A 06 - the spirit and the apostles
THE SPIRIT AND THE APOSTLES IN interpreting Scripture, attention should be paid not only to the speaker and his message, but also to the parties addressed. There are passages that are universal in their application, others that are national, and still others that are addressed to individuals only. Many promises are addressed to children of God only, and do not apply to those who are not citizens of Christ’s kingdom. Again, there are commands that are addressed solely to men in a state of condemnation, and have no relevancy when applied to the children of God. Christ uttered many things to his chosen ambassadors, chosen to establish his kingdom on earth, which were never intended to be applied to any others. It is a mistake for the Christian of to-day to make universal, promise’s that were intended by our Lord for special individuals. It confuses the whole scheme of redemption and makes a mystery out of Scriptures that are perfectly clear when proper limitations are made. Things addressed to a chosen few have been wrongly applied to all and great confusion has resulted therefrom. It is my purpose in this chapter to notice some of these. The fourteenth, fifteenth and sixteenth chapters of John contain a record of a private talk by our Lord to the twelve, and to them alone. Jesus was approaching the close of his earthly ministry. He had chosen his apostles, and they had left all to follow him. He had eaten, slept and companied with them. He had taught them the great truths upon which his kingdom would be founded. They had learned to depend upon him for advice, instruction, comfort and guidance. They confessed this when they said, "Thou hast the words of eternal life."
He was soon to leave them, and knew that they would feel that they were "as sheep without a shepherd." He wishes them to know that they should not be left orphaned. He tells them, "I will pray the Father, and he shall give you another Comforter that he may abide with you for ever," or to the remotest age. That is, as long as you shall have need of him. The Greek word translated "for ever" does not necessarily mean unlimited duration. It is often applied to much shorter periods, even to a lifetime. The word "Comforter" is a translation from the Greek word Paracletos, and it is a very inadequate translation. There is no word within my knowledge that will fully express in English the Greek word. It is much better to Anglicize the word into the English "Paraclete." This word is used of the Holy Spirit only four times in the New Testament, and is only used by the Saviour in his private address to the twelve, found in the fourteenth, fifteenth and sixteenth chapters of John. It is never applied to the work of the Holy Spirit in relation to mankind in general. It is promised only to the chosen, and Jesus tells them that the world can not receive "him." This Paraclete is a distinct gift to the twelve, to take the place of the personal presence and guidance of the leader who is preparing to leave them.
What is the nature of this promised one? By examining the lexicons we find that Paraclete is 1. One called or sent to assist another.
2. One who pleads the cause of another.
3. A monitor.
4. An instructor.
5. A guide.
6. A helper.
7. A supporter.
8. A comforter. Of this Paraclete Jesus says:
1. Whom the world can not receive.
2. He dwelleth with you and shall be in you.
3. He shall teach you all things.
4. He shall bring all things to your remembrance whatsoever I have spoken unto you.
5. He shall testify of me.
6. He shall convict the world of sin.
7. He shall convict the world of righteousness.
8. He shall convict the world of judgment.
9. He shall guide you into all truth.
10. He shall show you things to come.
11. He shall receive of mine and show it unto you.
Here we have eleven distinct things that the Paraclete is to do for the apostles.
All these offices of the Paraclete were needed by the apostles in their work of proclaiming Christianity and establishing the church. They were ignorant and unlearned, humanly speaking, and could never have gone forth to success without this supernatural Paraclete. They took no thought what they should say, for it was given them at the proper time. Others have to take thought. Paul tells Timothy to "study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." Timothy had to study because he did not possess the Paraclete. Yet Timothy did possess the gift of the Spirit. "For which cause I put thee in remembrance that thou stir up the gift of God, which is in thee through the laying on of my hands" (2 Timothy 1:6).
Men to-day are required to study that they may know what to say. A failure to observe this exhortation of the apostle is the reason why a great many do not know what to say. The Paraclete was not only an instructor, but he was an infallible guide. This is evident from the fact that no apostle ever contradicted another nor said anything foolish. I never heard a man of to-day lay claim to being guided "into all truth by the Spirit," who did not say something foolish in the next five minutes. If any man claims the direct guidance of the Spirit to-day, he can not consistently deny that same claim to others. But we have all sorts of men teaching all sorts of doctrines, often contradicting each other. Does the Spirit guide one man to preach up Universalism and another man to preach it down? The same is true of Calvinism, Mormonism or any other ism. This teaching places the Spirit in a very unenviable position, that of preaching four or five different teachings at the same time, each within a half-mile of the other. Suppose a preacher were to do that? What would the people think of him? It would ruin the reputation of any preacher in Christendom. There is something wrong, and that something is to apply to the world the promise of the Paraclete, which was only given to the apostles.
Paul tells Timothy: "The things thou hast heard of me among many witnesses, the same commit thou to faithful men who shall be able to teach others also." Was that not an impertinence in Paul if Timothy had the same divine leading as he? Was it not impertinence in Jude to say that the faith was "once for all delivered to the saints," if there were deliverances being constantly made? What need to preach the gospel to the heathen world if God is directly leading men into all truth? What need for a New Testament if all men possess this Paraclete? How can one man deny the claims of another whom he admits to be divinely guided into all truth?
Some have thought that Christ bestowed the Paraclete upon the apostles when he breathed upon them and said: ’’Receive ye the Holy Spirit." At best that was a prophetic and not an actual bestowal, for after that onbreathing we find Peter (Acts 1:1-26) calling upon the assembly of brethren to take a vote as to who should succeed Judas in the apostolic college. If he had possessed the Paraclete at that time, he would not have been compelled to resort to the judgment of his brethren to determine such a question. Moreover, Christ indicated when the Paraclete would come, by stating the work that would follow his coming: "When he is come he shall convict the world [age] of sin, of righteousness and of judgment." How did he do this?
1. His first act at his coming was to baptize the apostles in the Spirit and endow them with the Paraclete. "Ye shall be baptized in the Holy Spirit not many days hence" (Acts 1:5).
2. When the Spirit baptized these apostles with divine guidance he began his work of convicting the world through them.
(1) To convict the world of sin. Not of sin in general. It is a mistaken idea that the Spirit is sent to personally convict a man of the sin of lying, stealing or defrauding his neighbor. When I was a boy in old Kentucky the colored people used to hold great revivals; they generally selected corn-planting-time or harvest-time for these meetings. Many of them would lie for days in a cataleptic condition, which, they said, was a "conviction of the Spirit." A man would go groaning and moping to his task because he was "under conviction of the Holy Ghost." The above passage teaches nothing of the kind, nor does any other passage in the New Testament teach it. There is not a case in the New Testament where the Holy Spirit ever made an issue with a man to personally convict him of sin. All men are convicted of sin by the Spirit, but it is the Spirit working through the preaching of Spirit-filled men. "And he, when he is come, will convict the world [the Jewish world or age] in respect of sin, because they believe not on me." They called him a blasphemer, they rejected him, they took him with wicked hands and crucified and slew him; and the first thrust of the Spirit on the day of Pentecost was at this sinful act of the world: "This same Jesus whom ye took with wicked hands and crucified and slew, God hath raised him up and made him both Lord and Christ."
(2) "Of righteousness, because I go to the Father, and ye behold me no more." If this passage teaches that men are individually convicted of sin, it also teaches that they are individually convicted of righteousness, and this would be a most herculean task, even for the Spirit, to perform. It is a contradiction of terms to say that the Spirit convicts a man of sin, then, in the next breath, that he convicts the same man of righteousness. And yet, the Spirit was to convict men "of righteousness"; but whose righteousness? The righteousness of Jesus Christ. "Of righteousness, because I go to the Father, and ye behold me no more." When Jesus was on earth he claimed to be the Son of God; he claimed to come down from heaven; he claimed to be God manifest in the flesh; but, at the same time, he was a "man of sorrows and acquainted with grief." "There was no beauty that we should desire him." On this account the Jews refused to accept him as the Son of God; they denied his claim to divinity and called him a blasphemer for making himself equal with God; they believed that he was unrighteous in making that claim, and Jesus died because his claims were not accepted by his people; but after his death he was crowned with glory and honor at the right hand of the Majesty on high, and the Spirit came to demonstrate the righteous claims Jesus made while on earth. The Spirit came to convict men of the righteousness of Christ, and not their own righteousness. A simple illustration will probably throw light upon this thought. Forty years ago my father lived in a little village in the State of Illinois, midway between St. Louis and Indianapolis. One afternoon two young lads, covered with dust and toilworn, came to his house and told him they were sons of an elder of a Christian Church in Indiana; that they had been robbed in St. Louis, and were making their way home on foot; they asked for something to eat. My father doubted their claims; he felt that they were impostors; but my mother, who had boys of her own out in the world, and who always believed the best of everybody, said: "We will feed them and care for them during the night." Their wants were supplied, and they were given lodging for the night, and sent on their way the next morning with a good lunch for the day. Six months afterward, I preached in Monroe County, Indiana, and, stopping with one of the elders of the church, two young lads were introduced to me as his boys. They asked me if my father lived in Illinois. I told them he did. They then recounted their experience at my father’s home, and said to me: "We would be glad when you return home if you will tell your father that you stopped at our house, and that you know we were what we claimed to be when we sought his aid." When I returned to my father’s home I convicted him of the righteousness of those boys in the claim which they set forth, and which he had hitherto doubted. In a similar manner the Spirit of God came down to convict the world, that had rejected the claims of Jesus, of his righteousness in making those claims.
(3) He will convict the world of judgment, because the "prince of this world is judged." This passage does not say, as many preachers quote it, "of judgment to come," but "of judgment, because the prince of this world is judged." This Scripture is often quoted to show that a judgment was pronounced upon Satan, who is often called the prince of this world. The word for prince in the original is used thirty-seven times--thirty-two times it clearly means an earthly ruler, and five times it may apply to Satan. There is no reason why the expression, "the prince of this world," may not mean an earthly ruler. It evidently refers to Pontius Pilate, in John 14:30, when Jesus says: "The prince of this world cometh, and he hath nothing in me." Pilate justifies that statement when he says: "I find no fault in this man." Nevertheless, as prince of this world, he pronounced the death-sentence and delivered him up to be crucified. This was the judgment of the prince of this world, but the descent of the Holy Spirit on the day of Pentecost reversed this judgment and pronounced a righteous judgment in its place, thus judging Pilate "the prince of this world." The above three things were accomplished on the day of Pentecost by the coming of the Spirit. The Jews were convicted of sin in rejecting and crucifying Christ; they were also convicted of the righteousness of Christ in claiming to be the Son of God, and likewise convinced that God had raised up Jesus and made him both Lord and Christ. In accomplishing this work the Spirit did it through the instrumentality of gospel preaching, and all subsequent convictions of sin, of righteousness and of judgment have been accomplished through the same agency, and will be till the end of time. This Paraclete continued with the apostles till the end of their ministry, guiding, leading, and showing them "things to come," bringing all things to their remembrance that Christ had spoken unto them. Under this direct and supernatural control they preached the gospel to all the nations of the earth, and established the church with all its officers, ordinances, privileges and duties. They wrote the epistles to the churches and gave to mankind the New Testament, "the perfect law of liberty." The work of the Paraclete being finished, and his mission ended, no man has been guided, shown and directed personally by him since. God does no unnecessary work, and the work of the Paraclete is not necessary now. His work remains in the teachings and lives of the apostles. There are many things in the above-mentioned chapters that rightfully have a universal application, but the special promises concerning the Paraclete are not included in those things.
"Wherefore he saith, When he ascended on high, he led captivity captive, And gave gifts unto men. . . . And he gave some to be apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, unto the work of ministering, unto the building up of the body of Christ: till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a fullgrown man, unto the measure of the stature of the fulness of Christ" (Ephesians 4:8; Ephesians 4:11-13).