Part XI. CHRIST THE GREAT BAPTIZER.

Section LXI.—The Kingdom of the Son of Man.

The phrases, “the kingdom,” “the kingdom of heaven,” etc., have primary reference to that throne and kingdom to which the Lord Jesus was exalted, when he rose from the dead, and was set at the Father’s right hand. It is that militant kingdom of the Son of man, the establishment of which Daniel saw in vision; the law of which is, “conquering and to conquer” (Rev. vi, 2); and the history of which is that “he must reign, till he hath put all enemies under his feet.”—1 Cor. xv, 25. The phrase is sometimes used to express the efficiency of Christ’s saving sceptre in the hearts of believers, as when Jesus says,—“The kingdom of God is within you.”—Luke xvii, 21. It is applied to the visible church, as being that society which by public covenant and profession owns Christ as her King and his Word as her supreme law. So, it is used to designate the millennial dispensation, when “the Lord shall be King over all the earth,” when “there shall be one Lord, and his name one.”—Zech. xiv, 9. Its duration is by Paul said to be, until “he shall have put down all rule, and all authority and power. For he must reign till he hath put all enemies under his feet.” “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father.”—1 Cor. xv, 24-28. Of this end and change of administration Jesus says, “Then shall the righteous shine forth as the sun in the kingdom of their Father.”—Matt. xiii, 43. Of it, he teaches us to pray,—“Thy kingdom come.”

268Thus, in all the variety of connection in which it occurs, the phrase in question derives its propriety and significance from that dominion with which man was endowed in his creation, that royalty which is enjoyed in the throne and sceptre of the Son of man,—its authority that of God the Father,—its extent the whole universe of God,—its object the manifestation of the glory of the divine perfections, and the rectifying of the disorders introduced by Satan,—and its end, that work accomplished and the sceptre resigned to the Father, “that God may be all in all.”

His coronation and kingdom were the consummation of triumph for the Seed of the woman; toward which, from the beginning, the Spirit of prophecy ever pointed and hastened with ardent desire. Its realization begun with the ascension and the day of Pentecost,—its full meaning of grace, of wrath and of glory, will only then be fully realized in fruition, in that day when the mighty angel shall, with uplifted hand, proclaim the end of the mystery with the end of time. Of its significance, I will now attempt an indication.

Sin is, in its very existence, an insult to the holiness and sovereignty of God. Its unclean and evil aspect is a disgust and abomination in his sight, and a pollution and deformity on the fair face of his creation. In its first beginning by Satan, it was an immediate assault upon the very throne in heaven. Its introduction into the world was a Satanic device to mock God’s proclaimed purpose of favor to man, and to insult His love by rendering its object unworthy of His regard, and loathsome to His holiness. At the creation of man, God had said, “Let us make man in our image, after our likeness, and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle and over all the earth, and over every creeping thing that creepeth upon the earth.”—Gen. i, 26. In the eighth Psalm, this decree is anew rehearsed. (Psa. viii, 4-8.) Again, in the epistle to the 269Hebrews, Paul transcribes it from the Psalmist, and expounds it. “For unto the angels hath he not put in subjection the world to come whereof we speak. But one,” that is, the Psalmist, “in a certain place testified, saying, What is man, that thou art mindful of him, or the Son of man that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands; thou hast put all things in subjection under his feet.”—Heb. ii, 5-8. From this language of the Psalmist, Paul proceeds to argue the extent of the dominion thus given to man. He insists, (1) that the decree is unlimited. “In that he put all in subjection under him, he left nothing that is not put under him;” (2) that man does not now have such dominion. “Now, we see not yet all things put under him;” (3) that the decree is already fulfilled in the throne which Christ now fills. “But we see Jesus crowned with glory and honor;” (4) that to that same glory the Father is now “bringing many sons,” the brethren of Christ and co-heirs with him of the kingdom. Vs. 10.

In another place, Paul completes the view, in this direction. “For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith, All things are put under him, it is manifest that He is excepted which did put all things under him.”—1 Cor. xv, 25-27. It is a legal and common sense rule of interpretation, as to deeds of grant or conveyance, that an exception on one point proves the intention of the grant to be otherwise unlimited. So it is here. The apostle, in excepting God the Father from the grant of dominion to the Son of man, leaves all else in the universe under his subjection. It thus appears that, in the decree of man’s creation, a dominion was assigned him which in the purpose of God comprehended all the power which Jesus, the Son of man, now exercises, over the whole creation of God.

270How far this extent of the purpose of God was understood by Satan, we are not informed. But it is evident from the whole tenor of the Scriptures that the fulfillment of this decree was the subject on which the serpent joined issue with God, in the seduction of our first parents, and his policy toward our race. The issue thus on trial since the foundation of the world is this: Shall God fulfill his announced purpose, by exalting man to the promised throne? Shall he, thereby, vindicate his own wisdom, sovereignty, truth, and grace, and reveal and glorify all his perfections? Or, shall Satan triumph over God and man, thwarting God’s decree, through man’s ruin and bondage? Shall he succeed in the impious attempt to array the very attributes of God against each other, so that his justice and holiness shall forbid the performance of the purpose which his sovereign love determined and his wisdom and truth proclaimed? This has been the problem of the ages: This, the question which has roused intensest interest in all heaven’s hosts, “Which things the angels desire to look into.”—1 Pet. i, 12. This is the key to the fact, that, amid the scenes of human sin and ruin which fill the pages of God’s word, the doctrine of the kingdom gradually dominates amid the gloom, looming up into proportions of grandeur which overshadow earth and heaven. “I beheld,” says Daniel, “till the thrones were cast down, and the Ancient of days did sit; whose garment was white as snow, and the hair of his head like the pure wool; his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him; thousand thousands ministered unto him, and ten thousand times ten thousand stood before Him.... I saw in the night visions, and behold one like the Son of man came with the clouds of heaven and came to the Ancient of days, and they brought him near before him. And there was given him dominion and glory and a kingdom, that all people, nations, and languages should serve him. 271His dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.”—Dan. vii, 9-14.

At length, the fullness of time drew nigh when the mystery of the ages should be disclosed, and the promised kingdom given to the Son of man. John came, the herald of its advent, crying, “The kingdom of heaven is at hand.”—Matt. iii, 2. Soon, Jesus himself went forth uttering the same announcement, “Repent, for the kingdom of heaven is at hand.”—Ib. iv, 17, 23. And lest his voice should fail to reach every ear, he shortly sent the twelve, and then the seventy, to fill the land with the cry. “As ye go, preach, saying, The kingdom of heaven is at hand.”—Ib. x, 7; Luke x, 9.

But before the kingdom could be established, before the Son of man might assume the crown, there was a work for him to do. That crown might not be a gift of God’s arbitrary grace—a mere assertion of purpose unchanged. It must be a reward of manifest and glorious merit. Nay, not even so is it to be a gratuitous endowment; but as a trophy won by battle and conquest is it to be received and worn. The Seed of the woman—the Son of man—must give proof, in presence of all intelligences, both holy and apostate, of his worthiness of that favor which God, from the beginning, so openly bestowed. He must display the mystery of a man walking in the flesh among men, in the glory of a spotless and untarnished righteousness, amid the reign of abounding sin. He must be seen—this glorious man—taking upon his mighty shoulders the vast incubus of the curse, with which Satan’s malicious fraud had burdened the world, and bearing it away to a land not inhabited. He must meet the great enemy himself, whose impious challenge has raised the issue of the fitness of God’s choice, and man’s competence to reign—the enemy who, in insolent contempt of God’s purpose, has chosen this earth as the seat of his own empire, and here usurped 272dominion over man. He must subdue Satan, break his scepter and lead him captive in the train of his triumph, before he may claim and assume the kingdom and the glory.

Satan saw, with dread the coming of the champion, and proposed a compromise.—“Behold the kingdoms of the world and their glory! Do homage to me, and all shall be thine!”—Matt. iv, 8, 9. It needs not to trace the manner of the triumphs of the carpenter’s son, ending in the resurrection from the guarded sepulcher, and ascension to the throne in heaven. As the time of the kingdom came to be immediately at hand, he entered Jerusalem, amid the exultant Hosannas of his followers, proclaiming him the King of Israel. He was betrayed and brought to the council. And when the high-priest adjured him whether he was the Son of God, his answer, whilst attesting that blessed fact, held up to equal prominence his royalty as the Son of man.—“Thou hast said; nevertheless, I say unto you, hereafter shall ye see the Son of Man, sitting on the right hand of power and coming in the clouds of heaven.”—Matt. xxvi, 63, 64. And so, they crucified him, with the accusation written in letters of Hebrew and Greek and Latin,—“The King of the Jews.”

He had already foretold his apostles that they should live to see his kingdom established with power. On the morning of his resurrection, he said to Mary, “Touch me not, for I am not yet ascended to my Father. But go to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God.”—John xx, 17. The word, “I ascend” (properly, “I am ascending”), indicates his immediate ascension and reception of the throne, on the very day of the resurrection. And it is worthy of notice that John who relates this does not mention that subsequent public ascension which was made in the presence of the apostles, as Christ’s official witnesses. He had already recorded the essential fact. Between these 273two events, the first and the final ascension, on the occasion of one of his appearances to his disciples, he expressly told them that he was now already in possession of the throne. He “came and spake unto them, saying, All power is given unto me in heaven and in earth.”—Matt. xxviii, 17, 18. On the day of Pentecost, Peter testified of the supreme authority now vested in Him. “Let all the house of Israel know assuredly that God hath made that same Jesus whom ye crucified, both lord and Christ.”—Acts ii, 36. Paul more fully states the extent of his dominion. God “raised him from the dead and set him at his own right hand in the heavenly places, far above all principality, 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; and hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fullness of him that filleth all in all.”—Eph. i, 20-23.

Section LXII.—Christ is enthroned as the Baptizer.

The announcement of the coming of the Lord Jesus as King was made to the Jews, in a very striking and impressive manner. Clothed in sackcloth of hair and subsisting on locusts and wild honey, John came in the wilderness of Judea, crying to an apostate people,—“Repent ye; for the kingdom of heaven is at hand.... He that cometh after me is mightier than I, whose shoes I am not worthy to bear. He shall baptize you with the Holy Ghost and with fire; whose fan is in his hand, and he will thoroughly purge his floor and gather his wheat into the garner, but he will burn up the chaff with unquenchable fire.”—Matt. iii, 2-12. The baptizing office of Christ, as thus set forth, was the objective point toward which the Old Testament baptisms directed the faith and hopes of Israel; and the theme, as we have seen, of some of the most exultant strains of prophecy. And to it, the 274baptism of the Christian church ever looks up and testifies.

The intent of Christ’s enthronement is here stated to be that he may “thoroughly purge his floor.” So Jesus himself explains the parable of the tares. “The Son of Man shall send forth his angels, and shall gather out of his kingdom all things that offend and them which do iniquity; and shall cast them into a furnace of fire.”—Matt. xiii, 41, 42. The dimensions of his kingdom, to be thus purged, we have seen to be coextensive with the universe of God; over which Paul declares that “he must reign till he hath put all enemies under his feet.”—1 Cor. xv, 25. The same apostle further states that “it pleased the Father that in Him should all fullness dwell; and having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, whether they be things in earth, or things in heaven.”—Col. i, 19, 20.

In the execution of a work so vast and so momentous, the baptist states two means to be employed,—the baptism of the Holy Ghost; and the baptism of fire. By the one, Jesus gathers his wheat into the garner; by the other, he will burn up the chaff. We will first consider the baptism of the Holy Ghost.

In the blessed Triune Godhead there is one nature, one mind, and purpose, and will; so that all concur, equally, and freely in the eternal origination of the divine plan, and in every step of its administrative fulfillment. Yet is there an essential and native order of precedence and operation clearly traceable in the Scriptures. In this order, the Father is the first, of whom the Son is begotten, and from whom the Spirit proceeds. So, in the executive administration of the sacred scheme, there is an order of precedence in the manifestation of the Godhead, revealed with equal clearness. In it, the Son was sent by the Father to humble himself under the law, in the form of a servant; and he so performed the Father’s will as to be designated 275by him “my righteous servant.”—Isa. liii, 11. In it, the Father put the anointing Spirit upon the incarnate Son. (Isa. xlii, 1; Matt. xii, 18.) And, by the Spirit thus given, was he directed in his entire ministry, until he, “through the eternal Spirit, offered himself without spot to God,” a sacrifice for sin. (Heb. ix, 14.)

But, upon the enthronement of the Lord Jesus as God’s great Baptizer, there was a change in this order of administration. With the sceptre and kingdom of the Father, the dispensing of the Spirit was given to the Son of man. In this endowment, two great ends were accomplished. (1.) As the third Person of the Godhead is essentially the spiritus, or breath, of the Father (2 Sam. xxii, 16; Job iv, 9; xxxii, 8; xxxiii, 4; Matt. x, 20), “which proceedeth from the Father” (John xv, 26), so now, being given to the Lord Jesus, and mediatorially subject to and sent forth by him, as his Spirit, our Savior is thus constituted a likeness and revelation of the Father, in that respect also; as he is, in being robed with the Father’s glory, sitting on his throne, and swaying his sceptre. This was signified by the Lord Jesus, when he came to the disciples after his resurrection, and breathed on them, saying, “Receive ye the Holy Ghost.”—John xx, 22. Thus, “in him dwelleth all the fullness of the Godhead bodily.”—Col. ii, 9. (2.) This investiture with the Spirit, was an essential qualification, without which it was impossible that the Lord Jesus should have fulfilled the work assigned him, of purging the Father’s floor and gathering the wheat into his garner. Among the Persons of the Godhead, it is the office of the Spirit to be the author and source of life, by whom only, therefore, dead souls are quickened and dead bodies raised to life. Hence, Jesus, in announcing his prerogative respecting these things, attributes it to the gift of the Spirit of life conferred on him by the Father. “The Son can do nothing of himself, but what he seeth the Father do: for what things soever He doeth, these also doeth the 276Son likewise.... For as the Father raiseth up the dead and quickeneth them: even so the Son quickeneth whom he will. For the Father judgeth no man, but hath committed all judgment unto the Son; that all men should honor the Son, even as they honor the Father.... Verily, verily, I say unto you, The hour is coming and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. For as the Father hath life in himself, so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of man.”—John v, 19-27.

In his last discourse with his disciples, the night of the betrayal, Jesus was very explicit on this subject. Fully to appreciate his statements on that occasion, it is necessary to keep in view the general features of the divine economy which were about to culminate in Christ’s exaltation. Inasmuch as Satan, in his insolent scorn of the human race, sought, through its weakness and ruin to cast contempt upon God, and to involve his government in chaos,chaos, God in the mystery of his glorious love, saw fit, in honor of the human race, to place his government upon the shoulders of the child of that very woman whose weakness Satan betrayed, and to appoint him to redeem her and her seed from the usurper’s power, and avenge her wrong upon the betrayer’s head; and ordained him, because he is the Son of man, to rectify all the evil that Satan has done,—to baptize this earth and yonder heavens from the defilement and dishonor that he has wrought, through sin, and to “reconcile all things to the Father, whether they be things in earth or things in heaven.” It is manifest that in the fulfillment of such a plan, the Son of man must take actual possession of the scepter, before full entrance can be made upon its manifested execution. It is further to be remembered that the entire discourse in question was addressed to the apostles, with distinct reference to their commission and qualification to proclaim the gospel of the 277kingdom. The statements and promises therein contained do not, therefore, have immediate respect to the ordinary graces of the Spirit, in the hearers of the word, but to his comforting, enlightening and directing influences in the apostle-witnesses.

“I will pray the Father, and he shall give you another Comforter that he may abide with you for ever; even the Spirit of truth.... These things have I spoken unto you, being yet present with you. But the Comforter which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you.... When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth which proceedeth from the Father, he shall testify of me.... It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. Of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged. I have many things to say unto you, but ye can not bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth; for he shall not speak of himself; but whatsoever he shall hear, that shall he speak, and he will show you things to come. He shall glorify me; for he shall receive of mine and shall show it unto you. All things that the Father hath are mine; therefore said I, that he shall take of mine and shall show it unto you.”—John xiv, 16, 17, 25, 26; xv, 26; xvi, 7-15.

In these passages, there is a very remarkable order of progress in the statements concerning the mission of the Spirit. “I will pray the Father, and he shall give you another Comforter.” “The Holy Ghost, whom the Father will send in my name.” “The Comforter whom I will send 278unto you from the Father.” “If I go not away, the Comforter will not come unto you: but if I depart I will send him unto you.” As the Spirit essentially proceeds from the Father, so, primarily, in the manifestation of the Godhead, he is sent forth by the Father, and in all his work of grace to man, is sent through the mediation of the Son. Hence the form of the first statement:—“I will pray the Father, and he shall give.” In the next passage, he indicates that whilst, in the concurrence of the Godhead, the Father is the primary source of the Spirit, the mission spoken of, is in the name, and for the purposes of the Son, namely,—to remind the apostles of his words, and interpret them to their understandings and hearts. “Whom the Father will send in my name,”—that is, to do my commission,—to utter my words. In the next clause he assumes to himself and asserts the prerogative conferred on him, and says,—“When the Comforter is come, whom I will send unto you from the Father.” And since the mission thus promised was to be a testimony on his own behalf, he goes on to mark that the testimony of the Spirit is that of the Father, also, since essentially and eternally, he proceedeth from and is the Spirit of the Father. “Even the Spirit of truth which proceedeth from the Father, he shall testify of me; and ye also shall bear witness because ye have been with me from the beginning.” Compare John v, 36; Heb. ii, 4.

Next, since the triumphs of the gospel were reserved to honor the scepter of the Son of man, Jesus declares that he must ascend to heaven and assume that scepter, before the apostles could receive the gifts which would qualify them for spreading those triumphs.—“If I go not away the Comforter will not come unto you, but, if I depart, I will send him unto you.” He declares the Spirit’s offices, toward the world and toward them, whom he “the Spirit of truth” should “guide into all truth;” and emphasizes the fact that in fulfilling these offices, he 279will act strictly as an interpreter. Christ is the Word of God; and the Spirit sent by him, “shall not speak of himself; but whatsoever he shall hear, that shall he speak.”—“He shall glorify me; for he shall take of mine and shall shew it unto you.” And lest the unlimited purport of this declaration should not be fully appreciated, he adds, “All things that the Father hath are mine; therefore said I that he shall take of mine and shall show it unto you.” As essentially the Father’s, but given to the Son;—such is the aspect in which the Spirit shall reveal them to the glory of the Son.

Such were the testimonies with reference to which Jesus, after his resurrection, commanded his apostles to “wait for the promise of the Father, which ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.”—Acts i, 4, 5. Of it, on the day of Pentecost, Peter said, “Being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear.”—Acts ii, 33. What the promise was, Peter, here distinctly indicates. It was fulfilled in giving the Holy Spirit to the Lord Jesus, that he might of his royal prerogative shed down that Spirit upon his people.

The relation thus existing between the enthroned Mediator and the Holy Spirit, was very remarkably intimated by Jesus the night after the resurrection. He came to the assembled disciples with the salutation,—“Peace be unto you: as my Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost.”—John xx, 21, 22. Thus by anticipation, he interpreted the gift of Pentecost, as an imparting to them of the Holy Spirit, which was now given to and dwelt in him, as his Spirit, the breath of his life.

Dr. Dale, in his invaluable treatises has overlooked the 280distinction here pointed out, between the endowment of the Spirit which Jesus enjoyed in the performance of his earthly ministry, and that which belongs to him as Baptizer on the throne. Discussing John i, 33,—which he translates,—“This is he that baptizeth by the Holy Ghost,” he says, “He upon whom the Holy Ghost descended and on whom he remained, ‘without measure’ was thus qualified for his amazing work, and qualified to be [‘o baptizōn en Pneumati Agiō] the Baptizer who was himself in the Holy Ghost, and being in the Holy Ghost was thereby invested with power to baptize by the Holy Ghost.—The Lord Jesus Christ—‘o baptizōn en Pneumati Agiō,—is ‘the Divine baptizer, being in the Holy Ghost.’... The passage is to be understood as announcing the peculiar character of the Lord Jesus Christ as baptizer. This is done by exhibiting him in a two-fold aspect: 1. As being personally en Pneumati Agiō. 2. As a consequence of being en Pneumati Agiō, being invested with the power of baptizing by the Holy Ghost.”^[78]—In another place he says,—“The original author of this baptism is the Lord Jesus Christ; the executive Agent is the Holy Ghost; the giver of the Holy Ghost is the Father.... Does not the Dative and en announce the Agent in whom the power to baptize resides?”^[79]

1. The anointing of the Lord Jesus at his baptism did not qualify him as Baptizer. Else, neither He nor the apostles need have waited “for the promise of the Father,” which was fulfilled at the ascension, and demonstrated on Pentecost. (See Acts i, 4; ii, 33.)

2. As the water is the immediate efficient cause of the cleansing, in washing, so the Spirit is the immediate efficient cause of the grace wrought in the spiritual baptism. But to describe him as the executive Agent of that baptism, is the same error which should represent the water in that capacity, in ritual baptism.

3. Jesus was “in the Spirit,” that is under the pervasive 281influence and control of the Spirit, during his entire earthly life. But it was precisely herein that he filled the character of being God’s “righteous servant.”—Isa. liii, 11. It was characteristic of his humiliation, to be thus subordinate. But upon his exaltation, the order was reversed. It is no longer Christ in the Spirit, fulfilling the service and work appointed him. But it is the Spirit in Christ, subject to his control, speaking his words and doing according to the will of Jesus, the Lord. And Jesus does not baptize by the Holy Ghost doing it for Him, but “with the Holy Ghost,” as his Spirit and instrument; as he so clearly intimated, when he breathed upon his disciples and said, “Receive ye the Holy Ghost.”

Section LXIII.—Note, on the Procession of the Holy Spirit.

In the year 325, the council of Nice condemned the heresies of Arius concerning the Son, and formulated the orthodox doctrine on the subject in what is known as the Nicene creed. In 381, the council of Constantinople, being assembled on account of the errors of Macedonius, concerning the Spirit, inserted into the Nicene creed a statement of doctrine concerning the Third Person, in which occurred the phrase, “which proceedeth from the Father.” About the year, 434, the council of Ephesus, being the third general council, as the before mentioned were the first and second, determined that no further addition should be made to this creed. Disregarding this decree, and without the sanction of any general council, the western or Latin church, about the end of the sixth century, silently interpolated the formula of Constantinople, so as to make it read,—“which proceedeth from the Father and the Son.” The resulting controversies became one cause of the division between the Latin and Greek churches. At the reformation, the Protestant churches generally, without discussion, accepted the Romish doctrine on the subject, and incorporated it into their doctrinal formularies.

282In the foregoing discussion this theory is ignored, in favor of the primitive doctrine; for the following reasons:

1. The point in question is the essential and eternal procession of the Spirit. If there is one Scripture, referred to by any writer, or contained in the sacred volume, which even seems to describe such procession from the Son, it has not been my privilege to meet with it, in the course of a careful and long continued inquiry. The texts usually cited are, all of them, statements explicitly referring to the voluntary and temporal mission of the Spirit, coming into the world; and not to his essential procession, which is involuntary and eternal. They are John xv, 26; xvi, 7: Gal. iv, 6. “When the Comforter is come whom I will send unto you from the Father.”—“If I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. “Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.” Will any one pretend that these passages refer to the eternal procession?

2. The language in which Jesus speaks of this procession as being from the Father seems designed to be adequate and exhaustive. “When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth which proceedeth from the Father, he shall testify of me.”—John xv, 26. That the Father, specifically, is the one essential and peculiar source of the Spirit, is here doubly asserted, by the phrase, “whom I will send unto you from the Father;” and by the further expository statement, “which proceedeth from the Father.” Should James and John unite in writing a book, any one who in speaking of James should say that he wrote it, would be justly chargeable with carelessness of statement. But if the book itself and its authorship and origin are the subject of discussion, it could not be said, with any regard to truth and accuracy that “This book was written by James.” And, if the subject of the book were the life of John, and 283the statement were made that “This book was written by James, and gives the story of John’s life,” the omission, which previously might perhaps be accounted an inadvertence, assumes a character of falsehood and deceit. This, it seems to me, is a just parallel to the case which is made by the insertion of the filioque clause, making the procession to be from the Father and the Son. In the place in question, Jesus is speaking expressly of the Spirit, whom he describes with reference to his qualification to be a witness, on behalf of the Son. Had the whole thought of the passage been concerning the Father, and in describing him Jesus had said, “From him proceedeth the Spirit,” the declaration would seem scarcely reconcilable with a coincident procession from the Son. But when the Spirit, himself, and his qualification to be a witness on behalf of the Son, is the distinct subject of discourse,—the statement that “He proceedeth from the Father, and will testify of me,” utterly excludes a like procession from the Son. This conclusion is strengthened by the remarkable language on the same subject, uttered by the Lord Jesus upon another occasion. “If I bear witness of myself, my witness is not true. There is another that beareth witness of me, and I know that the witness which he witnesseth of me is true.... The works which the Father hath given me to finish, the same works that I do bear witness of me that the Father hath sent me.”—John v, 31-36. Peter declares that “God anointed Jesus of Nazareth with the Holy Ghost and with power, who went about doing good.”—Acts x, 38. Jesus here expressly certifies that the testimony thus by the Spirit given to his ministry was distinctively the Father’s testimony and not that of the Son,—a statement wholly irreconcilable with the supposition that the Spirit of witness who was the efficient author of those miracles proceeded alike from the Son and the Father.

3. The phrase,—“which proceedeth from the Father,”—is explanatory of the language immediately preceding. 284“When the Comforter is come whom I will send unto you from the Father.” But why “from the Father,” since it is Christ that sends Him? Why not “from the Father and the Son?” Jesus gives the reason,—“Which proceedeth from the Father.” Either this indicates something peculiar and exclusive, or words are without meaning.

4. There is undoubtedly a voluntary and temporal bestowal of the Spirit by the Father upon the incarnate Son, a bestowal in virtue of which, he, as the Spirit of the Son, is by the Mediator breathed or shed upon his people. But if the doctrine in question is true, the Spirit, proceeding from the Father and the Son, sustains essentially and eternally the very same identical relation to each, and it would be just as impossible that he should be given by the Father to the Son, as on the contrary, by the Son to the Father. The fact that he is given to the Son shows conclusively that his relation to the Father is not only primary, but peculiar, a fact which is the express contradictory of the theory in question. In fact, by that theory the voluntary, temporal, and mediatorial mission of the Spirit, by the Son as incarnate, is necessarily and inextricably confounded with the eternal procession, which is essential and involuntary, the Scripture testimony on the subject is distorted and set at naught, and the whole subject involved in perplexity and confusion. These considerations, and especially the fact that there is not even a plausible pretense of Scriptural authority for the doctrine, lead me to its rejection.

Section LXIV.—The Baptism of Fire.

Christ’s baptizing office is not all of grace. “He shall baptize you,” says John, “with the Holy Ghost and with fire.” John thus, in harmony with the Old Testament writers, from Moses to Malachi, sets forth two distinct functions to be exercised by the coming One; the one, of grace, the baptism of the Holy Ghost, and the other, of 285justice and wrath, the baptism of fire. As this interpretation of John’s language is denied, and the two baptisms interpreted as signifying essentially one and the same thing, it is necessary to consider with some care the evidence on the subject.

1. John, as the context shows, is addressing himself in terms of earnest admonition to the Pharisees and Sadducees, and to the Jews, as infected with their leaven. (Compare Matt. iii, 7, and Luke iii, 7.) He warns them of the discrimination which the Lord Jesus was about to use, in the purging of his floor. He begins with the expostulation, “O generation of vipers, who hath warned you to flee from the wrath to come?” He proceeds to indicate that the time then current was one of threatening portent. “And now also the axe is laid unto the root of the trees.” The safety of the righteous he leaves to silent implication; but emphasizes the doom of the wicked,—“Every tree which bringeth not forth good fruit is hewn down and cast into the fire.” He then modifies the figure, with reference to his own baptizing office. “I indeed baptize you with water.... But he shall baptize you with the Holy Ghost and with fire;” and lest there should be any doubt, as to his meaning, he completes the sentence with an expository detail,—“whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.” It is certainly very improbable that in a Scripture so closely knit together and consecutive, so pervaded with one spirit and intent, the baptist should have used the word, fire, at the beginning and end, as a vivid figure of the judicial wrath of Christ, and in the middle, change it, without notice or explanation, into a figure of his grace; and this, too, when the first and third clauses present every appearance of being parallel to, and expository of the second. The supposition that the baptism of fire, means an exercise of grace is, in fact, irreconcilable with the purpose of John’s 286whole announcement, and renders the passage contradictory to the context, and false to John’s mission and Christ’s office and work. This is the only clause in the connection in which John states in direct terms, to the Pharisees and Sadducees whom he is addressing, the office of Christ, as toward them distinctively. And if, while proclaiming in general terms, His judicial and executive functions, consuming the evil trees and burning up the chaff, he is to be understood as saying,—“He shall baptize you with the Holy Ghost and with his gracious influences,” the only justifiable conclusion would be that those self-righteous sectaries were the favorites of heaven, and had no reason to fear that day that should burn as an oven.

2. It is a mistake to suppose the figure of fire to be, in the Scriptures, arbitrary and variable in its signification. On the contrary, while constantly resorted to, as a figure of speech, and as a symbol, both real and ritual, it stands out with a meaning, fixed and invariable,—a meaning which springs out of its essential nature and its familiar phenomena and effects, and is incorporated in the language and institutions of the Word, by express divine sanctions. The two most conspicuous phenomena of fire are its consuming power, and the torture which its contact inflicts upon sentient beings. Hence, with constant reference to the final fiery day, it is everywhere employed as the appointed symbol of the divine wrath, arrayed against sin. In this character, it appears in such real symbols as the flaming sword of the cherubim, at Eden’s gate,—the fire of God which was rained down upon the cities of the plain, thus “set forth for an example, suffering the vengeance of eternal fire” (Jude 7), and the fire in which God descended on Mount Sinai. In the same sense was the ritual use of fire which continually burned on the altars of the Old Testament, from the beginning of man’s history, to the desolation of Jerusalem. Thus, as conspicuous as were the temple, and the altar, and incorporated 287in the very heart of the ritual system, was this symbol of God’s avenging wrath, the fierceness of fire. As a figure of speech, it is constantly used to express the inflicted wrath of God. And, in fact, it is never employed in any sense incongruous to this. It is true, that processes which are dependent on the use of fire are sometimes employed as symbols of the manner in which the divine grace is exercised. Says Malachi,—“He is like a refiner’s fire, and like fuller’s soap; and he shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver.”—Mal. iii, 2, 3. But, even here, the fire is not the Spirit, but the inflictions which the Savior employs and which by the Spirit he sanctifies to his people. Of this we have the divine certificate. “I have refined thee; but not with silver; I have chosen thee in the furnace of affliction.”—Isa. xlviii, 10. But, while the figure is thus used, and while it is further true, that phenomena of fire, such as light, and heat, are used as figures of particular graces, it may with confidence be asserted that fire, itself, is never employed to represent the Spirit or his fruits.

3. It is impossible, here to examine all of the multitude of passages in which the figure occurs. It will be sufficient to notice those which are most commonly appealed to in proof of such use as is here denied. On the words of John, Dr. Addison Alexander thus remarks:—“With fire,—not the fire of divine wrath, as in verse 10; but the powerful and purifying influences of the Spirit; so described elsewhere. (See Isa. iv, 4; lxiv, 2; Jer. v, 14; Mal. iii, 2; Acts ii, 3.)^[80] Other writers add Isa. vi, 6; Zech. xiii, 9; 1 Cor. iii, 13, 15. These are the most pertinent passages referred to, in support of the exegesis given by Dr. Alexander. How entirely perfunctory and really inapposite these references are, appears in the fact that of the places cited by Dr. Alexander two occur in the prophecy 288of Isaiah, and one in the Acts of the Apostles, on which books the church is enriched with commentaries from the pen of that distinguished divine; and that in those commentaries he, in every instance, ignores and excludes the interpretation implied in his above-cited references. Thus; Isa. iv, 4,—“the spirit of judgment and the spirit of burning,” he explains as “the judgment and burning of the Holy Spirit, with a twofold allusion to the purifying and destroying energy of fire; or rather, to its purifying by destroying; purging the whole by the destruction of a part, and thereby manifesting the divine justice^[81] as an active principle.” In Isa. lxiv, 2, the figure of the ebullition of water, represents the agitation of the ungodly nations in the presence of God’s justice, delivering and avenging Israel; and so it is expounded by Alexander. “O that thou wouldst rend the heavens, that thou wouldst come down, that the mountains might flow down at thy presence; as when the melting fire burneth, the fire causeth the waters to boil, to make thy name known to thine adversaries, that the nations may tremble at thy presence.” In Isa. vi, 6, the cherub takes a coal of fire from off the altar, and applies it to the lips of the prophet, saying, “Lo! this hath touched thy lips, and thine iniquity is taken away, and thy sin purged.” It would seem evident, that, by the coal from off the altar, is meant the atoning merits of the Lord Jesus, of whose sufferings the fire of the altar was the appointed symbol. Or, if the language be interpreted of the golden altar of incense, the fire of which was kindled from the altar of burnt offering, the meaning is the sweet savor of Christ’s intercession grounded on the merit of his sufferings. By no legitimate exegesis can it be made to mean, the Spirit of God. Jer. v, 14 needs only to be recited. “Behold I will make my words in thy mouth, fire, and this people, wood; and it shall devour them.” The destruction of Jerusalem by Nebuchadnezzar, and the captivity of the 289land, in fulfillment of Jeremiah’s prophecy, sufficiently expound this language. Remarks already made are sufficient as to the next citation:—Zech. xiii, 9. “I will bring the third part through the fire and will refine them, as silver is refined, and will try them as gold is tried.” With this, the interpretation of Mal. iii, 2, is identical. The reference to Acts ii, 3, looks to the “cloven tongues like as of fire,” of the day of Pentecost. But, we shall presently see that not burning but brightness,—illumination as of a lamp was the phenomenon of that day. Says the Psalmist, “The entrance of thy word giveth light.” The day of Pentecost was, to the nations, the entrance of God’s word,—the beginning of the gospel; and its appropriate symbols were tongues of light and voices of praise in many languages. As little pertinent is the next passage: 1 Cor. iii, 13-15.—“Every man’s work shall be made manifest, for the day shall declare it; because it [the day], shall be revealed by fire; and the fire shall try every man’s work, of what sort it is.... If any man’s work shall be burned, he shall suffer loss; but he himself shall be saved; yet so as by (dia, through) fire;”—that is,—“so as passing through the fire, with a bare escape.” That fire here means the judicial and punitive agencies of the last great day, in the discovery and punishment of sin, is clear.

Such are the most pertinent Scriptures to which I find reference made, to prove that, by fire, John meant, the Holy Spirit, or his gracious influences. That they wholly fail to establish the point, is evident; and a further independent examination induces the conviction that no others more pertinent are to be found.

4. A comparison of the four evangelists on the language of the baptist strongly confirms the interpretation here maintained. Mark and John, in giving account of the baptist’s preaching, direct attention more particularly to the gospel aspect of his mission; as he was the herald of the atoning Lamb of God. Neither of them, therefore, 290mentions his impressive warnings to the Pharisees and Sadducees, respecting the trees cast into the fire and the threshing floor purged by burning. And, while they both record the testimony of John concerning Jesus, as he that should baptize with the Holy Ghost, they are both silent as to the baptism of fire. (Mark i, 8; John i, 33.) But Matthew and Luke enter more into the sterner aspects of John’s office, as coming in the spirit and power of Elias, to announce judgment as well as mercy. They both, therefore, report his words of warning to a generation of vipers, words which the others omit. They both tell of the axe laid to the roots of the trees, and the threshing floor purged with fire; and both of them interpose between these passages the announcement of the two baptisms, “with the Holy Ghost, and with fire.” The omissions of Mark and John, and the harmony of Matthew and Luke show that the baptism of fire belonged to the judicial and avenging aspect of Christ’s mission, as emphasized by the latter evangelists, but only lightly touched by the others.

5. The inseparable relation of these two functions of Christ’s office as the enthroned Son of man is certified in all the Scriptures. It is prominent in those which had immediate relation to the coming of John, and the purposes of his ministry. We have seen this, as to the first announcement made of the Angel of the covenant, to Israel at Sinai. On the one hand, he was described as the Guide and Deliverer, who should bring them into the promised land. On the other, they were warned to “Beware of him.... Provoke him not; for he will not pardon.”—Ex. xxiii, 20, 21. In the second Psalm, the terrors of the Son are almost exclusively signalized, in warning to the rebellious nations. “Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel. Be wise now therefore, O ye kings; be instructed, O ye judges of the earth. Serve the Lord with fear and rejoice with trembling. Kiss the Son, lest he be angry, and ye 291perish from the way when his wrath is kindled but a little. Blessed are all they that put their trust in him.” Especially does Malachi emphasize Christ’s two contrasted functions. A careful examination of the third and fourth chapters of that prophecy, particularly the latter, will satisfy the intelligent reader that not only do they contain John’s commission, as the forerunner of Christ, but give the keynote and substance of his preaching. He is there announced as the Lord’s herald, to go before the face of the Messenger of the covenant, who is described as coming to execute two opposite but inseparable functions. On the one hand, he is to be the refiner and purifier of the sons of Levi; on the other, a swift witness and avenger against the wicked. (Mal. iii, 2-5.) Particularly did John have in his mind the fourth chapter, the first verses of which are thus given in the admirable translation of Dr. T. V. Moore. “For behold! the day comes! burning like a furnace! and all the proud, and all the doers of evil are chaff! and the day that comes burns them, saith Jehovah of hosts, who will not leave them root nor branch. And then shall rise on you the sun of righteousness, and healing in his wings; and ye shall go forth and leap as calves of the stall. And ye shall trample down the ungodly; for they shall be ashes under the soles of your feet, in the day which I make, saith Jehovah of hosts.”^[82] The “stubble” of Malachi and the “chaff” of John refer to the same thing. The threshing floor was a spot in the field which was beaten hard and smooth. The grain was threshed by the treading of cattle, or by dragging over it “a sharp threshing instrument with teeth.” The process of winnowing with the fan separated the grain into one heap, and the broken straw or “stubble” and “chaff” into another. To clear the floor, the latter were burned. From this custom was derived the vividness and beauty of the prophet’s imagery. He represents the wicked as thus separated and consumed, 292and the righteous, like calves let forth from the stalls in the brightness of the morning, skipping over the fields where the threshing floor lay, and thus treading among and trampling under foot the ashes of the wicked. Compare Rev. vi, 10; xi, 18; xv, 3, 4. It was with a view to the portentous character of the day thus described, that Malachi announces the commission of John to preach repentance to Israel. “Behold I will send you Elijah the prophet, before the coming of that great and dreadful day of the Lord.” From the prophecy, which sets forth in such vivid colors, the tremendous issues depending on his ministry, John derived the imagery of his own warning, which is, in fact, a running paraphrase of Malachi.

“Behold,” says Malachi, “the day cometh.” “It is now immediately at hand,” says John. “It shall burn as an oven,” says the prophet, “and all the proud and all that do wickedly ... the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch.” John responds: “The axe is laid at the root of the trees. Therefore every tree which bringeth not forth good fruit is hewn down and cast into the fire.” Says Malachi, “All the proud and all that do wickedly shall be chaff, and the day that cometh shall burn them up.” John repeats and develops the figure. “Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but will burn up the chaff with unquenchable fire.”

Thus thoroughly are the thought and language of John imbued with the conceptions and imagery of the prophet, concerning “that great and dreadful day of the Lord,” the description of which derives all its vividness and terror from the manifest and accepted meaning of fire, as an intense figure of God’s consuming wrath. In the presence of these facts, the supposition is at once incredible and revolting that, into the very midst of the prophet’s tremendous portraiture of that fiery day, with the awe and 293dread of which he had so successfully striven to fill the imaginations and the hearts of his hearers,—John should have injected, abruptly, and without the shadow of explanation or reason, a phrase, in which the same figure is employed in a sense wholly foreign to that in which it is used by Malachi,—foreign to its ordinary meaning in the Scriptures, and to the whole spirit and tenor of the connection alike of the prophet, and of the baptist.

The words of John are, in themselves incapable of being forced into coincidence of meaning. “He shall baptize you with the Holy Ghost and with fire.” Here are two distinct affirmations connected by the copulative, “and.” The latter, uttered through the inspiration of the Holy Spirit, purports, upon the face of it, to be additional to the former. And the more critically it is examined, the more thoroughly it will be found to vindicate that character. It can not be a mere repetition. It can not be explained as interpreting the first clause. What then does it mean, but to announce a baptism of fire, in addition to the baptism of the Holy Ghost?—a baptism of justice and wrath, as well as one of renewing and grace?

Appeal is sometimes made to phraseology employed by the Lord Jesus, in his interview with Nicodemus, as being similar in construction.—“Except a man be born of water and of the Spirit, he can not enter into the kingdom of God.”—John iii, 5. But the resemblance disappears, upon a moment’s examination. With Nicodemus, our Savior first employs the ritual figure of water, which was or should have been familiar to the Jewish ruler. But then, to avoid the possibility of mistake on a point so vital, he explains himself literally by naming the Holy Spirit, of whom water was the symbol. But, in the words of the baptist, the Spirit is first named, in literal terms, which neither needed explanation, nor could be made clearer by it. But the second clause is a supposed explanation of that which needs none; an explanation less intelligible 294than the words to be explained,—an illustration by a figure, used in a sense directly the reverse of its familiar meaning in the Scriptures, the meaning in which it is used in the same immediate connection, both before and after the clause in question,—an illustration, therefore, at once obscure and embarrassing, shedding no ray of light upon the subject, but involving it in darkness, and turning to weakness, not to say, platitude, the stern energy of the baptist’s warning cry. “He shall baptize you with the Holy Ghost, and with his gracious influences.”

Whilst the interpretation in question is without precedent or authority in the Scriptures, the arguments in its behalf are of no appreciable force. First, it is said to be “harsh” to understand the baptism of fire to mean Christ’s judicial administration as toward the wicked. As I must confess myself unable to understand the meaning and force of this argument, if argument it be, I leave it without note or comment. Another plea assumes the form of assertion that “the idea of baptism does not admit of any reference to punishment.”^[83]

It may be allowed that baptizo would not admit of such interpretation, if found alone and disconnected from any modifying or explanatory word or expression. But, that, in such connection and with such modifying words and statements as occur in the text of John, it can not be so interpreted, is by no means self-evident, and is supported by no sufficient or probable argument. The fact has already been indicated that the Hellenistic use of the word was predicated upon its employment among the Greeks to express a condition changed by a pervasive and controlling influence. It remains to be proved that the Jews had entirely forgotten this, which was to them the radical meaning of the word; so that, in their vocabulary, it could never have been used in that sense. In fact, however, a remarkable proof remains to us that the reverse of this is 295the truth. Says Isaiah, the prophet,—“My heart panted; fearfulness affrighted me: the night of my pleasure hath he turned into fear unto me.—Isa. xxi, 4. Alexander, with the later Germans, understands this as a personification of Belshazzar, the king of Babylon, on that night when the handwriting on the wall proclaimed his judgment and doom. This, however, is unessential to the present purpose. Whether the prophet spoke of himself or of some other man, the fact of present interest is, that in the Septuagint Greek, the phrase, “Fearfulness affrighted me,” is rendered, “My iniquity baptizes me.” By this language, the Jewish translators express the agonies of remorse seizing and controlling the speaker, and turning the pleasure of the night into fear. Thus he was baptized, by sudden terrors by which he was controlled and brought into a new state of anguish and despair. So will the judgment of the final day seize upon the wicked and control and bring them into a like new condition by the baptism of fire.

Moreover, the connection in which John uses the expression in question, is such as to constitute abundant ground for the vindication of his language, even though baptism were restricted to the sense of purification. The purpose of Christ’s mission, as set forth by John, was, to “thoroughly purge his floor;” by “his floor,” meaning, primarily the people and land of Israel; but, in its ultimate intent, the world and the universe. In order to accomplish this object, not only must the wheat be garnered, but the chaff must be burned. And, as washing with water is none the less a purifying, because it does not cleanse or transform the filthiness, itself, but only removes it,—so, none the less is the baptism of fire a baptism, because it does not cleanse, but punishes the wicked. In so doing, it will purge the race, and cleanse the world, which it inhabits. That the baptism with the Holy Ghost is a real baptism, and that to it in the strictest and most peculiar sense the word belongs, can not be denied. But 296in that baptism we see the separating of the righteous and the wicked. It is as much the exclusion of the latter as it is the reception of the former. If the one is taken, it means, separation; it means that the other is left. Neither in conception nor in realization, is it possible to separate these two things, nor to eliminate the rejection and punishment of the wicked from that function by which the righteous are called and saved. By both alike, and by the one as much as the other, is the commission of the great Baptizer fulfilled and his floor purged.

Not without a significant bearing upon the present question is the language in which the Lord Jesus himself speaks of the discrimination which he is to exercise and the judgments which he is to inflict in the exercise of his royal authority. “I am come to send fire on the earth; and what will I if it be already kindled?... Suppose ye that I am come to give peace on earth? I tell you, Nay, but rather division.”—Luke xii, 49, 51. That fire, here, is no symbol of grace, is manifest; as it is, also, that the theme of Malachi and John is the subject of these words of Jesus. Nor is the fact to be forgotten that, in the Levitical system, fire was distinctly recognized, along with water, as a purifying element. See Num. xxxi, 10; and compare Isa. xlviii, 10, and Mal. iii, 2, 3.

From all this it is evident that the baptism of fire is the exercise by the Lord Jesus of his judicial function, in the separation and punishment of the wicked.

Whilst it may be admitted that no absolute conclusion concerning ritual baptism, is to be deduced from the facts set forth in the Scriptures, as to the manner of this baptism, yet are they not unworthy of consideration as one element in the mass of evidence. (1.) The diluvial purgation of the world, in the days of Noah, was by means of rain. “The fountains of the great deep were broken up, and the windows of heaven were opened; and the rain was upon the earth forty days and forty nights.”—Gen. vii, 29711, 12. (2.) Sodom and Gomorrah suffered a destruction, typical in its intent, and “are set forth for an example suffering the vengeance of eternal fire.”—Jude 7, and 2 Pet. ii, 6. Its manner is thus recorded. “Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven.”—Gen. xix, 24. (3.) The final destruction of the wicked is predicted under the same form. “Upon the wicked he shall rain snares, fire and brimstone, and a horrible tempest: this shall be the portion of their cup.”—Psa. xi, 6. (4.) More than thirty times the figure of outpouring is used in the Scriptures to indicate the infliction of God’s wrath. It is a pouring out, of wrath, of indignation, of vengeance, of anger and fury. Thus, in the Revelation, the seven last plagues are inflicted by the outpouring of cups or bowls (phialas) of wrath from heaven upon the earth. (Rev. xvi.) (5.) The final destruction of Gog and Magog, is described as being by fire which “came down from God out of heaven and devoured them.”—Rev. xx, 9.

The analogy of all these facts and expressions with those concerning the baptism of the Spirit, as designed to indicate the exaltation of the Son of Man, and point to his throne as the source of the indignation poured out, is apparent. On the other hand, the fact is to be observed, that the eternal state of those wicked is represented under the figure of dwelling in the lake of fire,—a figure which corresponds with the primary classic meaning of baptizo, in that there is no resurrection.

Section LXV.—The Baptism of Pentecost.

Before his crucifixion, Jesus had assured his disciples that they should see the kingdom of God come with power. After his resurrection, in visits manifestly preternatural, “he was seen of them forty days, speaking of the things pertaining to the kingdom of God; and being assembled together with them, he commanded them that they should 298not depart from Jerusalem, but wait for the promise of the Father, which saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost, not many days hence.”—Acts i, 3, 4. He moreover told them, “Ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth.”—Ib. 8. For ten days after his public ascension they awaited the promised baptism. “And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues, like as of fire, and it sat upon each of them, and they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.”—Acts i, 1-4. They were inspired with divine courage, zeal, and power, and in presence of those who had cried, “Away with him!” and of the rulers, who had condemned him to the cross, proclaimed the kingdom and glory of the man of Nazareth. And, on that day, three thousand, a few days afterward, five thousand, and daily multitudes of believers added to the church, were the trophies of the power of Christ’s baptizing scepter,—the firstfruits and pledge of the baptism of his Spirit which still continues to pour from on high its floods of salvation upon the world.

Such was our Savior’s entrance on his office, as the royal Baptizer,—such the first administration of his baptism of grace. There are four things concerning it which demand attention. These are,—the manner in which the baptism was dispensed,—the new spirit then given to the church,—the accompanying signs,—and, the baptism of repentance, which then and thenceforth accompanied the preaching of the gospel.

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Section LXVI.—The Manner of the Pentecost Baptism.

In all the expressions and statements concerning the baptism of Pentecost, there is a prominence given to the manner of it which can not be casual, nor devoid of special significance. The attendant phenomena are described as “a sound from heaven, as of a rushing mighty wind,” which “filled all the place where they were sitting.” “Cloven tongues, like as of fire, sat upon each of them.” “And they were all filled with the Holy Ghost.” The facts are by Peter described as a fulfillment of the prophecy,—“I will pour out of my Spirit upon all flesh.”—vs. 17. He further tells the assembly, that Jesus “shed forth this which ye now see and hear.”—vs. 33. Of the similar scene in the house of Cornelius, it is stated that “the Holy Ghost fell on all them which heard the word,” and that “on the Gentiles was poured out the gift of the Holy Ghost.”—Acts x, 44, 45. Peter also, in giving account of this scene to the church at Jerusalem, stated, with reference to these facts, that as he began to speak, “the Holy Ghost fell on them, as on us at the beginning. Then remembered I the word of the Lord, how he said, ... Ye shall be baptized with the Holy Ghost.”—Acts xi, 15, 16.

After the same conception is the language of Paul.—“According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Savior.—Tit. iii, 5, 6. “Hope maketh not ashamed, because the love of God (ekkechutai en) is poured out on our hearts (dia) through the Holy Ghost given us.”—Rom. v, 5. In these places, the words, “shed,” and, “poured,” which are interchangeably used in the translation, represent one in the original.

The first point, here, is the manner in which the phenomena of the occasion were introduced. “Suddenly there came a sound from heaven as of a rushing mighty wind, 300and it filled all the house where they were sitting.” That this was designed to be a significant sign, would seem certain in the presence of all the other significant features of the occasion. And its meaning is not obscure. From the Greek verb, pneo, to blow, are derived two nouns, pneuma and pnoē. These words are nearly identical in meaning, except that pneuma is by the sacred writers appropriated to designate the Holy Spirit. It, and the Hebrew ruagh, which is appropriated in a like manner, both mean, primarily, the air, the wind; and hence, the breath, the soul of man, a spirit, the Spirit of God. In all these significations, they are found, the one in the Hebrew Scriptures of the Old Testament, and the other in the Greek of the Septuagint version. We have seen how largely the figure of water is used as a symbol of the Spirit. Its chief propriety as thus employed appears in its effects upon the earth and the creatures, penetrating and fertilizing the soil, washing away defilement, and refreshing the thirsty; while as rain from heaven, it traces the descent of the Spirit from the throne of God. In wind, or air in motion, or the breath, we have another symbol, familiar in the Scriptures, and equally interesting and significant. Its peculiar fitness consists in its relation to its source, as representing the Third Person as the Spiritus or breath, “which proceedeth from the Father;” and in its nature, as essential to sustain life in the animate creation. Says the Psalmist, “By the Word of the Lord were the heavens made, and all the host of them by the breath (tō pneumati, by the Spirit) of his mouth.”—Ps. xxxiii, 6. The word, pnoē, is that which designates the “rushing, mighty wind” of Pentecost. It is used in the Septuagint in the sense of wind, stormy or violent wind, the breath, the soul, the spirit. Its relation to pneuma may be seen in such places as follow.—“He that giveth breath (pnoē) to the people upon it and spirit (pneuma) to them that walk therein.”—Isa. xlii, 5. “The spirit (pneuma) should fail before me, and the souls (pnoēn) 301which I have made.”—Ibid. lvii, 16. “At the blast (pnoēs) of the breath (pneumatos) of His nostrils.”—2 Sam. xxii, 16. “All the time my breath (pnoēs) is in me, and the Spirit (pneuma) of God is in my nostrils.”—Job xxvii, 3. “The Spirit (pneuma) of God hath made me, and the breath (pnoē) of the Almighty hath given me life.”—Job. xxxiii, 4. In the New Testament, we have the words of Jesus to Nicodemus,—“The wind bloweth (pneuma pnei, the Spirit breatheth), where it listeth.”—John iii, 8. And in this same book of the Acts, is the testimony of Paul to the Athenians that—“He giveth to all, life and breath (pnoēn), and all things.”—Acts xvii, 25. Significant to the same purpose is the word, theo-pneustos (God breathed), which describes the Scriptures as the dictate of the Spirit in the prophets. (2 Tim. iii, 16.) Turning now to another word,—says Dr. Alexander, “The word (pheromenē) translated rushing, is a passive participle, meaning borne, or carried, and is properly descriptive of involuntary motion, caused by a superior power; an idea not suggested by the active participles, rushing, driving, or the like; which seem to make the wind itself the operative agent.”^[84] Compare 1 Peter i, 13,—“The grace that is to be brought (pheromenēn) unto you;” and 2 Peter i, 21.—“Holy men spake as they (pheromenoi) were moved by the Holy Ghost.” With these notes, let us compare that action of Jesus, in which he breathed on his disciples, and said to them, “Receive ye the Holy Ghost.”—John xx, 22. This we must understand as designed by him for an interpretation of Pentecost. It can mean nothing else. For not till then was the Spirit to be given.

The same figure is fully developed in the prophecy of Ezekiel (xxxvii, 1-14), of the valley of dry bones. “There were very many in the open valley; and lo, they were very dry.” At the divine command, Ezekiel prophesied to them,—“O ye dry bones, hear the word of the Lord. 302Thus saith the Lord God unto these bones, Behold, I will cause breath to enter into you, and ye shall live.... And as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above; but there was no breath in them. Then said he unto me, Prophesy unto the wind.... Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them and they stood up upon their feet, an exceeding great army.” The vision is interpreted to the prophet. “These bones are the whole house of Israel.... Thus saith the Lord God; Behold, O my people, I will open your graves and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, and shall put my Spirit in you and ye shall live.” Ezek. xxxvii, 1-14. Throughout this passage, the words, “wind,” “breath” and “Spirit,” are in the original the same (Hebrew, ruāgh, Greek, pneuma), and the word, “breathe,”—“Come from the four winds, O breath, and breathe upon these slain,”—is the same that describes the action of the Lord Jesus, just referred to. If now, in the light of these illustrations, we return to the account of the Pentecostal scene, we read that “suddenly there came a sound from heaven as of an outbreathed, mighty breath, and it filled all the house where they were sitting.... And they were all filled with the Holy Spirit.” Thus was signified the Spirit of Christ, as the breath of His life, by Him breathed into His disciples. So distinctly and profoundly was this idea impressed on the mind of the primitive church, that it became the occasion of one of the unwarranted forms which were at an early age added to the Scriptural rite of baptism. After the interrogation and immediately 303before the baptism, there was an exorcism, with an insufflation or breathing in the face of the person baptized; which Augustine calls a most ancient tradition of the church.^[85] It was meant to signify the expelling of the evil spirit, and the breathing in of the good Spirit of God.

In the outbreathing of Pentecost we have the only phenomenon of the day, that was expressive of the actual performance of the baptism by the Lord Jesus. It was the specific symbol of the manner of it. Comparing it with the various other statements above quoted, it appears that of that baptism, the element was the Spirit of life in Christ Jesus; the administrator was Jesus seated on the throne of glory; the manner of it was an outbreathing from him; its coming was by descent,—a shedding down from the height of his throne to his disciples in Jerusalem; in its reception, it was a falling upon them; and the result was that they were all filled with the Holy Spirit, as the breath of their lives. For, in the symbol as described, they were surrounded as it were with an atmosphere of the Spirit. “It filled all the house where they were sitting;” so that they could breathe no other breath.

In this account, the chief interest centers on the source of the outpouring. And, in fact, the very purpose of the forms of expression used and of the sensible phenomena which they describe was to direct the attention of all, upward to that source. To the same effect, was the whole argument of Peter’s discourse to the multitude. Each position in it, has this as the end.—“Ye men of Israel, Jesus of Nazareth ye know, for him ye crucified. Him God raised from the dead and exalted to his own right hand, and gave the Spirit in all fullness to him. That Spirit hath he shed down upon us, as ye now see and hear, and thus is shown his exaltation and power. Therefore let all the house of Israel know, assuredly, that God hath made 304that same Jesus whom ye crucified both Lord and Christ,—both sovereign over all and that Anointed One who was promised to David, and heralded by all the prophets, as he that should sit on David’s conquering throne.”

We have seen how Paul labors to exalt our imaginations to some proportionate conceptions of the unapproachable height of the throne of Christ’s glory. And now, in our times, from the day of Pentecost unto the end, it is signalized in the exercise by him of that highest prerogative of God, the sending forth of the infinite Spirit. It is shed down by him from yonder height to this low earth,—down to us worms in the abyss where we lay, strown in the upas valley of death, to breathe life into the dead and give salvation to the lost. And to signalize that height of his exaltation, the depth of his condescension, and the measureless immensity of his matchless love, the Baptism of Pentecost was given, its miracles were wrought, and its myriad trophies of salvation gathered. All these point upward and cry,—“Behold! on high! Far above all powers and dominions, Jesus fills the throne! Thence he breathes forth the Spirit of God! Thence he sheds down salvation!”

Section LXVII.—The New Spirit Imparted on Pentecost.

The previous announcements which heralded the baptism of Pentecost, and all the attendant facts and statements unite to indicate that in the very nature of the gift then conferred there was something essentially new and different from any previous endowments bestowed on the church,—something by which peculiar honor was reflected on the baptizing office of the Lord Jesus, upon this its first assumption and exercise. It is a question to be considered,—What were the new characteristics of grace now first imparted to the church?

The Holy Spirit was no novelty, now first bestowed. At the coming of Christ, the Jews were familiar with the 305doctrine of the personality and offices of the Third Person of the Godhead. Of this the evidence is conclusive,—in the story of John’s birth,—in the theme and style of John’s preaching,—in the facts stated as to the birth, anointing, and ministry of Christ,—in His manner of reference to the subject in his teaching,—and especially in his warning as to the sin against the Holy Ghost, which is only explicable upon the supposition that the doctrine of the Spirit was familiar to the Jews. The knowledge thus evinced had its source in the Scriptures of the Old Testament. So full are they on the subject that there is scarcely an aspect in which it appears in the New Testament which has not its counterpart in the Old. In them his agency is distinctly and fully recognized, both in the inspiration of the prophets, and in the gifts and graces which have been common to God’s people in all ages. See for example, Psa. li, 11-13; cxliii, 10; Isa. lxiii, 10, etc. The graces which Paul testifies to be the fruits of the Spirit (Gal. v, 22; Eph. v, 9), and which are in the above cited places, by the Old Testament writers referred to the same source, were abundantly displayed in the saints of the former dispensation, insomuch that Paul holds them up as ensamples to us. (Heb. xi and xii, 1.) The Psalms, which gave expression and nourishment to their graces, are never exhausted by the profoundest attainments of Christian experience. And with all the lamentable facts of unfaithfulness and apostasy which darken the pages of Israel’s history, there were periods of fidelity, in which the church shone in the beauty of holiness, fair and comely in the eyes of God. In fact, with all the disposition which we sometimes realize to dwell on the unbelief and apostasies of the twelve tribes, and lamentable as they were, it is certain that the New Testament church is in no condition to boast herself against Israel. If we survey the nominally Christian church, in its various sections—the communions of Rome and of the east, and of the various 306Protestant churches in Europe and America—a just judgment will pronounce them, on the whole, scarcely less unfaithful and surely more inexcusable than was Israel. Assuredly, there is no such difference in our favor as to indicate the absence of the Spirit from the latter, and his peculiar presence with the former.

In what then did the peculiarity of the day of Pentecost consist? To this question, Peter in his discourse on the occasion, gave an explicit answer. “This is that which is spoken by the prophet Joel:—And it shall come to pass, in the last days, saith God, I will pour out of my Spirit upon all flesh.”—Acts ii, 16, 17. In this citation of prophecy, and in the discourse which followed, Peter defined the peculiarities of the occasion as consisting in three things: First, that the outpouring of that day was made by the Lord Jesus in person. Second, that the miraculous phenomena attending it were designed to attest the fact that He, being risen from the dead and exalted to God’s right hand, was endowed with supreme and universal authority. Third, that the gifts of salvation by him dispensed were adapted and designed not for Israel only but for “all flesh,”—for the world. Thus was implied a change in the whole aspect of grace, in the hearts of God’s people.

We have formerly seen that God’s entrance into covenant with Israel, at Sinai, implied a temporary withdrawal of his overtures from the nations,—“suffering them to walk in their own ways,” (Acts xiv, 16), but with a distinct assertion of a reserved right, inserted in the covenant itself,—“For, all the earth is mine.” So long as God “winked at” the wickedness of the Gentiles, the church had neither commission nor call to labor for their salvation, nor impulse of grace to look for it. The doors of salvation and of the church were held open to all, and the word and ordinances maintained in Zion were an invitation to the world to enter freely. But, beyond that Israel was 307not called to go. On the contrary, she was discouraged from all active or intimate contact or intercourse with the apostate nations. Her primary and paramount office and obligation it was to keep her own self pure, and to preserve and transmit the oracles and ordinances of God faithfully, until the time of the Messiah. In the meantime, since the operations and graces of the Spirit can not but be in harmony with the will and purpose of God, his influences in the hearts of Israel, corresponded with the purpose thus indicated concerning the nations. For, grace is nothing but harmony of affections and will with the character and will of God. Grace, in Israel, was therefore without disseminating zeal or power, as toward the Gentiles. It contained no impulse to seek their salvation. But, knowing them as apostate and enemies to God and to his people, and as the objects of his indignation and wrath, it concurred in that indignation, and at times gave expression to it, in forms which offend a shallow and unsanctified criticism. Yet are they no more incongruous to the active enjoyment and exercise of the profoundest and most abundant measure of the Spirit’s graces, than is the absence in heaven’s blest inhabitants of zeal for the welfare of Satan, and their adoring approval of God’s justice in his doom. All this was rather confirmed than modified by the fact that the Spirit of prophecy constantly indicated that a day was coming when all the ends of the earth should see and share in the salvation of God. The more distinctly it was revealed as the purpose of God for the future, the more clearly was it seen to be not of the present.

But, now, the time had come. The Son of man, the Prince Messiah, to whom was reserved the ingathering of the Gentiles (Gen. xlix, 10), had assumed the scepter and received the Spirit of life for the nations. The sanctifying grace of that Spirit must be essentially the same in all ages and times. But there was now a change in its aspect to the Gentiles, coincident with the change of the divine 308attitude toward them. Instead of the old passive sentiment concerning the world’s ruin,—instead of the former ardor of indignation against its ungodliness,—the apostles and the church were now inspired with a divine pity and beneficent love,—with an active and aggressive zeal for the conversion of men. While the enclosed water of the laver at the tabernacle was the symbol of the Spirit’s influences, under the former dispensation, the increasing river of Ezekiel’s vision is their representative in the New Testament times. Flowing forth out of Zion, with a widening and deepening current, it pours its living waters into the dead sea of our apostate humanity, to the healing of the waters. This difference in the nature of the Spirit’s influences, now, and of old, is beautifully exhibited in two figures employed by our Savior, the distinctive features of which should not be overlooked because of the points of analogy. Speaking to the woman of Samaria of the personal blessings which the Spirit bestows, he tells her,—“Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.”—John iv, 14. A well, within; living, active, but confined. But, at Jerusalem, at the festival of the pouring of water, which anticipated the giving of salvation to the Gentiles,—“In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water.”—John vii, 37, 38. “Out of his belly shall flow.” Here is grace, not enclosed and restricted in its sphere, but outflowing and aggressive, disseminating itself without stint or limit. Hence the explanation which the evangelist adds:—“This spake he of the Spirit which they that believe on him should receive; for the Holy Ghost was not yet given, because that Jesus was not yet glorified.”—Ib. vs. 39. Hence, also, the selection made by 309Peter, in explanation of the Pentecostal scene. Among the prophecies, there are many in which the outpouring of the Spirit is spoken of. But of them all the apostle selected that which, in the briefest and completest manner, indicates the breaking down of the wall of partition. “I will pour out of my Spirit upon all flesh.” This he afterward explains. “For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.”—vs. 39.

But there was another point, equally important, in the endowments bestowed on that memorable day. Heretofore, not only had commission to the Gentiles been withheld from the church, but gratuitous labors by her in that behalf would have been necessarily futile, for lack of power accompanying the word. But, said Jesus to the apostles, “Ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.”—Acts i, 8. What was the nature of the power thus given, Paul tells the church of Corinth. “God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ. But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.”—“And my speech and my preaching were not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power, that your faith should not stand in the wisdom of men, but in the power of God.”—2 Cor. iv, 6, 7; 1 Cor. ii, 4, 5. This illuminating, convincing, and converting power of the Spirit of God attending the word, remains the perpetual endowment and authentication of the Christian ministry. In addition to the zeal and power thus conferred, the apostles were by this baptism invested with those gifts of courage, wisdom, inspiration, and miracles, which had been promised by the Savior, and were requisite 310to qualify them for their special office and to attest their ministry. (Mark xvi, 17, 18; Luke xxi, 15-19; John xiv, 26; xvi, 13-15.)

Such was the change wrought by the baptism of Pentecost; such the new gifts by it conferred. With the coming of God’s set time of mercy to the world, it awakened in the hearts of his people a zeal for souls of every class and nation. And it imparted to the word of the gospel a demonstration and power of converting grace, correspondent to the breadth of the new commission, and to the saving purposes of our blessed God, toward an apostate race. In proportion as we, in these latter days, have part in the baptism and Spirit of Pentecost, will we share in the same ardor of zeal for the spread of the gospel and the conquest of the nations to the banner of Christ.

Section LXVIII.—The Tongues like as of Fire.

Jesus had foretold his disciples that miraculous signs and wonders should accompany and attest the word of the gospel published by them (Mark xvi, 17, 18), and the subsequent history gives abundant illustration of the fulfillment of this promise, in the healing of the sick, raising the dead and other miracles of power. But the only signs mentioned on the day of Pentecost are the “rushing mighty wind,” the “cloven tongues like as of fire,” and the gift of “other tongues.” The first of these has been already considered. We will now inquire into the “tongues like as of fire.” “There appeared unto them cloven tongues, like as of fire; and it sat upon each of them.” Says Alexander, “Cloven should rather be, distributed, so that one sat on each of them. (Vulg. linguæ dispertitæ.) The common version, which implies that each tongue was divided into two or more, is at variance with the usage of the Greek verb (diamerizomenai), which sometimes denotes moral separation or estrangement (Luke xi, 17, 18; xii, 52, 53), but never, physical division. Its usual sense of distribution, or allotment, 311may be seen by a comparison of Matt, xxvii, 35; Mark xv, 24; Luke xxii, 17; xxiii, 34; and Acts ii, 45.”^[86] “There appeared unto them distributed tongues like as of fire, and one sat on each of them.” Such is the literal meaning of the evangelist. These tongues “appeared,” “like as of fire.” Not burning, but brightness or illumination was their characteristic. They had thus the appearance of burning lamps, and seem evidently to have been symbols of that divine illumination which through the ministry of the gospel was about to be given to the Gentiles. In the tabernacle and temple stood the seven branched golden candlestick, with its seven lamps, which were by the priests daily replenished with oil, and kept burning continually. In the opening of the vision of the Apocalypse, John saw seven golden candlesticks, or lampstands, in the midst of which was one like the Son of man, in whose right hand were seven stars. These stars were the burning lamps of the lampstands. (Compare Rev. i, 12, 13, 16, 20; iii, 1; and iv, 5.) They were explained to him. The candlesticks were the seven churches of Asia, and the stars were the angels of the seven churches. There has been some question among expositors, as to the form of church government contemplated in this vision. But the most are agreed that, whatever was the form, the angels were the ministry, conceived as lamps of light upborne by the churches. By this interpretation, we are led to the same understanding as to the golden candlestick in the tabernacle and temple, since the scenery of the Revelation is a recognized transcript from the temple, which was a pattern of the heavenly things. The seven lamps shining as stars in the darkness of the sanctuary, through the continual supply of oil ministered by the priests, were a beautiful type of the ministry and ordinances of the church of God, shining amid the moral darkness of the world, through the gifts and graces of the Spirit poured 312upon them by Jesus, the great high Priest. The day of Pentecost had been predicted of old, as the time of the shedding of light upon the Gentiles by the awakened church. “Arise, shine; for thy light is come and the glory of the Lord is risen upon thee. For behold the darkness shall cover the earth and gross darkness the people; but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising.”—Isa. lx, 1-3. By Zacharias, at the birth of John, and by Simeon, at the presentation of Jesus in the temple, He had been described in this character,—“The dayspring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death; to guide our feet into the way of peace.”—Luke i, 78, 79. Says Simeon, “Mine eyes have seen thy salvation, which thou hast prepared before the face of all people,—a Light to lighten the Gentiles, and the glory of thy people Israel.”—Ib. ii, 30-32. John, in the beginning of his gospel speaks in the same manner,—“In him was life and the life was the Light of men, and the Light shineth in darkness.”—John i, 4, 5. Jesus had described the ministry of John, under this figure. “He was a burning and a shining light.”—John v, 35. He had distinctly foretold his disciples that they were ordained to be the light of the Gentiles. “Ye are the light of the world. A city that is set on a hill can not be hid. Neither do men light a candle (luchnon, a lamp), and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men that they may see your good works and glorify your Father which is in heaven.”—Matt. v, 14-16. And now, upon them waiting and expectant, He sheds down the oil of the Spirit’s grace, kindles a light upon every brow, and inspires them to utter God’s praises in the tongues of every land; thus, to them signifying that the time was come to “Arise and shine,” and to others announcing 313that the Light of the Gentiles had risen upon the world.