The Holy Spirit Part 17

We see the Holy Spirit operating in the mind as well as in the spirit, and we read in the next paragraph, verses 5 and 6, "The minding of the flesh is death, but the minding of the Spirit is life and peace." The Holy Spirit enters the mind and disposes it to the will of G.o.d, so that we choose the things that He chooses, and think G.o.d's thoughts after Him.

We mind the Monitor Who dwells within us; we listen to the voice that speaks to us; we follow His directions, and "we walk not after the flesh, but after the Spirit."

IV.

The Holy Spirit is next revealed as the Spirit of quickening and healing in our mortal flesh. In verse 11, "If the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal body by His Spirit that dwelleth in you."

The Holy Ghost is the source of physical as well as mental and spiritual life. The human body consists of more than the outward frame. There is the inner mechanism of nerves, and, inside of that, the vital fluids and currents which quicken, energize, and impel the whole material organism.

Inside of all this is the principle of life, and inside of this is the Holy Ghost in the consecrated believer. He is most distinctly represented to us here as a vital force in our material being, a source of life, quickening, exhilaration and physical energy for those that know Him and obey Him. He is the Spirit that raised up Christ from the dead, and He dwells in our mortal bodies as a quickening life. This is not the immortal body of the resurrection, but the mortal frame of the present life which feeds upon the divine life. And this is the secret of living on the life of G.o.d.

It is thus that our bodies are the temples of the Holy Ghost, and our frames are the members of Christ, and partake of the life of our living Head.

V.

The Holy Spirit, as the guide and director of our Christian life, is very clearly presented to us in the next few verses. "Therefore," adds the apostle, "we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of G.o.d, they are the sons of G.o.d."

We are to "live after the Spirit"; we are to obey our divine Guide; we are to follow our heavenly Leader; we are to yield ourselves to the Mother and the Monitor who comes to direct our pathway.

Christian life is not a mere moment of blessed transformation, but it is a life of continual abiding and obedience. Step by step, we must walk with G.o.d and maintain the att.i.tude and habit of dependence and holy obedience. The Holy Spirit never wearies of the care of our life, and we should never weary of His loving jealousy for us. This is the secret of peace and gladness constant obedience and a hearkening spirit that waits to catch the whisper of His will and obey His every word.

VI.

In this pa.s.sage we have another most important truth; namely, that the Holy Spirit is the Spirit of crucifixion. He is the One that mortifies our evil nature and holds us in the place of death and resurrection life. The att.i.tude of the Christian life is that of reckoning ourselves dead, indeed, unto sin.

This att.i.tude must be maintained as a habit, and there are constant occasions when the old life will seek to rea.s.sert itself and must be held steadily in the place of death. This is what is meant by "mortifying our members," and this can only be done by the Holy Ghost. If we attempt it ourselves we shall be everlastingly in the att.i.tude of attempted suicide, and we shall never reach the place of peaceful death. The reason so many ghosts are walking around is because so many people have tried to die in their own strength, and have got up in the same strength, and walk about as the apparitions and shadows of the old carnal life.

The Church of G.o.d is full of these uncanny spirits, these live corpses, these resurrected ones; and they are very sad looking objects to themselves and to everybody else. The true secret is to be so full of the Holy Ghost that, like the autumn leaves which drop off by the coming of the spring, our old life shall be kept in the place of death by the expulsive power of divine love and Christ's indwelling life.

VII.

The Spirit of sonship is also clearly unfolded in this beautiful paragraph: "As many as are led by the Spirit of G.o.d, they are the sons of G.o.d." The Holy Ghost brings us into the same relation with the Father as Jesus Christ, the divine Son. We are made partakers of His Sonship through His indwelling life, and the prayer of the Master becomes fulfilled in us and through us, "that the love wherewith Thou hast loved Me, may be in them and I in them." It is because He is in us that the Father loves us with the same love that He loves the Son, and we dwell in the blessed consciousness and confidence of this place of child liberty and love.

We are called the first born ones. We are all first born ones, even as He is the First Born One and the Only Begotten. We partake of His very Sonship; and as the bride shares the bridegroom's family and home, so we enter into all privileges, immunities, glories, and prospects of Christ's own glorious life.

"Behold, what manner of love the Father hath bestowed upon us," and the Spirit hath brought to us, "that we should be called the sons of G.o.d."

Beloved, have we received power thus to become the sons of G.o.d, and does the Spirit, not of adoption, but of Sonship, cry out instinctively from our inmost being, "Papa, Father," our own dear Father, His Father and our Father, His G.o.d and our G.o.d?

VIII.

The Spirit of hope and antic.i.p.ation of the coming glory is next seen. And so we read in verse 23, "And not only they, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption; to wit, the redemption of our body."

That is, the Holy Spirit awakens the consciousness and brings the earnest of the coming glory, and calls forth our eager longing and outreaching for it. Just as the embryo birdling in its sh.e.l.l, when the time for its birth draws near it, presses through the restraints that confine until at last it bursts the fragile sh.e.l.l and leaps forth into liberty and life to breathe the air of the great world, and soon to leave the firmament on eagle's wings, so the Spirit-filled heart has in it the bud and the embryo of a transcendent future, and it stretches out even now its nascent wings, and groans within itself for the coming glory.

Who is there of all the disciples of Christ who has not some time felt the birthpangs of a grander life and the prophecy of a future transcending all we know of power and blessing?

We have not only the conception and antic.i.p.ation of this glorious future, but the apostle says we have "the first fruits" even now. The Spirit of G.o.d in our hearts is the prophecy and promise of the coming age of more glorious spiritual life when we shall be like Him, and clothed with His perfections and something of His wisdom and power, we shall share His throne forever.

The touches of divine healing that have thrilled our mortal frame are but the foretaste of the resurrection hour, when we shall sweep up into the fullness of our eternal manhood, and these mortal frames shall be as beautiful, as glorious, as pure, and as strong as His glorified body on the throne.

What we have seen of answered prayer, of power over nature, of victory over circ.u.mstances, of divine life even in this limited sphere, these are but antic.i.p.ations and earnest-payments of the time when we shall inherit the kingdom which Adam lost, and share man's destined dominion over the whole creation.

And so the Holy Spirit in us is teaching us the millennial song, is waking up in us the pulses of the resurrection, is illuminating before us the vision of the coming glory, and is calling us out to prove even here our celestial wings.

And as the parent eagle teaches her little ones to fly, moment by moment and effort by effort, luring them from their soft nest, bearing them on her mighty wings, so the Mother Dove is teaching us to spread our wings upon the higher air and press forward into a little of our future inheritance.

Oh, let us not be disobedient to these heavenly visions! Let us not repress these outreachings. Let us not quench these immortal fires. And let us not cramp and stunt, and crush out the heavenly inspirations and aspirations which carry with them not only the prophecy, but the vital power of an endless and boundless life.

IX.

In the twenty-sixth verse we have the Holy Spirit as the Spirit of prayer.

"Likewise also the Spirit helpeth our infirmities; for we know not what to pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And He that searcheth the hearts knoweth what is the mind of the Spirit, because He maketh intercession for the saints according to the will of G.o.d."

This is the deep mystery of prayer. This is the delicate divine mechanism which words cannot interpret, and which theology cannot explain, but which the humblest believer knows even when he does not understand.

Oh, the burdens that we love to bear and cannot understand! Oh, the inarticulate outreachings of our hearts for things we cannot comprehend! And yet we know they are an echo from the throne and a whisper from the heart of G.o.d. It is often a groan rather than a song, a burden rather than a buoyant wing. But it is a blessed burden, and it is a groan whose undertone is praise and unutterable joy. It is "a groaning which cannot be uttered." We could not ourselves express it always, and sometimes we do not understand any more than that G.o.d is praying in us, for something that needs His touch and that He understands.

And so we can just pour out the fullness of our heart, the burden of our spirit, the sorrow that crushes us, and know that He hears, He loves, He understands, He receives; and He separates from our prayer all that is imperfect, ignorant and wrong, and presents the rest, with the incense of the great High Priest, before the throne on high; and our prayer is heard, accepted and answered in His name.

X.

The Spirit of service is His attribute. The Holy Ghost is next represented as the Spirit of power for consecrated service. In the twelfth chapter of Romans and the first verse, there is a singular and beautiful force in the use of the Greek word "paraclete."

The expression, "I beseech you, therefore, brethren by the mercies of G.o.d " literally means, "I paraclete you by the mercies of G.o.d"; that is, not I, but the Holy Ghost beseeches you, that ye present your bodies a living sacrifice, holy, acceptable unto G.o.d, which is your reasonable service. This is the Holy Spirit's message to the saved and sanctified children of G.o.d, and this is the true power for consecration and service.

We may so identify ourselves with the blessed Paraclete, that our appeals and messages to men shall not be ours but His, and we can say, "I Paraclete you"; in the name of the Holy Ghost, beseech you. Thus our words and works will come to men with the authority and the power of the Holy Ghost.

XI.

The Spirit of gladness is revealed in Romans 14: 17. "The kingdom of G.o.d is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost." Romans 15: 13. "Now the G.o.d of hope fill you with all joy and peace in believing, that you may abound in hope, through the power of the Holy Ghost."

The Holy Spirit is always the Spirit of gladness, and the Spirit of gladness and hope is essential to power for service and effective testimony for Christ.

XII.

The Spirit of missions is His Spirit. The crowning revelation of the Holy Ghost in this sublime epistle is the Spirit of evangelization for the whole world. It is very beautiful that in this, the most doctrinal of all the epistles, the most profound theological treatise on justification, sanctification and the purposes of G.o.d ever written by inspired hands, should be these closing words respecting the ministry of the Holy Ghost for the evangelization of the whole world. But how could it be otherwise from such a soul and such a hand as Paul's?

Listen to these inspiring words: "I have written more boldly unto you, as putting you again in remembrance, because of the grace that was given me of G.o.d, that I should be the minister of Jesus Christ unto the Gentiles, ministering the Gospel of G.o.d, that the offering up of the Gentiles might be made acceptable, being sanctified by the Holy Ghost. I have therefore my glorifying in Jesus Christ in those things which pertain to G.o.d. For I will not dare to speak of anything save those which Christ wrought for me, for the obedience of the Gentiles by word and deed, through mighty signs and wonders, by the power of the Spirit of G.o.d; so that from Jerusalem and round about unto Illyric.u.m, I have fully preached the gospel of Christ; yea, so have I strived to preach the gospel, not where Christ was already named, lest I should build upon another man's foundation; but as it is written, To whom He was not spoken of, they shall see; and they who have not heard shall understand." Rom. 15: 15-21.

To the glowing heart of Paul the work of missions was just the offering up of the Gentile world as a great living sacrifice to G.o.d, sanctified by the Holy Ghost. To present this offering to G.o.d was the glorious and all absorbing service of his life, and in this he had claimed and received the mighty power of the Holy Spirit; so that his soul could truly say, "through mighty signs and wonders from Jerusalem round about unto Illyric.u.m, I have fully preached the gospel of Christ." He could not rest in the beaten tracks of old and occupied fields, but pressed forward to the regions beyond to tell the story of divine love and grace, where Christ had not been named.

In an age when all our methods of international communication were unknown, when there were no railroads, steamboats, telegraphs, nor missionary societies, this lone man preached the Gospel, from land to land, until he could say of this vast region of the known world that circled round Jerusalem, he had so fully preached the gospel of Christ that no place was left in those parts, and that he was now at length at leisure to visit his friends in Rome and do some home mission work.

Wherever the Holy Ghost has possession of our hearts and lives, this will be the impulse that will possess us, and it will be the practical outcome of our consecration, until we shall have given the gospel as a witness to every tribe and tongue, and the purpose of the Christian Dispensation to gather out of the Gentiles a people for His name shall be accomplished, and the Lord Himself shall come.

Oh, may the Holy Spirit help each of us, from the study of this wonderful epistle, to understand His meaning for us and for our times, and to rise from the grandest truths of the gospel to the grandest work of the ages!

Chapter 11.

THE HOLY SPIRIT IN THE FIRST EPISTLE TO THE CORINTHIANS.

The First Epistle of Paul to the Corinthians unfolds the doctrine of the Holy Ghost in a number of distinct paragraphs, bringing out four different aspects of the truth, that are full of practical significance.

In the second chapter we have the Holy Ghost presented as the source of mental illumination and the Spirit of wisdom and revelation. In the third and sixth chapters we have the Holy Spirit in His indwelling in our spirit, and His sanctifying power. In the sixth chapter we have the Holy Spirit dwelling in our body and uniting us to Christ. And in the twelfth chapter we have the Holy Spirit const.i.tuting the whole body of Christ and uniting it, filling it with life, and enduing it with power for service.

I. THE SPIRITUAL MIND.

1 Cor. 2: 6-16. The last verse of this wonderful chapter expresses the particular truth of which the whole chapter is an unfolding --"We have the mind of Christ." The Spirit is here represented as the Quickener of the mind, and the Source of mental illumination, and the Revealer of spiritual truth. There are three distinct and important thoughts in the chapter. The Holy Spirit is the Revealer of super-natural truth.

1. In the first place, the Spirit is the revealer of sources of knowledge. For "eye hath not seen, nor ear heard, neither have entered into the heart of man the things which G.o.d hath prepared for them that love Him. But G.o.d hath revealed them unto us by His Spirit; for the Spirit searcheth all things, yea, the deep things of G.o.d."

There is much that eye hath seen, but there are truths beyond our natural vision just as wonderful as this world of light and beauty, when it is suddenly revealed to a man who has always been blind, and whose vision is restored. His first thought is, "How beautiful, how wonderful! Why didn't you tell me of this before?"

And so there are spiritual truths, and there is a world of higher vision which G.o.d has for the quickened spirit, and which our natural senses never could discover; and when we see it in the light of His revealing, we wonder we never heard of it, and we think everybody ought to see it.

There are things which ear has heard, the words of eloquence and wisdom, the notes of melody and harmony; the whisper of affection, the voices of nature and human love; but there is a higher realm whose messages of heavenly truth and divine love ear hath never heard. There are words of tenderness and wisdom which the Shepherd's voice is waiting to speak to those who know it, and the Holy Ghost is longing to give to "him that hath an ear to hear what the Spirit saith unto the churches.'

There are thoughts and truths which human hearts have conceived, wonderful creations of the human imagination, wonderful conceptions of the human soul, wonderful inductions from human observation and perception, wonderful systems of thought and philosophy. But there are deeper and higher truths for the heaven-taught soul which will fill the ages to come with wonder and rapture. "In Him are hid all the treasures of wisdom and knowledge," and some day we shall know, even as He, all the secrets of truth. But He cannot speak them to us until we are able to hear them. This is the province of the Holy Ghost. Some of these truths He has revealed to us in the Holy Scriptures, but this is but a primary revelation for the present age and, as we shall know Him better, He will lead us on and up to all the heights and depths of knowledge in the cycles of eternity.

"For the Spirit searcheth all things, yea, the deep things of G.o.d." Like a mother who is searching through her wardrobe to find what will fit the ages of her children, like a teacher who is wisely discriminating, and determining just what cla.s.s he can put the pupil into according to his progress, so the Holy Ghost is searching constantly to find how much we can stand; how far He can advance us; how fully He can reveal to us "the mind of Christ," and He is often disappointed, because as babes, we are unprepared for His higher messages.

2. We need more than supernatural truth, we need a supernatural mind to receive it. And so the next thought presented here is the Holy Spirit's ministry in giving to us the mind of Christ, and a supernatural power of reception. "For what man knoweth the things of a man, save the spirit of man that is in him?

even so the things of G.o.d knoweth no man, but the Spirit of G.o.d."

You may repeat this sermon to the little canary bird that sings in your chamber, and he may bend his little head in earnest attention and try to take in your thought and meaning, but you will find that he has not grasped it. His little mind is not equal to your higher thought; he has only the mind of a bird, while you have the mind of a man. In order to make him understand you, you will need to put your mind into his brain.

And so when we bring our little mind up to the great thoughts of G.o.d, we are inadequate; we cannot take them in. Your canary may have a bigger head than your neighbor's canary; it may know one or two notes of song; it may have a few little tricks that others have not learned; it may be an educated, a cultivated, a professional bird; but it is only a bird. And so your philosopher, your man of science, your scholar, may know a few intellectual tricks, which the common mind is ignorant of; but he has only a human mind, he cannot take in the things of G.o.d without divine illumination.

This is the reason why "the wisdom of the world is foolishness with G.o.d."

"But," He adds, "we have received the Spirit which is of G.o.d, that we might know the things that are freely given to us of G.o.d." "We have the mind of Christ."

This is the stupendous truth which revelation holds out, that we may have a divine capacity in order to understand a divine revelation. The Holy Ghost does not annihilate our intellect, but He so quickens it and infuses into it the mind of Christ, that it is practically true "that old things have pa.s.sed away, behold, all things have become new."

He can give us the power to cease from our own thoughts, and He can put into us His divine thoughts. He can make the truth real and living, so that it glows and shines with the vividness of intense realization. He can enable us to grasp it, to feel it, to remember it, and to understand it. He can light up the page until it glows as the firmament of stars at night or as the sunshine of the day that makes all objects plain. He can stop our foolish and vain imaginations and "bring every thought into captivity to the obedience of Christ." Blessed baptism for our poor wandering minds! Blessed "peace of G.o.d that pa.s.seth all understanding," that can "keep our thoughts" as well as our hearts by Christ Jesus! Blessed sight as well as light that the blind can have!

Therefore, in that beautiful and symbolical Gospel of John, where every act of Christ was an object lesson, we find that, after He had revealed Himself as the Light of the world, He immediately healed the blind man and restored his sight, as much as to say, "It is not only light you need, but vision." He came "that they which see not might see, and that they which see might be made blind!"

3. There is one more thought still, and that is the insufficiency of human wisdom to know the things of G.o.d. "The natural man receiveth not the things of the Spirit of G.o.d; for they are foolishness unto him: neither can he know them, because they are spiritually discerned."

The natural man here is not, of course, the fleshly man, but it is literally the physical man; that is, the soul man, the intellectual mind, the cultured mind, the mind of the philosopher. It is not for want of human education that men do not know the truth of G.o.d, but it is for want of spiritual organs. Therefore it is that "the wisdom of this world is foolishness with G.o.d, and He taketh the wise in their own craftiness." Therefore it is that scholarship and genius and even ecclesiastical authority so often fail to grasp the deeper spiritual truths of the gospel, and even oppose and hold up to ridicule and scorn the things that G.o.d hath revealed to them that love Him.

And so, beloved, when you find the gifted and the influential, even in professors' chairs and sacred pulpits, opposing the truths that are dearer to you than your life, and that you have seen in the living light of G.o.d, do not wonder; do not feel provoked; do not answer back according to their folly; but pray for them; pity them and, as you have opportunity, let the light of the truth they do not know shine into their hearts. Let them feel the touch of your love. Let them see the tears of your deep and earnest compa.s.sion. Let them behold the glory that shines through your face and life, and some day they will become hungry for the secret of the Lord which you have found.

When Apollos preached in Ephesus the wonderful wisdom of the schools, Aquila and Priscilla heard him and saw his great lack. They did not criticize him and denounce him, but they lovingly prayed for him; they gently brought to him the deeper truth, and G.o.d opened his heart to receive it.

And Oh, men of culture, men of self-confidence, you will never find the truth by your processes. You cannot understand it without the divine revelation. You are blind, and dark, and doomed, unless G.o.d will give you light. Oh, lie down in humility, abas.e.m.e.nt, and helplessness, at His blessed feet; confess your blindness, and cry to Him like Bartimeus of old, "Lord, that my eyes may be opened"! And you, too, shall receive spiritual sight, and behold wondrous things out of his law.

II. THE INDWELLING OF THE HOLY GHOST AS OUR SANCTIFIER.

1 Cor. 3: 16, 17: "Know ye not that ye are the temple of G.o.d, and that the Spirit of G.o.d dwelleth in you? If any man defile the temple of G.o.d, him shall G.o.d destroy; for the temple of G.o.d is holy, which temple ye are."

1 Cor. 6: 11: "And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our G.o.d."

Here we have the Holy Spirit as the indwelling presence of the sanctified heart, and, indeed, as the source of its sanctification and preservation. This is the mystery of G.o.dliness --G.o.d dwelling in the temple of a human soul. It is not merely that the temple is made holy, but, being separated and sanctified, it is made the abode of G.o.d Himself, and He lives in it His own glorious life. "I will dwell in them, and I will walk in them."

The apostle appeals to the Corinthians with the question, "Know ye not ?" The power of this blessed relationship is in knowing it, recognizing it and living under its power. There are many glorious facts, which, if we but knew them, would revolutionize our lives. For ages the world lived on the edge of the profoundest secrets of science and nature, and because it knew them not, it never entered into their power; but when it knew the secret that was locked up in the lightning and the steam, then all the forces of our modern commercial and industrial life at once came upon the scene of human life.

And when we know that we have within us the in-dwelling presence of G.o.d, we become at once partakers of His omnipotence. When we know that we have within us the power that can lift us above every temptation, difficulty and sorrow, we become partners in the power of G.o.d, and we go forth with the shout of a conqueror.

0, beloved, many of you are living in poverty, defeat and disappointment, when you might be conquerors and millionaires --spiritual millionaires! Only claim your rights, only touch the wire that is throbbing with electric fire, only draw upon the bank account which is deposited in your name, only use the resources that belong to you, only know and prove your full salvation, and you shall go forth as the victorious sons of G.o.d, and conquered difficulties shall fall beneath your feet, and you shall march forth, shouting, "Thanks be unto G.o.d, who always causes us to triumph in Christ Jesus."

III. THE HOLY SPIRIT FOR OUR BODY.

1 Cor. 6:19. "What! know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of G.o.d?"

This is a different truth from the one that we have been considering, at least it is a different measure and degree of the same truth. The Holy Ghost not only fills the heart, but He fills, or wants to fill, the body, too. He wants to have us surrender to Him every physical organ and member, and possess it, fill it, and quicken it with His divine life. He is the Former of our body as well as the Father of our spirit, and He is able to impart to every part of our frame the very life of the risen Christ. And when He fills the body and makes it His temple, He unites it with Christ. Then also the thirteenth and the fifteenth verses become true, "The body is for the Lord, and the Lord is for the body." "Know ye not that your bodies are the members of Christ?"

Then He introduces us to that mysterious and glorious relationship where we call Him Husband, where we are wedded to the very life of our beloved Lord, and where He imparts to our vital being and our physical organism His own resurrection life and strength.

This is a relationship as pure and holy as the very heart of G.o.d. It cannot be compared with any human relationship; it is infinitely above it. It is a fellowship in the Holy Ghost so delicate, so sacred, so pure, that the faintest image of earthliness would defile it. But it is as real, as actual, as satisfying, as the most tender and intimate of human affections; and, indeed, all we know of earthly love and earthly joy is only its imperfect type and shadow. It is the source of physical quickening for the consecrated body. It makes our bodies the members of Christ. It brings into every part of our being His very life; it makes Him to us our Life and Living Bread. It translates into actual experience His wonderful words, "As the living Father hath sent Me, and as I live by the Father, so he that eateth Me, even he shall live by Me."

This is a love and a life that "none but he that feels it knows." But He will teach it to the consecrated and obedient heart, and He will give to us even here a foretaste of that blessed fellowship above where we shall sit down at the Marriage Supper of the Lamb, and live forever on His own divine life.

Then we are also taught that this indwelling of the Holy Ghost in our body, and this union of our frame with the personal Christ will bring entire sacredness, dedication, and consecration to all our being. "Ye are not your own, for ye are bought with a price; therefore, glorify G.o.d in your body which is G.o.d's." The reading of the Authorized Version is wrong here. The word spirit is not found in the original. He is speaking exclusively of our physical life. It is our body that is bought with a price. It is our body that is not our own. It is our body in which we are to glorify G.o.d.

And how shall we glorify Him but by letting Him live in it, look through it, and work in it for others, until our whole physical life shall be an expression of G.o.d's grace and fullness, and He shall look through our holy lives, and walk in our springing steps and shine in our glowing faces and speak in our living, loving tones, and be revealed to men in all we think and say and do.

Oh, what a sacredness it gives to life to receive it breath by breath and moment by moment from Him!

They tell of a poor Chinese woman who had refused to accept Jesus from the missionary nurse that waited upon her. She was dying of an ulcerated arm, and when the doctor said that if she could get anyone to give up his flesh and blood to be transfused into this shrunken and diseased member she might be healed, she sent for her son and asked him if he would let the doctor take the pieces of flesh and the drops of blood from his arm to be infused into his mother. He refused, and then she broke down in deep sorrow and discouragement.

One day the missionary nurse found her weeping and sat down by her side and asked her if she would allow her to give her flesh and blood to heal her. She was deeply moved at the offer, and although she protested that, it was too much to ask, yet she allowed the operation to be performed. Day by day she continued to improve, and at length the arm was healed, and a white patch of pure flesh and skin covered the place where the ulcer so long had consumed her flesh.

One day the missionary nurse saw her weeping again and looking at her healed arm with strange tenderness. She asked her what was the matter, and the native woman said, "Teacher, I have been looking at this white spot on my arm, and thinking you gave me your flesh and blood to heal my poor diseased body. Why could you do it?"

And the teacher said, "It was only for love of Jesus, because He gave His life for me."