55. The Application of the Foregoing Discourse.
The Application of the Foregoing Discourse.
W ith respect to the dispensation of the Spirit towards believers, and his holy operations in and upon them, there are various particular duties of which he is the immediate object prescribed to them. And these duties are those by which, on our part, we comply with him in his work of grace, and by which it is carried on and rendered useful to us. Now, because this Holy Spirit is a divine person, and he acts in all things towards us as a free agent, according to his own will, the things enjoined of us with respect to him, are those by which we may carry ourselves rightly towards such a one — namely, as he is a holy, divine, intelligent person, working freely in and towards us for our good. And these duties are of two sorts, the first of which are expressed in prohibitions of those things which are unsuited to him and his dealings with us; the latter are expressed in commands for our attendance to those duties which are particularly suited to complying with him in his operations. In both sorts, our obedience is to be exercised with a particular regard to him. I will begin with the first sort, and go over the instances given to us in the Scripture:
First. We have a negative precept to this purpose: Eph 4.30 — "Do not grieve the holy Spirit;" 1 — "Consider who he is, what he has done for you, how great your concern is in his continuance with you, and that he is a free, infinitely wise, and holy agent in all that he does, who came freely to you, and can withdraw from you; do not grieve him." It is the person of the Holy
Spirit that is intended in the words. This appears — 1. From the manner of the expression, to Pneuma to hagion 2— "that holy Spirit."
2. By the work assigned to him; for by him we are "sealed until the day of redemption."
We are not to "grieve" him. The expression seems to be borrowed from Isa 63.10, where mention is made of the sin and evil prohibited here: —
"But they rebelled, and vexed his holy Spirit." 3 The Hebrew word for vexed, 'atsab, is to "trouble" and to "grieve." It is used when it is done to a great degree. The LXX renders it here by parozunoo, 4 which is to so grieve as to irritate and provoke to anger and indignation, because it is with respect to the rebellions of the people in the wilderness, which our apostle expresses by parapikraino and parapikrasmos, 5 words with the same meaning. To "vex," therefore, is the heightening of grieving, by provoking to anger and indignation. This sense is suited to the place and the matter addressed, though the word signifies no more than to "grieve;" and so it is rendered by lupeo, 6 Gen 45.5; 2Sam 19.2.
Now, grief is ascribed here to the Holy Spirit as it is elsewhere ascribed to God absolutely: as in Gen 6.6, "It sorrowed the Lord that he had made man on the earth, and it grieved him at his heart." Such affections and perturbations of mind are ascribed to God or the Spirit only metaphorically.
What is intended in such ascriptions, is to give us an apprehension of things
as we are able to receive it. And the measure we take of them, is their nature and effects in ourselves. What may justly grieve a good man, and what he will do when he is unjustly or undeservedly grieved, represent to us what we are to understand of our own condition with respect to the Holy Ghost, when he is said to be grieved by us. And grief, in the sense intended here, is a troubled mind arising from an apprehension of unkindness that is not deserved, of disappointments that are not expected, on account of the close concern we have for those who grieve us. We may therefore see from this, what we are warned of when we are enjoined not to grieve the Holy Spirit; such as — 1. There is necessarily an unkindness in what we do. Sin has various respects towards God — of guilt, filth, and the like. These several considerations of it have several effects. But what is denoted when it is said to "grieve him," is an accompanying unkindness, or a lack of love corresponding to the fruits and testimonies of his love which we have received. He is the Spirit of love; he is love. All his actings towards us and in us are fruits of love; and all of them leave an impression of love on our souls. All the joy and consolation we are made partakers of in this world, arise from a sense of the love of God, communicated in an endearing way of love to our souls. This requires a return of love, and a delight in all duties of obedience on our part. When instead of this, by our negligence and carelessness, or otherwise, we fall into those things or ways which he most abhors, he greatly regards the unkindness and ingratitude that is in this, and he is therefore said to be grieved by us.
2. Disappointment in expectation. It is known that, properly, no disappointment can befall the Spirit of God — it is utterly inconsistent with his prescience and omniscience. But we are disappointed when things do
not happen as we justly expected they would, in accordance with the means used by us for their accomplishment. And when the means that God uses towards us do not produce the effect they are suited to, because of our sin,
God presents himself as being disappointed. Thus he says this about his vineyard: "I looked for it to bring forth grapes, and it produced wild grapes," Isa 5.4.
Now, disappointment causes grief, as when a father has used all means for the education of a child in any honest way or course of life, and expended much of his estate in this. If the father's expectation fails through the child's dissoluteness or idleness, and his child disappoints him, it fills the father with grief. There are great things done for us by the Spirit of God; all of them have their tendency to increase holiness, light, and love. Where they are not answered, where there is not a suitable effect, there is that disappointment which causes grief. This is especially so with respect to some signal mercies. A return in holy obedience is justly expected on their account; and where this is not found, it is something that causes grief. We are minded here, "Do not grieve the holy Spirit of God, by which you are sealed until the day of redemption." So great a kindness should have produced effects other than those mentioned there by the apostle. 7
3. The concern of the Holy Spirit in us, concurs with his being grieved by us; for we are grieved by those with whom we are particularly concerned; the miscarriages of others we can pass over without any such trouble. And there are two things that give us a special concern in others:
(1.) Relation, such as that of a father, a husband, a brother. This makes us concerned in, and consequently to be grieved for, the miscarriages of those who are related to us. So is it with the Holy Spirit. He has undertaken the office of a comforter towards us, and he stands in that relation to us. Hence
he is so concerned in us, that he is said to be grieved with our sins, when he is not so grieved at the sins of those to whom he does not stand in special relation.
(2.) Love gives concern, and it makes way for grief on the occasion of sin.
Those whom we love we are grieved for and by. Others may provoke indignation, but they do not cause grief, I mean not on their own account; for otherwise we ought to grieve for the sins of all. And what is the special love of the Holy Ghost towards us, has been declared.
From what has been said, it is evident what we are warned about, and what is enjoined of us, when we are cautioned not to grieve the Holy Spirit, and how we may do so; for we grieve him —
(1.) When we are not influenced by his love and kindness to respond to his mind and will in all holy obedience, accompanied with joy, love, and delight. This he deserves at our hands; this he expects from us. And when it is neglected, we are said to grieve him because of his concern in us. For he looks not only for our obedience, but also that it be filled with joy, love, and delight. When we attend to our duties with an unwilling mind, or when we apply ourselves to any acts of obedience with an attitude of bondage or servility, we grieve him — for he has deserved other things from us.
(2.) When we lose and forget the sense and impression of signal mercies received by him. Thus the apostle, to give efficacy to his prohibition, adds the signal benefit which we receive by the Spirit, in that he seals us until the day of redemption. What that is, and what it consists in, has been declared.
And from this, it is evident that he speaks of the Holy Spirit as dwelling in believers; for as such he seals them. Contrarily, in and by sin, we forget the great grace, kindness, and condescension of the Holy Spirit in dwelling in us, and communicating the love and grace of God to us by various ways.
Therefore, we may be well said to grieve him. And certainly this consideration, together with that of the vile ingratitude and horrible folly in neglecting and defiling his dwelling-place — with the danger of his withdrawing from us on the continuance of our provocation 8 — ought to be as effectual a motive for universal holiness and constant watchfulness in this, as any that can be proposed to us.
(3.) There are some sins which, in a special manner and above others, grieve the Holy Spirit. Our apostle expressly discusses these in 1Cor 6.1520. 9 And, by the connection of the words in this passage, he seems to consider "corrupt communication" (which always has a tendency toward corrupt conduct) a sin of this nature, Eph 4.29-30. 10
Secondly. That which we have rendered 11 to "vex him," Isa 63.10, is but the heightening and aggravation of his being grieved by our continuance in it, and maybe obstinacy 12 in those ways by which he is grieved. For this is the progression of these things: if those whom we are concerned with (such as our children or other relationships), fall into miscarriages and sins, we are first grieved by it. This grief is attended with pity and compassion towards them, and with an earnest endeavor for their recovery. But if they continue to go on frowardly in their ways, notwithstanding all our endeavors and the application of means for reducing them, then are we vexed at them. This includes an addition of anger and indignation to our former sorrow or grief. Yet in this posture of things, we do not cease to attempt their cure for a season. If this does not succeed, but they continue in their obstinacy, then we resolve to deal with them no more, but to leave them to themselves. 13 And not only this, but being convinced of their resolve to continue in ways of sin and debauchery, we deal with them as their enemies, and we labor to bring them to punishment.
For our better understanding of the nature of our sin and provocation, this whole scheme of things is ascribed to the Holy Ghost with respect to them.
It has been declared how he is said to be "grieved," and on what occasion.
On continuing in those ways with which he is grieved, he is said to be "vexed," so that we may understand there is also anger and displeasure towards us. Yet he does not forsake us; yet he does not take from us the means of grace and recovery.
But if we discover an obstinacy in our ways, and an intractable perverseness, then he will cast us off, and deal with us no more for our recovery. And woe to us when he departs from us! So when the old world would not be brought to repentance by the dispensation of the Spirit of Christ in the preaching of Noah, 1Pet 3.19-20, God said upon that, that his
Spirit would give up, and "not always strive with man," Gen 6.3. Now, the cessation of the operations of the Spirit towards men who are obstinate in ways of sin, after he has long been grieved and vexed, comprises three things:
1. Removing from them the means of grace, either totally by the removal of their light and candlestick, of all the ways of the revelation of the mind and will of God to them, Rev 2.5; or as to the efficacy of the word towards them, where the outward dispensation of it is continued — so that, "hearing they will hear, but not understand," Isa 6.9, Joh 12.40. For it is by the word that he strives with the souls and minds of men.
2. A forbearance of all chastisement, out of a gracious design to heal and recover them, Isa 1.5. 14
3. Giving them up to themselves, or leaving them to their own ways.
Though it seems only a consequence of the two former ones, and is to be included in them, yet there is indeed a positive act of the anger and
displeasure of God in it, which directly influences the event of things. For they will be so given up to their own hearts' lusts as to be bound in them as in "chains of darkness" for subsequent judgment. 15
But this is not all. At length, He becomes a professed enemy to such obstinate sinners: Isa 63.10, "They rebelled, and vexed his holy Spirit; therefore he was turned to be their enemy, and he fought against them."
This is the length of his proceeding against obstinate sinners in this world.
And in this too, four things are included:
1. He comes upon them as an enemy, to spoil them. 16 This is the first thing that an enemy does when he comes to fight against anyone; he spoils them of what they have. If such persons had any light or conviction, any gift or spiritual abilities, the Holy Spirit having now become their professed enemy, he spoils them of it all: "From the one who does not have, even what he seems to have will be taken away." Mat 25.29 Seeing that he neither had nor used his gifts or talent to any saving end, and now being at open enmity with the one who lent it to him, it will be taken away.
2. He will come upon them with spiritual judgments, striking them with blindness of mind and obstinacy of will, filling them with folly, giddiness, and madness in their ways of sin; which sometimes will produce the most doleful effects in themselves and others.
3. He will cast them out of his territories. If they have been members of churches, he will order that they will be cut off, and thrown out of them.
4. He frequently gives them a foretaste in this world, of that everlasting vengeance which is prepared for them.
Such are those horrors of conscience, and other terrible effects of an utter desperation, which he justly, righteously, and holily sends upon the minds and souls of some of them. And he will do these things to demonstrate the
greatness and holiness of his nature, and so that all may know what it means to despise his goodness, kindness, and love.
And it belongs to us to consider these things. It is our wisdom and duty to consider the ways and degrees of the Spirit's departure from sinners who provoke, as well as those ways and degrees of his approaches to us with love and grace.
These latter approaches have been largely considered by many, as to all his great works towards us; and that was to the great advantage and edification of those concerned in them. For they learned from there, both their own state and condition, and also what particular duties they were to apply themselves to on all occasions. We showed this before, in part, in our discourses about regeneration and sanctification.
And it is of no less concern to us to rightly consider the ways and degrees of his departure, which are expressed to give us that godly fear and reverence with which we ought to consider and observe him. David upon his sin, feared nothing more than God taking his holy Spirit from him, Psa
51.11. And the fear of this should influence us to the utmost care and diligence against sin. For although God would not utterly forsake us — which, as to those who are true believers, is contrary to the tenor, promise, and grace of the new covenant — yet he may so withdraw his presence from us, that we may spend the remainder of our days in trouble, and our years in darkness and sorrow. Therefore, "Let him who thinks he stands," on this account also "take heed lest he fall." 1Cor 10.12 There are those with whom God is only at the entrance of his work, as it were, producing such effects in their minds that, if followed and attended to, might have a saving event. Yet, upon their provocations, he may utterly forsake them, in the way and by the degrees mentioned before.
First, therefore, it is the duty of all to serve God with fear and trembling on this account. And — Secondly. It is to take heed of the very beginnings of the course described.
Have there been such evils in any of us, that it is evident that the Spirit is grieved by them? As we love our souls, we are to take care that we do not vex him by continuing in them. And if we do not diligently and speedily recover ourselves from grieving him, then vexing him will ensue. Has he been grieved by our negligence in our duties, by our indulgence of any lust, or by compliance with or conformity to the world? Do not let our continuance in doing so, make it his vexation.
Remember that while he is only grieved, he continues to supply us with all due means for our healing and recovery. He will also do so when he is vexed; but he will do it with such a mixture of anger and displeasure as to make us know that what we have done is an evil thing and bitter. But have there been any who proceeded further, and long continued to vex him this way, refusing his instructions even when accompanied, it may be, with sore afflictions or inward distresses that have been evident tokens of his displeasure? Let such souls rouse themselves to lay hold on him, for he is ready to depart, maybe forever. And — Thirdly. We may do well to much consider the miserable condition of those who are thus utterly forsaken by him. When we see a man who has lived in a plentiful and flourishing condition, brought to extreme penury and want, seeking his bread in rags from door to door, the spectacle is sad
— even though we know he brought this misery on himself by profuseness 17 or a debauched life. 18 But how sad it is to think of a man whom, it may be, we knew to have had a great light and conviction — to have made an amiable profession of Christ, to have been adorned with
various useful spiritual gifts, and who was esteemed on this account — now to be despoiled of all his ornaments, to have lost light, and life, and gifts, and profession, and to lie as a poor withered branch on the dunghill of the world! And the sadness of this will be increased when we consider not only that the Spirit of God has departed from him, but that the Spirit has also become his enemy, and fights against him, by which the man is devoted to irrecoverable ruin.
3. ְוֵהָּמה ָמרּו ְוִעְּצבּו ֶאת־רּוַח ָקְדשֹו. [OT:06087 'atsab – to vex or grieve].
5. παραπικραίνω [NT:3893 rebelled] (Heb 3.16); and παραπικρασμός [NT:3894 rebellion] (Heb 3.8).
6. LXX λυπέω [NT:3076] to sorrow or grieve, as in Mat 27.37.
7. Eph 4:30-31 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. 31 Let all bitterness, wrath, anger, clamor, and evil speaking be put away from you, with all malice.
8. Psa 51:11 Do not cast me away from Your presence, And do not take Your Holy Spirit from me.
9. 1Cor 6:15 Do you not know that your bodies are members of Christ?
Shall I then take the members of Christ and make them members of a harlot? Certainly not! 16 Or do you not know that he who is joined to a harlot is one body with her? For "the two," He says, "shall become one flesh." 17 But he who is joined to the Lord is one spirit with Him. 18 Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body. 19 Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? 20 For you were bought at a price; therefore, glorify God in your body and in your spirit, which are
God's.
10. Eph 4:29 Let no corrupt word proceed out of your mouth, but what is good for necessary edification, that it may impart grace to the hearers. 30
And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.
11. Render: to give back in return for something valuable.
12. Obstinacy: resolute adherence to your own ideas or desires.
13. 1Cor 5:9-12 I wrote to you in my epistle not to keep company with sexually immoral people. 10 Yet I certainly did not mean with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go out of the world. 11 But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner-- not even to eat with such a person. 12 For what have I to do with judging those also who are outside? Do you not judge those who are inside?
14. Isa 1:5 Why should you be stricken again? You will revolt more and more. The whole head is sick, And the whole heart faints.
15. Rom 1:26,28 For this reason God gave them up to vile passions… 28 And even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting; 2Pe
2:4 For if God did not spare the angels who sinned, but cast them down to hell and delivered them into chains of darkness, to be reserved for judgment; 16. Spoil: to destroy and strip of possession.
17. Profuseness: to pour out; to give or spend liberally; to lavish or squander.
18. Debauched: Indulging in sensual pleasures to a degree that is morally harmful; corrupted; immoral; self-indulgent.
Book IX. The Holy Spirit and His Work. Pt. 2.
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