CHAPTER III.—Of the things wherein we have communion with the Holy Ghost—He brings to remembrance th
Father, Son, and Holy Spirit is essentially the same. Thus, the actions of one reflect the counsel and free will of all.
This, in general, describes the manner and nature of the Spirit's working in us and towards us once he is bestowed upon us. Power, choice, and freedom are clearly evident in the expressions used. It is not the specific works of the Spirit towards us that are being explained here, but rather the manner in which he produces the effects that will be discussed.
(2ndly) Finally, in order to explain the foundation of our communion with the Holy Spirit, I will discuss the effects that he produces as he is sent and works. I will present these effects without following a strict organizational structure, but rather address them as they appear throughout the Scripture, focusing on those that are most obvious. However, please note that I will primarily (if not exclusively) discuss the Spirit as a Comforter, rather than a sanctifier. Therefore, the ongoing work of the Spirit in constantly supplying us with new light, power, and vitality for our reception of grace falls under the category of sanctification and will not be covered. Additionally, I will not dwell on the Spirit's actions through believers towards others, such as testifying and convicting the world, which are promised in John 15:26 and 16:8 and pertain to his role as an advocate. Instead, I will focus solely on the actions that he, as a Comforter, works in and towards those upon whom he is bestowed.
CHAPTER III
Of the things wherein we have communion with the Holy Ghost—He brings to remembrance the things spoken by Christ, John 14:26—The manner how he doth it—The Spirit glorifies Christ in the hearts of believers, John 16:14, sheds abroad the love of God in them—The witness of the Spirit, what it is, Rom. 8:16—The sealing of the Spirit,
Eph. 1:13—The Spirit, how an earnest; on the part of God, on the part of the saints—Difference between the earnest of the Spirit and tasting of the powers of the world to come—Unction by the Spirit, Isa. 11:2, 3
—The various teachings of the Holy Ghost—How the Spirit of adoption and of supplication.
THE things that I previously referred to as the effects of the Holy Spirit in us or towards us are the basis of our communion with Him, or the aspects in which we have a special fellowship with Him as our
Comforter. These are now presented for consideration:
1. The first and most general aspect is found in John 14:26, where it states, "He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." This promise has two parts: (1) teaching and (2) bringing to remembrance. I will address His teaching later when I discuss
His anointing of us.
Regarding His role in bringing to remembrance the things spoken by Christ, this is the initial promise of the Comforter: "He shall make you mind all these things." There are two ways to consider this:
[1.] Primarily, in relation to the spoken words themselves. Here, Jesus promises His apostles that the Holy Spirit will bring to their minds, through His immediate influence, the things He had spoken.
By this inspiration, they would be enabled to write and preach these words for the benefit of the Church. Peter tells us in 2 Peter 1:21 that "holy men of God spoke as they were moved by the Holy Ghost"
when they wrote the Scriptures. They were carried beyond themselves, speaking His words and what He dictated to them. The apostles might have forgotten much of what Christ had said to them, and even what they did remember through natural means would not suffice as a foundation for writing it down as a rule of faith for the Church. Prophecy does not originate from human impulse or private understanding and remembrance. Thus, Christ promises that the Holy Spirit will fulfill this task, ensuring that the apostles infallibly convey what He had entrusted to them. This sheds light on the expression in Luke 1:3, "Having obtained perfect knowledge of things from above," which refers to the apostle's complete understanding of things as a result of being able to infallibly communicate them as a rule of faith for the Church.
[2.] Additionally, this promise concerns the comfort derived from what Christ had spoken, which appears to be a significant part of its intent. He had spoken to them words of consolation, offering precious promises of the provisions they would receive from Him in this life: the love of the Father, the glory He was preparing for them.
The sense and comfort derived from these promises are indescribable, and the resulting joy is full of glory. However, Jesus acknowledges their inability to fully embrace and find solace in these promises. Therefore, He assures them that the Spirit will bring them to mind with their full strength and vigor, specifically for the purpose of finding comfort in them. This is one reason why it was expedient for believers that Christ's physical absence should be replaced by the presence of the Spirit. While Christ was with them, the heavenly promises He gave them had little effect on their hearts. But when the Spirit came, He brought abundant joy to their lives. This particular work, which is peculiar to the Spirit and part of His office, is intended for His glorification. His ongoing work until the end of the world is to bring Christ's promises to our minds and hearts,
providing us with comfort, joy, and sweetness far surpassing what the disciples experienced when Christ personally spoke those words to them. At that time, the gracious influence of the promises was restricted so that the dispensation of the Spirit could be glorified.
The subsequent words in verse 27, "Peace I leave with you, my peace I give unto you," affirm the result of the Comforter's role in bringing
Christ's words to remembrance. Peace and freedom from troubled hearts follow this work. Every peace, relief, comfort, joy, and support we receive from any work, promise, or action of Christ is a part of this dispensation of the Comforter. Our natural abilities to remember, recollect, and consider the promises of Christ would be in vain and ineffective. However, when the Comforter takes on this task, it is accomplished effectively. Our unique communion with Him in faith and obedience, as well as the consolation we receive through the promises that He brings to mind, will be further explained later.
In general, it is important to understand that Jesus Christ, by entrusting even the efficacy of the promises He personally gave to His apostles in times of great distress for their consolation, placed it in the hands of the Holy Spirit. Therefore, we can perceive the immediate source of all the spiritual comfort we have in this world and the fellowship we experience with the Holy Spirit through it.
Only in all the subsequent details, the manner in which the Spirit accomplishes this work must always be kept in mind, along with the significance of His power, will, and goodness in His actions. He does this—first, powerfully or effectively; second, voluntarily; and third, freely.
First, powerfully: Hence, comfort from the words and promises of Christ sometimes breaks through all opposition, even in the saddest and darkest circumstances imaginable. It enters and makes people sing in dungeons, rejoice in flames, and glory in tribulations. It
permeates prisons, racks, temptations, and the most severe distresses one can fathom. How is this possible? Τὸ Πνεῦμα ἐνεργεῖ
—the Spirit works effectively; His power is in it. He will work, and nothing can hinder Him. If He brings to our remembrance the promises of Christ for our consolation, neither Satan nor man, sin nor the world, nor even death, can interrupt our comfort. Those who have communion with the Holy Spirit are well aware of this. At times, when the heavens seem dark and the earth trembles beneath them, when public and personal calamities and distresses loom with horror and darkness, causing them to feel faint with fear— it is precisely in such moments that they find great relief and a revival of their spirits. Their consolation or distress does not depend on their external circumstances or the inward state of their own hearts, but on the powerful and effective workings of the Holy Spirit, to which they surrender themselves through faith.
Second, voluntarily: the Spirit distributes to each person as He wills.
Therefore, this work is characterized by great variety, both within the same person and among different individuals. In the case of the same person, they may experience full joy in times of great distress and find complete consolation—every promise brings sweetness when they face great pressures. But at other times, even in minor trials, they seek comfort and search for promises, only to find them distant.
The reason for this is that Πνεῦμα διαιρεῖ καθὼς βούλεται—the Spirit distributes as He wills. The same applies to different individuals: for some, each promise is full of life and comfort, while others taste little comfort throughout their lives. All of this is due to the same reason. In this regard, faith particularly recognizes the sovereign will of the Holy Spirit and therefore does not cling to any specific rules or patterns of operation. Instead, faith exercises itself in patiently waiting for the timely fulfillment of His good pleasure.
Third, freely: The freedom of the Spirit's operation contributes significantly to the variety in the dispensation of comfort through promises. Consequently, comfort is often given unexpectedly when the heart has every reason to expect distress and sorrow. At times, it serves as the initial means of restoring a backsliding soul, which would rightfully expect to be utterly rejected. These considerations apply to all the other effects and fruits of the Comforter, which will be discussed later. In this first general effect or work of the Holy
Spirit toward us, we have communion and fellowship with Him. The life and essence of all our comforts lie in the promises of Christ. They are the source of all our consolation. It is well known that in their bare written form, even when pondered upon and meditated on extensively, they lack power. But there are also moments when they unexpectedly break upon the soul with conquering, endearing life and vigour. It is in this area that faith engages specifically with the Holy Spirit. It contemplates the promises themselves, looks up to Him, waits for Him, considers His manifestations in the word that is relied upon, and acknowledges His work and efficacy. As soon as the soul begins to feel the life of a promise warming its heart, bringing relief, comfort, support, and deliverance from fear, entanglements, or troubles, it may and should recognize that the Holy Spirit is present, which will enhance its joy and lead it into fellowship with Him.
2. The next general work appears to be that described in John 16:14: "The Comforter shall glorify me, for he shall receive of mine, and shall show it unto you." The work of the Spirit is to glorify Christ. By the way, we can clearly see that any spirit that seeks to exalt itself in place of Christ is far from being the Comforter. Such a spirit claims to be everything, dismissing the need to concern oneself with the suffering Christ in Jerusalem.
This spirit is not the Comforter. His task is to glorify Christ—He
who sends Him. This serves as a clear sign of a false spirit, regardless of its pretense, if it does not glorify the Christ who was presently speaking to His apostles. Many spirits that have emerged in the world fall into this category. Now, what will this
Spirit do to glorify Christ? He will "take of mine" —ἐκ τοῦ ἐμοῦ λήψεται. The meaning of these words is explained in the following verse: "All things that the Father hath are mine; therefore I said he shall take of mine." Jesus is not speaking about the essence and essential properties of the Father and the Son, but rather about the grace communicated to us by them.
Christ refers to these as "my things," as they are the result of His redemptive work and mediation. For this reason, He says that all things belonging to the Father also belong to Him, signifying the things that the Father, in His eternal love, has provided to be dispensed through the blood of His Son—all the fruits of election. "These," He says, "the Comforter shall receive"; in other words, they will be entrusted to Him to distribute for our good and benefit, as previously mentioned. Thus, it follows, ἀναγγελεῖ—"He shall show or declare and make them known to you." In this way, He acts as a comforter. He reveals to sinners' souls the good things found in the covenant of grace that the Father has provided and the Son has purchased. He shows us mercy, grace, forgiveness, righteousness, and acceptance with God. He makes us aware that these are Christ's possessions, procured for us. He shows them to us for our comfort and establishment. Effectively, He declares these things to the souls of believers and enables them to perceive and understand them for their own good. They recognize them as originally belonging to the Father, prepared from eternity in His love and goodwill, and as being purchased for them by Christ and stored up in the covenant of grace for their benefit. At that moment, Christ is magnified and glorified in their hearts, and they come to know
what a Saviour and Redeemer He is. The glorification of the Holy Ghost, who performs this work, brings them joy, and they find fellowship with Christ Himself in His love. This is also true regarding the Son, in His taking and showing what belongs to Him, as previously explained. Our experience of heaven in this world is rooted in this aspect, and the manner of our fellowship with the Holy Spirit in this regard aligns with what was mentioned earlier.
3. Another effect of the Spirit is found in Romans 8:16: "The Spirit itself beareth witness with our spirit that we are the children of God." We are well aware of whose children we are by nature— children of Satan, subjected to the curse and wrath. However, through the Spirit, we are placed in a new position and adopted as children of God, for by receiving the Spirit of the Father, we become the children of our Father. Hence, the Spirit is referred to as "the Spirit of adoption" in verse 15. Sometimes, due to the remnants of our former nature, the soul begins to question whether it truly is a child of God. In such a crucial matter, it presents its claim along with all the evidence it has to substantiate its rightful status. It is in this context that the Spirit comes and bears witness. This alludes to judicial proceedings involving titles and evidence. In a courtroom, the judge presides while the claimant presents their case, producing evidence and defending their position. Meanwhile, their adversaries strive to undermine and nullify their claims, seeking to defeat their plea.
Amidst the trial, a person of known integrity enters the court and testifies fully and unequivocally in favor of the claimant, silencing all opponents and filling the petitioner with joy and satisfaction. This is analogous to the situation at hand. When the soul, compelled by the power of its own conscience, appears before the law of God, it presents its plea—that it is a child of
God, belonging to His family—and supports its case with all the evidence derived from faith, establishing its connection to God.
In the meantime, Satan, with all his might, opposes the claim, and sin and the law assist him. Many flaws are found in the presented evidence, and doubts arise concerning their validity.
The soul is left in suspense regarding the outcome. In the midst of the plea and the ensuing contest, the Comforter arrives and, through a promise or some other means, overwhelms the heart with a comforting persuasion that conclusively affirms the validity of the plea and confirms the person as a child of God.
The Comforter, in this case, is said to "bear witness with our spirit." At the same time, He enables us to manifest acts of filial obedience that are sincere and childlike, expressed through the cry of "Abba, Father" (Galatians 4:6). It is crucial to remember the manner in which the Spirit works, as previously mentioned: effectively, voluntarily, and freely. Consequently, the dispute may endure for an extended period—the case may be argued for many years. At times, it appears as though the law, sin, and Satan will triumph, and the poor soul is filled with dread concerning its inheritance. Perhaps the testimony provided by its own faith, sanctification, and past experiences upholds the plea to some extent, providing some measure of comfort.
However, the work is not complete, the victory is not fully obtained, until the Spirit, who operates freely and effectively, at His own discretion, arrives with His testimony. Clothed in the power of a promise, He commands the attention of all parties involved, bringing the dispute to a close.
Through this work, we enter into holy communion with the Spirit.
The soul recognizes His voice when He speaks, knowing that it does not belong to a mere mortal. There is something too majestic about it to be the result of created power. When the Lord Jesus Christ, with a
single word, calmed the raging sea and wind, all those with Him recognized the presence of divine power (Matthew 8:25-27). In a similar manner, when the Holy Spirit, with a single word, stills the tumults and storms that arise in the soul, granting it immediate calm and security, the soul perceives His divine power and rejoices in His presence.
5. He seals us. We are sealed by the Holy Spirit of promise (Ephesians 1:13), and we are exhorted not to grieve the Holy
Spirit, by whom we are sealed until the day of redemption (Ephesians 4:30). While I am not entirely certain of the precise metaphorical intent behind this concept, I will briefly share my understanding of God's intention. Sealing involves two aspects:
(1) the nature of sealing, and (2) the purpose of sealing. (1) The nature of sealing consists of imprinting the image or character of the seal onto the object being sealed. To seal something is to leave the mark or impression of the seal upon it. In this sense, our sealing should involve the Spirit genuinely imparting the image of God, particularly righteousness and true holiness, to our souls. The Spirit, by truly communicating the image of God to believers, seals us. To bear the stamp of the Holy Spirit in a manner that provides assurance to the soul of acceptance with God is to be sealed by the Spirit, drawing upon the metaphor of sealing. This concept can also be observed in reference to Jesus being sealed by God (John 4:27), indicating the impression of God's power, wisdom, and majesty upon Him during His ministry. (2) The purpose of sealing has two aspects: [1] To confirm or ratify any written grant or conveyance. When individuals set their seals on such documents, they validate and confirm their grants, making them irrevocable. Similarly, sealing can serve to confirm the testimony given by someone regarding the truth of a matter. This was the practice among the Jews—
when someone provided truthful witness, and their testimony was accepted by the judges, they would immediately set their seals to confirm it in the legal proceedings. Thus, the one who receives the testimony of Christ "sets his seal to this, that God is true" (John 3:33). The promise is the significant grant and conveyance of life and salvation in Christ to the souls of believers. To ensure that we have full assurance of the truth and unchangeable nature of the promise, God gives us the Spirit to satisfy our hearts concerning it. Hence, the Spirit is said to seal us by providing assurance regarding the promises and their steadfastness.
Although many interpreters adopt this understanding, I fail to see how it aligns with the precise meaning of the term. It is not stated that the promise is sealed, but rather that we are sealed. When we seal a document or grant, we do not say that the person is sealed, but rather that the deed or grant is sealed. [2] To appropriate, distinguish, or safeguard. This is the purpose of sealing. Individuals set their seals on items they wish to claim and keep secure for themselves. Therefore, the servants of God are said to be sealed in this sense, as mentioned in Revelation 7:4, signifying that they are marked with God's mark as His special possession. This sealing corresponds to the act of marking described in Ezekiel
9:4. Believers are sealed when they are designated by God as heirs of the purchased inheritance and are preserved until the day of redemption. If this is the intended meaning of sealing, it does not denote a sensory experience in the heart but rather security for the individual. The Father entrusts the elect to Christ for redemption, and having redeemed them, they are called by the Spirit and marked for God, willingly surrendering themselves into the hands of the Father.
Now, if you ask, "Which of these meanings is primarily intended in the expression 'being sealed by the Holy Spirit'?" I would answer that the first meaning is primarily intended, although it does not exclude the other. We are sealed until the day of redemption when, through the stamp, image, and character of the Spirit upon our souls, we experience a fresh sense of God's love bestowed upon us, along with a comforting assurance of our acceptance with Him. However, I have extensively addressed this entire matter elsewhere.
In this manner, the Holy Spirit imparts to us His own likeness, which is also the image of the Father and the Son. "We are transformed into this image by the Lord the Spirit" (2 Corinthians 3:18), and through this, we enter into fellowship with Him. Our likeness to Him grants us boldness in approaching Him. We anticipate His work and pray for His fruits, and when any manifestation of grace or revelation of Christ's image within us provides us with the assurance of being set apart for God's purposes, we commune with Him in that experience.
6. He is an earnest unto us. In 2 Corinthians 1:22, it is stated that God has "given us the Spirit in our hearts as a guarantee."
Similarly, in 2 Corinthians 5:5, it is mentioned that God has given us the Spirit as a guarantee. Additionally, Ephesians 1:1314 declares that believers are sealed with the Holy Spirit, who is the guarantee of our inheritance. In the first two instances, we are said to possess the guarantee of the Spirit, while in the latter, the Spirit is described as our guarantee. Therefore, in the first case, the phrase "of the Spirit" can be understood as "genitive of material," indicating not the cause but the essence of the guarantee itself, not the author of the guarantee but the substance of it. The Spirit is our guarantee, as explicitly stated in the last instance. Reflecting on the meaning of "Spirit" in this
context and the concept of an "earnest," we can gain insight into this privilege received through the Comforter.
(1) Some have sought to determine which specific grace or gift of the Spirit is referred to as the earnest, but I believe their inquiry is in vain. It is the Spirit Himself, considered personally, who is described as the earnest in 2 Corinthians 1:22. It is God who has given the earnest of the Spirit in our hearts, and this phrase corresponds directly to Galatians 4:6, where it is stated that "God has sent forth the Spirit of his Son into our hearts." The reference is to the person of the Spirit, as nothing else can be referred to as the Spirit of God's
Son. Likewise, Ephesians 1:14 speaks of God giving the Spirit (using the Greek word ὅς meaning "who"), who is the earnest. The Spirit of promise Himself serves as the earnest. By giving us this Spirit, God provides us with this earnest.
(2) An earnest is ἀῤῥαβών, for which neither Greek nor Latin has an equivalent term. The Latin language created the words "arrha" and "arrabo" based on the Greek expression used here. The Greek word itself is derived from the Hebrew word "herabon" [ֵע ָרבֹון], which, as some suggest, entered the Greek language through Tyrian merchants as a commercial term. In Latin, it is translated as "pignus," meaning a "pledge," but this term does not accurately convey the intended meaning in this context. A pledge is something given or left in someone's custody as security for the fulfillment of a future promise or payment, similar to what we refer to as a "pawn." However, what is being described here is a partial payment or grant given in advance to assure the recipient that they will receive the fullness of what has been promised to them at the appointed time.
It is necessary for something to be an earnest that: [1.] It is a part of the whole, of the same kind and nature as the whole. For example,
we give a certain amount of money as an earnest to pay a larger sum.
[2.] It serves as confirmation of a promise or agreement. First, the entire thing is promised, and then the earnest is given to ensure the faithful and true fulfillment of that promise.
Thus, the Spirit serves as this earnest. God promises us eternal life, and to confirm this promise, He gives us His Spirit, which serves as the initial part of the promise, assuring us of the entirety. That is why the Spirit is referred to as the earnest of the promised and purchased inheritance.
Now, let us consider how it can be said that the Spirit is an earnest both on God's part, who gives Him, and on the part of believers, who receive Him:
Firstly, on God's part, He is an earnest because God gives Him as a valuable portion of the inheritance itself, of the same kind as the whole, as an earnest should be. The complete inheritance that is promised is the fullness of the Spirit in the enjoyment of God. When the Spirit, given to us in this world, completely removes all sin and sorrow and enables us to experience the glory of God in His presence, that is the fulfillment of the promised inheritance.
Therefore, the Spirit given to prepare us for the enjoyment of God to some extent while we are here serves as the earnest of the entire inheritance.
God does this to assure and secure us of the inheritance. He has already given us many external securities—His word, promises, covenant, oath, and the revelation of His faithfulness and unchangeability in all these. Additionally, He graciously gives us an internal assurance, the Spirit, so that we may have all the security we are capable of. What more could be done? He has given us the Holy
Spirit, who is the first installment of glory, the ultimate pledge of His love, and the earnest of everything.
Secondly, on the part of believers, the Spirit is an earnest because He acquaints them with:
(1st) The love of God. The Spirit reveals to them their acceptance with God and their favor in His sight. They come to know that God is their Father and that He will treat them as His children.
Consequently, they realize that the inheritance belongs to them. The Spirit sent into our hearts causes us to cry out, "Abba, Father"
(Galatians 4:6). And what is the conclusion that believers draw from this? In verse 7, it is stated, "So you are no longer a slave, but a son, and if a son, then an heir through God." The same apostle further explains in Romans 8:17, "And if children, then heirs—heirs of God and fellow heirs with Christ." Based on the assurance provided by the Spirit that we are children, the logical inference is that we are heirs, heirs of God, and joint heirs with Christ. We have the right to the inheritance and its assurance. Therefore, the use we make of the Spirit is that He convinces us of our sonship and acceptance with God the Father. And what does this inheritance of glory entail? "If we suffer with him, we will also be glorified with him." The Spirit is given for this purpose, as stated in 1 John 3:24, "And by this we know that he abides in us, by the Spirit whom he has given us." The apostle is referring to our union with God, which he expresses in the preceding verses: "Whoever keeps his commandments abides in God, and God in him" (verse 24a). From this we know, by means of the Spirit whom He has given us, that He abides in us. It is not that we possess this knowledge ourselves, but the argument is sound and conclusive: "We have received the Spirit; therefore, He dwells in us and we in Him." This is because His dwelling in us is through the
Spirit, and our union with Him is from there. The Spirit imparts this knowledge as He sees fit.
(2nd) The Spirit, being given as an earnest, acquaints believers with their inheritance, as mentioned in 1 Corinthians 2:9-10. Just as an earnest, being a part of the whole, provides knowledge of it, so does the Spirit. Many specific examples could be provided to demonstrate this.
Therefore, the Spirit is a complete earnest in every aspect. He is given by God and received by us as the beginning of our inheritance and the assurance of it. The more we possess the Spirit, the more we experience heavenly bliss in perfect enjoyment, and the more evidence we have of its future fullness. In the realm of grace, believers perceive Him in this manner and rejoice in Him. They rejoice in every gracious and self-evidencing work of the Spirit in their hearts, considering it as a taste of heaven and longing for its fullness. To neglect to ascribe every effect of grace to this outcome is to disregard the work of the Holy Spirit within us and towards us.
Lastly, we need to briefly differentiate between believers receiving the Spirit as an earnest of the entire inheritance and hypocrites who merely "taste the powers of the age to come" (Hebrews 6:5). The taste of the powers of the age to come appears to be synonymous with the earnest of the inheritance. However:
Firstly, there is no foundation for the notion that the joys of heaven are referred to as "the powers of the age to come" in that particular passage. They are never called by that name, nor does it accurately depict the glory that will be revealed and in which we will share.
Undoubtedly, it refers to the powerful ministry of the ordinances and dispensations of the gospel era (referred to as "to the Hebrews"
according to their own idiom), the great and effective things of the age to come.
Secondly, even if we assume that "the powers of the age to come" does indeed refer to the glory of heaven, there is a significant difference between having a temporary taste of it ourselves and receiving a lasting earnest from God. A hypocrite may temporarily experience great joy and satisfaction while contemplating the blessings of God's kingdom, but the Spirit, as an earnest, provides us with a guarantee of those blessings as they have been prepared for us in God's love and through the redemption accomplished by His Son,
Jesus Christ. This is an important distinction to be made.
7. The Spirit anoints believers. We are "anointed" by the Spirit (2 Corinthians 1:21). We have received an anointing from the Holy
One, and we know all things (1 John 2:20, 27). I do not intend to delve into the historical origins and original meaning of this expression, as I have already addressed this elsewhere.
However, it is rooted in the use of anointing in the Old Testament, the significance of the types associated with it, and the consecration of individuals to specific offices. It also corresponds to the anointing of Jesus Christ (from which He is called the Messiah and the Christ, with the entire fulfillment of His mediatorial office referred to as His anointing in Daniel
9:24, in terms of His qualification for it). Christ is described as being "anointed with the oil of gladness above his companions"
(Hebrews 1:9), which is equivalent to John 3:34: "For he whom God has sent utters the words of God, for he gives the Spirit without measure." As we, who receive the Spirit in measure, are anointed with the "oil of gladness," Christ possesses the fullness of the Spirit from whom our measure is derived. Therefore, He is anointed above us "so that in everything he might have the
supremacy." The way in which Christ was anointed with the Spirit for His threefold office as King, Priest, and Prophet, and how, by virtue of the same indwelling Spirit, we become participants in His office and are also made kings, priests, and prophets to God, is a well-known subject that would require a lengthy discourse to fully address. However, my intention here is to convey the ideas being discussed.
Therefore, I will focus on one passage where the works of the Spirit in this anointing of Christ are listed. These works, to some extent, we also partake in through our measure of the Spirit received from and with Him through this anointing. The passage is Isaiah 11:2-3: "The Spirit of the LORD shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge, and of the fear of the LORD," and so on. This passage enumerates many of the endowments of Christ, resulting from the Spirit with which He was abundantly anointed. Among these, wisdom, counsel, and understanding are emphasized, as all the treasures of wisdom and knowledge are said to be found in Him
(Colossians 2:3). Although this is only a part of Christ's preparation for His office, when our anointing is mentioned for the same purpose, it specifically relates to the acquisition of such qualifications. In 1 John 2:20 and 27, the work of the anointing is described as teaching us, with the Spirit being a Spirit of wisdom, understanding, counsel, knowledge, and quick understanding in the fear of the Lord. The great promise of the Comforter is that He will
"teach us" (John 14:26) and "guide us into all truth" (John 16:13).
Therefore, being taught by the Spirit, our Comforter, the mind and will of God is an outstanding aspect of our anointing. I will now briefly mention the threefold teaching by the Spirit:
(1) The Spirit teaches through conviction and illumination. This teaching is directed towards the world, meaning many individuals in it, through the preaching of the Word. This is as the Spirit is promised to do in John 16:8.
(2) The Spirit teaches through sanctification, opening blind eyes, giving a new understanding, illuminating our hearts to comprehend the glory of God in the face of Jesus Christ, enabling us to perceive spiritual truths in a spiritual light (1 Corinthians 2:13). The Spirit imparts a saving knowledge of the mystery of the Gospel, and this knowledge, to varying degrees, is common to all believers.
(3) The Spirit teaches through consolation, making known to the soul the mind and will of God in the light of the Spirit of sanctification, which brings sweetness, utility, and joy. In this regard, the oil of the Spirit is referred to as the "oil of gladness," bringing joy and gladness. The name of Christ, thus revealed, is like a sweet ointment poured forth that draws souls to run after Him with joy and delight
(Song of Solomon 1:3). Through daily experience, we see that many believers have little taste and enjoyment of the truths they know and believe, but when we are taught by this anointing, everything we know about God becomes incredibly sweet. We can observe this in the passage in John that specifically mentions the teaching of this anointing, which primarily concerns the Spirit teaching us about the love of God in Christ, the shining of His countenance. As David says, this puts gladness in our hearts (Psalm 4:6-7).
So, by the Spirit, we are taught the love of God in Christ. Every truth of the Gospel becomes like refined wine to our souls, and its blessings become a feast of rich provisions. We experience joy and gladness in our hearts with all that we know about God. This brings great security to our souls, keeping us steadfast in the truth. The
apostle speaks of our teaching by this anointing as the means by which we are preserved from deception. Indeed, to know a truth in its power, sweetness, joy, and gladness is the surest guarantee of the soul's constancy in embracing and retaining it. Those who find no more delight in truth than in error will readily exchange one for the other. I apologize for the brevity with which I have touched upon these profound aspects of the Gospel. My current intention is merely to enumerate them, not to fully expound upon them. Pursuing a thorough examination of this one work of the Holy Spirit would require a more extensive discussion than I can allocate to the entire subject at hand. All the privileges we enjoy, the dignity and honor bestowed upon us, our complete devotion to God, our nobility and royalty, our participation in all the advantages of the Church and our approach to God in worship, our separation from the world, the name by which we are called, and the liberty we enjoy—all flow from this source, all are branches of this effect of the Holy Spirit. I have only mentioned our teaching by this anointing—a teaching that brings joy and gladness by granting the heart a deep sense of the truth being taught. When we find that the profound truths of the Gospel resonate in our souls with life, vitality, and power, filling us with gladness and transforming us into their likeness—the Holy
Spirit is then at work, pouring out His oil.
Additionally, we experience adoption through the Spirit, which is why He is called the "Spirit of adoption." This can either mean that the Spirit is given to adopted individuals to assure them of their adoption, and to implant in their hearts a sense and conviction of the Father's adopting love, or it can refer to the Spirit bestowing the privilege of adoption itself, as implied in John 1:12. This is not contradictory to what we read in Galatians 4:6, as God may send the Spirit of supplication into our hearts because we are sons and also
adopted by His Spirit. However, that discussion is better suited for another occasion.
Furthermore, the Spirit is referred to as the "Spirit of supplication."
This aspect of the Spirit is promised in Zechariah 12:10, and its effects are explained in Romans 8:26-27 and Galatians 4:6. This is why we are said to "pray in the Holy Ghost." Our prayers can be understood in two ways:
(1) Firstly, as a spiritual duty required of us by God. The Spirit of sanctification works within us, enabling us to fulfill all our duties by elevating every faculty of the soul to discharge its respective responsibilities in a spiritual manner.
(2) Secondly, as a means of maintaining communion with God, allowing us to pour out our hearts in the bosom of the Father and receive refreshing tastes of His love. The love of God raises the soul like nothing else when, through the Spirit, we intimately commune with Him in the act of prayer. This aspect belongs to the Spirit of consolation, the Spirit promised as our Comforter. This leads us to the next point to consider in our communion with the Holy Spirit— namely, the specific effects He works in us and toward us when bestowed upon us, as previously discussed and emphasized. These effects include bringing the promises of Christ to remembrance, glorifying Him in our hearts, shedding abroad the love of God within us, testifying with us concerning our spiritual condition and standing, sealing us for the day of redemption as the earnest of our inheritance, anointing us with consoling privileges, confirming our adoption, and being present with us in our supplications. The wisdom of faith lies in recognizing and encountering the Comforter in all these aspects, not losing their sweetness by remaining unaware