* an" these ru$es a""resse" to Israe$ ma"e their appea$ to the
0natura$ man#0 They cease" to be in effect* as the re%uire" ru$e of $ife* after the
"eath of Christ 4?ohn 5/5H+ Romans G/5:+ Secon" Corinthians 8/5;58+
&a$atians B/5@6# There is a$so re(ea$e" a ru$e of $ife which is to 'o(ern Israe$
when she is re'athere" an" reestab$ishe" in her own $an" un"er the earth;
wi"e ru$e of her ,essiah Nin'# His rei'n wi$$ be $e'a$ in character* or of the
character of the $aw# Its princip$es are state" an" anticipate" by the prophets
of the 1$" Testament an" are a$so further re(ea$e" by passa'es in the 2ew
Testament# The Bib$e a$so contains a ru$e of $ife which app$ies to the hea(en$y
citiIens of the present "ispensation* who* thou'h hea(en$y in position an"
responsibi$ity* are ca$$e" upon to $i(e as 0pi$'rims an" stran'ers0 in the earth*
an" as witnesses in the enemy)s $an"# Their 'o(ernin' princip$es wi$$ be foun"
state" in The Acts an" the Epist$es an" portions of the &ospe$s# These
hea(en$y stan"ar"s are not impose" upon the unre'enerate wor$"# They ha(e
not recei(e" the Spirit an" therefore ha(e no enab$ement whereby they mi'ht
$i(e accor"in' to the stan"ar"s which are committe" to the Christian# It is both
use$ess an" unreasonab$e to app$y Christian stan"ar"s to an unre'enerate
wor$"# A'ain* the hea(en$y stan"ar" of $ife is as much hi'her in character than
Israe$)s $aw* as hea(en$y citiIenship is hi'her than a citiIenship in the earth#
Israe$)s $aw incorporate" many of the eterna$ princip$es 'rowin' out of the (ery
character of &o"# These princip$es* as such* "o not pass away+ but the e-act
manner of their statement is chan'e" that they may be a"apte" to the new
re$ationships which the hea(en$y peop$e sustain to &o"# Thus the be$ie(er is
0not un"er the $aw0+ thou'h nine comman"ments of ,oses in the Jeca$o'ue
are carrie" forwar" an" reappear with a "ifferent character an" emphasis
within the inunctions un"er 'race# 2either is he 0without $aw*0 bein' in$awe"
to Christ# There is price$ess (a$ue in !nowin' a$$ that &o" has spo!en to any
peop$e at any time+ but the Christian is primari$y concerne" with the e-act
purpose an" p$an of &o" for him# The hea(en$y citiIen wi$$ not fin" the fu$$
re(e$ation of the wi$$ of &o" for him in any portion of the Scriptures spo!en to
peop$e of other a'es+ thou'h he may fin" much that is in common# There can
be no c$ear apprehension of &o")s Boo! apart from this "istinction#
In the Scriptures the Christian is a""resse" as a supernatura$ man an" a
superhuman manner of $ife is p$ace" before him# This is reasonab$e#
Christians are citiIens of hea(en from the moment they are sa(e" an" it is
natura$$y re%uire" of them that they 0wa$! worthy of their hea(en$y ca$$in'#0
From such a consistent $ife they cannot be e-cuse"# They are not ma"e
citiIens by any manner of $ife* but bein' ma"e citiIens by the power of &o"* it
becomes them to $i(e accor"in' to the position that &o" has 'i(en them#
The fo$$owin' passa'es wi$$ ser(e to i$$ustrate the superhuman character of
the present ru$e of $ife for the chi$" of &o" un"er 'race/
0A new comman"ment I 'i(e unto you* That ye $o(e one another+ as I ha(e
$o(e" you* that ye a$so $o(e one another0 4?ohn 58/8:6+ 0This is my
comman"ment* that ye $o(e one another* as I ha(e $o(e" you0 4?ohn 5B/576#
The $aw re%uire" $o(e to be to another 0as thyse$f#0 To $o(e as Christ has $o(e"
us is infinite$y hi'her* an" human$y impossib$e#
0An" 'rie(e not the Ho$y Spirit of &o"0 4Ephesians :/8A6#
0An" brin'in' into capti(ity e(ery thou'ht to the obe"ience of Christ0 4Secon"
Corinthians 5A/B6#
0&i(in' than!s a$ways for a$$ thin's unto &o" an" the Father in the name of
our Lor" ?esus Christ0 4Ephesians B/7A6#
0That ye shou$" show forth the praises <(irtues= of him who hath ca$$e" you out
of "ar!ness into his mar(e$ous $i'ht0 4First Peter 7/96#
0Reoice e(ermore* Pray without ceasin'0 4First Thessa$onians B/5G* 5H6#
0I therefore* the prisoner of the Lor"* beseech you that ye wa$! worthy of the
(ocation wherewith ye are ca$$e"# .ith a$$ $ow$iness an" mee!ness* with
$on'sufferin'* forbearin' one another in $o(e+ en"ea(orin' to !eep the unity of
the Spirit in the bon" of peace0 4Ephesians :/5;86#
Thou'h these passa'es present impossib$e "eman"s upon the human
resource* &o" most e(i"ent$y e-pects them to be rea$iIe" in e(ery be$ie(er)s
"ai$y $ife# He !nows better than we that we cou$" ne(er pro"uce any such
%ua$ity of $ife+ yet He is not unreasonab$e in His e-pectation* since He stan"s
rea"y to supp$y a$$ that He "eman"s# The Spirit in"we$$s the be$ie(er for this
(ery purpose# 1f our own se$(es* we are not as!e" e(en to attempt these
stan"ar"s# The Epist$es are fu$$ of assurances that the imparte" ener'y of
&o" throu'h the Spirit is sufficient for a$$ that &o" has re%uire"# 0It is &o"
which wor!eth <ener'iIes= in you both to wi$$ an" to "o of his 'oo" p$easure#0
The new ru$e of $ife which is p$ace" before the chi$" of &o" un"er 'race is*
then* impossib$e from the human stan"point* an" its rea$iIation must "epen"
on a "efinite re$iance upon the in"we$$in' Spirit to "o the who$e wi$$ of &o"# A
Christian* to be spiritua$* must 0wa$! by means of the Spirit#0
SEC12J* THE CHRISTIA2 FACES A .1RLJ;RULI2& F1E
The Bib$e represents Satan as the enemy of the saints of &o" an" especia$$y
is this seen to be true of the saints of this a'e# There is no contro(ersy
between Satan an" unsa(e" peop$e+ for they are a part of his wor$";system#
They ha(e not been "e$i(ere" from the powers of "ar!ness an" trans$ate" into
the !in'"om of the Son of &o"# Satan is the ener'iIin' power in those who
are unsa(e" 4Ephesians 7/76* as &o" is the ener'iIin' power in those who
are sa(e" 4Phi$ippians 7/586# E(ery human bein' is either un"er the power of
Satan* or un"er the power of &o"# This is not to say that Christians may not
be inf$uence" by Satan an" the unsa(e" not inf$uence" by the Spirit of &o"+
but their position is in one "omain or the other* an" Satan)s "omain is not in a$$
matters characteriIe" by thin's that are inherent$y e(i$ as those thin's are
estimate" by the wor$"# Satan)s $ife;purpose is to be 0$i!e the ,ost Hi'h0
4Isaiah 5:/5:6* an" he appears 0as an an'e$ of $i'ht*0 an" his ministers 0as the
ministers of ri'hteousness0 4Secon" Corinthians 55/58;5B6# His ministers*
bein' ministers of ri'hteousness* preach a 'ospe$ of reformation an"
sa$(ation by human character* rather than sa$(ation by 'race a$one* unre$ate"
to any human (irtue# Therefore the wor$"* with a$$ its mora$ stan"ar"s an"
cu$ture* is not necessari$y free from the power an" ener'iIin' contro$ of Satan#
He wou$" promote forms of re$i'ion an" human e-ce$$ence apart from the
re"emption that is in Christ* an" the wor$" is e(i"ent$y ener'iIe" to un"erta!e
that (ery thin'# He has b$in"e" the unsa(e"+ but concernin' one thin' on$y/
they are b$in"e" by Satan $est the $i'ht of the 'ospe$ shou$" shine unto them
4Secon" Corinthians :/8* :6#
The enmity of Satan has a$ways been a'ainst the Person of &o" a$one* an"
not a'ainst humanity# It is on$y when we ha(e 0parta!en of the "i(ine nature0
that we are possesse" with a new an" mi'hty foe# The thrusts of his 0fiery
"arts0 are aime" at &o" who in"we$$s us# Howe(er* the conf$ict is rea$ an" the
foe is superhuman# 0Fina$$y* my brethren* be stron' in the Lor"* an" in the
power of his mi'ht# Put on the who$e armour of &o"* that ye may be ab$e to
stan" a'ainst the wi$es <strate'ies= of the "e(i$# For we wrest$e not a'ainst
f$esh an" b$oo"* but a'ainst principa$ities* a'ainst powers* a'ainst ru$ers of
the "ar!ness of this wor$"* a'ainst spiritua$ wic!e"ness in hi'h p$aces0
4Ephesians G/5A;576# These wor$";ru$ers of the "ar!ness of this a'e* the
spiritua$ powers of wic!e"ness* who are here sai" to wa'e a cease$ess
conf$ict a'ainst us* cannot be o(ercome by human strate'y or stren'th# The
Bib$e $en"s no sanction to foo$ish suppositions that the "e(i$ wi$$ f$ee at the
mere resistance of a "etermine" human wi$$# .e are to 0resist the "e(i$*0 but it
must be "one 0stea"fast in the faith*0 an" whi$e 0submittin'0 ourse$(es unto
&o" 4?ames :/H+ First Peter B/96# Satan* bein' by creation superior to a$$ other
creatures cannot be con%uere" by one of them# E(en ,ichae$ the archan'e$*
we are to$"* 0when conten"in' with the "e(i$ ### "urst not brin' a'ainst him a
rai$in' accusation* but sai"* The Lor" rebu!e thee#0 ,ichae$ the archan'e$
"oes not conten" with Satan# He must "epen" on the power of Another+ thus
actin' on a princip$e of faith* rather than on a princip$e of wor!s# Certain$y a
Christian* with a$$ his $imitations* must appea$ to the power of &o" in the
conf$ict with this mi'hty foe* an" he is "irecte" to "o this/ 0Abo(e a$$* ta!in' the
shie$" of faith* wherewith ye sha$$ be ab$e to %uench a$$ the fiery "arts of the
wic!e" <one=0 4Ephesians G/5G6# 4A more e-ten"e" treatment of the Bib$e
teachin's on this subect wi$$ be foun" in the author)s boo! 0Satan#06
The be$ie(er)s conf$ict with Satan is as fierce an" unceasin' as that mi'hty
bein' can ma!e it# Before him we of ourse$(es are as nothin'+ but &o" has
anticipate" our he$p$essness an" pro(i"e" a perfect (ictory throu'h the
in"we$$in' Spirit/ 0Because 'reater is he that is in you* than he that is in the
wor$"0 4First ?ohn :/:6# A Christian* because of the power of the new enemy*
must 0wa$! by means of the Spirit0 if he wou$" be spiritua$#
THIRJ* THE AJA,IC 2ATURE
Care$ess Christians are not concerne" with the Person an" wor! of the Ho$y
Spirit* or with the e-act "istinctions which con"ition true spiritua$ity+ but these
"istinctions an" con"itions "o appea$ to those who rea$$y "esire a $ife that is
we$$ p$easin' to &o"# .e fin" that Satan has pitfa$$s an" counterfeit "octrines
in the rea$m of the "eepest spiritua$ rea$ities# The maority of these fa$se
teachin's are base" on a misapprehension of the Bib$e teachin' about sin*
especia$$y the sin %uestion as re$ate" to the be$ie(er#
The Scripture is 0profitab$e for "octrine* for reproof* for correction* for
instruction in ri'hteousness/ that the man of &o" may be perfect <fu$$ 'rown=*
thorou'h$y furnishe" unto a$$ 'oo" wor!s0 4Secon" Timothy 8/5G* 5H6+ but in
the same Epist$e we are a$so ur'e" to 0stu"y0 an" 0ri'ht$y "i(i"e0 the .or" of
Truth# It shou$" be note" that two out of four of the (a$ues of the Scriptures in
the $ife of the 0man of &o"*0 as recor"e" in the abo(e passa'e are 0reproof0
an" 0correction0+ yet how few* especia$$y of those who are ho$"in' an error*
are of a teachab$e spirit# It seems to be one of the characteristics of a$$
Satanic errors that those who ha(e embrace" them seem ne(er inc$ine"
honest$y to reconsi"er their 'roun"# They rea" on$y their sectarian* or
mis$ea"in' $iterature an" often carefu$$y a(oi" hearin' any correcti(e teachin'
from the .or" of &o"# This "ifficu$ty is 'reat$y increase" when their error has
$e" them to assume some unwarrante" position re'ar"in' a suppose"
"e$i(erance from sin* or persona$ attainments in ho$iness# A 0correction*0 or
0reproof*0 to such seems to be a su''estion towar" 0bac!s$i"in'*0 an" no
Iea$ous$y min"e" person wi$$ easi$y choose such a course# ,uch error is
thri(in' a$on' these $ines with no other "ynamic than human Iea$* an" the
.or" of &o" is persistent$y "istorte" to maintain human theories# ,any of
these errors are repro(e" an" correcte" when the fun"amenta$ "istinction is
reco'niIe" between the Christian)s position in Christ an" his e-perience in
"ai$y $ife# .hate(er &o" has "one for us in Christ is perfect an" comp$ete+ but
such perfection shou$" not be confuse" with the imperfect "ai$y $ife#
There are fi(e Bib$ica$ "octrines which are c$ose$y re$ate" to the %uestion of
sin in the be$ie(er which are most common$y misun"erstoo"* an" which* if
per(erte"* may be use" of the enemy to "ri(e e(en serious min"e" be$ie(ers
into most mis$ea"in' presumption an" harmfu$ error# These "octrines are/ 456
The fact of the continue" presence of the A"amic nature in the be$ie(er* which
is the present theme+ 476 The "i(ine cure for the effects of sin in the spiritua$
$ife of a Christian* a$rea"y consi"ere"+ 486 The Bib$e teachin' about perfection+
4:6 The Bib$e teachin' about sanctification+ an"* 4B6 the Bib$e teachin' about
the be$ie(er)s "eath in Christ# That there may be a c$earer un"erstan"in' of
the present theme* the Bib$e teachin' about perfection an" sanctification are
first to be consi"ere" brief$y# The Bib$e teachin' about the be$ie(er)s "eath in
Christ wi$$ be ta!en up at a $ater an" more appropriate point in this "iscussion#
Return to top
THE J1CTRI2E 1F PERFECTI12
In the .or" of &o"* perfection is presente" in se(en aspects/
456 The 1$" Testament use of the wor" as app$ie" to persons#
The wor" in the 1$" Testament has the meanin' of 0sincere0 an" 0upri'ht#0
2oah was 0perfect0 4&enesis G/96+ ?ob was 0perfect0 4?ob 5/5* @6+ In a(oi"in'
the sins of the nations* Israe$ mi'ht be 0perfect0 4Jeuteronomy 5@/586+ The
en" of the 0perfect0 man was peace 4Psa$m 8H/8H6+ So* a$so* the saints of the
1$" Testament or"er wi$$ appear in hea(en as 0the spirits of ust men ma"e
perfect0 4Hebrews 57/786# The Bib$e "oes not teach that these peop$e were
sin$ess#
476 Positiona$ perfection in Christ#
0For by one offerin' he hath perfecte" for e(er them that are sanctifie"0
4Hebrews 5A/5:6# This is c$ear$y the perfection of the wor! of Christ for us an"
must not be re$ate" to the Christian)s "ai$y $ife#
486 Spiritua$ maturity an" un"erstan"in'#
0Howbeit we spea! wis"om amon' them that are perfect0 4fu$$ 'rown* First
Corinthians 7/G* cf# 5:/7A# See* a$so* Secon" Corinthians 58/55+ Phi$ippians
8/5B+ Secon" Timothy 8/5H6#
4:6 Perfection which is pro'ressi(e#
0Are ye so foo$ish> ha(in' be'un in the Spirit* are ye now ma"e <to be ma"e=
perfect by the f$esh>0 4&a$atians 8/86#
4B6 Perfection in some one particu$ar#
4a6 In the wi$$ of &o"/ 0That ye stan" perfect an" comp$ete in a$$ the wi$$ of
&o"0 4Co$ossians :/576#
4b6 In imitatin' one aspect of the 'oo"ness of &o"/ 0Be ye therefore perfect*
e(en as your Father which is in hea(en is perfect0 4,atthew B/:@6# The
conte-t is of the Father)s $o(e for His enemies an" the inunction is that this
aspect of the Father)s 'oo"ness shou$" be repro"uce"#
4c6 In ser(ice/ 0,a!e you perfect in e(ery 'oo" wor!0 4Hebrews 58/756#
4"6 In patience/ 0But $et patience ha(e her perfect wor!* that ye may be perfect
<mature= an" entire* wantin' nothin'0 4?ames 5/:6#
4G6 The u$timate perfection of the in"i(i"ua$ in hea(en#
0.hom we preach* warnin' e(ery man* an" teachin' e(ery man in a$$
wis"om+ that we may present e(ery man perfect in Christ0 4Co$ossians 5/7@*
cf# Co$ossians 5/77+ Phi$ippians 8/57+ First Peter B/5A+ First Thessa$onians
8/586#
4H6 The u$timate perfection of the corporate bo"y of be$ie(ers in hea(en#
0Ti$$ we a$$ come in the unity of the faith* an" of the !now$e"'e of the Son of
&o"* unto a perfect man* unto the measure of the stature of the fu$$ness of
Christ0 4Ephesians :/58# See a$so* B/7H+ ?ohn 5H/78+ ?u"e 7:+ Re(e$ation
5:/B6#
The wor" 0perfection0 as foun" in the 2ew Testament is a trans$ation from
either one of two &ree! wor"s* one meanin' 0mature0 an" the other meanin'
0a"uste"#0 An" it is ob(ious that neither of these wor"s etymo$o'ica$$y
consi"ere" has any reference to sin$essness# These facts shou$" be
estimate" most carefu$$y by any who ha(e attempte" the formation of a
"octrine on the somewhat mis$ea"in' use of the En'$ish wor" 0perfect#0 At this
(ery point we may possib$y "isco(er the Scriptures to be unto us a wor" of
0reproof0 or 0correction#0 There is a comp$ete "e$i(erance by the Spirit for
e(ery chi$" of &o"* but this shou$" not be confuse" with any use of the wor"
0perfect0 when the incapacity to sin is imp$ie" by the use of that wor"#
THE J1CTRI2E 1F SA2CTIFICATI12
A'ain the "octrine must not be ma"e to e-cee" that which is actua$$y
e-presse" by the Bib$ica$ use of the wor" 0sanctify#0 To "isco(er the fu$$ scope
an" meanin' of this wor" it is necessary to inc$u"e a$$ passa'es in the 1$"
an" 2ew Testament wherein it is use" an" to a"" to these as we$$ a$$
passa'es wherein the wor"s 0saint0 an" 0ho$y0 are use"* since these three
wor"s are trans$ations* both from the Hebrew an" from the &ree!* of the
same root wor"#
The root meanin' of 0sanctify*0 0saint0 an" 0ho$y0 is that a person or thin' is
thereby sai" to be set apart* or c$assifie"+ usua$$y as pertainin' unto &o"#
Thou'h these wor"s an" the truth they e-press are foun" throu'hout the
who$e Bib$e* this "iscussion is concerne" on$y with that aspect of the teachin'
which app$ies to the chi$" of &o" un"er 'race# 4This subect is treate" more
fu$$y in a pamph$et by the author entit$e"* 0Sanctification#06 Here we fin" that
be$ie(ers are the obects of a threefo$" sanctification/
First* Positiona$ sanctification
0But of him are ye in Christ ?esus* who of &o" is ma"e unto us ###
sanctification0 4First Corinthians 5/8A6+ 0By the which wi$$ we are sanctifie"
throu'h the offerin' of the bo"y of ?esus Christ once for a$$0 4Hebrews 5A/5A6#
Thus* a$so* the Apost$e a""resses a$$ be$ie(ers as 0saints*0 an" in the
Scriptures reference is ma"e to 0ho$y prophets*0 0ho$y brethren*0 0ho$y priests*0
0ho$y women*0 0ho$y nation#0 Such they are by their position in Christ# He e(en
a""resse" the Corinthian be$ie(ers as 0saints0 an" as a$rea"y 0sanctifie"0
4First Corinthians 5/7+ G/556+ yet this (ery $etter was written to correct those
Christians because of terrib$e sin 4First Corinthians B/5* 7+ G/5* H* @6# They
were 0saints0 an" 0sanctifie"0 in Christ* but were far from bein' such in "ai$y
$ife#
Secon"* E-perimenta$ sanctification
This aspect of the wor! of &o" for the be$ie(er is pro'ressi(e in some of its
aspects* an" is %uite in contrast to the positiona$ sanctification which is 0once
for a$$#0 It is accomp$ishe" by the power of &o" throu'h the Spirit an" throu'h
the .or"/ 0Sanctify them throu'h thy truth/ thy wor" is truth0 4?ohn 5H/5H#
See* a$so* Secon" Corinthians 8/5@+ Ephesians B/7B* 7G+ First Thessa$onians
B/78+ Secon" Peter 8/5@6#
E-perimenta$ sanctification is accor"in' to (arious re$ationships#
456 In re$ation to the be$ie(er)s yie$"e"ness to &o"#
By presentin' his bo"y a $i(in' sacrifice* the chi$" of &o" thereby is set apart
unto &o" an" so is e-perimenta$$y sanctifie"# The presentation may be
abso$ute an" thus a"mit of no pro'ression* or it may be partia$ an" so re%uire
a further "e(e$opment# In either case it is e-perimenta$ sanctification#
476 In re$ation to sin#
The chi$" of &o" may so comp$y with e(ery con"ition for true spiritua$ity as to
be e-periencin' a$$ the pro(i"e" "e$i(erance an" (ictory from the power of sin*
or* on the other han"* he may be e-periencin' a partia$ "e$i(erance from the
power of sin# In either case he is set apart an" is thus e-perimenta$$y
sanctifie"#
486 In re$ation to Christian 'rowth#
This aspect of e-perimenta$ sanctification in e(ery case is pro'ressi(e# It
shou$" in no way be confuse" with incomp$ete yie$"e"ness to &o" or
incomp$ete (ictory o(er sin# Its meanin' is that the !now$e"'e of truth*
"e(otion an" e-perience are natura$$y subect to "e(e$opment# By (irtue of
their present "e(e$opment* as Christians* be$ie(ers e-perimenta$$y are set
apart unto &o"# That "e(e$opment shou$" be a"(ance" with each passin'
"ay# An" thus* a'ain* the Christian is subect to an e-perimenta$ sanctification
which is pro'ressi(e#
Thir"* U$timate sanctification#
E(en e-perimenta$ sanctification wi$$ be perfecte" when the saints are
'athere" into His presence in '$ory# 0.hen he sha$$ appear* we sha$$ be $i!e
him*0 an" 0conforme" to the ima'e of his Son0 4?ohn 8/7+ Romans @/796#
The Bib$e teachin' in re'ar" to sanctification* then* is 456 that a$$ be$ie(ers are
positiona$$y sanctifie" in Christ 0once for a$$0 at the moment they are sa(e"#
This sanctification is as perfect as He is perfect# 476 A$$ be$ie(ers are bein'
sanctifie" by the power of &o" throu'h the .or" an" this sanctification is as
perfect as the be$ie(er is perfect# So* a$so* 486 a$$ be$ie(ers wi$$ be sanctifie"
an" perfecte" in the '$ory into the (ery ima'e of the Son of &o"# The Bib$e*
therefore* "oes not teach that any chi$" of &o" is who$$y sanctifie" in "ai$y $ife
before that fina$ consummation of a$$ thin's#
THE J1CTRI2E 1F THE AJA,IC 2ATURE
The thir" an" $ast reason to be mentione" as to why the be$ie(er must
conscious$y re$y on the Spirit* as has been state"* is that he sti$$ possesses
the A"amic nature o(er which he* of himse$f* has no sufficient contro$# The
Christian is sa(e" an" safe in the 'race of &o"+ but he cannot comman"
himse$f into a &o";honorin' manner of $ife# For this he must re$y upon "i(ine
power in or"er that he may be sa(e" from the power of sin* as he has a$rea"y
re$ie" on the power of &o" to sa(e him from the pena$ty of sin# Sa$(ation into
safety* or sanctity* is a$$ a wor! of &o" in an" for the one who trusts Him#
The fact that the unre'enerate possess a fa$$en nature is 'enera$$y a"mitte"#
The misun"erstan"in' is with re'ar" to the Christian# The Bib$e teachin' is
c$ear* an" yet some professin' Christians are mis$e" into assumin' that they
"o not any $on'er possess the ten"ency to sin# 4See Sa$(ation Is by
Faith6 This %uestion may be "iscusse" both from the e-perimenta$ an" from
the Bib$ica$ stan"point#
E-perimenta$$y* the most saint$y of &o")s chi$"ren ha(e been conscious of the
presence an" power of a fa$$en nature# This may be ca$$e" the norma$
consciousness of the "e(out be$ie(er# Such a consciousness is not an
e(i"ence of immaturity/ it is rather the e(i"ence of true humi$ity an" c$ear
(ision of one)s own heart# It "oes not imp$y a $ac! of fe$$owship with &o"
occasione" by a 'rie(in' of the Ho$y Spirit throu'h sin# .ho can hate sin
more than the one who is aware of its presence an" power> An" who is in
'reater "an'er of its ha(oc in his spiritua$ $ife than the one who in
unwarrante" presumption has assume" that the "isposition to sin has been
remo(e"> The contention that one has no "isposition to sin must be base"
upon a shoc!in' $ac! of se$f;!now$e"'e as to the moti(es an" impu$ses of the
heart* or such an assumption is ma"e throu'h fai$ure to comprehen" the true
character of sin itse$f# If an in"i(i"ua$ can con(ince himse$f that sin is
somethin' "ifferent from anythin' he e(er "oes* or is inc$ine" to "o+ beyon"
anythin' he e(er thin!s* fee$s or un"erta!es* he can "oubt$ess con(ince
himse$f that he has not sinne"# If* in his own min"* one can mo"ify the
character of sin* he can* by that process* re$ie(e himse$f from the
consciousness of sin# There are not a few such peop$e in the wor$" to"ay#
Truth can not stan" when base" upon a human e-perience# It must be base"
upon re(e$ation#
Sin is not what some preu"ice"* mis'ui"e" person c$aims it to be/ it is what
&o" has re(ea$e" it to be# Sin has been we$$ "efine"* from a stu"y of the
who$e testimony of the .or" of &o"* to be 0any (io$ation of* or want of
conformity to* the re(ea$e" wi$$ of &o"#0 It is 0missin' the mar!#0 But what
mar!> Sure$y the "i(ine stan"ar"# Ha(e we "one a$$ an" on$y His wi$$ with
moti(es as pure as hea(en an" in the unchan'in' faithfu$ness of the Infinite>
&o" has pro(i"e" a perfect (ictory+ but we ha(e a$$ often fai$e" in its
rea$iIation# If possesse" with any "e'ree of the !now$e"'e of &o" an" se$f;
!now$e"'e* we are aware that we are too often far from sin$ess in the eyes of
&o"# The consciousness of sinfu$ness at times has been the testimony of the
most spiritua$ be$ie(ers of a$$ 'enerations as they ha(e been enab$e" to see
the Person of &o"# ?ob* the upri'ht in heart* abhorre" himse$f before &o"#
Janie$* a'ainst whom no sin is recor"e"* sai"* 0,y come$iness was turne" in
me into corruption#0
In consi"erin' the Bib$ica$ testimony concernin' the sins of the Christian two
%uestions may reasonab$y be as!e"/ 456 0From what source "oes sin procee"
in the chi$" of &o">0 an"* 476 0.hat is the "i(ine reme"y>0 There is abun"ant
answer to these %uestions in the .or" of &o"#
I# FR1, .HAT S1URCE J1ES SI2 PR1CEEJ I2 A CHRISTIA2>
Sin is the fruit of a fa$$en nature# This has a$ways been so* with the e-ception
of the first sin which resu$te" in the fa$$# .e sin because of a fa$$en nature
recei(e" from A"am* an" from count$ess 'enerations of sinnin' parents# This
is true of the unre'enerate/ it is e%ua$$y true of the re'enerate# Cet it is c$aime"
by some that a Christian who is suppose" to ha(e been "e$i(ere" from the sin
nature* can sti$$ continue sinnin' as A"am sinne"* ;; from an unfa$$en nature#
A"am sinne" but once from an unfa$$en nature* an" no one e$se has so
sinne" from that time unti$ now# Cou$" we now be p$ace" in the same state as
our first parents* we wou$" not be ab$e to sin an" sti$$ maintain that position#
The first sin we committe" wou$" resu$t in our return to a fa$$en state# .here
wou$" such a person be spiritua$$y after he has sinne"* if the e-perience of
A"am is of any (a$ue as e(i"ence in the case>
The Bib$e teachin' on the subect of the Christian)s sin may be better
un"erstoo" if three important wor"s are "efine"/
0FLESH0 4&ree!* sar-6
The wor"* in its 'enera$ use* refers to the physica$ bo"y# It howe(er has a
mora$* or ethica$* meanin' as we$$ an" with this we are concerne"# 0F$esh*0
when use" in the Bib$e with a mora$ meanin'* refers to more than the physica$
bo"y+ it inc$u"es in its meanin' the who$e of the unre'enerate person* ;; spirit*
sou$ an" bo"y# It inc$u"es the bo"y* but it a$so inc$u"es the human spirit an"
sou$ as animatin' the bo"y# A physica$ bo"y is 0f$esh0 whether "ea" or a$i(e#
But the mora$ use of the wor" imp$ies that it is a$i(e an" inc$u"es that which
ma!es it a$i(e an" that which e-presses itse$f throu'h the physica$ bo"y# The
$ife impu$ses an" "esires are ca$$e" 0$usts of the f$esh#0 0If by the Spirit ye are
wa$!in'* ye sha$$ not fu$fi$$ the $ust of the f$esh0 4&a$atians B/5G# See a$so*
Ephesians 7/8+ Secon" Peter 7/5@+ First ?ohn 7/5G+ Romans 58/5:6# That the
Bib$e use of the wor" 0$ust0 is not $imite" to inor"inate "esires is e(i"ence" by
the fact that the Ho$y Spirit is sai" to 0$ust a'ainst the f$esh*0 accor"in' to the
ne-t (erse in this conte-t 4see* a$so* ?ames :/B6# The Scriptures are sti$$ more
e-p$icit concernin' the brea"th of the meanin' of this wor"# Reference is
ma"e to 0f$esh$y wis"om0 4Secon" Corinthians 5/576+ 0f$esh$y tab$es of the
heart0 4Secon" Corinthians 8/86+ 0f$esh$y min"0 4Co$ossians 7/5@* cf# Romans
@/G6# The Apost$e "oes not say that either his bo"y or nature are 0f$esh$y0+ he
says* 0I am f$esh$y0 4Romans H/5:6* an"* 0in me 4that is* in my f$esh6* "we$$eth
no 'oo" thin'0 4Romans H/5@6# 0F$esh0 is se$f# The unre'enerate se$f is* within
itse$f* hope$ess$y e(i$ an" con"emne"+ but it is subect to the mi'hty re;
creation an" u$timate transformation pro(i"e" for in the 'race an" power of
&o"#
Into this who$e 0natura$ man0 a new "i(ine nature is imparte" when we are
sa(e"# Sa$(ation is more than a 0chan'e of heart#0 It is more than a
transformation of the o$"/ it is a re'eneration* or creation* of somethin' who$$y
new which is possesse" in conunction with the o$" nature so $on' as we are
in this bo"y# The presence of two opposin' natures 4not two persona$ities6 in
one in"i(i"ua$ resu$ts in conf$ict# 0The f$esh $usteth a'ainst the Spirit* an" the
Spirit a'ainst the f$esh/ an" these are contrary the one to the other0 4&a$atians
B/5H6# There is no hint that this "i(ine restraint upon the f$esh wi$$ e(er be
unnecessary so $on' as we are in this bo"y+ but there is c$ear Bib$e testimony
that the be$ie(er may e-perience an unbro!en 0wa$! in the Spirit*0 an" 0not
fu$fi$$ the $ust of the f$esh#0 To secure a$$ of this* no remo(a$ of the 0f$esh0 is
promise"# The human spirit* sou$ an" bo"y abi"e* an" the (ictory is 'aine"
o(er the 0f$esh0 by the power of the in"we$$in' Spirit#
01LJ ,A20 4&ree!* pa$aios anthropos6
This term is use" on$y three times in the 2ew Testament# 1nce it has to "o
with the present position of the 0o$" man0 throu'h the "eath of Christ 4Romans
G/G6# In the other two passa'es 4Ephesians :/77;7:+ Co$ossians 8/8* 96 the
fact that the o$" man0 has been put off for e(er is ma"e the basis of an appea$
for a ho$y $ife#
In Romans G/G we rea"/ 0Nnowin' this* that our o$" man is <was= crucifie" with
him#0 There can be no reference here to the e-perience of the Christian/ it is
rather a co;crucifi-ion 0with him0 an" most e(i"ent$y at the time an" p$ace
where He was crucifie"# 4See The Be$ie(er)s Jeath .ith Christ6 In the conte-t
this passa'e fo$$ows imme"iate$y upon the statement concernin' our transfer
in fe"era$ hea"ship from the first A"am to the Last A"am 4Romans B/57;756#
The first A"am* as perpetuate" in us* was u"'e" in the crucifi-ion of Christ#
1ur 0o$" man*0 the fa$$en nature recei(e" from A"am* was 0crucifie" with him#0
This co;crucifi-ion* it wi$$ be seen* is of the 'reatest importance* on the "i(ine
si"e* in ma!in' possib$e a true "e$i(erance from the power of the 0o$" man#0 A
ri'hteous u"'ment must be 'aine" a'ainst the sin nature before any "i(ine
wor! can be un"erta!en towar" our "e$i(erance# The u"'ment is now
secure"* an" the way is open for b$esse" (ictory throu'h the Spirit#
In the secon" passa'e in which the term 0o$" man0 is use"* the fact that the
o$" man is a$rea"y crucifie" with Christ is the basis for an appea$/ 0That ye
<"i"= put off concernin' the former con(ersation the o$" man* which is corrupt
accor"in' to the "eceitfu$ $usts+ an" be renewe" in the spirit of your min"+ an"
that ye <"i"= put on the new man* which after &o" is create" in ri'hteousness
an" true ho$iness0 4Ephesians :/77;7:6#
In the thir" passa'e the position su''ests a'ain the correspon"in'
e-perience# 0Lie not one to another* seein' that ye ha(e put off the o$" man
with his "ee"s+ an" ha(e put on the new man* which is renewe" in !now$e"'e
after the ima'e of him that create" him0 4Co$ossians 8/9* 5A6# Positiona$$y* the
0o$" man0 has been put off for e(er# E-perimenta$$y* the 0o$" man0 remains as
an acti(e force in the $ife which can be contro$$e" on$y by the power of &o"#
.e a(ai$ ourse$(es of that "i(ine sufficiency when we renounce entire$y the
thou'ht of compromise with* or to$eration of* the fruit of the o$" nature an" by
faith app$y the "i(ine$y pro(i"e" counter;a'ency for (ictory throu'h the Spirit#
The resu$t of so 0rec!onin'0 an" 0mortifyin' our members0 wi$$ be to ma!e way
for the Spirit to wor! out in the $ife the manifestations of the 0new man*0 Christ
?esus# 4See Chapter III* The Spirit Pro"uces Christian Character6
.e cou$" not u"'e the 0o$" man#0 That has been "one for us by Christ# 2or
can we contro$ the 0o$" man#0 That is to be "one for us by the Spirit# 0Put ye
on the Lor" ?esus Christ* an" ma!e not pro(ision for the f$esh* to fu$fi$$ the
$usts thereof0 4Romans 58/5:6# The fruit of the 0o$" man0 an" the fruit of the
0new man*0 it wi$$ be remembere"* are c$ear$y contraste" in &a$atians B/59;78/
02ow the wor!s of the f$esh are manifest* which are these+ A"u$tery*
fornication* unc$eanness* $asci(iousness* i"o$atry* witchcraft* hatre"* (ariance*
emu$ations* wrath* strife* se"itions* heresies* en(yin's* mur"ers*
"run!enness* re(e$in's* an" such $i!e# ### But the fruit of the Spirit is $o(e* oy*
peace* $on'sufferin'* 'ent$eness* 'oo"ness* faith* mee!ness* temperance0
4se$f;contro$6#
There is no Bib$ica$ 'roun" for a "istinction between the A"amic nature an" a
0human nature#0 The unre'enerate ha(e but one nature* whi$e the re'enerate
ha(e two# There is but one fa$$en nature* which is from A"am* an" one new
nature* which is from &o"#
The 0o$" man*0 then* is the A"amic nature which has been u"'e" in the "eath
of Christ# It sti$$ abi"es with us as an acti(e princip$e in our $i(es* an" our
e-perimenta$ (ictory o(er it wi$$ be rea$iIe" on$y throu'h a "efinite re$iance
upon the in"we$$in' Spirit# The 0o$" man is a part* then* but not a$$* of the
0f$esh#0
0SI20 4&ree!* hamartia6
The thir" Bib$e wor" re$ate" to the source of e(i$ in the chi$" of &o" is 0sin#0 In
certain portions of the Scriptures* notab$y Romans G/5 to @/58 an" First ?ohn
5/5 to 7/7* there is an important "istinction between two uses of the wor"
0sin#0 The two meanin's wi$$ be ob(ious if it is remembere" that the wor"
sometimes refers to the A"amic nature* an" sometimes to e(i$ resu$tin' from
that nature# Sin* as a nature* is the source of sin which is committe"# Sin is
the root which bears its own fruit in sin which is e(i$ con"uct# Sin is the 0o$"
man*0 whi$e sins are the manifestations in the $ife# Sin is what we are by birth*
whi$e sins are the e(i$ we "o in $ife#
There is abun"ant Bib$ica$ testimony to the fact that the 0f$esh*0 the 0o$" man*0
or 0sin*0 are the sources of e(i$* an" are the possession of the chi$" of &o" so
$on' as he remains in this earth$y bo"y# He has a b$esse" 0treasure0 in the
possession of the 0new man0 in"we$$in' him+ but he has this treasure 0in an
earthen (esse$#0 The earthen (esse$ is the 0bo"y of our humi$iation0 4Secon"
Corinthians :/H+ Phi$ippians 8/756#
Persona$ity ;; the E'o ;; remains the same in"i(i"ua$ity throu'h a$$ the
operations of 'race* thou'h it e-periences the 'reatest possib$e
a"(ancement* transformation an" re'eneration from its $ost estate in A"am* to
the positions an" possessions of a son of &o" in Christ# That which was* is
sai" to be for'i(en* ustifie"* sa(e"* an" recei(es the new "i(ine nature which
is eterna$ $ife# That which was* is born a'ain an" becomes a new creature in
Christ ?esus* thou'h it remains the same persona$ity which was born of
certain parents after the f$esh# Thou'h born of &o" an" possessin' a new
"i(ine nature* the wea!ness of the f$esh an" the "ispositions of the sin;nature
abi"e unti$ the fina$ chan'e from earth to hea(en#
In First ?ohn 5/@* 5A we ha(e c$ear warnin' a'ainst any presumption
concernin' sin# First* Christians are warne" a'ainst sayin' that they ha(e no
sin nature/ 0If we say that we ha(e no sin* we "ecei(e ourse$(es* an" the truth
is not in us#0 This is "istinct$y concernin' the sin nature of the Christian an"
has no app$ication whate(er to the unsa(e"# It is a""resse" to be$ie(ers* an"
to a$$ be$ie(ers# It wi$$ not "o to suppose that reference is ma"e in the passa'e
to some unfortunate* unen$i'htene"* or unsanctifie" c$ass of Christians# There
is no c$ass "istinction here# It is the testimony of the Spirit of &o" with
reference to e(ery born;a'ain person# For any such to say that he has no sin
nature means that the person is se$f;"ecei(e" an" the truth is not in him# This
passa'e is e(i"ent$y inten"e" for 0correction0 to those Christians who are
c$aimin' to be free from the sin nature an" who may ha(e ma"e themse$(es
be$ie(e that they are free# A se$f;satisfie" min" is not necessari$y the min" of
&o"# In the same passa'e Christians are a$so warne" a'ainst sayin' that
they ha(e not sinne" as a fruit of the o$" nature/ 0If we say that we ha(e not
sinne"* we ma!e him a $iar* an" his wor" is not in us0 4First ?ohn 5/5A6#
2othin' cou$" be more e-p$icit# It is possib$e that a Christian may ha(e been
instructe" to say that he has not sinne"+ but here is a wor" of 0reproof*0 when
he confronts the testimony of the Spirit of &o"# A'ain* this is not concernin'
some unsanctifie" c$ass of Christians/ it is concernin' a$$ Christians# To "epart
from the c$ear teachin' of this 'reat correcti(e passa'e is to ma!e Him a 0$iar0
an" to "isc$ose the fact that 0his wor" is not in us#0
The source of sin is* then* the sin nature* rather than the new "i(ine nature#
This important truth is pointe" out in this same Epist$e in a passa'e which
primari$y teaches that the Christian "oes not now practice sin as he "i" before
he recei(e" the new "i(ine nature* but which a$so teaches that sin cannot be
trace" to the "i(ine nature as its source# 02ot anyone that has been be'otten
of &o" practices sin* because his see" <the "i(ine nature= in him abi"es* an"
he <with particu$ar reference to the )see")= is not ab$e to sin* because of &o"
he <the )see")= has been be'otten0 48/9* $itera$6# It is e(i"ent that the new
nature is that which has been be'otten of &o"* an" because of the presence
of this nature the one in whom it "we$$s "oes not now practice sin as he "i"
before he was sa(e"* nor can sin e(er be pro"uce" by the new nature which
is from &o"# The passa'e "oes not teach that Christians "o not sin* or e(en
that some Christians "o not sin+ for there is no c$ass of Christians in (iew* an"
what is here sai" is true of a$$ who ha(e been 0be'otten of &o"#0
It is further tau'ht in the Scriptures that* since there are two natures in the
be$ie(er* there is a conf$ict between the new nature* throu'h the Spirit* an" the
o$" nature throu'h the f$esh# 0This I say then* .a$! in the Spirit an" ye sha$$
not fu$fi$$ the $ust of the f$esh# For the f$esh $usteth a'ainst the Spirit* an" the
Spirit a'ainst the f$esh/ an" these are contrary the one to the other/ so that
<when wa$!in' by the Spirit= ye cannot "o the thin's that ye <otherwise= wou$"0
4&a$atians B/5G* 5H6# Another aspect of this truth is ta!en up at $en'th in
Romans H/5B to @/:# In this passa'e the o$" 0I0 is seen to be in acti(e
opposition to the new 0I#0
It is sometimes c$aime" of this passa'e that it refers to an e-perience in the
Apost$e)s $ife before he was sa(e"# This is open to serious %uestion# 2o such
conf$ict can Bib$ica$$y be re$ate" to the $ife of Sau$ of Tarsus* nor to any other
unre'enerate man# Sau$ of Tarsus was not a 0wretche" man0/ he was a se$f;
satisfie" Pharisee* $i(in' 0in a$$ 'oo" conscience0 an" 0before the $aw
b$ame$ess#0 It was on$y when he be'an to 0"e$i'ht in the $aw of &o" after the
inwar" man0 that this "eeper conf$ict was e-perience"# So* a$so* the c$aim is
sometimes ma"e that this passa'e ha" to "o on$y with Pau$ as a ?ew un"er
the $aw of ,oses an" so cou$" not app$y to any &enti$e* since the $aw of
,oses was not a""resse" to &enti$es# It is %uite true that the $aw was not
'i(en to &enti$es# The primary purpose of this passa'e is not to set forth
some "istin'uishin' characteristic of a ?ew un"er the $aw/ it p$ain$y represents
a saint confronte" with the impossibi$ity of $i(in' accor"in' to the re(ea$e" wi$$
of &o"* not on$y because of the human impotence* but because of an acti(e
opposin' princip$e in the 0f$esh#0 The $aw of ,oses* if there referre" to
e-c$usi(e$y* it wou$" seem* is referre" to as an i$$ustration of a c$ear statement
of the min" an" wi$$ of &o"# The min" an" wi$$ of &o" for the be$ie(er un"er
'race as has been seen* is infinite$y more impossib$e to human stren'th than
the $aw of ,oses# So much the more are we foun" to be 0wretche"0 men
when attemptin' our present conf$ict in the 0arm of the f$esh#0 The 0$aw0 of
&o"* as referre" to in the 2ew Testament* sometimes means His present wi$$
for His peop$e rather than simp$y the 0$aw of ,oses#0 It is c$ear that the conf$ict
in this passa'e is o(er 0e(i$0 an" 0'oo"0 in 'enera$ terms* rather than o(er the
$aw of ,oses# If be$ie(ers un"er 'race are not in (iew in Romans se(en*
neither are they in Romans ei'ht+ for in passin' from one chapter to the other
there is no brea! in the "e(e$opment of the "octrine or its app$ication# 4In
meetin' this c$aim it has been pointe" out that there is a particu$ar crisis
in"icate" by the wor"s in H/7B* 0I than! &o" throu'h our Lor" ?esus Christ#0
Howe(er this is not a wor" of than!s'i(in' for sa$(ation/ it is praise for
"e$i(erance from the rei'nin' power of sin# An" it is "e$i(erance for one who
cou$" say/ 0So then with the min" I myse$f ser(e the $aw of &o"+ but with the
f$esh the $aw of sin#0 This scarce$y "escribes the e-perience of an
unre'enerate man#6 Ear$ier in the conte-t the $aw of ,oses has been set
asi"e 4G/5:+ H/5;G6* an" the new $aw of Christ 4First Corinthians 9/75+
&a$atians B/7+ ?ohn 5B/5A6* the 0$ife in Christ ?esus0 4@/76* or that which is
pro"uce" in the be$ie(er by the Spirit 4@/:6* has come into (iew#
2o mention of the Spirit is ma"e in this passa'e# It is therefore not a conf$ict
between the Spirit an" the 0f$esh0/ it is rather a conf$ict between the new 0I0
an" the o$" 0I#0 It is the new 0I0 ;; the re'enerate man ;; iso$ate"* for the time
bein'* from the enab$in' power of the Spirit* an" seen as confrontin' the
who$e $aw of &o" 4(erse 5G6* the unchan'in' 0f$esh0 4(erse 5@6* an" the
capacities of the new man 4(erses 77* 78* 7B6# A (ita$ %uestion is raise" ;; Can
the re'enerate man* apart from the Spirit* fu$fi$$ the who$e wi$$ of &o"> The
answer is c$ear# Thou'h he 0"e$i'ht0 in the $aw of &o" 4in which no
unre'enerate man "e$i'hts* see Romans 8/5A;5@+ First Corinthians 7/5:6* he
must "isco(er the "i(ine$y pro(i"e" power to $i(e throu'h the "eath of Christ
4(erse 7B6* an" throu'h the power of the Spirit 4@/76# Apart from this there is
on$y continue" "efeat 4(erse 7:6#
The passa'e* with some interpretations* is as fo$$ows/ 0For that which I <the
o$"= "o I <the new= a$$ow not/ for what I <the new= wou$"* that "o I <the o$"= not+
but what I <the new= hate* that "o I <the o$"=# If then I <the o$"= "o that which I
<the new= wou$" not* I consent unto the $aw <or wi$$ of &o" for me= that it is
'oo"# 2ow then it is no more I <the new= that "o it* but sin <the o$"= that
"we$$eth in me# For I !now that in me <the o$"= 4that is* in my f$esh6* "we$$eth
no 'oo" thin'/ for to wi$$ is present with me+ but how to perform that which is
'oo" I fin" not# For the 'oo" that I <the new= wou$" I <the o$"= "o not/ but the
e(i$ which I <the new= wou$" not* that I <the o$"= "o# 2ow if I <the o$"= "o that I
<the new= wou$" not* it is no more I <the new= that "o it* but sin <the o$"= that
"we$$eth in me# I fin" then a $aw <not a $aw of ,oses6* that* when I 4the new=
wou$" "o 'oo"* e(i$ <the o$"= is present with me# For I "e$i'ht in the $aw of &o"
after the inwar" man/ but I see another $aw in my members <the o$"=* warrin'
a'ainst the $aw of my min" <the new that "e$i'hts in the $aw of &o"=* an"
brin'in' me into capti(ity to the $aw of sin <the o$"6 which is in my members# 1
wretche" <Christian= man that I amM who sha$$ "e$i(er me from the bo"y of this
"eath>0
The answer to this 'reat %uestion an" cry of "istress with which the abo(e
passa'e c$oses is 'i(en in a fo$$owin' (erse 4@/76/ 0For the $aw of the Spirit of
$ife in Christ ?esus hath ma"e me free from the $aw of sin an" "eath#0 This is
more than a "e$i(erance from the $aw of ,oses/ it is the imme"iate
"e$i(erance from sin 4the o$"6 an" "eath 4its resu$ts* see Romans G/786# The
effect of this "e$i(erance is in"icate" by the b$esse"ness recor"e" in the
ei'hth chapter as in contrast to the wretche"ness recor"e" in the se(enth
chapter# It is a$$ of the he$p$ess an" "efeate" 0I0 in the one case* an" of the
sufficient an" (ictorious 0I*0 by the Spirit* in the other# .e are* then* to be
"e$i(ere" by the 0$aw*0 or power* of the Spirit# But attention must be ca$$e" to
the fact* state" in H/7B* that it is 0throu'h ?esus Christ our Lor"#0 .e are
"e$i(ere" by the Spirit+ but it is ma"e ri'hteous$y possib$e throu'h ?esus
Christ our Lor"* because of our union with Him in His crucifi-ion* "eath* an"
buria$#
THE BELIE3ER)S JEATH .ITH CHRIST
Substitution is the on$y reason assi'ne" in the Bib$e for the "eath of Christ# He
was ta!in' the p$ace of others# It was an infinite un"erta!in' which
accomp$ishe" infinite resu$ts# There is nothin' more fun"amenta$ in a
be$ie(er)s un"erstan"in' than that he apprehen" to some "e'ree ust what the
"eath of Christ wrou'ht# There shou$" be more teachin' on this 'reat theme#
1ne resu$t of the act of rememberin' the Lor")s "eath in the brea!in' of brea"
is the "eepenin' of the persona$ consciousness of the meanin' an" (a$ue of
that "eath# It is noticeab$e that those Christians who are fre%uent$y e-ercise"
in spirit towar" His "eath in the brea!in' of brea" are most awa!e concernin'
the (a$ue of the sacrifice of Christ for them# The "iscip$es met on the first "ay
of the wee! to brea! brea" 4Acts 7A/H6# They !new the rea$ "esire of the Lor"
for them in this important matter an" they !new the (a$ue of this or"inance in
their own $i(es# A chi$" of &o" shou$" a$ways be increasin' in heart
appreciation of his Sa(iour)s finishe" wor!# Pro(ision for this has been ma"e
in the faithfu$ rememberin' of His "eath at His tab$e#
Throu'h His sufferin's unto "eath the Son of &o" bore the pena$ty of our
sins* ma!in' it ri'hteous$y possib$e for a ho$y &o" to recei(e sinners into His
sa(in' 'race without punishment for their sins# Sinners* because of His
substitution for them* ha(e on$y to be$ie(e an" be sa(e"# ,en are now facin'
the one issue of persona$ trust in the Sa(iour* an" are con"emne" on$y
because of their fai$ure to be$ie(e on the Son of &o" 4?ohn 8/5@+ Secon"
Corinthians B/596# In $i!e manner* a positi(e rea$ity concernin' the sin nature
was accomp$ishe" for the be$ie(er in the "eath of Christ# By that "eath it has
been ma"e ri'hteous$y possib$e for a ho$y &o" to ta!e contro$ of the o$"
nature without any present u"'ments of that nature* an" for the be$ie(er to be
"e$i(ere" from its power# By the "eath of Christ the pena$ty of sins committe"
was borne for a$$ men* an" the power of sin was u"'e" an" bro!en for the
chi$"ren of &o"# The accomp$ishment of a$$ this was a prob$em of infinite
"imensions+ for sin is primari$y a'ainst &o" an" He a$one can "ea$ with it# The
Bib$e pictures sin as seen from the "i(ine stan"point# It a$so unfo$"s &o")s
prob$em which was create" by sin an" recor"s His e-act manner an" metho"
of its so$ution#
The theme un"er consi"eration is concerne" with the "eath of Christ as that
"eath is re$ate" to the "i(ine u"'ments of the sin nature in the chi$" of &o"#
The necessity for such u"'ments an" the sub$ime re(e$ation that these
u"'ments are now fu$$y accomp$ishe" for us is unfo$"e" in Romans G/5;5A#
This passa'e is the foun"ation as we$$ as the !ey to the possibi$ity of a 0wa$!
in the Spirit#0 Herein it is "ec$are" that Christians nee" not 0continue in sin*0
but may 0wa$! in newness of $ife#0 0Sin sha$$ not ha(e "ominion o(er you*0 an"
we nee" no $on'er be the 0bon";s$a(es to sin#0 To this en" He hath wrou'ht in
the cross# How important in His eyes* then* is the %ua$ity of our "ai$y $ife+ for
His "eath not on$y contemp$ate" our eterna$ b$esse"ness in the '$ory* but our
present 0wa$!0 as we$$M
The o$" nature must be u"'e" in or"er that &o" may be free to "ea$ with it in
the be$ie(er)s "ai$y $ife an" apart from a$$ u"'ments# .hat "estruction wou$"
fa$$ on the unsa(e" if &o" ha" to u"'e them for their sins before they cou$"
be sa(e"M 01 L1RJ* correct me* but with u"'ment+ not in thine an'er* $est
thou brin' me to nothin'0 4?eremiah 5A/7:6# How 'reat is His mercyM He has
a$rea"y ta!en up the sin %uestion an" so$(e" it for a$$ men in the "eath of the
Substitute# Because of this He can now sa(e from the pena$ty of sin# E(en so*
to what $en'ths His mercy has 'one since He has a$so entere" into ri'hteous
u"'ments of our 0o$" man0M An" because of this He is now ab$e to "e$i(er His
chi$" from the power of sin# The 0o$" man0 is sai" to ha(e been 0crucifie" with
him*0 an" we are 0"ea" with him*0 0burie" with him0 an" are parta!in' in His
resurrection $ife# A$$ this* it is re(ea$e"* was to one 'reat purpose* that 0we a$so
shou$" wa$! in newness of $ife*0 e(en as Christ 0was raise" from the "ea" by
the '$ory of the Father#0 .hat a "e$i(erance an" wa$! may be e-perience"
since it is accor"in' to the power an" '$ory of the resurrectionM Resurrection* it
may be a""e"* is not the mere re(ersa$ of "eath+ it is the intro"uction into the
power an" $imit$ess boun"aries of eterna$ $ife# In that new sphere an" by that
new power the Christian may now 0wa$!#0
The passa'e opens thus/ 0.hat sha$$ we say then> Sha$$ we continue in sin*
that 'race may aboun"> &o" forbi"# How sha$$ we* that are "ea" to sin <.e
who ha(e "ie" to sin# So* a$so* (erses H* @* 55+ Co$ossians 7/7A+ 8/8=* $i(e any
$on'er therein>0
In the prece"in' chapters of this Epist$e sa$(ation into safety has been
presente"# At the be'innin' of this passa'e the %uestion of sa$(ation into
sanctity of "ai$y $ife is ta!en up# This secon" aspect of sa$(ation is pro(i"e"
on$y for the one who is a$rea"y sa(e" into safety# 0Sha$$ we <who are now
sa(e" an" safe in 'race= continue in sin>0 It wou$" not become us to "o so* as
the chi$"ren of &o"* an" it is not necessary for us to "o so since we are now
0"ea" to sin#0 But who is 0"ea" to sin0> Is it true that any Christian e(er
e-perience" a "eath to sin> 2e(er was there one# But the "eath which is
mentione" in this passa'e is sai" to be accomp$ishe" for e(ery be$ie(er# A$$
Christians are here sai" to ha(e "ie" unto sin# A "eath which is a$$;inc$usi(e
cou$" not be e-perimenta$# It is positiona$# &o" rec!ons a$$ be$ie(ers* as to
their sin nature* to ha(e "ie" in Christ an" with Christ+ for on$y thus can they
0wa$! in newness of $ife0 as those who are 0 a$i(e unto &o"#0 It is no $on'er
necessary to sin# .e cannot p$ea" the power of a ten"ency o(er which we
ha(e no contro$# .e sti$$ ha(e the ten"ency* an" it is more than we can
contro$+ but &o" has pro(i"e" the possibi$ity of a comp$ete (ictory an"
free"om both by u"'in' the o$" nature an" by 'i(in' us the presence an"
power of the Spirit# .e are "epen"ent upon &o" a$one for any "e$i(erance+
but He cou$" not "e$i(er unti$ He ha" first ri'hteous$y u"'e" our sin nature#
This He has "one an" He has a$so 'i(en us the Spirit who is e(er present an"
who$$y ab$e# Thus the necessity to sin is bro!en an" we are free to mo(e on
another p$ane an" in the power of His resurrection $ife#
Then fo$$ows the important e-p$anation of the be$ie(er)s present re$ation to the
"eath of Christ as formin' the 'roun"s of his "e$i(erance from the power of
sin# First an out$ine is 'i(en 4(erses 8* :6* an" then the same truth is repeate"*
but more in "etai$ 4(erses B;5A6# It is not within the scope of this "iscussion to
consi"er the importance of a sacrament that purports to represent the truth of
our "eath with Christ# Such* at best* is but the sha"ow of the substance# 2o
or"inance performe" by man can accomp$ish what is here "escribe"# 1ur
baptism into ?esus Christ can be none other than the act of &o" in p$acin' us
in Christ 4cf# &a$atians 8/7H6# This e(i"ent$y is our baptism into His bo"y by
the Spirit 4First Corinthians 57/586+ for in no other sense are we a$$ 0baptiIe"
into ?esus Christ#0 Bein' by the baptism of the Spirit (ita$$y unite" an" p$ace"
0in Him0 we parta!e of what He is* an" what He has "one# He is the
ri'hteousness of &o" an" the Scriptures teach that we are ma"e the
ri'hteousness of &o" in Him 4Secon" Corinthians B/756* an" are ma"e
accepte" in the Be$o(e" 4Ephesians 5/G6# A$$ this is true because we are 0in
Him#0 So* a$so* He has substitute" for us* an" what He has "one is rec!one"
unto us because we are 0in Him*0 ;; or because we are baptiIe" into ?esus
Christ# The ar'ument in this passa'e is base" on this (ita$ union by which we
are or'anica$$y unite" to Christ throu'h our baptism into His bo"y/ 0Nnow ye
not <1r are ye i'norant= that so many of us as were baptiIe" into ?esus Christ
were baptiIe" into his "eath>0 As certain$y as we are 0in Him0 we parta!e of
the (a$ue of His "eath# So* a$so the passa'e states/ 0Therefore we are burie"
with him by baptism into "eath0 4cf# Co$ossians 7/576# thus we are actua$$y
parta!ers of His crucifi-ion 4(erse G6* "eath 4(erse @6* buria$ 4(erse :6* an"
resurrection 4(erses :* B* @6 an" as essentia$$y as we wou$" parta!e ha" we
been crucifie"* "ea"* burie" an" raise"# Bein' baptiIe" into ?esus Christ is
the substance of which co;crucifi-ion* co;"eath* co;buria$ an" co;resurrection
are attributes# 1ne is the cause/ whi$e the others are the effects# A$$ this is
unto the rea$iIation of one 'reat "i(ine purpose# 0That $i!e as Christ was
raise" up from the "ea" by the '$ory of the Father* e(en so we a$so shou$"
wa$! in newness of $ife*0 or by a new $ife princip$e# 1ur 0 wa$!*0 then* is the
"i(ine obecti(e# Christ "ie" in our stea"# The u"'ment be$on'e" to us+ but
He became our Substitute# .e are thus counte" as co;partners in a$$ that our
Substitute "i"# .hat He "i"* fore(er satisfie" the ri'hteous "eman"s of &o"
a'ainst our 0o$" man0 an" opene" the way for a 0wa$!0 we$$ p$easin' to &o"
4see Secon" Corinthians B/5B6#
As the passa'e procee"s* this truth of our co;partnership in Christ is
presente" a'ain an" with 'reater "etai$/ 0For if <as= we ha(e been p$ante"
<conoine"* unite"* 'rown to'ether* the wor" is use" but once in the 2ew
Testament= to'ether in the $i!eness <oneness* see Romans @/8+ Phi$ippians
7/H= of his "eath* we sha$$ be <now* an" fore(er= a$so in the $i!eness of his
resurrection#0 .e are a$rea"y conoine" to Christ by the baptism of the Spirit
4First Corinthians 57/57* 586 which p$aces us positiona$$y beyon" the
u"'ments of sin an" we are therefore free to enter the e-perience of the
eterna$ power an" (ictory of His resurrection# 0Nnowin' this <because we
!now this= that our o$" man is <was= crucifie" with him <for the same "i(ine
purpose as state" before=* that the bo"y of sin mi'ht be "estroye" <1ur power
of e-pression is throu'h the bo"y# This fact is use" as a fi'ure concernin' the
manifestation of sin# The bo"y is not "estroye"+ but sin s power an" means of
e-pression may be "isannu$$e"# See (erse 57=* that henceforth we shou$" not
ser(e <be bon";s$a(es to= sin <the 0o$" man0=# For he that is "ea" is free"
<ustifie"= from sin <they who ha(e once "ie" to sin* as we ha(e in our
Substitute* now stan" free from its $e'a$ c$aims=# 2ow if we be "ea" with
Christ <or* as we "ie" with Christ=* we be$ie(e we sha$$ a$so $i(e with him <not
on$y in hea(en* but now# There is as much certainty for the $ife in Him as there
is certainty in the "eath in Him=/ Nnowin' <or* because we !now= that Christ
bein' raise" from the "ea" "ieth no more+ "eath hath no more "ominion o(er
him <we are thereby encoura'e" to be$ie(e as much concernin' ourse$(es=#
For in that he "ie"* he "ie" unto sin <the nature= once/ but in that he $i(eth* he
$i(eth unto &o"0 4an" so we may $i(e unto &o"6#
Such facts are recor"e" in the Scriptures concernin' the meanin' an" (a$ue
of the "eath of Christ an" our present position in Him that we may be $e" to
be$ie(e that it is a$$ for us an" is actua$$y true of us now# Be$ie(in' this* we wi$$
fear$ess$y c$aim our position in His boun"$ess 'race an" "are to enter the $ife
of (ictory#
Thus far in this passa'e nothin' has been sai" touchin' any human
ob$i'ation* nor has reference been ma"e to any wor! of man# It is a$$ the wor!
of &o" for us* an" the conc$usion of this 'reat passa'e is to the effect that it is
His p$an an" pro(ision that we shou$" !now that we ha(e a$rea"y pro(i"e" for
us a "e$i(erance from the bon";ser(itu"e to sin# Base" on this !now$e"'e
'aine" from His .or" concernin' a$$ that &o" has "one in Christ* an
inunction imme"iate$y fo$$ows which presents our responsibi$ity/ 0Li!ewise
rec!on ye a$so yourse$(es to be "ea" in"ee" unto sin* but a$i(e unto &o"
throu'h ?esus Christ our Lor"#0 .e are not e-horte" to rec!on the sin nature
to be "ea"+ but we are e-horte" to rec!on ourse$(es to be "ea" unto it# Ji"
the "eath of Christ $itera$$y "estroy the power of the 0o$" man0 so that we can
ha(e no "isposition to sin> 2o* for the passa'e 'oes on to state/ 0Let not sin
therefore rei'n in your morta$ bo"y* that ye shou$" obey it in the $usts thereof#0
E(i"ent$y* then* the 0o$" man0 wi$$ remain acti(e* apart from sufficient contro$#
The union with Christ has pro(i"e" a possib$e "e$i(erance+ but it must be
entere" into an" c$aime" by such human acts of faith as are e-presse" in the
wor" 0rec!on*0 an" the a""itiona$ wor"s which fo$$ow in the passa'e/ 0But
yie$" yourse$(es unto &o"* as those that are a$i(e from the "ea"* an" your
members as instruments of ri'hteousness unto &o"# For sin <the nature= sha$$
not ha(e "ominion o(er you/ for ye are not un"er the $aw <which pro(i"es no
power for its fu$fi$$ment=* but un"er 'race0 4which pro(i"es the sufficient
Substitute an" $imit$ess enab$ement of the Spirit of &o"6#
E(ery pro(ision has been ma"e# 0Let not sin therefore rei'n in your morta$
bo"y* that ye shou$" obey it in the $usts thereof#0 .ho can measure the truth
that is compresse" in the one wor" 0therefore0> It refers to a$$ of the "i(ine
un"erta!in' in the "eath of Christ by which we ha(e been conoine" to Christ
in or"er that we may recei(e the eterna$ (a$ues of His crucifi-ion* "eath* buria$
an" resurrection# A$$ this was accomp$ishe" for us before we were born#
0Therefore*0 because of a$$ this that is now accomp$ishe" an" pro(i"e"* we
ha(e $imit$ess encoura'ement to enter into His p$an an" purpose for our
"e$i(erance# Faith* which be$ie(es the (ictory to be possib$e because it
rec!ons the 0o$" man0 to ha(e been u"'e"* is the norma$ resu$t of such a
re(e$ation# .e are nowhere enoine" to enact His crucifi-ion* "eath* buria$ an"
resurrection+ but we are encoura'e" by the re(e$ation of what has been "one
to rec!on the "i(ine re%uirements for our "e$i(erance from the 0o$" man0 to
ha(e been met perfect$y an" to be$ie(e that* because of this* we can now
0wa$! in newness of $ife#0
.i$$ any Scripture ustify the c$aim that some Christians ha(e "ie" to sin as a
persona$ e-perience>
Se(era$ 2ew Testament passa'es refer to the be$ie(er as bein' a$rea"y "ea"#
2one of these* howe(er* refer to an e-perience/ they refer rather to a position
into which the be$ie(er has been brou'ht throu'h his union with ?esus Christ
in His "eath# 0.herefore if ye be "ea" with Christ0 4Co$ossians 7/7A6+ 0For ye
are "ea" <ye "ie"=* an" your $ife is hi" with Christ in &o"0 4Co$ossians 8/86+ 0I
am crucifie" with Christ0 4&a$atians 7/7A6+ 0But &o" forbi" that I shou$" '$ory*
sa(e in the cross of our Lor" ?esus Christ* by whom the wor$" is crucifie" unto
me* an" I unto the wor$"0 4&a$atians G/5:6+ 0An" they that are Christ)s ha(e
crucifie" the f$esh with the affections an" $usts0 4&a$atians B/7:6# In the $ast
passa'e* as in the others* reference is ma"e to some thin' that is
accomp$ishe" in a$$ those who are Christ)s# It cou$" not* therefore* refer to
some e-perience* the resu$t of a specia$ or particu$ar sanctity on the part of a
few# These passa'es* since they refer to a$$ be$ie(ers* can ha(e but one
meanin'/ in their union with Christ the 0f$esh with the affections an" $usts0 has
positiona$$y been crucifie"# The wor" crucify as re$ate" to be$ie(ers is a$ways
in the past* imp$yin' the u"icia$ fact an" not a spiritua$ e-perience# The
be$ie(er may 0mortify0 which means to rec!on to be "ea"+ but he is ne(er
ca$$e" upon to crucify# E(en mortifyin' is possib$e on$y by the enab$in' power
of the Spirit# 0But if ye throu'h the Spirit "o mortify the "ee"s of the bo"y* ye
sha$$ $i(e0 4Romans @/586# .e are p$ain$y to$" the crucifi-ion is accomp$ishe"
once for a$$# In (iew of this "i(ine accomp$ishment* the chi$" of &o" is to
0rec!on*0 0yie$"*0 0mortify0 4count to be "ea"6* 0put off*0 0$et*0 0put away*0 0ta!e
unto you the who$e armour of &o"*0 0set your affection on thin's abo(e*0 0put
on the new man which is renewe" in !now$e"'e after the ima'e of him that
create" him*0 0"eny himse$f*0 0abi"e0 in Christ* 0fi'ht*0 0run the race*0 0wa$! in
$o(e*0 0wa$! in the Spirit*0 0wa$! in the $i'ht*0 0wa$! in newness of $ife#0 Such is
the human responsibi$ity towar" that "e$i(erance which &o" has pro(i"e"
throu'h the "eath of His Son an" proposes now to accomp$ish by the Spirit#
The "i(ine obecti(e* then* in a$$ that is recor"e" in Romans G/5;5A is that we
may 0wa$! in newness of $ife#0 &o" has met e(ery "eman" of His ho$iness in
accomp$ishin' for us* throu'h Christ* a$$ the u"'ments a'ainst the sin nature
that He cou$" e(er "eman"# It is recor"e" for us to un"erstan" an" be$ie(e#
0Nnowin' this*0 or* because we !now this* we are ustifie" in our confi"ence
that we may 0wa$! in newness of $ife*0 by the enab$in' power of the Spirit#
.hat rest* peace an" (ictory wou$" be the portion of the chi$"ren of &o" if
they rea$$y "i" !now that the 0o$" man0 was crucifie" with Christ an" so* on the
"i(ine si"e* it is ma"e possib$e for them to $i(e where sin)s power an"
manifestation may be constant$y "isannu$$e"M
THE SU,,ARILI2& SCRIPTURE
The who$e "octrina$ statement concernin' a possib$e "e$i(erance from the
bon";ser(itu"e to sin* containe" in Romans G/5 to @/:* is summariIe" an"
conc$u"e" in the $ast two (erses of the conte-t 4@/8* :6# In these two (erses
se(en factors which enter into the re(e$ation concernin' a possib$e (ictory
o(er sin* an" which ha(e been the subects of "iscussion in the who$e conte-t*
are mentione" a'ain as a consummation of a$$ that has 'one before# The
se(en factors are/
5# 0The $aw0 4@/86 which represents the ri'hteous wi$$ of &o"# 2ot $imite" to the
$aw of ,oses 4see G/5:+ H/:* 7B6 which passe" away 4H/5;:+ Secon"
Corinthians 8/5;5@+ &a$atians 8/7:* 7B6# It inc$u"es that which the Spirit
pro"uces in the one who is spiritua$ 4@/:+ &a$atians B/77* 786# The attempt to
secure perfect ri'hteousness throu'h obe"ience* in mere human stren'th* to
any precepts wi$$ a$ways fai$# &race pro(i"es that its hea(en;hi'h stan"ar"s
sha$$ be rea$iIe" throu'h the ener'iIin' power of the Spirit#
7# 0The wea!ness of the f$esh0 4@/86* or the utter inabi$ity of human resources
in the presence of the hea(en$y re%uirements 4H/5:;75+ ?ohn 5B/B6#
8# 0Sin in the f$esh0 4@/86# That in the f$esh which is "ifferent from 0wea!ness0/
it is oppose" to the Spirit 4H/5:;78+ &a$atians B/5H6#
:# Christ came 0in the $i!eness of sinfu$ f$esh0 4@/86# He too! the p$ace of (ita$
union with the sinner 4G/B* 5A* 556+ but "i" not become a sinner* or parta!e of
the sin nature 4Hebrews :/5B+ H/7G6#
B# 0An" for sin* con"emne" <u"'e"= sin in the f$esh0 4@/86# Thus He met e(ery
c$aim of the ri'hteousness of &o" a'ainst the 0o$" man0 4G/5A+ H/7B6#
G# 0That the ri'hteousness of the $aw <see H/:* 77* 7B= mi'ht be fu$fi$$e" in us0
4@/:6/ ne(er to be fu$fi$$e" by us 4G/:* 5:+ H/:* G6# It is the 0fruit of the Spirit#0
H# 0.ho wa$! not after the f$esh* but after the Spirit0 4@/:6# Such is the human
con"ition for a (ictorious 0wa$!#0 It must be by the Spirit 4G/55;776#
Fu$$ pro(isions are ma"e throu'h the "i(ine u"'ment of the 0f$esh0 an" the
0o$" man0 for the spiritua$ $ife of e(ery Christian* e(en the fu$fi$$in' of the who$e
wi$$ of &o" in us by the Spirit# But these pro(isions become effecti(e on$y to
those who 0wa$! not after the f$esh* but after the Spirit#0 .e ha(e c$ear
re(e$ations an" instructions from &o" an" it is peri$ous to ne'$ect or confuse
these* or to fai$ in the e-act responsibi$ities committe" to us#
II# THE JI3I2E RE,EJC
The "i(ine metho" of "ea$in' with the sin nature in the be$ie(er is by "irect
an" unceasin' contro$ o(er that nature by the in"we$$in' Spirit# This it may be
state"* is one of the most important un"erta!in's of the Spirit in an" for the
be$ie(er# He proposes both to contro$ the o$" nature an" to manifest the new#
T.1 THE1RIES
Two 'enera$ theories are he$" as to the "i(ine metho" of "ea$in' with the sin
nature in be$ie(ers# 1ne su''ests that the o$" nature is era"icate"* either
when one is sa(e"* or at some subse%uent crisis of e-perience an" spiritua$
b$essin'* an" the %ua$ity of the be$ie(er)s $ife "epen"s* therefore* on the
absence of the "isposition to sin# 4Era"ication be$iefs are not we$$ "efine"#
There is mar!e" "isa'reement amon' its supporters as to the $en'ths to
which they are wi$$in' to press the theory# It is not within the purpose of this
"iscussion to present the (arious sha"es an" mo"ifications that are he$" of
this theory/ rather the e-treme $o'ica$ resu$ts of the theory are state" in or"er
that the most ob(ious contrasts may be "rawn between these two entire$y
"ifferent princip$es of Christian $i(in'#6 The other theory conten"s that the o$"
nature abi"es so $on' as the Christian is in this bo"y an" that the %ua$ity of $ife
"epen"s on the imme"iate an" constant contro$ o(er the 0f$esh0 by the
in"we$$in' Spirit of &o"* an" this is ma"e possib$e throu'h the "eath of Christ#
In both of these propositions there is a sincere attempt to rea$iIe the fu$$
(ictory in "ai$y $ife which is promise" to the chi$" of &o"# 1ne theory be'ins
with a (ery hi'h assumption an" then imme"iate$y mo"ifies an" %ua$ifies its
c$aims unti$ it approaches the $e(e$ of actua$ e-perience# The other be'ins with
a fu$$ reco'nition of the human $imitation an" then "isco(ers so much in the
"eath of Christ an" in the presence* purpose an" power of the Spirit that the
possib$e resu$ts are boun"$ess# The $ife that is "e$i(ere" from the bon";
ser(itu"e to sin is the obecti(e in each theory# It is therefore on$y a %uestion
as to which is the p$an an" metho" of &o" in the rea$iIation# Both theories
cannot be true* for they are contra"ictory# In see!in' to "etermine which of the
two is accor"in' to the .or" of &o"* it may be state"/
First* Era"ication is not the "i(ine metho" of "ea$in' with the be$ie(er)s
"ifficu$ties#
There are three outstan"in' reasons why the Christian must "epen" who$$y
on the Spirit of &o"# He faces the 0wor$"* the f$esh an" the "e(i$#0 He is not
"e$i(ere" from the $ow stan"ar"s of the wor$" into the hi'h stan"ar"s of the
hea(en$y citiIen by the era"ication of the wor$"# He is not "e$i(ere" from his
conf$ict with the enemy by the era"ication of Satan# These (ictories are sai" to
be 'aine" by the "irect an" constant power of &o"# It is reasonab$e in the $i'ht
of these facts to conc$u"e that it is not the "i(ine metho" to "ea$ with the
0f$esh*0 or 0sin0 by era"ication# 1f what rea$ (a$ue is era"ication in the conf$ict
with the sin nature if it cannot be c$aime" in the conf$ict with the wor$" an" with
the "e(i$>
Secon"* Era"ication is not accor"in' to human e-perience#
It may be accor"in' to the immo"est human assumption of a few+ but most of
its "efen"ers "are not c$aim comp$ete free"om from sin* but they ha(e
in(ente" (arious theories by which they see! to account for their sin# 1ne
theory is to the effect that their sin is the sin of an unfa$$en bein'* such as
A"am was before he sinne"# Concernin' this c$aim it may be sai" that we are
not sa(e" into conformity to the first A"am/ we are now in Christ an" sa(e"
into conformity to the Last A"am# If this theory were true* the first sin
committe" by any person in that innocent state wou$" resu$t in a fa$$ as far
reachin' an" serious as was the effect of A"am)s sin on his own nature an"
on his re$ation to &o"#
A'ain* some fancy a "istinction between their fa$$en nature an" the human
nature* an" they c$aim that they sin from the human nature e(en thou'h the
fa$$en nature is era"icate"# Such a theory fin"s no basis in the Scriptures#
&o" has a better way of pre(entin' sin* which is c$ear$y re(ea$e"# It is free
from bo$" assumption because it ma!es 0no pro(ision for the f$esh0 an"
"epen"s on$y upon the power of the Spirit# The c$aim of era"ication is forei'n
to the e-perience of the most spiritua$ saints in this an" past 'enerations#
There is no e-amp$e of era"ication in the .or" of &o"#
Thir"* Era"ication is not accor"in' to Re(e$ation#
In the .or" of &o" we ha(e 0instruction*0 0correction*0 an" 0reproof#0 By these
we must "etermine our conc$usions rather than by any impression of the
min"* or by ana$yIin' any person)s e-perience whatsoe(er# The Bib$e
teaches/
456* A$$ be$ie(ers are warne" a'ainst the assumptions of the era"ication
theory/ 0If we say that we ha(e no sin <nature=* we "ecei(e ourse$(es* an" the
truth is not in us0 4First ?ohn 5/@6#
476* The Spirit has come to be our Je$i(erer an" the who$e Bib$e teachin'
concernin' His presence* purpose an" power is manifest$y meanin'$ess if our
(ictory is to be by another means a$to'ether# For this reason the era"ication
theory ma!es $itt$e p$ace for the Person an" wor! of the Spirit#
486* The Spirit "e$i(ers by an unceasin' conf$ict* 0The f$esh <which inc$u"es the
o$" nature= $usteth a'ainst the Spirit* an" the Spirit a'ainst the f$esh/ an"
these are contrary the one to the other/ so that <when wa$!in' by the Spirit= ye
cannot "o the thin's that ye <otherwise= wou$"0 4&a$atians B/5H* cf# ?ames
:/B6# So* a$so* in Romans H/5B;7:* an" @/7* the source of sin in the be$ie(er is
sai" to be the sin nature wor!in' throu'h the f$esh* an" the (ictory is by the
superior power of the Spirit# The e-treme teachin's of the era"ication theory
are to the effect that a Christian wi$$ ha(e no "isposition to sin tomorrow an"
thus the theory prompts one to an a$armin' "isre'ar" for true watchfu$ness
an" re$iance upon the power of &o"# The Bib$e teaches that the $atent source
of sin remains an"* shou$" the 0wa$! in the Spirit0 cease* there wi$$ be an
imme"iate return to the 0"esires0 an" 0$usts0 of the f$esh# So $on' as 0by the
Spirit ye are wa$!in'* ye sha$$ not fu$fi$$ the $ust of the f$esh#0 .e are a$$
creatures of habit an" may become increasin'$y a"apte" to the wa$! in the
Spirit# .e store !now$e"'e throu'h e-perience as we$$# Thus the wa$! in the
0f$esh0 may cease at a 'i(en time+ but the abi$ity to wa$! after the 0f$esh0
abi"es#
In this aspect of it* true spiritua$ity means* for the time* not wishin' to sin
4Phi$ippians 7/586+ but this "oes not imp$y the era"ication of the abi$ity to sin/ it
means rather that* because of the ener'iIin' power of &o"* a comp$ete
(ictory for the present time is possib$e# It remains true that we a$ways nee"
Him comp$ete$y# He sai"* 0Apart from me ye can "o nothin'0 4?ohn 5B/B6#
Because the 0infection0 of sin is a$ways in us* we nee" e(ery moment 0the
con%uerin' counteraction of the Spirit#0 The 0wa$!0 in the Spirit is "i(ine$y
enab$e" at e(ery step of the way#
4:6* The "i(ine pro(isiona$ "ea$in's with the 0f$esh0 an" the o$" man0 ha(e not
been unto era"ication# &o" has wrou'ht on an infinite sca$e in the "eath of
His Son that the way mi'ht be ma"e whereby we may 0wa$! in newness of
$ife#0 The manner of this wa$! is state" in such inunctions as 0rec!on*0 0yie$"*0
0$et not*0 0put off*0 0mortify*0 0abi"e0/ yet not one of these inunctions wou$"
ha(e the semb$ance of meanin' un"er the era"ication theory# The Scriptures
"o not counse$ us to 0rec!on0 the nature to be "ea"/ it ur'es us to 0rec!on0
ourse$(es to be "ea" unto it#
4B6* The teachin's of the era"icationists are base" on a fa$se interpretation of
Scripture concernin' the present union of the be$ie(er with Christ in His "eath#
That in the Bib$e which is he$" to be positiona$ an" e-istin' on$y in the min"
an" rec!onin' of &o"* an" which is accomp$ishe" once for a$$ for e(ery chi$"
of &o"* is suppose" to mean an e-perience in the "ai$y $ife of a few who "are
to c$ass themse$(es as those who are free from the "isposition to sin#
4G6* The conc$usions of the "octrine of era"ication are base" on fa$se
teachin's concernin' the Bib$e use of the wor" 0f$esh#0 The a"(ocates of this
teachin' "o not un"erstan" that the wor" 0f$esh0 refers to a$$* ;; spirit* sou$ an"
bo"y* ;; of the natura$ man* an"* were it possib$e* the remo(a$ of the sin nature
wou$" not "ispose of a$$ the prob$ems create" by the $imitations of the 0f$esh#0
0In me 4that is* in my f$esh6* "we$$eth no 'oo" thin'#0 The 0f$esh0 must*
therefore remain so $on' as the 0earthen (esse$*0 the 0bo"y of our humi$iation0
remains# Certain$y the bo"y is not era"icate"#
4H6* Era"ication teachin' is more concerne" with human e-perience than with
the re(e$ation of &o"# It has a$ways been content to ana$yIe e-perience an"
attempt to pro(e its conc$usions by such ana$ysis# That which is a norma$
e-perience of "e$i(erance by the power of the Spirit may easi$y be suppose"
to be an e(i"ence of 0sin$ess perfection*0 0entire sanctification0 an"
0era"ication#0 A human supposition can ne(er ta!e the p$ace of the "i(ine
re(e$ation#
The two theories are irreconci$ab$e# .e are either to be "e$i(ere" by the
abrupt remo(a$ of a$$ ten"ency to sin an" so no $on'er nee" the enab$in'
power of &o" to combat the power of sin* or we are to be "e$i(ere" by the
imme"iate an" constant power of the in"we$$in' Spirit# The Bib$e e(i"ent$y
teaches the $atter#
.HAT IS SPIRITUALITC>
The thir" con"ition* then* upon which one may be spiritua$* is a "efinite
re$iance upon the Spirit* which is a 0wa$! by means of the Spirit#0 Such a
re$iance upon the Spirit is imperati(e because of the impossib$e hea(en$y
ca$$in'* the opposin' power of Satan* an" the continue" presence of the
0f$esh0 with its A"amic nature# .e cannot meet tomorrow)s issues to"ay# The
wa$! is step by step an" this "eman"s a constant appropriation of the power
of &o"# The Christian $ife is ne(er $i!ene" to a ba$$oon ascension in which we
mi'ht 'o up once for a$$ an" ha(e no troub$e or temptation a'ain# It is a 0wa$!*0
a 0race*0 a 0fi'ht#0 A$$ this spea!s of continuation# The fi'ht of faith is that of
continuin' the attitu"e of re$iance upon the Spirit# To those who thus wa$! with
&o"* there is open a "oor into 0fe$$owship with the Father an" with his Son0
an" into a $ife of fruit;bearin' an" ser(ice with e(ery spiritua$ manifestation to
the '$ory of &o"#
.hat* then* is true spiritua$ity> It is the unhin"ere" manifestations of the
in"we$$in' Spirit# There are in a$$* se(en of these manifestations# These
b$esse" rea$ities are a$$ pro(i"e" for in the presence an" power of the Spirit
an" wi$$ be norma$$y pro"uce" by the Spirit in the Christian who is not 'rie(in'
the Spirit* but has confesse" e(ery !nown sin+ who is not %uenchin' the Spirit*
but is yie$"e" to &o"+ an" who is wa$!in' in the Spirit by an attitu"e of
"epen"ence upon His power a$one# Such an one is spiritua$ because He is
Spirit;fi$$e"# The Spirit is free to fu$fi$$ in him a$$ the purpose an" "esire of &o"
for him# There is nothin' in "ai$y $ife an" ser(ice to be "esire" beyon" this#
0But than!s be unto &o"* which 'i(eth us the (ictory throu'h our Lor" ?esus
Christ#0
CHAPTER 3II
A2 A2AL1&C A2J THE C12CLUSI12
I# A2 A2AL1&C
THE BIBLE TREATS our "e$i(erance from the bon";ser(itu"e to sin as a
"istinct form of sa$(ation* an" there is an ana$o'y between this an" the more
fami$iar aspect of sa$(ation which is from the 'ui$t an" pena$ty of sin# In the
first fi(e chapters of the $etter to the Romans we ha(e presente" our sa$(ation
from the 'ui$t an" pena$ty of sin into ustification an" security throu'h the
re"emption that is in Christ# Be'innin' with chapter si-* a new %uestion is
raise"/ 0Sha$$ we <who ha(e been sa(e" into safety= continue in sin>0 The
maor portion of three chapters* as has been state"* is then "e(ote" to a
statement of the facts an" con"itions of sa$(ation from the rei'nin' power of
sin in the "ai$y $ife of the chi$" of &o"# The ana$o'y between these two
aspects of sa$(ation may be consi"ere" in fi(e particu$ars/
FIRST* THE ESTATE 1F THE 12E .H1 2EEJS To BE SA3EJ ;;
A# From the pena$ty of sin#
The .or" of &o" presents an e-ten"e" "escription of the estate of the
unre'enerate in their nee" of sa$(ation from the 'ui$t an" pena$ty of sin# They
are sai" to be 0$ost*0 0con"emne"*0 an" spiritua$$y 0"ea"0+ 0there is none
ri'hteous* no* not one0+ 0a$$ ha(e sinne" an" come short of the '$ory of &o"#0
But bac! of a$$ this is the re(e$ation that in themse$(es they are he$p$ess an"
without power to a$ter or impro(e their con"ition# Their on$y hope is to "epen"
comp$ete$y on Another for His sa(in' power an" 'race# 0Be$ie(e on the Lor"
?esus Christ an" thou sha$t be sa(e"#0
B# From the power of sin#
In $i!e manner the Scriptures re(ea$ the estate of the re'enerate in re$ation to
the power of the sin nature* to be that of impotence an" he$p$essness/ 0For I
!now that in me 4that is* in my f$esh6 "we$$eth no 'oo" thin'0+ 0I fin" then a
$aw* that* when I wou$" "o 'oo"* e(i$ is present with me#0 The hope of the chi$"
of &o" in sa$(ation from the power of sin is a$so a comp$ete "epen"ence upon
the power an" 'race of Another# 0For the $aw of the Spirit of $ife in Christ ?esus
hath ma"e me free from the $aw of sin an" "eath#0 0If by the Spirit ye are
wa$!in'* ye sha$$ not fu$fi$$ the $ust of the f$esh#0
SEC12J* THE JI3I2E 1B?ECTI3E A2J IJEAL I2 SAL3ATI12 ;;
A# From the pena$ty of sin#
The 'reatest possib$e contrast e-ists between what an unre'enerate person
is before he is sa(e"* an" that estate to which he is brou'ht in the sa(in'
power of &o"# Eternity wi$$ har"$y suffice to 'i(e opportunity to "isco(er the
manifo$" mar(e$s of His sa(in' 'race* 0.hen we see him* we sha$$ be $i!e
him#0 E(en now 0are we the sons of &o"#0 .e are to be 0conforme" to the
ima'e of his Son#0
B# From the power of sin#
So* a$so* the Christian* in the purpose of &o"* is to fin" a perfect (ictory
throu'h ?esus Christ* an" by the power of the Spirit# 0I therefore* the prisoner
of the Lor"* beseech you that you wa$! worthy of the (ocation wherewith ye
are ca$$e"#0 0&rie(e not the Spirit#0 0Ruench not the Spirit#0 0.a$! in the $i'ht#0
0Abi"e in me#0
THIRJ* SAL3ATI12 IS 1F &1J AL12E ;;
A# From the pena$ty of sin#
Sa$(ation must be of &o" a$one+ for e(ery aspect of it is beyon" human power
an" stren'th# 1f the many 'reat mirac$es which ta!en to'ether constitute
sa$(ation from the 'ui$t an" pena$ty of sin* not one of them cou$" e(en be
un"erstoo"* $et a$one be accomp$ishe"* by man# 0It is the power of &o" unto
sa$(ation0+ 0That he mi'ht be the ustifier of him which be$ie(eth#0
B# From the power of sin#
It is e%ua$$y true that the be$ie(er is he$p$ess to "e$i(er himse$f from the power
of sin# &o" a$one can "o it* an" He proposes to "o it accor"in' to the
re(e$ation containe" in His .or"# There is no power in man to "e$i(er from
0the wor$"* the f$esh an" the "e(i$#0 0If by the Spirit ye are wa$!in'* ye sha$$ not
fu$fi$$ the $ust of the f$esh0+ 0It is &o" which wor!eth in you both to wi$$ an" to
"o of his 'oo" p$easure0+ 0The $aw of the Spirit of $ife in Christ ?esus hath
ma"e me free from the $aw of sin an" "eath0+ 0Fina$$y* my brethren* be stron'
in the Lor"* an" in the power of his mi'ht0+ 0Throu'h ?esus Christ our Lor"#0
F1URTH* &1J CA2 SA3E 12LC BC* A2J THR1U&H* THE CR1SS ;;
A# From the pena$ty of sin#
There wou$" not be a sinner $eft to sa(e* if &o" ha" to "ea$ with the sin
%uestion in us* as to its 'ui$t an" pena$ty* at the moment He wou$" e-ercise
sa(in' 'race# It is on$y that He has a$rea"y "ea$t with the pena$ty of sin in the
"eath of Christ that He can sa(e the sinner apart from consumin' u"'ments#
2ow* the sinner has on$y to be$ie(e that such sa(in' 'race is open to him
throu'h the Son of &o"# The Lor" ?esus suffere" unto "eath 0for0 our sins#
0He bore our sins in his bo"y on the tree0+ 0He was "e$i(ere" for our
trans'ressions0+ 0Because we thus u"'e* that if one "ie" for a$$* then a$$ "ie"0
4in the 1ne6# By this "eath He so perfect$y met the con"emnation of sin for us
that &o" is now free e(en to ustify any sinner without pena$ty or
con"emnation# A mora$ hin"rance in a sinner)s $ife is no $on'er an issue in his
sa$(ation# By the "eath of His Son* &o" has ren"ere" Himse$f free to sa(e the
chief of sinners# In such sa$(ation He is ri'hteous an" ust because the Lor"
?esus has suffere" for our sins#
B# From the power of sin#
There cou$" not be any sa$(ation for the Christian from the power of sin if &o"
ha" not first ta!en the 0o$" man0 into u"'ment# 1ur con"ition wou$" be
hope$ess if &o" ha" first to u"'e the sin nature in us before He cou$" ta!e
contro$ in our $i(es# He has a$rea"y u"'e" the 0o$" man0 by our co;crucifi-ion*
co;"eath* an" co;buria$ with Christ# The Lor" not on$y suffere" for our sins# He
a$so "ie" unto sin# He suffere" un"er the pena$ty for our sins/ He a$so "ie"
unto our sin nature# 0For in that he "ie" unto sin once#0 0Nnowin' this* that our
o$" man was crucifie" with him#0 Because Christ has "ie" unto sin* &o" is
ri'hteous$y free to ta!e contro$ of the 0f$esh*0 an" the A"amic nature* an"
e-ercise His power for our sa$(ation from the bon";ser(itu"e to sin+ e-act$y as
He is ri'hteous$y free to sa(e the unre'enerate from the pena$ty of sin
because Christ has met e(ery u"'ment for the sinner#
FIFTH* SAL3ATI12 IS BC FAITH ;;
A# From the pena$ty of sin#
Since sa$(ation is a$ways an" on$y a wor! of &o"* the on$y re$ation man can
sustain to it is that of e-pectation towar" the 1ne who a$one can un"erta!e
an" accomp$ish it# Sa$(ation from the 'ui$t an" pena$ty of sin is wrou'ht for us
the moment we be$ie(e# It is con"itione" on the act of faith# ,en are not
sa(e"* or !ept sa(e"* from the conse%uences of sins because they continue
their faith# Sa(in' faith* as re$ate" to the first aspect of sa$(ation* is an act of
faith# .e are sa(e" by 'race throu'h faith#
B# From the power of sin#
Sa$(ation unto sanctity of "ai$y $ife is e%ua$$y a wor! of &o"* an" the on$y
re$ation the chi$" of &o" can sustain to it is an attitu"e of e-pectation towar"
the 1ne who a$one is ab$e# There shou$" be an a"ustment of the $ife an" wi$$
to &o"* an" this sa$(ation must then be c$aime" by faith+ but in this case it is
an attitu"e of faith# .e are sa(e" from the power of sin as we be$ie(e# The
one who has been ustifie" by an act of faith must now $i(e by faith# There are
a mu$titu"e of sinners for whom Christ has "ie" who are not now sa(e"# 1n
the "i(ine si"e* e(erythin' has been pro(i"e"* an" they ha(e on$y to enter by
faith into His sa(in' 'race as it is for them in ?esus Christ# ?ust so* there are a
mu$titu"e of saints whose sin nature has been perfect$y u"'e" an" e(ery
pro(ision ma"e on the "i(ine si"e for a $ife of (ictory an" '$ory to &o" who are
not now rea$iIin' a $ife of (ictory# They ha(e on$y to enter by faith into the
sa(in' 'race from the power an" "ominion of sin# This is the rea$ity of a
0wa$!*0 a 0race*0 a 0warfare#0 It is a constant attitu"e# .e are to 0fi'ht the 'oo"
fi'ht of faith#0 Sinners are not sa(e" unti$ they trust the Sa(ior* an" saints are
not (ictorious unti$ they trust the Je$i(erer# &o" has ma"e this possib$e
throu'h the cross of His Son# Sa$(ation from the power of sin must be c$aime"
by faith#
4Jiscussin' this aspect of this same ana$o'y* Bishop ,ou$e* of En'$an"*
writes/ 0The first case is in its nature one an" sin'$e/ an a"mission* an
incorporation# The secon" is in its nature pro'ressi(e an" "e(e$opin'/ the
"isco(ery* a"(ancin' with the occasion for it* of the 'reatness of the
resources of Christ for $ife# The $atter may* not must* thus inc$u"e one 'reat
crisis in consciousness* one particu$ar spiritua$ act# It is much more certain to
inc$u"e many startin';points* critica$ "e(e$opments* mar!e" a"(ances# The
act of se$f;surren"erin' faith in the power of Christ for inwar" c$eansin' of the
wi$$ an" affections may be* an" often in"ee" it is* as it were a new con(ersion*
a new )effectua$ ca$$in'#) But it is sure* if the man !nows himse$f in the $i'ht of
Christ* to be fo$$owe" by echoes an" reiterations to the en"+ not mere returns
to the be'innin's from the o$" $e(e$ Ocertain$y it is not the p$an of &o" that it
shou$" be soP* but "efinite out;'rowths "ue to new "isco(ery of persona$ nee"
an" sin* an" of more than correspon"in' )riches) in Christ# .ith each such
a"(ance the sacre" promise of Fu$$ness of the Spirit wi$$ be recei(e" with ho$y
an" happy rea$iIation#0 01ut$ines of Christian Joctrine*0 pa'e 599#6
The Spirit* when sa(in' from the rei'nin' power of sin "oes not set asi"e the
persona$ity of the one He sa(es# He ta!es possession of the facu$ties an"
powers of the in"i(i"ua$# It is the power of &o" actin' throu'h the human
facu$ties of the wi$$* emotions* "esires an" "isposition# The e-perience of the
be$ie(er who is bein' empowere" is on$y that of a consciousness of his own
power of choice* his own fee$in's* "esires an" "isposition as re$ate" to his
own se$f# The stren'th which he possesses is 0in the Lor" an" in the power of
his mi'ht#0 bac! to $in!KReturn to top
II# THE C12CLUSI12
Because thus far this "iscussion has "ea$t primari$y with the theory* or
"octrine of the spiritua$ $ife* the a""ition of a few practica$ su''estions may not
be amiss#
Since a $ife in the power of the Spirit "epen"s upon a continuous attitu"e of
rec!onin' an" appropriation* it is important for most Christians to ha(e a time
of "efinite "ea$in' with &o" in which they e-amine their hearts in the matter of
sin an" their yie$"e"ness* an" in which they ac!now$e"'e both their
insufficiency an" His sufficiency by the Spirit# There* at that time* they may
c$aim His power an" stren'th to supp$ant their wea!ness# The Bib$e ma!es no
ru$es as to time or con"itions# It is the in"i(i"ua$ chi$"* in a$$ the $atitu"e of his
own persona$ity* "ea$in' with his Father#
Spiritua$ity is not a future i"ea$/ it is to be e-perience" now# The (ita$ %uestion
is* 0Am I wa$!in' in the Spirit now>0 Answer to this %uestion shou$" not
"epen" on the presence or absence of some unusua$ manifestation of the
supernatura$# ,uch of $ife wi$$ be $i(e" in the une(entfu$ commonp$ace+ but*
e(en there* we shou$" ha(e the con(iction that we are ri'ht with &o" an" in
His unbro!en fe$$owship# 0Be$o(e"* if our hearts con"emn us not* then ha(e
we confi"ence towar" &o"0 4First ?ohn 8/756# Li!ewise* we shou$" not mista!e
worn ner(es* physica$ wea!ness or "epression for unspiritua$ity# ,any times
s$eep is more nee"e" than prayer* an" physica$ recreation than heart
searchin'#
Be it remembere"* too* that His pro(isions are a$ways perfect+ but our
entrance into these pro(isions is often imperfect# There is "oubt$ess a too
'enera$ reference to human attitu"es an" actions in re$ation to &o" as bein'
0abso$ute0/ such as 0abso$ute surren"er*0 0abso$ute consecration*0 an"
0abso$ute "e(otion#0 If there are we$$;"efine" con"itions upon which we may
be spiritua$* $et us remember that* from the stan"point of the Infinite &o"* our
comp$iance with those con"itions is often imperfect# .hat He pro(i"es an"
bestows is in the fu$$est "i(ine perfection+ but our a"ustment is human an"
therefore is usua$$y subect to impro(ement# The fact of our possib$e
"e$i(erance* which "epen"s upon Him a$one* "oes not chan'e# .e sha$$ ha(e
as much at any time as we ma!e it possib$e for Him to bestow#
2orma$$y* the spiritua$ Christian wi$$ be occupie" with effecti(e ser(ice for his
Lor"# This is not a ru$e# .e nee" on$y to !now that we are yie$"e" an" rea"y
to "o whate(er He may choose# To 0rest in the Lor"0 is one of the essentia$
(ictories in a spiritua$ $ife# 0Come ye apart an" rest awhi$e#0 .e are ust as
spiritua$ when restin'* p$ayin'* s$eepin' or incapacitate"* if it is His wi$$ for us*
as we are when ser(in'#
The spiritua$ $ife is not passi(e# Too often it is thus misu"'e" an" because of
the fact that one* to be spiritua$* must cease from se$f;effort in the "irection of
spiritua$ attainments an" $earn to $i(e an" ser(e by the power &o" has
pro(i"e"# True spiritua$ity !nows $itt$e of 0%uietism#0 It is $ife more acti(e*
en$ar'e" an" (ita$ because it is ener'iIe" by the $imit$ess power of &o"#
Spirit;fi$$e" Christians are %uite apt to be physica$$y e-hauste" at the c$ose of
the "ay# They are weary in the wor!* but not weary of the wor!#
The Spirit;fi$$e" $ife is ne(er free from temptations+ but 0&o" is faithfu$* who wi$$
not suffer you to be tempte" abo(e that ye are ab$e/ but wi$$ with the
temptation a$so ma!e a way to escape* that ye may be ab$e to bear it#0 The
p$ain teachin' of this promise* in harmony with a$$ Scripture on this subect* is
that temptations which are 0common to man0 come to us a$$* but there is a
"i(ine$y pro(i"e" way of escape# The chi$" of &o" "oes not nee" to yie$" to
temptation# There is a$ways the possibi$ity of sin+ but ne(er the necessity#
It has been we$$ sai" that spiritua$ be$ie(ers are honore" with warfare in the
front $ine trenches# There the fiercest pressure of the enemy is fe$t# But they
are a$so pri(i$e'e" to witness the enemy)s crushin' "efeat+ so abun"ant is the
power of &o"* an" thus hi'h$y is the spiritua$ be$ie(er honore"#
Li(in' in unrea$ities is a source of hin"rance to spiritua$ity# Anythin' that
sa(ors of a 0re$i'ious pose0 is harmfu$# In a (ery particu$ar sense the one who
has been chan'e" from the natura$ to the spiritua$ sometimes nee"s to be
chan'e" to a natura$ness a'ain* ;; meanin'* of course* a natura$ness of
manner an" $ife# The true spiritua$ $ife presents a $atitu"e sufficient to a$$ow us
to $i(e (ery c$ose to a$$ c$asses of peop$e without "rawin' us from &o"#
Spiritua$ity hin"ers sin* but shou$" ne(er hin"er the frien"ship an" confi"ence
of sinners 4Lu!e 5B/56# .ho can see the fai$ures of others more than the one
who has spiritua$ (ision> An" because of this fact* who nee"s more the "i(ine
power to !eep him from becomin' critica$* with a$$ that fo$$ows with it> .e
nee" to stu"y most carefu$$y the a"aptation practice" by the Apost$e Pau$ as
re(ea$e" in First Corinthians 9/59;77# If our !in" of spiritua$ity ma!es Christ
unattracti(e to others* it nee"s some "rastic chan'es# ,ay &o" sa(e His
chi$"ren from assumin' a ho$y tone of the (oice* a ho$y somberness of spirit* a
ho$y e-pression of the face* or a ho$y 'arb 4if by the 'arb they wish to appear
ho$y6# True spiritua$ity is an inwar" a"ornin'# It is most simp$e an" natura$ an"
shou$" be a "e$i'ht an" attraction to a$$#
It wi$$ not "o to impersonate i"ea$s or to imitate others# ?ust here is the 'reat
"an'er in ana$yIin' e-periences# Some are so easi$y in"uce" to try to imitate
someone e$se# That which 'i(es us our price$ess "istincti(eness is our own
persona$ity* an" we cannot p$ease Him more than by bein' what He "esi'ne"
us to be# Some Christians are "ispose" to 0traffic in un$i(e" truth0+ repeatin'
pious phrases the truth of which they ha(e ne(er rea$$y e-perience"# This
must a$ways 'rie(e the Spirit#
.e are "ea$in' a$ways with our Father# Too often the wa$! in the Spirit is
thou'ht to be a mechanica$ thin'# .e are not "ea$in' with a machine/ we are
"ea$in' with the most $o(in' an" ten"er;hearte" Father in a$$ the uni(erse# The
"eepest secret of our wa$! is ust to !now Him* an" so to be$ie(e in His
Father;heart that we can cry out our fai$ures on His $o(in' breast* if nee" be*
or spea! p$ain$y to Him in than!s'i(in' for e(ery (ictory# .hen we !now the
conso$ation an" re$ief of such communion we sha$$ ha(e $ess occasion to
troub$e any one e$se# It is ours to te$$ Him ust what we fee$* ust how ba" we
are at heart* an" e(en our "ar!est unbe$ief# To "o this on$y opens our hearts
to Him for His b$esse" $i'ht an" stren'th# Separation from c$ose;up
communion is the first thin' that we shou$" fear* an" the 0first ai"0 in e(ery
spiritua$ acci"ent is the simp$e act of te$$in' Him e(erythin'# Ha(in' ma"e our
confession* we shou$" rec!on our for'i(eness an" restoration fu$$y
accomp$ishe" an" imme"iate$y ta!e our p$ace in His fe$$owship an" 'race#
The teachin' that 0the bir" with the bro!en pinion ne(er soars so hi'h a'ain0
is most unscriptura$# Throu'h the sacrifice of Christ* no pena$ty because of sin
remains for saint or sinner# Rather 0the bir" with a bro!en pinion may hi'her
soar a'ain0+ but there shou$" be no comp$acency with fai$ure an" "efeat#
.e are ne(er won"erfu$ saints of whom &o" may ust$y be prou"/ we are His
$itt$e chi$"ren* immature an" fi$$e" with foo$ishness* with whom He is en"$ess$y
patient an" on whom He has been p$ease" to set a$$ His infinite heart of $o(e#
He is won"erfu$# .e are not#
Be$ie(e what is written# Remember the (ita$ wor"s of Romans G/G* 9/
0Nnowin' this*0 or 0because we !now this#0 .e are a$ways ustifie" in actin'
on 'oo" e(i"ence# .here is there a safer wor" of testimony than the
imperishab$e .or" of our &o"> From that .or" we !now that &o" has
pro(i"e" a finishe" u"'ment for our sins an" for our sin* an" that the way is
open for an o(erf$owin' $ife in the power of the b$esse" Spirit# .e !now that
such a $ife is His $o(in' purpose for us# 1urs is to be$ie(e His unfai$in'
promise# So far from imposin' on Him by c$aimin' His 'race* to fai$ to c$aim a$$
that His $o(e wou$" bestow wi$$ hurt Him more than a$$ e$se#
.e nee" 'i(e no "irect attention to the increase of our faith# Faith 'rows as
we contemp$ate the faithfu$ness of &o"# Count His .or" to be true when He
says* 0,y 'race is sufficient for thee#0 So count on e(ery pro(ision an"
promise of &o"# True spiritua$ity is a rea$ity# It is a$$ of the manifestations of the
Spirit in an" throu'h the one in whom He "we$$s# He manifests in the be$ie(er
the $ife which is Christ# He came not to re(ea$ Himse$f but to ma!e Christ rea$
to the heart* an" throu'h the heart* of man# Thus the Apost$e Pau$ cou$" write/
0For this cause I bow my !nees unto the Father of our Lor" ?esus Christ* of
whom the who$e fami$y in hea(en an" earth is name"* that he wou$" 'rant
you* accor"in' to the riches of his '$ory* to be stren'thene" with mi'ht by his
Spirit in the inner man+ that Christ may "we$$ in your hearts by faith+ that ye*
bein' roote" an" 'roun"e" in $o(e* may be ab$e to comprehen" with a$$ saints
what is the brea"th* an" $en'th* an" "epth* an" hei'ht+ an" to !now the $o(e
of Christ* which passeth !now$e"'e* that ye mi'ht be fi$$e" with a$$ the fu$$ness
of &o"# 2ow unto him that is ab$e to "o e-cee"in' abun"ant$y abo(e a$$ that
we as! or thin!* accor"in' to the power that wor!eth in us* unto him be '$ory
in the church by Christ ?esus throu'hout a$$ a'es* wor$" without en"# Amen#0