The Holy Spirit Part 9

There is yet another message for future times which Jeremiah has left us, and on which for a moment we linger. It is found in the eighteenth chapter of his prophecy. It is the figure of the potter and his vessel. The prophet, having gone down to the potter's house, saw him working a vessel upon a wheel; but, through some cause, the vessel was marred in the hand of the Potter. Perhaps the clay did not yield to his touch, and would not lie plastic in his hands. He had to throw it aside, and it seemed as if his work had failed, and that even the material was rejected. Oh, how solemnly it speaks to us of our past failures! Perhaps G.o.d took us in hand, and began to work out in our life some gracious purpose; but we shrank from the ordeal; we refused to submit to His will. We asked an easier way, we held back from the cross; and G.o.d seeming unable to accomplish His high and holy purpose, had to put us aside and let His gracious plan seem, for the time, to fail. Oh, how sad and solemn the wrecks that lie behind us through our willfulness, our unbelief, and our unwillingness to trust our Father's wisdom and love in the testing hour!

But there is a beautiful sequel to Jeremiah's parable. The clay was not thrown away; but the potter took it up again and fashioned it again, another vessel, "as it pleased the potter to make it." There was a time when I think I interpreted this vision wrongly, and thought it meant that G.o.d took up our broken lives and made the best of them that He could; but that it was not all that He had at first intended. I believe that the grace of G.o.d loves to triumph even over our self-will, and I cannot but think that even in the very terms of Jeremiah's object lesson, there are lines of hope and divine encouragement, and that we may dare to believe that the vessel which the potter made the second time was even a better vessel than he had tried to make before, because, we are told, "He made it again another vessel, as it seemed good to the potter to make it." This time it was not our pleasure but His that was accomplished. Perhaps he gave us grace to yield our stubborn will and to submit with confidence to his hand. Perhaps, in His wondrous and over-ruling mercy, He brought us to full surrender and subdued our willfulness. At least, His mighty love triumphed over all hindrances, His will was accomplished, and His high purpose was fulfilled. Yes, the grace of G.o.d is able, not only for Satan and for sin, but for self too, and strong enough to overcome the opposition of our weak and willful hearts.

Thank G.o.d for One whose sovereign grace saved us when we were dead in sin, and whose all-sufficient power is able to save us to the uttermost, to bring us to the place, where, some day, we shall say, "Not unto us, O G.o.d, not unto us, but unto Thy name be all the glory."

"Grace all the work shall crown, To everlasting days, It lays in heaven that topmost stone And well deserves the praise."

Chapter 20.

THE HOLY SPIRIT IN EZEKIEL.

"The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him." Ezekiel 1:3.

The ministry of Ezekiel was dramatic and pathetic. Like Jeremiah's, it was connected with the fall of Judah, but it differed in this, that while Jeremiah was present amid the scenes of sorrow connected with that awful tragedy. Ezekiel was far removed and saw it in vision only, from the distant banks of the river Chebar. G.o.d showed it all to him, and day by day the painful panorama pa.s.sed before his eyes and was reproduced to his countrymen around him in his inspired visions; so that, the very day the city fell, he knew it in his spirit, although the tidings did not reach him until years afterward.

Indeed, in his own personal life he became a sort of object lesson of the events which he described, and in which he was so deeply interested as a prophet and a patriot. In his own person he suffered in type and figure what his country and people were enduring. He went through the days of famine, eating unclean food, and setting forth in his own sufferings the horrors of the approaching calamities.

The day that Jerusalem fell, his own wife died, and he knew that she was made in G.o.d's mysterious providence an awful picture of the blow that had fallen upon Jerusalem. Thus he both lived and taught the lessons of his time, and left the wondrous record for the instruction of later ages.

The events that were transpiring around him formed a fitting framework for the message of faith and hope which he was sent to unveil for the future. Through the wreck of Israel's national history, he was able to see, as through the broken walls of a ruined building, the light of the coming dispensation and the promise of a better hope.

His pages shine with the light of the Gospel, unfolding with a clearness, that even Isaiah does not surpa.s.s, the times of the Messiah, and especially the person and work of the blessed Holy Spirit. Nowhere are there more sublime heights of holy vision, and nowhere more clear, spiritual and practical unfoldings of truth revealing the spiritual life and the dispensation of the Holy Ghost. Let us look at three remarkable visions of his prophecy.

1. THE VISION OF THE GLORY. The prophecy opened with an extraordinary vision of peculiar sublimity and majesty, revealing the glory of the Lord in the mighty working of His Spirit and providence.

First, he saw a whirlwind coming from the north, the direction from which the enemies of Israel came, and where the great world empires had their seat. In the midst of this whirlwind there was a fire enfolding itself; a sort of whirlwind fire, turning upon its own axis, and sweeping on in majesty and glory. The whirlwind and the fire have already been made familiar as the symbols of G.o.d and His manifested presence and glory.

Next, he beheld in the midst of the fiery whirlwind four living creatures. These were the cherubim. We have already seen them at the gate of Eden and in the Tabernacle and the Temple, and they reappear in the vision of the Apocalypse.

They are special symbols of the Lord Jesus Christ, and G.o.d's infinite attributes and mighty workings through Him. The faces of the lion, the ox, the eagle, and the man represent the sovereignty, the power, the intelligence, and the love which guide all the government of G.o.d and the whole plan of redemption which He is working out through the Lord Jesus Christ.

These cherub forms were robed in fire, and they moved like the lightning and the living flame. As in the other representations of the cherubic figures, they had six wings, denoting the swiftness and celerity of their movements. To still heighten the figure, there were, next, four mighty wheels, so vast in the sweep of their circ.u.mference that, to the prophet's eye, they seemed terrible in their majesty. Their tires were full of eyes, all around their vast circ.u.mference.

These wheels kept time to the movement of the wings of the cherubim, and bore the cherubic forms wherever the Spirit directed: for "the Spirit of the living creatures was in the wheels."

This wonderful vision represented the majesty, the grandeur, the power, and the celerity of the operations of G.o.d's mighty Spirit and universal providence. It was the sublime figure of the omnipresence and infinite activity of the living G.o.d and the Holy Spirit, who, as the divine Executive, is ever carrying out His purposes and plans.

All this sublime imagery was but the foundation for something still grander. For the prophet next beheld, above the cherubim, the wings, and the wheels, a mighty firmament, shining in its transparent brightness like the terrible crystal; and on this firmament a glorious throne like a flaming jasper; on this throne, as the centre of the whole vision and the sublime climax of the whole picture, was "the likeness as the appearance of a man above upon it."

This was the glorious mediatorial throne of the Lord Jesus Christ, and around about it was the rainbow of covenant promise, softening all the awful brightness, and proclaiming to His people that He was their covenant King.

What a majestic vision of the glory of G.o.d, of the Son of Man, and of the Holy Spirit, through whom He works out His mighty plans, and whose swiftness, strength, omnipresence and omniscience are so majestically represented in the consuming fire, the gleaming lightning, the awful whirlwind, the cherub forms, the manifold wings, the living wheels full of eyes around their whole circ.u.mference, the crystal firmament, the sapphire throne, the Son of man; above it all, the rainbow of covenant promise, and the Holy Spirit working out all the purposes of G.o.d's infinite love and grace!

Such was the vision with which Ezekiel's ministry began. Such was the mighty One whose messenger he was called to be. Soon after, the personal call came, G.o.d commanded him to take the roll containing his message and eat it; and, as he did so, it became as honey in his mouth and in his bowels. Then the vision returned once more, and the glory again appeared before his sight, and G.o.d sent him forth to repeat the message, and to be a watchman unto His people, and to warn them from Him; and he went forth to his lifework, armed with the consciousness of that glorious presence, in view of which the power and the persecutions of his enemies were as naught.

To us, beloved, may not come the majestic vision which Ezekiel saw; but faith can clothe the gentle Presence that whispers to our hearts with all the majesty of those ancient garments. We can know that He who speaks to us so gently and works so patiently in our lives is the same majestic Presence that filled the heavens with His glory, whose mighty wheels of providence sweep with the celerity of the lightning around the vast circ.u.mference of the universe.

The vision has pa.s.sed away, but the glory still remains. Though that glory is veiled today, yet it is nonetheless real; and some day we shall behold it, too, as Ezekiel saw it of old by the river Chebar.

2. THE DEPARTING VISION. This glorious vision which Ezekiel saw was yet in the midst of Israel. It was the Presence which had led them through all their history. It was the same G.o.d who had marched before them and hovered above them in the pillar of cloud and flame, dividing the Red Sea and the Jordan, conquering the Canaanites, establishing the throne of David, exalting Solomon to all his glory, and manifesting Himself in the miracles of Elijah and Elisha, and in the wonders of divine love and power through all the centuries of Israel's history. Now, however, the incorrigible sins of the nation had worn out His patience and almost grieved Him away.

That glorious Presence was about to leave the temple that He had loved. Judah was ready to fall, desolate and forsaken, into the hands of her cruel foe.

There is nothing more tender and sublime than the vision of this departing glory. Like a mother bird, it seems to hover, unwilling to depart, lingering with fluttering wings above the cherubim and above the threshold of the house, and last upon the brow of Olivet, before it can bear to take its long, sad flight, and leave their house unto them desolate.

In the third verse of the ninth chapter, we see it beginning to depart, "The glory of the G.o.d of Israel was gone up from the cherub, whereupon he was, to the threshold of the house." Again, in the fourth verse of the tenth chapter it would seem that He had gone back and once more poised His wings and attempted the same flight. "The glory of the Lord went up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the Lord's glory. And the sound of the cherubim's wings was heard, as the voice of the Almighty G.o.d when He speaketh."

Then again, in the eighteenth verse of the tenth chapter we see His flight begun. "Then the glory of the Lord departed from off the threshold of the house, and stood over the cherubim, and the cherubim lifted up their wings, and mounted up from the earth in my sight; when they went out, the wheels also were beside them; and every one stood at the door of the east gate of the Lord's house."

But not yet did the vision take its final flight, for, in the twenty-second verse of the eleventh chapter, we see the glory lingering yet on Mount Olivet. "Then did the cherubim lift up their wings, and the wheels beside them; and the glory of the G.o.d of Israel was over them above. And the glory of the Lord went up from the midst of the city, and stood upon the mountain which is on the east side of the city."

Still G.o.d's patience waited and pleaded, and His judgment sought to awaken and change their stubborn hearts of sin; but all in vain. At length we hear the mournful conclusion, "Son of man, say unto her, Thou art the land that is not cleansed, nor rained upon in the day of indignation. . . . Her priests have violated my law, and profaned mine holy things. Her princes in the midst thereof are like wolves ravening the prey, to shed blood, and to destroy souls, and to get dishonest gain. And her prophets have daubed them with untempered mortar, seeing vanity, and divining unto them, saying, Thus saith the Lord, when the Lord hath not spoken. The people of the land have used oppression, and exercised robbery, and have vexed the poor and needy. . . . And I sought for a man among them that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it, but I found none. Therefore, have I poured out mine indignation upon them; I have consumed them with the fire of my wrath: their own way have I recompensed upon their heads."

It was like that later vision, when the same Son of man stood upon the same Olivet, looking down upon the city that had refused His warnings and miracle of love, and said: "How often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not. Behold, your house is left unto you desolate: . . . ye shall not see me, until the time cometh when ye shall say, Blessed is He that cometh in the name of the Lord."

So the Spirit left them, and the next chapter begins the vision of judgment and destruction. Beloved, the same story has often been reenacted. It was reenacted when Jesus left the temple. The Roman legions followed, and Jerusalem fell again. It was reenacted when the Church of the Holy Apostles became corrupt and sank to medieval darkness because the Holy Spirit was grieved away.

The same calamity is threatening the Church again. The blessed Spirit is being grieved from her sanctuary and from her altars by compromises with worldliness and sin, and He is seeking a home in humble hearts and lowly missions and little companies of those who will obey Him and fully trust Him. It may be enacted in your life; for you, too, can vex the Holy Ghost and grieve Him away. The temple of your heart may be left desolate and forsaken, and your life become exposed to the judgments of G.o.d and the calamities of sorrow.

Many a sad life and many a sad death is but the story of Israel repeated once more. Oh, let us not grieve Him! Oh, let us not permit Him to pa.s.s away! Oh, let us cherish Him, honor Him, obey Him, make our heart His home, and Him our Holy Guest!

3. THE PROMISE OF THE SPIRIT'S RETURN. "Then will I sprinkle clean water upon you, and ye shall be clean; from all your filthiness and all your idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your G.o.d. I also will save you from all your uncleannesses; and I will call for the corn, and will increase it, and lay no famine upon you. And I will multiply the fruit of the tree, and the increase of the field, that ye shall receive no more reproach of famine among the heathen. Then shall ye remember your own evil ways, and your doings that were not good, and shall loathe yourselves in your own sight, for your iniquities, and for your abominations. Not for your sakes do I this, saith the Lord G.o.d, be it known unto you: be ashamed and confounded for your own ways, O house of Israel. Thus saith the Lord G.o.d, In the day that I shall have cleansed you from all your iniquities, I will also cause you to dwell in the cities, and the wastes shall be builded. And the desolate land shall be tilled, whereas it lay desolate in the sight of all that pa.s.sed by. And they shall say, This land that was desolate is become like the Garden of Eden; and the waste and desolate and ruined cities are become fenced, and are inhabited. Then the heathen, that are left round about you, shall know that I the Lord build the ruined places, and plant that that was desolate: I the Lord have spoken it, and I will do it." (Ezek. 36:25-36).

Of course this promise has a primary reference to Israel as a nation, and will yet be graciously fulfilled in their restoration from the captivity of ages and in the outpouring of the Holy Spirit upon the nation; but it has also a distinct reference to the New Testament times, and shines with the light of the Gospel of full and free salvation through the Lord Jesus Christ.

There are three very distinct stages in the promised blessing. The first includes forgiveness and conversion; that is the sprinkling of the clean water upon them, the forgiveness of their sins, and the taking away of the hard and stony heart, and the giving of the heart of flesh, the work of justification and regeneration.

There is no need to say more respecting these earlier verses. The teaching is as simple and clear as the third chapter of the Gospel of John or the epistles of St. Paul. But there is a second stage of blessing which is distinct and important. It is the indwelling of the Holy Spirit and the incoming of His cleansing and sanctifying power in the heart of the believer.

"I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them." This is something different from the new spirit and the new heart. It is G.o.d Himself coming to dwell in the new spirit by His Holy Spirit, and bringing a constraining and efficient power that causes the soul to walk in holiness and enables him to keep His commandments.

Could we put on canvas the picture it would be something like this; first, we would paint the natural heart black and sinful; then, second, in the centre of this black heart we would place a little white heart, denoting the regenerated spirit, the new heart that comes at conversion, but which is still in the midst of darkness and sin, and has to maintain a painful and often unequal struggle with the surrounding and encompa.s.sing evil.

In the third place, we would paint a ray of heavenly light, or a living coal of celestial fire, which we would put in the center of this new heart; and from it the effulgent rays of life and light would reach out into all the darkness round about, filling the new heart and the old, until the darkness and sin are crowded out, and G.o.d Himself possesses the whole being, enabled it to think and feel, to trust and love, to obey and persevere, even as Christ Himself would walk.

This is the Spirit that sanctifies; this is the cleansing power that our poor weak heart needs. This Is the efficient strength which the Holy Ghost wants to give to every heart that will surrender fully to His prower and receive Him in His allsufficiency. Beloved, have we done so? Have we received not only the new Spirit but the divine Spirit, and learned to know the mystery which is "Christ in you, the hope of glory"?

There is still another stage in the promised blessing to be found in the outworking of this indwelling Spirit and the influence of the sanctified and victorious life upon our circ.u.mstances and external life. "Ye shall dwell in the land that I gave to your fathers." We become established, and get settled in G.o.d's will and blessing. "I will call for the corn, and will increase it and lay no famine upon you." We become nourished, joyful, happy Christians, and every one beholds in us the satisfied and benignant rest and glory of a victorious life.

"I will multiply the fruit of the tree and the increase of the field." Our work is blessed, our fruit abundant, and our blessing extends even to "the heathen." This is contemporaneous with our spiritual blessing. "In the day that I shall have cleansed you from all your iniquities, I will also cause you to dwell in the cities, and the wastes shall be builded." The barren wastes of life shall blossom as the rose. The things that have been sad and fruitless will become blessed and beautiful. The years that have been lost will be restored, and all we do shall prosper.

Nay, He says, "The desolate land shall be tilled, . . . and they shall say, This land that was desolate is become like the Garden of Eden; and the waste and desolate and ruined cities are become fenced and are inhabited. Then the heathen that are left round about" it shall know that G.o.d has done it.

Of course, this is yet to be fulfilled to Israel as a people. Already we begin to see the foretokening of that Millennial spring that is opening for the long downtrodden land and people. But it has a beautiful meaning to each individual Christian life. For G.o.d is "able to do for us exceeding abundantly above all that we ask or think, according to the power that worketh in us."

The soul that receives the Holy Spirit in all His fullness will find the providence of G.o.d keeping pace with His inward blessing, and the grace that we have experienced in our heart will reflect itself in all our outward life. The King that reigns supreme upon the throne of the heart will sway His scepter around the whole circle of our life, and bring into subjection everything that hurts or hinders us.

He will heal our bodies; He will answer our prayers; He will bless our homes; He will prosper our business; He will remove our difficulties; He will open our way; He will "cause the desert to rejoice and blossom as the rose," and "instead of the thorn shall come up the fir tree, and instead of the brier, shall come up the myrtle tree: and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off."

The blessings of G.o.d's providence are inseparably connected with the indwelling of His Spirit and the experience of His sanctifying grace. It is only to those "who love G.o.d and are the called according to His purpose" that "all things work together for good."

They know that they work together for good. It is not a struggle to believe it. It is not a desperate effort to count it. When we walk with Him in holy trust and obedience, the inmost consciousness of our spiritual being bears witness to the promise, and we know without doubt or fear that all things are ours, for we are Christ's and Christ is G.o.d's.

Chapter 21.

THE SPIRIT OF THE RESURRECTION.

--Ezekiel 37: 8 "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." Rom. 8: 2. "But if the Spirit of him that raised up Jesus from the dead dwell in you, he that hath raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." Rom. 8 : 11. The thirty-seventh chapter of Ezekiel is one of the most remarkable exhibitions of the work of the Holy Spirit in the Old Testament, because it introduces with great clearness and definiteness the doctrine of the resurrection.

This truth, beyond all others, is characteristic of the system of redemption. It might be called the patent sign of the Gospel. Far more than the Cross, the symbol of baptism expresses the fundamental idea of the Christian religion; for, while the Cross speaks only of death, baptism tells also of resurrection and life.

This truth, foreshadowed in many Old Testament pa.s.sages, and doubtless underlying the teaching of all the prophets, is brought out here with great distinctness, and makes the pa.s.sage one of the marked ones of Old Testament revelation.

1. THE VALLEY OF DRY BONES. First, we have the vision in the valley of dry bones. This is not a vision of the resurrection proper, but rather of a special resurrection. The prophet is taken in the spirit into the valley of dry bones. It is the scene of some ancient battle, where he beholds around him the skeletons of the fallen army, and, lo! they are very many, and, lo! they are very dry.

A generation has pa.s.sed since they fell. The flesh has long ago withered from the skeletons, and the bones lie bleached and withered under the open sun. Suddenly the question comes to him, "Can these bones live?" And his wise answer is "Lord Thou knowest." Then there comes to him; first, the command to prophesy unto the bones, proclaiming to them the Word of the Lord, and announcing to them that they shall live. And, lo! there comes a noise and a shaking; and bone cleaves to his bone, and they a.s.sume the forms of men; but still there is no breath in them.

Then a second time the Word of the Lord comes to him, commanding him to prophesy unto the breath of life to come from the four winds and breathe upon these slain that they may live; and, lo! as he prophesies and commands, the spirit of life to come into these lifeless forms, there is a quivering moment, as the life pa.s.ses into every frame, and they spring to their feet and stand before him a ma.s.s of living men, an exceeding great army.

2. THE APPLICATION OF THIS TO ISRAEL AS A NATION. G.o.d does not leave the prophet in doubt as to the meaning of the vision. Its first and immediate application is to his people. They were mourning over their national ruin and saying, "Our bones are dried, and our hope is lost; we are cut off for our parts." But he tells them that the voice of G.o.d is yet to come to them; that the power of His Spirit is yet to breathe upon them; that even shattered and hopeless Israel shall revive; and that the nation shall spring to life once more and return to their own land to resume their place in G.o.d's great plan, while their divisions and disunions shall cease forever, and G.o.d shall dwell among them and restore His ancient sanctuary and renew His covenant with them forevermore.

There could scarcely be a more appropriate figure of Israel's depressed condition than the vision of the dry bones. For eighteen centuries their hope has been dead in a far more terrible sense than was true even under the Babylonian captivity. It is not a century ago since the children of Israel were disfranchised outcasts of every nation. Even in Great Britain itself the voice of the pulpit and of the whole Christian press was raised against the first proposal to give the right of franchise to Hebrew citizens and to allow the children of Abraham a place and a name among the Gentiles.

For centuries they have been truly "outcasts of earth and reprobates of heaven," and the idea of their restoration to their own land, and to their ancient blessing, might well be deemed the most hopeless prospect that language could express. But, lo! already the vision of the prophet begins to be fulfilled. The Word of G.o.d respecting Israel has been recovered and reissued. G.o.d's people have begun to understand His purpose concerning Israel and have begun to preach the Gospel, even to the unbelieving sons of Abraham, and to proclaim to them, like the ancient prophet, the word of hope and promise, and to call them from their graves to their true Messiah and their only hope. And, lo! already there is a noise and a shaking; and bone is beginning to come to his bone, and a national revival of Judaism is one of the most marked signs of the day.

A spirit of reunion and reorganization is everywhere abroad among them. National societies are being formed. The rich and the poor are coming together. Great leaders of the nation are lending their financial strength to the cause of the helpless and the outcast. While as yet it is not a spiritual movement, but merely a reorganization of national life and hope, it is just what the prophet predicted would first come to pa.s.s; and he must be blind indeed, who does not see the ancient vision being fulfilled today among the children of Israel in every nation under heaven.

But there is a deeper spiritual movement. The Holy Ghost is also beginning His saving work. The deeper heart of the nation is beginning to be touched; and some of her sons are recognizing their long rejected Messiah, and beginning to accept Him as their Savior and their King.

These are but precursors of that latter rain which is to fall, when the Spirit of grace and of supplication shall be poured out upon the house of David and the inhabitants of Jerusalem, and they shall look upon Him whom they pierced and shall mourn for Him as one that mourneth for an only son. And then shall a fountain be opened for the house of David and the inhabitants of Jerusalem, for sin and uncleanness, and all the blessed promises for Israel shall receive their spiritual fulfillment.

Then shall Israel and Judah be united. Then shall the severances of ages be forever healed. Then shall they be cleansed from their defilements and uncleanness and idolatries, to sin no more. Then shall they take the place of G.o.d's chosen people; and, as the Queen of nations and the special witnesses of Jesus, the sons of Abraham shall fulfill their high calling, and their restoration shall be complete.

Then shall G.o.d's sanctuary be among them once more. Neither shall He hide His face from them any more, but they shall dwell forever in His covenant love, the Light of the world, and the Leader of the nations.

3. THE APPLICATION OF THE VISION TO THE SPIRITUAL LIFE OF THE.

SOUL AND THE CHURCH. There is something worse than the death of a nation, something worse than the death of the body. It is the spiritual death of those who lie sunk in trespa.s.ses and sins. The condition of human souls is like the bones in the valley of vision, very many and very dry. There is no human probability of restoration or life. But there is hope in G.o.d and in resurrection life.

There is the same twofold agency which we see in the nation. First is the Word of G.o.d. This is the divine instrument in the conversion of souls and the quickening of the spiritually dead. "Being born again not of corruptible seed, but of incorruptible, by the Word of G.o.d, which liveth and abideth forever."

Although souls are lost and dead, G.o.d commands us to proclaim to them the Word of G.o.d, and to tell them that He has sent them life, and is waiting to quicken them and bring them out of their graves.

This very word which they are unable to understand or feel or believe is the power through which they are to be awakened and brought to life. There is a strange potency in the Gospel to awaken the human conscience and to quicken the human spirit by the power of the Holy Ghost.

But the Word of G.o.d alone can bring about only an outward reformation like the baptism of John, which changed the lives of men and the forms and habits of their conversation; but it cannot put breath in them. And so the first effect is the abandonment of sin, the reformation of life, the a.s.suming of the forms of righteousness, but there is no breath in them. The great agent in the real and vital transfiguration is the Spirit of the Living G.o.d, "the breath of life from the four winds of heaven."

There is something very significant about the way in which the prophet was commanded to address the Spirit. It was not the language of entreaty, but of command. Just as he was commanded to prophesy to the dry bones and to bid them live, so he is commanded to prophesy unto the Holy Ghost and to bid the Spirit come and quicken those lifeless stones.

Is there not for us the significant suggestion and a solemn lesson that we are to speak the Gospel to men in the authority of G.o.d, and with the expectation of its power, and that we are to claim the Holy Ghost to accompany the words and to give efficacy to our testimony and work with the same authority? That we are not only to ask Him and invoke Him, but to command Him and to use Him, and fully to expect His almighty efficiency to accomplish the work for which He sent us?

Just as the laws of electricity, when properly understood, place at our command the forces of electricity, so, when we yield to the laws of the Spirit's operation, we may command the Spirit's operation and fully count upon His almighty working and infinite power. Is not this the real meaning of faith and the real province of Prayer in the ministry of the Gospel? Is not this the secret of many of our failures? Do we command Him as we might? Do we use these infinite forces which G.o.d has placed at our service for the accomplishment of the work for which He has sent us?

The effect of the Holy Spirit's work is not a mere reformation, but a transformation. The forms of life are quickened into real life, and the men spring to their feet, and stand before him, "an exceeding great army." They do not now need to be carried. They are themselves self-supporting; nay, they become an army of mighty power, and go forth in aggressive conflict to fight against the enemies of G.o.d and to impart to others the blessing which they themselves have received.

This mighty Holy Spirit is recognized as present in the world. The four winds indicate the four quarters of the earth, and they suggest the omnipresence and the ever-presence of that blessed Spirit who is with the Church, through the Christian dispensation, as the enduement of power for every commission on which the Master has sent her. Shall we claim our high and divine resources? Shall we utilize the infinite and all-sufficient supplies which our Master has committed to us? And shall we, with a simpler, bolder confidence, give forth the authoritative Word, and call down the Almighty Spirit to quicken the dry bones of a lifeless Church and to awaken the spiritually dead, that Christ may give them life?

4. THE FUTURE RESURRECTION. While this pa.s.sage is not a literal vision of the resurrection from the dead, at the same time it a.s.sumes it and takes it for granted. That glorious doctrine is more fully unfolded and differentiated in the teachings of the New Testament. We see it first in its great pledge and first fruit, the resurrection of the Lord Jesus Christ. We see it next in the resurrection of His people at His coming, and we see the vision of it in its final and glorious age at the consummation of all faith.

In every instance it will be, in some measure, at least, the work of the Holy Spirit. He who is working out the spiritual resurrection now, will accomplish it at the glorious appearing of our Lord, and will change the body of our humiliation, that it may be fashioned like unto the body of His glory, according to the working whereby He is able to subdue all things unto Himself.

We shall not dwell on this glorious doctrine now. It will be much more fully unfolded in later Scriptures. It is our blessed hope, and already we have its divine pattern and pledge in the first begotten from the dead, the glorious Prince of Life, the Lord Jesus Christ.

5. THE APPLICATION OF THE VISION TO THE WHOLE REALM OF FAITH.

AND SPIRITUAL POWER. There is a greater truth presented than even the literal resurrection. The thought lying back of the prophet's vision, and the profound truth which it throws forward upon the prospective of faith is that the resurrection is t he pattern and the guarantee of all that G.o.d is able and willing to do in response to the faith of His people.

Expressed in a single sentence, the thought is that we have a resurrection G.o.d, and we ought to have a resurrection faith. Is not this the sublime thought which the Apostle Paul has presented in the magnificent climax of the first chapter of the Epistle to the Ephesians, where he prays that the "eyes of your understanding being enlightened; that ye may know what is the hope of his calling and what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of his power to us-ward who believe!"

Now comes the measure and standard of that power, "According to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all princ.i.p.ality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come." Henceforth, the standard of faith and the measure of G.o.d's working for His people is the resurrection of the Lord Jesus Christ.

When any trying situation presents itself, when any hard question is asked, and unbelief seems to say, "Can these bones live?" we have the simple answer, "It is Christ that died, yea rather, that is risen again, who is even at the right hand of G.o.d."

There are things that are darker than the grave and sadder than death. There are spiritual situations; there are family troubles; there are business difficulties; there are catastrophes and calamities; there are needs and trials compared with which the tears of bereavement are sweet, and the darkness of the sepulchre is bright indeed. But, thank G.o.d, we can meet these difficulties, these trials, these situations, these seeming impossibilities, and say, "Our trust is not in ourselves, but in G.o.d, who raiseth the dead. Who delivered us from so great a death, who doth deliver, in whom we trust that He will yet deliver us." This is our hope for the hour of fierce temptation, for the time of sorrow and trial, for the conflict with sickness and pain, for the desperate campaign with the powers of the darkness as we go forth to save men and evangelize the world and bring the coming of our Lord.

All these are situations too hard for us; but, thank G.o.d, we can meet them every one with the G.o.d of the resurrection, with the hope of the resurrection, with the faith of the resurrection, with the life of the resurrection, with the pledge of the resurrection, and say, "Yes, it is all true. With men it is impossible --BUT G.o.d --who raiseth the dead."

Break from your fears, ye saints, and tell How high your great Deliverer reigns; Sing how He spoiled the hosts of h.e.l.l, And led the monster Death in chains.

Say, "Live forever, Wondrous King, Born to redeem and strong to save;"

Then ask the Monster, "Where's thy sting, And where's thy victory, boasting grave?"