By J.N. Loughborough
Original published [Review and Herald September 20, 1898]
The Spirit of God is spoken of in the Scriptures as God's representative—the power by which he works, the agency by which all things are upheld. This is clearly expressed by the psalmist, when he inquires:
“Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me.”
Psalm 139:7–10.
We learn from this language that when we speak of the Spirit of God, we are really speaking of his presence and power.
While we may with profit consider what the Word says of that Spirit, and its manifestations to the children of men, it is emphatically true that:
“No finite mind can fully comprehend the existence, the power, the wisdom, or the works, of the Infinite One. Says the sacred writer: ‘Canst thou by searching find out God? canst thou find out the Almighty unto perfection? It is as high as heaven; what canst thou do? deeper than hell; what canst thou know? The measure thereof is longer than the earth, and broader than the sea.’ [Job 11:7–9.] The mightiest intellects of earth can not comprehend God. Men may be ever searching, ever learning, and still there is an infinity beyond.
“Yet the works of creation testify of God's power and greatness. ‘The heavens declare the glory of God; and the firmament showeth his handiwork.’ [Ps. 19:1.] Those who take the written Word as their counselor will find in science an aid to understand God. ‘The invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead.’ [Rom. 1:20.]”
—Patriarchs and Prophets, p. 116.
As expressed by another:
“One reason so many who study science do not receive a knowledge of God, is that they are like a person coming upon a well-beaten road leading to a city who takes the course leading from the city instead of toward it. The farther he goes in that direction, the farther he gets from the city. So those who follow ‘so-called science’ without the aid of divine revelation, go deeper and deeper into the mist of speculation.”
Not only is that the case, but not taking the revealed truths of the Bible as a guide, they are ever learning some new thing, which changes their former theories of what they called “scientific facts.”
As an illustration of this, we note what Charles Lyell, the geologist, says:
“In the year 1806 the French Institute enumerated no less than eighty geological theories which were hostile to the Scriptures; but not one of these theories is held to-day.”
—Townsend's Ocean Beach Lectures of 1884.
In further confirmation of the truth that the Spirit of God is recognized in the Bible as the Lord's presence, we note the statement made by our Lord to the Samaritan woman:
“God is a Spirit: and they that worship him must worship him in spirit and in truth.”
John 4:24.
In harmony with this we see that the Scripture writers speak of the varied ways of the work of the Spirit as what the Lord “said,” or did. David said:
“The Spirit of the Lord spake by me, and his word was in my tongue.”
2 Samuel 23:2.
We have another illustration of this in the very first mention made in the Bible of the Spirit of God. It is found in the first chapter of Genesis, and reads as follows:
“In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.”
Genesis 1:1, 2.
Hebrew scholars tell us that the Hebrew word rendered “moved” in this text is really “brooded over;” and they illustrate its meaning by reference to the brooding of fowls over eggs to hatch their young. As here used, the word refers to the creative energy of God, which was made manifest in the creation of light, the separation of the sea and land, and the production of fishes, etc., from the waters.
In the study of the work of the Spirit, we find that three terms are employed in the Old Testament to designate it. These are, “the Spirit of God,” the “Spirit of the Lord,” and the “Holy Spirit.” The first expression occurs about twenty-five times, the second about thirteen times, and the third three times.
In many of these instances the use of these terms is expressive of the manifestation of God's power, as in Micah, where the prophet says:
“I am full of power by the Spirit of the Lord.”
Micah 3:8.
The term “Holy Spirit,” which occurs three times in the Old Testament (Ps. 51:11; Isa. 63:10, 11), is used four times in the New Testament (Luke 11:13; Eph. 1:13; 4:30; 1 Thess. 4:8).
We do not find the term “Holy Ghost” in the Old Testament, but it is found in the New Testament eighty-eight times. It means the same as the term “Holy Spirit,” and is so translated in the Revised Version.
Twice in the New Testament (Rom. 8:9; 1 Peter 1:11) the Spirit is spoken of as the “Spirit of Christ.”
When conversing with the Jews, our Saviour said:
“I and my Father are one.”
John 10:30.
This unity of the Father and the Son he made still plainer when he said:
“Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.
“Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.”
John 14:10, 11.
So also the Spirit is spoken of as the “Spirit of God,” or the “Spirit of Christ,” meaning the same, as the Spirit is alike the representative of both the Father and the Son.
That this term is used with reference to the work of either the Father or the Son, will appear from a comparison of two texts in Peter's writings. Speaking of the ancient prophets, he said:
“The Spirit of Christ which was in them.”
1 Peter 1:11.
He further says of them:
“Holy men of God spake as they were moved by the Holy Ghost.”
2 Peter 1:21.
Showing that the “Spirit of God” which controlled those prophets of old was the Spirit of Christ, the Holy Ghost.
Of the oneness of the Spirit, we read still further in Paul's writings:
“There is one body, and one Spirit, even as ye are called in one hope of your calling.”
Ephesians 4:4.
And again:
“For through him [Christ] we both [both Jews and Gentiles] have access by one Spirit unto the Father.”
Ephesians 2:18.
In writing to the Corinthians, he said:
“For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.”
1 Corinthians 12:13.
So it is through that one Spirit that this promise of Christ is fulfilled to believers:
“If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.”
John 14:23.
And why do we not all claim and share this benefit? It is surely our exalted privilege thus to do, for the apostle inquires:
“Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?”
1 Corinthians 3:16.
And again:
“For through him we both have access by one Spirit unto the Father.
“Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God;
“And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone;
“In whom all the building fitly framed together groweth unto an holy temple in the Lord:
“In whom ye also are builded together for an habitation of God through the Spirit.”
Ephesians 2:18–22.
As we are builded together for the express purpose of receiving that one Spirit, why not yield ourselves fully to God, and heed the request made to us in the Review from week to week, “Receive ye the Holy Ghost”?
To show the willingness of our Heavenly Father to grant this Spirit, our Saviour inquires of us:
“If ye then, being evil, know how to give good gifts unto your children: how much more shall your Heavenly Father give the Holy Spirit to them that ask him?”
Luke 11:13.
God is willing to give the Spirit. It “awaits our demand and reception.” It is therefore for us to heed the entreaty; it is for us to “choose to obey” God, and by renouncing evil, to open the door of our hearts and let the Saviour in.
Shall we not thus do, and share more and more of the supping with Christ?
The Lord help us so to do.