(Continued from p. 260.)
To return to our subject. It is because of these truths of which we have been speaking, that we find in St. John that the Holy Spirit “was not yet, because Jesus was not yet glorified;” for the presence of the Holy Spirit here below was the consequence of the glorifying of Him Who here below had fulfilled all things.
And here I would desire, in connection with the point which has been occupying us, to say a few words on the 3., 4., and 7. chapters of John. In the third chapter the Holy Spirit is seen as quickening; in the fourth chapter He is the power of communion—of true communion—in the seventh chapter, the Son of Man, being as yet withheld from showing Himself to the world, declares that rivers of living waters shall flow from the bellies of those who should believe. For the Spirit was not yet, because Jesus was not yet glorified; and it was then that He (the Spirit) was to become the witness of the glory of the Son of Man, and to bear testimony on earth to this glory.
What a source of ministry is now opened to us! The love of God in Christ towards poor sinners! but this love fulfilled in the glory which was consequent upon the death of the Son of Man! Who had descended into the lowest depth of man's misery, had there glorified God, and was now Himself glorified as man. In what a position is ministry thus placed! what a glorious function! and how does man sink into nothing before it! It is, indeed, the ministry of the Spirit, and of righteousness. For, if the love of God be the source and subject of it, the righteousness of God is also seen in the glorifying of the Son of Man Who had glorified Him upon earth, and more than re-established all that glory of God which was belied, and, in appearance, denied by the victory of Satan and the ruin introduced into God's creation. And hence we may learn why there were also healings and miracles attached to this ministry (at least, it is one reason for them); for miracles were likewise a confirmation of the most important part of it, namely, the life-giving word. But they were also a testimony to the victory of the Son of Man over Satan, and to His right of blessing over creation, notwithstanding all the evil which is there discovered. A time was to come when all this evil would be removed; but that period was not yet arrived. Nevertheless, He Who was to accomplish it was exalted, and was manifesting, in the midst of the evil, this power in man. Thus, the prince of this world, he who was the mover of all the evil which is found therein, was in part judged. And this is why the miracles were also called the powers or miracles of the world to come; because then all this evil will be subjugated and arrested, by the presence of the Son of Man; and the miracles were an earnest of the blessed result—wrought by the power of the Spirit, come down from on high. In this respect, it is indeed but a poor exhibition of the glory of the Son of Man that we present before the world. May we, at least, have the wisdom to acknowledge and confess it.
But these things were, it is true, only accessory. The principal thing was the testimony borne to the love of God; to the victory of the second Adam; and to the work which He had accomplished as Man; a testimony borne by the word, by that word which had created; which sustains; which quickens unto eternal life; which nourishes the renewed soul; and which reveals all the glory of God: the word, of which Jesus is the living fullness.
Considered as ministry of the word; the ministry which manifested the presence of the Holy Spirit, manifested at the same time the sovereignty of God, the miraculous power of Him Who was sent, and the extent and activity of grace.
This ministry was carried on, whether among the Jews, or as in the case of Cornelius, among the Gentiles, by the gift of tongues; Galileans, Romans, speak all languages; man becomes only an instrument in the hand of God, of the Holy Ghost sent down from on high. He it is Who guides, rules, and acts; but He does this in order to convey the testimony of the glory of the Son of Man to all men; and in order, while speaking to them of the wonderful works of God in the languages in which they were born, to draw their hearts by a grace which had come even unto them, towards the power there manifested; and, at the same time, to assert the right of the second Adam in grace over all men. This, while commencing with the Jews, evidently addressed itself to the entire condition of the Gentiles. The judgment of God had separated the nations by confounding their languages, so that they were reckoned by languages, families and nations (Gen. 10 and 11.); and in thus separating them, He had established the bounds of the people, according to the number of the children of Israel (Deut. 32: 8). The time for patting an end to all this had not yet arrived; but grace is brought in, and takes the rule, in this state of things. Among the Jews, who were, after all, the most wicked of all the nations, a testimony appears, which uses the very fruit of sin, to show that grace reaches men just where the judgment of that sin had placed them. The Holy Ghost enables Jews to speak all the languages by which men and the hearts of men were divided in consequence of the judgment of God against the pride of the renewed earth.
The subject of this ministry, although the circumstances which accompanied its exercise might manifest to an instructed eye the sovereignty of God, the right of the Son of Man over the nations, as well as His grace towards the Jews who had rejected Him—the subject of this ministry was, at the commencement, solely the glory of the man JESUS, raised from the dead: a glory which was to be the center and rallying point of souls saved by the operation of grace, and constituting the body, the church; a church which thenceforward was to be instructed and governed by this same Spirit.
Jerusalem, which had been, for so long a time, the beloved city, not having submitted itself to this testimony to the glory of Christ, lost the glory of being any longer the center and fruitful source of Evangelical administration. Her citizens had sent a message after the King Who had gone to receive His Kingdom, saying that they would not have Him to reign over them; and, upon the death of Stephen, the whole church is dispersed, “except the apostles.” Thereupon, God, Who ever finds in evil the opportunity of displaying some grace more glorious than that which has been effaced, raises up, independently of the work at Jerusalem, an apostle born out of due time, who was neither “of man, nor by man,” and reveals, at the same time, this unspeakably precious truth, of which this apostle, thus called, becomes the great witness; that the church is one with Christ glorified in heaven—that she is His body, which He nourisheth and cherisheth as His own flesh. Thus disappeared that which Peter had announced to the Jews, namely, that Christ would return to them in grace, as to a people subsisting before Him; and thenceforward, we have to do with the hopes which are identified with Christ in the heavens, with the marriage supper of the Lamb, with the union of the bride and the Bridegroom in heaven, and we may add that thenceforward the return of Christ here below is entirely in judgment, although for the deliverance of a remnant. This is a point of progress in the ministry and administration of the church, of which the results are full of importance to us.
Consequent upon the full revelation of the union of Christ and the church, we find, in the writings of the apostle Paul, a much greater development of those gifts of the Holy Spirit, corresponding with the position of anyone who, as a member of “the body of Christ,” might possess this or that gift. The same principles, however, are found practically set forth in the writings of Peter.
P.S—In No. 396, p. 263, col. 2, 1. 14, read “enemy witnessing.”