(Eph. 4)
Many have spoken of Christianity as a continuation of Judaism, and of the Holy Spirit in the Church as a continuation of the influence which He exerted in Old Testament times. Both are wrong and lead to endless confusion. Christianity is the contrast, not the continuation of Judaism. The one is heavenly, the other was earthly. Heaven and earth are contrasts. True, the Old Testament saints had eternal life as really as the New, but the dispensations are different. And as to the Holy Spirit, in place of that influence which He has exerted from the beginning, we have Himself—His; personal presence. Consequent on redemption being finished, and the Son of man glorified, the Holy Ghost came down. Let us, then, with unprejudiced and subject minds, endeavor to trace for a little the history of this great New Testament truth: the personal presence of the holy ghost.
John 7 is conclusive as to the gift of the Holy Ghost to believers: “He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive; for the Holy Ghost was not yet given; because that Jesus was not yet glorified).” Nothing could possibly be plainer. The Holy Ghost could not be given, as to His presence in Person on the earth, until Jesus, as man, was glorified in heaven. The circumstance in which this truth was revealed, adds greatly to its interest and value to us. It was “the Jews’ feast of tabernacles”—the type, not only of their sojourn in the desert, and their rest in the land, but also the title and pledge of their future joy and glory under Messiah as King in Israel. His brethren, in unbelief, evidently thought that the feast was a favorable opportunity for Him to display His power and glory before the eyes of the world. It was the great annual festival at Jerusalem, the most joyous season in the whole year. It was celebrated when the harvest and vintage were ended. But the Lord’s time to show Himself to the world was not yet come. The Passover had its fulfillment at the cross, and Pentecost at the descent of the Holy Ghost (Acts 2), but the fulfillment of the feast of tabernacles is still future. It awaits the accomplishment of the antitypical harvest and vintage; or the gathering home of the saints to heaven, and the execution of judgment on the earth. Israel shall then be restored to their own land, and in full possession of every promised blessing under Messiah their King. Then His time shall be fully come to show Himself to Israel and to the world; as it is written, “Every eye shall see him.” Rev. 1:77Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. (Revelation 1:7).
And now, the question for thy meditations, and for every Christian is—what takes place in the meantime, or, between the day of Pentecost, when the Holy Ghost came clown, and the yet future feast of tabernacles in the land of Israel? Let me have thy best attention, and I will endeavor to answer the question.
In place of the Lord bringing in the feast of tabernacles then, as His brethren wished, He intimates that He Himself must withdraw from the scene, and that the Holy Ghost must come and take His place, after He leaves the world. Israel is thus left in unbelief—the feast of tabernacles is set aside; and the only spring of blessing for the soul is earth’s rejected Man in heaven; the waters of Jerusalem, as it were, are dried up, and the streams of the Spirit must flow in other channels.
All this is plain and simple. The Savior must die—die for Israel—die for the world. He passes through death and reaches the glory. Redemption is finished—God is glorified—every enemy is overthrown, and sin is blotted out. And now, in place of restoring the kingdom to Israel, He sits down as the Son of man at God’s right hand in heaven, and from the glory He gives the Holy Ghost to everyone that believes. (Ver. 38, 89.) The living waters, observe, so often spoken of in scripture, now take their rise, not from the smitten Rock in the desert—the lowly Jesus; but from the exalted Christ in glory: and believers, the members of His body, become the new channels through which the river of life flows. It may be interesting here, just to notice the difference between the children of Israel drinking of the water from the flinty rock, and the thirsty Christian coming to Christ and drinking the living waters. The Jew drank for himself and only for himself; the Christian drinks, first, for his own refreshment and blessing, and then for the refreshment and blessing of others. The Holy Ghost in us, revealing Christ and His work to our souls, makes us channels of blessing to others.
Thus it is—thus it has been since the day of Pentecost, and thus it must continue to he during the entire period of the present dispensation—the Christian has to do directly with Christ in the glory. He thirsts—he feels his need—it is an individual thing—Christ in glory, revealed to his soul by the Holy Ghost, is the per foe t answer to all his need. Thus, we say, it must be, until the Church is caught up—the judgments executed—the millennial kingdom restored, and all Israel saved. Then shall the living waters have another source and other channels, according to the dispensational ways of God. The river of life shall then How forth from the sanctuary in Zion for the refreshment of Jerusalem and the whole earth; and then the ancient prophecy shall be fulfilled, “Therefore with joy shall ye draw water out of the wells of salvation.” Isa. 12:3-63Therefore with joy shall ye draw water out of the wells of salvation. 4And in that day shall ye say, Praise the Lord, call upon his name, declare his doings among the people, make mention that his name is exalted. 5Sing unto the Lord; for he hath done excellent things: this is known in all the earth. 6Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee. (Isaiah 12:3‑6), Eze. 47.
But further, no truth is more practical, or bears more directly on the Christian’s vocation, than the one before us. The Holy Ghost in us is the only power of testimony to the Son of man in heaven, until the time comes for Him to show Himself to the world. Surely this is all important. Mark it well, my soul; it is thy highest—thy holiest—thy happiest vocation. And remember this, meanwhile, amidst all thy trials and difficulties, that when the set time is come, He will not only show Himself to Israel and the world, but He will show His glorified saints with Himself at the same time. “When Christ who is the life shall appear, then shall ye also appear with him in glory.” (Col. 3:44When Christ, who is our life, shall appear, then shall ye also appear with him in glory. (Colossians 3:4).) Blessed thought! glorious prospect! and thou shalt be with Him then! And, though, a secondary, yet a happy thought, in looking forward to that day, thou shalt meet so many there, once known here, but who have gone before. What a day! what a feast of tabernacles will then be celebrated! Heaven and earth, will be united in one—the vast universe will be filled with His glory. Blessed Lord, hasten it in thine own good time and way, and thy name shall have all the praise!
“Whom have we. Lord, but thee,
Soul thirst to satisfy?
Exhaustless spring! the waters free!
All other streams are dry.”
We now follow the Lord to chapter 14. Here we have further truth on the doctrine of the Holy Spirit. “And I will pray the Father,” He says, “ and he shall give you another Comforter, that he may abide with you forever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him; for he dwelleth with you, and shall be in you.......But the Comforter, which is the Holy Ghost, whom the Father wall send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” The word “Comforter,” or “Paraclete,” moans a person who is charged with, and manages our affairs, as dwelling with us. One who comforts us in our trials, guides us in our difficulties, gives us the knowledge of our absent Lord; indeed, One who looks after all our interests. It is difficult to conceive how any student of scripture could ever have understood our Lord’s words about this divine Person as merely meaning a spiritual influence, gift, or power; or merely natural talents sanctified by grace. True, the Holy Spirit still works in various ways, as He has always done; and we should pray that He may work more and more, both in saints and sinners; but it would be wrong to pray for the Spirit to be poured out, or sent down, when He is here. Surely it would have been wrong, or worse, for the disciples to have prayed the Father to send Christ when He was in their midst.
The world, we know, cannot receive the Holy Ghost, neither can it know Him, because He never became incarnate. He cannot, like Christ, be seen by the world. But faith recognizes His presence, both in the individual Christian, and in the assembly of God. What can be plainer than the Lord’s own words? They need no explanation, Such expressions as—“The Comforter, which is the Holy Ghost, whom the Father will send in my name,” cannot be explained as only meaning the influences of the Spirit. They describe a real Person, and One that is to abide with the disciples forever. Not for a short time, like Christ. He is also to dwell with them, and he in them, teaching them all things, and bringing all things to their remembrance, whatsoever the Lord had said unto them. Hence the weight and importance of that solemn precept—” And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.” Eph. 4:3030And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. (Ephesians 4:30).
Again in chapter 15 we read, “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: and ye also shall bear witness, because ye have been with me from the beginning.” In chapter 14, the Lord assures the disciples, that the Comforter, whom the Father would send in His name, would not only teach them all things, but bring all things to their remembrance, whatsoever He had said unto them. But here, in chapter xv., His mission is of another character: “He shall testify of me.” He bears witness to Christ as the glorified Man in heaven. He comes down from the Son, and as sent by Him: “Whom I will send unto you from the Father.” In chapter 14 He is spoken of as being sent by the Father in Christ’s name: “Whom the Father will send in my name.” The disciples also were to bear witness, because they had been with Him from the beginning. The Holy Ghost thus bearing witness to the heavenly side of Christ’s glory, and the disciples to the earthly side, are united in holy and powerful testimony to the matchless glory of the Son of man in heaven.
In chapter 16, the blessed Lord changes the ground of the Holy Ghost’s mission completely. The higher blessing of the disciples is now before Him: “Nevertheless, I tell you the truth; it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you: but if I depart, I will send him unto you.” In chapter xiv. the Lord speaks as if it would be expedient for Him to go away. He says to His disciples, in the most touching and appealing way, “If ye loved me, ye would rejoice, because I said I go unto the Father:” that is, if ye loved me enough. There was no question of their loving Him; but did they love Him enough so as to rejoice because He said, I go unto the Father? And what an appeal, and consolation too, these words would be from the lips of a dying friend! If ye loved me enough, ye would rejoice because I am departing to be with Christ, which is far better. A scene, never to be forgotten, is recalled by these reflections, and worthy to be noted here. “Father—can’t you—spare me—to Jesus? —you shall—soon follow,” said a beloved daughter to her father, from the very threshold of the unseen world. The family were gathered around the departing one. She had reached her nineteenth year, and was tenderly loved. As the eyelids seemed to close, one of the weeping circle exclaimed, “She is gone now!” The father, sobbing aloud, fell back into his chair. The departing spirit, for a moment, was troubled by the father’s distress; but the Lord gave her that word of richest consolation, and yet of gentle reproof, to the sorrowing, tenderhearted father. She then calmly fell asleep in Jesus. But, oh, what victory! What peaceful triumphing over death, the weaknesses of our nature, and the temporary success of the enemy! Surely such an one appeals to us in the very spirit of the Lord Himself: “If ye loved me, ye would rejoice, because I said, I go unto the Father.” He was leaving a scene of the deepest humiliation and sorrow. He was about to ascend from the cross, with all its shame and suffering, to the presence of God His Father—the home of love and glory. Could the disciples have thus viewed the Lord’s going away, they would indeed have rejoiced, though with mingled tears of sorrow. And so would it be with us still, could we only rise above the weakness of nature, and contemplate the dear departed “with Christ, which is far better.”
But here, the benefit is reversed. It is good for the disciples that the Lord goes away: “It is expedient for you that I go away.” Troubled and afraid though they were, it would be their gain for Him to go away. How could this be, seeing the disciples were weak and helpless? The Lord Himself explains the difficulty: “If I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.” The coming of the Holy Ghost, the Comforter, the “Paraclete,” in Person, is the explanation. He would lead, guide, direct, correct, sustain, comfort them, and be with them forever. He would take the place of Jesus when He went away; and, because of the work of redemption being finished and Christ glorified, the blessing, communion, and testimony of the disciples would be unspeakably greater. But Christ must ascend, in order that the Holy Ghost may descend. And so it was: hence we read, that he is “sent;” He is “come:” He is “in them;” He is “with them.” He reveals to their sorrowing hearts, in the most blessed way, the finished work and the glorified Person of their exalted Lord. He is the gathering power to the name of Christ as their center; and the uniting bond of their souls to Himself in heavenly glory. And now all men can see that they enjoy a light, experience a power, and manifest a valor, altogether unknown before. “The Comforter, now present, assures us of thy love, He is the blessed earnest of glory there above: The river of thy pleasure is what sustains us now; Till thy new Name’s imprinted on every sinless brow. Having thus endeavored to clear the ground of all misapprehension on the subject of the personal presence of the Holy Ghost as taught by our Lord in these chapters (John 7; 14; 15; 16), we now return to our more immediate theme, the Church, as “an habitation of God through the Spirit.”
It would be impossible to come to any satisfactory understanding of the latter subject, without a knowledge of the former. It is the presence of the Holy Spirit duly owned, that constitutes an assembly of saints the dwelling place of God. No company of Christians, however sound in doctrine, rich in gifts, godly in walk, or sincere in their observances, rises to the character of God’s assembly, without the scriptural acknowledgment of His presence through the Spirit. Doubtless they belong to the Church of God, and are living members of the body of Christ: but as an assembly they are not on church ground. Bear this in mind, my soul: it is easily remembered, and it will be easily carried about with thee. There can be no true expression of the Church of God, where the special presence in Person of the Holy Ghost is not owned and submitted to. He is the alone gathering, forming, and sustaining power of the Church. Without His uniting presence, an assembly must remain as so many individual saints, however pure their motives, or sincere their practice. Indeed this is the turning point, as to whether an assembly is a mere society of Christians, or a true expression of the Church of God. But here it may be well to notice, before going farther, that by the words “assembly” and “Church,” we mean the same thing. Substitute the word assembly for Church throughout scripture, and its true meaning will be clearer.
There may be great weakness on the part of those who “are gathered together” in the Name of the Lord Jesus; but if the Holy Spirit’s presence, authority, and sovereign rule be owned, there we have the true principle and expression of the Church—the habitation of God—the place where He loves to dwell. Not because of any worthiness in them more than in others, I need hardly say, but because of the value of that Name around which they are gathered.
Now that He Himself is absent, we gather round His Name. “Where two or three are gathered together in my name, there am I in the midst of them.” But mark the fullness of that expression, “MY NAME.” Not merely the name of Jesus, or Christ, or Lord, but—what I am—all that I am, Blessed Lord! worshipfully we exclaim; what a resource in an evil day 1 What character thy Name gives to the assembly! What blessing to each member! What a center for such poor feeble ones! And to know that we are gathered to that Center—united to that Center—eternally one with that Center, is rest indeed to the soul.
Marvelous truth! Richest in blessing here below! And, happy thought! it is the portion of all thy saints, whether they know it or not. But what of the attractions of that Name? What of its power? It moves the hearts of those who thus know His Name to gather around it now, just as all the redeemed will cluster around His Person by and by in glory. But it does more. Its power is felt in heaven. Moved by the attractions of that Name, and in sympathy with those on earth who are seeking to honor it, God, as it were, rises from His throne and comes down. He must be where His Son is honored; yes, and make His habitation there. And need we wonder? Redemption finished—sin gone—God glorified—the Son of man in heaven, and His Name honored on earth! God is now free to dwell with man. But, remember, all the attraction is in that Name alone. The finest building, the most gorgeous services, the most gifted office bearers, the most intelligent congregation, the most venerated of places, without the Name of Christ as the alone Center, would present no attraction to God. Such display moves Him not from His throne. It lacks “the one thing needful”—that which would give a value to all the rest. Still, God loves His saints that are there, and ceases not to care for them; but it is no dwelling place for Himself, but on the other hand, a few Christians, plain and simple they may he, with scarcely a suitable place to meet in, come together. The name of the Lord Jesus is their only center—they “are gathered together” in His name. Very different to each other in many things they may be, but, drawn by the attractions of that one Name, they are found together on Lord’s day morning. Suppose they number twenty; to faith, twenty-one would be present. The Lord Himself is there in the Person of the Holy Spirit—there is a sweet sense of His presence to the spiritual mind. It is a real and a blessed thing. Not only are we sure from His word that He is with us, but also from the witness of the Spirit. The pledges of a love stronger than death meets the eye. “Remember Me,” is His humble, but touching request: He asks not that we should gather around the remembrance of His Name, this world’s glory; but that we should think of Himself. “Remember Me;” yes, “remember me in the depths—know me on the heights. Pass with me, in spirit, through the deep waters, where the weeds were wrapt about my head; —I can give you no stronger proof of my love—ascend with me the sunny heights of heaven—my home and yours.” Thus the Spirit leads—thus the soul feasts on a full Christ. The head is anointed with the most fragrant oil, and the cup overflows with the choicest wine.
But, enquirest thou, my soul, Will God the Father come to the feast? It is the feast above all others in which His soul delighteth. The table is spread in the very scene wherein He was glorified, through the deep humiliation and sufferings of His beloved Son. So fully did He glorify God; so fully did He blot out sin; that in honor of the great work and the workman, God comes clown and as it were says, Here will I dwell, this is my rest forever. “The LORD hath chosen Zion; he hath desired it for his habitation. This is my rest forever; here will I dwell, for I have desired it. I will abundantly bless her provision: I will satisfy her poor with bread,” Psalm 132.