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042 - Note J The Outpouring of the Spirit Chap 15 · Spirit of Christ

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  Speaker 1: Note Jay of the Spirit of Christ by Andrew Murray.
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  Speaker 1: This LibriVox recording is in the public domain. Note jay
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  Speaker 1: The Outpouring of the Spirit, Chapter fifteen. I give another
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  Speaker 1: note from Professor Beck on the Spirit and the work
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  Speaker 1: he does in the believers and the Church, as well
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  Speaker 1: as in the world, in virtue of his being poured
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  Speaker 1: out on all flesh. Chris Leika Ethic one one hundred
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  Speaker 1: and twenty four. Anything that helps us to meditate on
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  Speaker 1: what was needed to prepare for the outpouring of the
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  Speaker 1: Holy Spirit, what its object was, and how he comes
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  Speaker 1: to do that work, will help to free us from
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  Speaker 1: those very limited ideas we have of what a spirit
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  Speaker 1: and who the Holy Spirit is, and what the blessed
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  Speaker 1: work he has come to do in us open as
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  Speaker 1: concerns the relation of the Spirit to Christ. He is
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  Speaker 1: the witness who takes of what Christ contains and possesses
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  Speaker 1: to bring it to us and thereby reveal and glorify Christ.
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  Speaker 1: John fifteen twenty six. John sixteen, Verses seven and fourteen.
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  Speaker 1: The witness of the Spirit has this peculiarity that he
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  Speaker 1: acts as the power from on high, and at where
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  Speaker 1: his witness enters, the life comes in divine power. The
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  Speaker 1: Spirit is thus the dynamic principle, in whom concentrate all
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  Speaker 1: the life powers that flow from Christ, and from whom
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  Speaker 1: they are divided as the powers peculiar to each as
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  Speaker 1: gifts and graces. He is thus the formative power, which,
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  Speaker 1: from out of the substantial reality of what there is
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  Speaker 1: in Christ begets and develops the individual life. His witnessing
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  Speaker 1: mediates the begetting. As the dynamic principle, he is also
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  Speaker 1: the generative principle. Through him, the Christ is born in us,
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  Speaker 1: becomes with his life of grace our inner personal life,
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  Speaker 1: so that we are closed upon with the power from
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  Speaker 1: on high, with a supernatural life power. We have thus
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  Speaker 1: the grace of Christ, not only as an object without us,
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  Speaker 1: but within us, as a power of God in the spirit.
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  Speaker 1: There dwells within us that power of divine grace, in
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  Speaker 1: which all the powers of the new life concentrate. Spirit
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  Speaker 1: life power are therefore, in scripture correlated ideas, just as
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  Speaker 1: on the other side, flesh, weakness and death are one
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  Speaker 1: the eternal life system, which, from its divine head is
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  Speaker 1: again to bring the earth, the world of flesh, into
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  Speaker 1: organic union with the Upper The spiritual world can alone
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  Speaker 1: be built up on heavenly dynamics, on the action of
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  Speaker 1: the Spirit as the power of the heavenly life. This
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  Speaker 1: action of the Spirit is however, only mediated for the
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  Speaker 1: world by the reconciliation which Jesus Christ has effected, and
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  Speaker 1: by his being glorified. Previous to this reconciliation, the divine
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  Speaker 1: Spirit worked on us, either as the spirit in nature,
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  Speaker 1: as the power of the earthly life, or as the
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  Speaker 1: spirit of the theocracy, with special temporary manifestations for special functions,
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  Speaker 1: as in the case of the prophets, but not in
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  Speaker 1: such a way that the eternal life as it belongs
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  Speaker 1: to the divine nature and dwells in the Father and
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  Speaker 1: the Son, that the spirit of the divine personal life
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  Speaker 1: could become the personal life of man, the property of
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  Speaker 1: his inmost nature. In this special aspect, the spirit in
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  Speaker 1: the Old Testament was only a promise to be realized
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  Speaker 1: in Christ, and therefore bears the name of the Spirit
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  Speaker 1: of Promise. In the New Testament, spirit the promise becomes fulfillment,
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  Speaker 1: actual bestowment, and possession. Before this, however, could take place
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  Speaker 1: with any human individual, the Spirit had first as the
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  Speaker 1: power of the Most High, that is, as he had
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  Speaker 1: hitherto existed only in the transcendence of the divine nature,
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  Speaker 1: to form and secure for himself in human nature as center,
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  Speaker 1: whence he might communicate himself in this central nature. The
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  Speaker 1: Spirit had to be brought into a free, organic union
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  Speaker 1: with man's psychical and physical nature as existing in the flesh,
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  Speaker 1: and that nature had even so to be formed into
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  Speaker 1: the organ of the Spirit. In one word, a man
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  Speaker 1: anointed and permeated with the Holy Spirit. The anointed had
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  Speaker 1: to be formed, and then in this spiritually perfected central
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  Speaker 1: personality of Jesus Christ, the flesh had, by a voluntary
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  Speaker 1: sacrificial death, to be transformed into the true s spiritual
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  Speaker 1: existence of the divine being, or glorified and lifted up
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  Speaker 1: into God. And so the reconciliation of the world with
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  Speaker 1: God accomplished. In this way alone, could this visible life system,
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  Speaker 1: the organism of the sensible soul life, become judicially and
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  Speaker 1: ethically accessible to the operation and participation of the Divine Spirit.
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  Speaker 1: Out of the reconciler and through him. Thus alone could
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  Speaker 1: the Spirit, in his new character be set free out
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  Speaker 1: of the nature of Christ as now glorified in God,
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  Speaker 1: out of the divine human nature, to be poured out
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  Speaker 1: as the power of the heavenly life, the power of
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  Speaker 1: the eternal life upon all flesh. The question now comes,
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  Speaker 1: how have we to represent to ourselves this outpouring of
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  Speaker 1: the Holy Spirit. The outpouring of the Spirit is not
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  Speaker 1: identical with the individual in dwelling of the spirit, but
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  Speaker 1: is the universal presupposition of the latter. For it is
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  Speaker 1: spoken of see Acts two sixteen compared Verse thirty three
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  Speaker 1: as an outpouring down upon all flesh. EPI indicates the
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  Speaker 1: direction of which the being filled with the Spirit individually
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  Speaker 1: is only the consequence the individual entering in of the
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  Speaker 1: Spirit is mediated by the universal outpouring. The relation is
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  Speaker 1: the same as that in which the universal reconciliation as
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  Speaker 1: a reconciliation of the world stands to the personal reconciliation,
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  Speaker 1: which is mediated by the former. Each of these, the
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  Speaker 1: reconciliation of the world and the outpouring of the Spirit,
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  Speaker 1: stands as an all embracing fact accomplished once for all
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  Speaker 1: an objective universality, while in subjective realization but few are
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  Speaker 1: partakers of either. The outpouring on all flesh is thus
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  Speaker 1: neither the inpouring in all flesh nor a mere rhetorical
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  Speaker 1: expression for the impouring in a few individual men, but
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  Speaker 1: indicates its direction and destiny for the whole of men,
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  Speaker 1: and yet again not as a mere ideal destiny. For
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  Speaker 1: this it was already in the Old Testament. In the
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  Speaker 1: New it is a fact that has taken place Acts
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  Speaker 1: two thirty three. Having received the promise of the Father,
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  Speaker 1: he has shed forth this corresponding to this destination for
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  Speaker 1: the whole, for all flesh, there is also a world
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  Speaker 1: embracing operation of the Spirit on the whole. Our Lord
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  Speaker 1: himself speaking of the coming or outpouring of the Spirit
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  Speaker 1: John sixteen eight attributed to him or work on the
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  Speaker 1: unbelieving world, even when they do not individually receive him.
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  Speaker 1: It is thus a work independent of his reception, a
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  Speaker 1: judicial one. We are thus led to regard the matter
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  Speaker 1: in this light. The Spirit, as sent down or poured out,
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  Speaker 1: has now, by his descendants, out of his previous transcendence,
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  Speaker 1: become a power covering and influencing the world, a new
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  Speaker 1: cosmic power proceeding from Christ, on the ground of the
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  Speaker 1: accomplished reconciliation of the cosmos in Christ. Even while the spirit,
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  Speaker 1: as individual gift, a subjective possession, has become personally imminent
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  Speaker 1: in but few. As outpoured spirit, he is and works
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  Speaker 1: in the world independent of his indwelling in special individuals,
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  Speaker 1: even as the Exalted Christ also exists and works as
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  Speaker 1: the Lord who fills heaven and earth as a cosmic power.
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  Speaker 1: With the outpouring of the Spirit on all flesh, a
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  Speaker 1: new life power has been set free from above, which
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  Speaker 1: now as spirit thus invisible, pervades the world system according
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  Speaker 1: to its own laws, as the reaction of a holy
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  Speaker 1: cosmic spirit power, again the cosmic power of the spirit
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  Speaker 1: of falsehood and destruction, which had hitherto ruled the world.
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  Speaker 1: This latter does not only exist as a spirit imminent
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  Speaker 1: in individual men, but as an independent power, the prince
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  Speaker 1: of this world. The operation of the new holy and
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  Speaker 1: spiritual world power thus acts partly as general as it
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  Speaker 1: works in the world, partly as special and individual as
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  Speaker 1: it works in the Church of Christ. On the site
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  Speaker 1: towards the world, we have the world judging work of
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  Speaker 1: the Spirit. The Spirit works as the fire cast upon
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  Speaker 1: earth from above, in its separating and judging power, embracing
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  Speaker 1: not only the moral but even the physical world. Luke,
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  Speaker 1: twelve forty nine, fifty one, Chapter three, verse sixteen, the
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  Speaker 1: baptism and burning up with fire Revelation four five. This
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  Speaker 1: is the foundation and preparation of the more special operation
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  Speaker 1: in which the Spirit, as the new life stream from above,
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  Speaker 1: flows into the individual souls that are united with the
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  Speaker 1: Lord and fills them John three five, seven, thirty eight, four, ten,
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  Speaker 1: and fourteen. Here, in his quickening power, the Spirit is
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  Speaker 1: in union with water, just as in his judging power
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  Speaker 1: with fire. Compare Genesis one two water, spirit and light
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  Speaker 1: Matthew three eleven, Spirit, fire and Water Revelation four five, fifteen, two,
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  Speaker 1: and twenty two one. Where the Spirit is thus represented
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  Speaker 1: as fire and water. It appears as a power in nature,
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  Speaker 1: but it is a power of nature, divine and spiritual,
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  Speaker 1: making itself felt within the physical world as a cosmic power. This, however,
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  Speaker 1: not for daily objects in connection with the world, but
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  Speaker 1: at special epochs, for objects in connection with the Kingdom
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  Speaker 1: of God. As such a cosmic power, the outpourt Spirit
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  Speaker 1: forms the connecting link between the Redeemer of the world
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  Speaker 1: in as far as his whole nature has been lifted
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  Speaker 1: up into the spirituality of Heaven and the redemption and
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  Speaker 1: transformation of the world of flesh. Out of its natural
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  Speaker 1: state without the spirit and against the spirit, into a
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  Speaker 1: spiritual corporeality. The outpouring of the Spirit is thus just
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  Speaker 1: as the reconciliation, of which it is the immediate result,
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  Speaker 1: a real, perfected organization in this earthly world of the
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  Speaker 1: Holy Spirit influence, through which, in opposition to the unholy
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  Speaker 1: Spirit influence the operation and entrance of a substantial heavenly
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  Speaker 1: spirit life in humanity Ephesians one three and Hebrews six four,
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  Speaker 1: and at last in all nature Romans eight nineteen is mediated.
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  Speaker 1: And so the full destruction of the Satanic obtained First
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  Speaker 1: John Chapter three, verse eight, twelve thirty one, sixteen, eight
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  Speaker 1: and eleven. End of quote, end of note Jay