The Beauty and Glory of the Holy Spirit

The Beauty and Glory

of the Holy Spirit

Edited by

Joel R. Beeke and Joseph A. Pipa

Reformation Heritage Books

Grand Rapids, Michigan

The Beauty and Glory of the Holy Spirit

Copyright © 2012 Puritan Reformed Theological Seminary

All rights reserved. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. Direct your requests to the publisher at the following address:

Published by

Reformation Heritage Books

2965 Leonard St. NE

Grand Rapids, MI 49525

616-977-0889 / Fax 616-285-3246

e-mail: [email protected]

website: www.heritagebooks.org

Printed in the United States of America

12 13 14 15 16 17/10 9 8 7 6 5 4 3 2 1

ISBN 978-1-60178-258-8 (epub)

——————————

Library of Congress Cataloging-in-Publication Data

The beauty and glory of the Holy Spirit / edited by Joel R. Beeke and Joseph A. Pipa.

p. cm.

Includes bibliographical references.

ISBN 978-1-60178-184-0 (hardcover : alk. paper) 1. Holy Spirit. I. Beeke, Joel R., 1952- II. Pipa, Joseph A.

BT121.3.B44 2011

231’.3—dc23

2012025811

——————————

For additional Reformed literature, request a free book list from Reformation Heritage Books at the above address.

With heartfelt appreciation for

Rev. Mark Kelderman

faithful preacher and pastor;

my spiritual son of thirty years, theological student for four years, and colleague in the ministry for thirteen years, and now, I look forward to co-laboring with you in Puritan Reformed Theological Seminary, as you serve as Dean of Students and Spiritual Formation (2 Tim. 2:2).

—JRB

With thanksgiving for

Dr. George W. Knight

chairman of the Board of Trustees

of Greenville Presbyterian Theological Seminary and Adjunct Professor of New Testament; a friend, counselor, and colleague; a promoter of a gracious Calvinism and defender of the truth; a sterling example of a Christian gentleman.

—JAP

Contents

Preface

Biblical Studies

1. The Old Testament Pentecost — David Murray

2. The Father’s Gift of the Spirit — Geoffrey Thomas

3. How the Holy Spirit Is Another Comforter — John P. Thackway

4. The Ministry of the Spirit in Glorifying Christ — Malcolm H. Watts

5. Precursors to Pentecost — Gerald Bilkes

6. The Outpouring of the Spirit: Anticipated, Attained, Available — Michael Barrett

7. The Cessation of the Extraordinary Spiritual Gifts — George W. Knight III

8. The Supply of the Spirit of Jesus Christ — John P. Thackway

Doctrinal Studies

9. The Person of the Holy Spirit — Morton H. Smith

10. The Love of the Holy Spirit — Geoffrey Thomas

11. Regeneration and Sanctification — Ian Hamilton

12. The Sealing and Witnessing Work of the Holy Spirit — William Shishko

13. The Ordinary and Extraordinary Witness of the Spirit — Malcolm H. Watts

Historical Theological Studies

14. The Holy Spirit in the Early Church — William VanDoodewaard

15. Richard Sibbes on Entertaining the Holy Spirit — Joel R. Beeke

16. The Holy Spirit in the Westminster Standards — Joseph Morecraft III

17. John Owen on the Holy Spirit in Relation to the Trinity, the Humanity of Christ, and the Believer — Ryan M. McGraw

18. The Holy Spirit and Revival — John Carrick

Pastoral Study

19. The Holy Spirit and the Unique Power of Preaching — Joseph A. Pipa

Appendix

The King James Version: Its Tradition, Text, and Translation — Michael Barrett

Contributors

Preface

We need the Holy Spirit. It is impossible to overestimate the significance of the Spirit of God for the lives of Christians. In the words of Jesus, the Spirit is the living water who satisfies our deepest desires with the streams of Christ’s redemptive glory (John 4:10–14; 7:37–39). Jonathan Edwards (1703–1758) said, The sum of the blessings Christ sought, by what he did and suffered in the work of redemption, was the Holy Spirit.1 Christ died to take away the curse and to give us the Spirit (Gal. 3:13–14).

This emphasis on the Spirit, if handled biblically, does not detract from the glory of Christ. The Spirit is the glorifier of Christ (John 16:14). Just as His Person cannot be separated from the Father and the Son in the blessed Trinity, so His work is essential to the salvation of those whom the Father chose and the Son purchased by His precious blood.

Christians of the Reformed and Presbyterian tradition have long adored the Person and cherished the work of the Holy Spirit. Benjamin Warfield said that John Calvin (1509–1564) could rightfully be named, the theologian of the Holy Spirit.2 The Reformed and Puritan heritage pulsates with the ministry of the Spirit of the living God.

This book springs from two conferences rooted in that heritage. In March 2011 Greenville Presbyterian Theological Seminary held a conference on The Person and Work of the Holy Spirit. In August of that same year, Puritan Reformed Theological Seminary held its conference on The Beauty and Glory of the Holy Spirit. This book is the result of the two schools, already joined by common confessions of faith and strong bonds of friendship, deciding to publish the conference messages combined under a single title.

In the first part of the book, you will find a number of biblical studies. In the opening conference sermon, David Murray explores how Solomon’s dedication of the temple was an Old Testament revival by the Spirit (1 Kings 8). Geoffrey Thomas calls believers to seek the promise of the Holy Spirit from a loving and generous Father (Luke 11). John Thackway offers sweet consolation through Christ’s words that the Spirit is another Comforter (John 14). Malcolm Watts summons us to boldly pursue the knowledge of the Lord through the Spirit’s ministry of glorifying Christ (John 16). Gerald Bilkes traces the foreshadowing of Pentecost in Old Testament figures like Moses (Num. 11) and Elijah (2 Kings 2).

Next the book dives into the New Testament revelation concerning the Spirit. Michael Barrett explores the meaning of the outpouring of the Spirit at Pentecost by the ascended Christ (Joel 2; Acts 2). George Knight argues from New Testament texts that all Christians are baptized with the Spirit and that extraordinary gifts such as apostleship, prophecy, tongues, and healing have ceased. John Thackway lifts our eyes to Christ to meet the needs of suffering saints by the supply of the Spirit of Jesus Christ (Phil. 1:19).

The second part of the book sheds light on the doctrine of the Holy Spirit. Morton Smith walks through dozens of Scripture texts to show that the Spirit is indeed a Person, not just a power. Geoffrey Thomas gives us a heart-warming glimpse of the Spirit’s jealous love over the souls of those whom He indwells. Ian Hamilton helps us treasure the precious works of regeneration and sanctification by the Holy Spirit. William Shishko investigates the meaning of the Spirit’s objective sealing for believers in regeneration. And Malcolm Watts guides us in meditating on the witness of the Spirit to assure the Christian of his salvation, sometimes with a quiet, steady peace and sometimes with extraordinary power. Watts’s focus is on the believer’s growing, subjective consciousness of being sealed by the Spirit.

The third section of the book explores historical figures and movements. William VanDoodewaard uncovers evidences of the Holy Spirit’s work in the early church in the preservation, proclamation, and powerful application of the Scriptures. Joel Beeke mines the writings of Richard Sibbes (1577–1635) for rare gems about making our hearts a hospitable home for the divine guest: entertaining the Spirit. Joseph Morecraft studies the many-faceted doctrine of the Spirit in the Westminster Confession and Catechisms. Ryan McGraw movingly presents the teachings of John Owen (1616–1683) on the Spirit with respect to the Trinity, Christ’s humanity, and our lives today. John Carrick stirs our hopes for times of refreshing (Acts 3:19) with a historical study of seasons of revival.

Lastly, the book concludes with a study by Joseph Pipa on the Holy Spirit’s anointing for powerful preaching. In the appendix, one also finds an engaging essay by Michael Barrett on the King James Version of the Bible—a tribute to its 400th anniversary. While we as editors do not necessarily agree with all the exegetical nuances of every article and in fact there are some minor doctrinal differences between a few of the authors, all of the positions stated in the book are part of the orthodox Reformed tradition.

There is a richness to this subject of the Holy Spirit that defies our attempts to plumb its depth. All eternity will not exhaust our meditation, for the Spirit is the fullness of God for us in Christ. Edwards said, The Holy Spirit, in his indwelling, his influences and fruits, is the sum of all grace, holiness, comfort and joy, or in one word, of all the spiritual good Christ purchased for men in this world: and is also the sum of all perfection, glory and eternal joy, that he purchased for them in another world.3

We are grateful to the staffs of PRTS and GPTS for organizing these conferences. If you weren’t able to attend our schools’ conferences in the past, after reading the wealth of spiritual nourishment in this book we hope you will consider joining us for future conferences in Greenville, South Carolina, and in Grand Rapids, Michigan.4

We heartily thank all the speakers for diligent work on their excellent addresses. We thank Gary den Hollander and Irene VandenBerg for their meticulous proofreading, Linda den Hollander for her able typesetting, and Amy Zevenbergen for the attractive cover design. Thanks, too, to Lois Haley for transcribing several of the addresses. We also thank our sweet wives, living epistles of Christ written by the ink of the Spirit, in whom we daily see the image of the triune God writ large before our eyes.

—Joel R. Beeke & Joseph A. Pipa

1. Jonathan Edwards, An Humble Attempt to Promote Explicit Agreement and Visible Union of God’s People in Extraordinary Prayer, in The Works of Jonathan Edwards, Volume 5, Apocalyptic Writings, ed. Stephen J. Stein (New Haven: Yale University Press, 1977), 341.

2. Benjamin B. Warfield, Calvin and Augustine, ed. Samuel G. Craig (Philadelphia: Presbyterian and Reformed, 1956), 487.

3. Edwards, Humble Attempt, in Works, 5:341.

4. For more information, see www.gpts.edu and www.puritanseminary.org.

BIBLICAL STUDIES

CHAPTER 1

The Old Testament Pentecost

David Murray

Revival is a sovereign, powerful, concentrated, and rare work of the Holy Spirit that renews and multiplies God’s people. Revivals occurred regularly in Bible times, and maybe especially in Old Testament times. Horatius Bonar identified fourteen Old Testament events that could be described as revivals. Others identify eight to ten. However many there are, Wilbur Smith noted a number of common features. For the most part, each of them had a background of moral darkness and national depression; started in the heart of one special servant of God, who became the energizing power behind it; sparked a new and powerful proclamation of God’s Word; saw a return to the worship of God; included the destruction of idols; created a deep sense of sin and its consequences, and a desire to separate from it and all its causes; brought a return to offerings of blood sacrifices and their prophetic picturing of the Messiah’s atonement; saw a restoration of great joy and gladness; and were followed by a period of national productivity and prosperity.1 We might sum up these features as increased spiritual knowledge, deepened spiritual feeling, and wider spiritual obedience, all of which are caused by the Holy Spirit.

It is true that few of the Old Testament revivals mention the Holy Spirit. However, we know that there is no such thing as a spiritual revival without the Holy Spirit. And although those involved in these revivals did not have such a developed pneumatology (theology of the Holy Spirit) as we do, they certainly knew that what was happening was the result of an outside and higher spiritual power.

Let us take a look at one of these Old Testament revivals, one that has been called the greatest Old Testament revival, or the Old Testament Pentecost: the revival under King Solomon when the temple was dedicated.

The main point I want to emphasize as we look at this event is that spiritual revival is rooted in united prayer. We see that in the New Testament Pentecost also; it was when the disciples were all with one accord in one place—surely a description of corporate prayer—that the Holy Spirit fell upon them (Acts 2:1–4). And we see that in the Old Testament Pentecost in 1 Kings 8 (as well as its parallel account in 2 Chronicles 6–7).

Solomon Prepared by the Spirit (vv. 1–11)

Solomon was prepared by God

We shall look at how Solomon prepared for this revival, but we must also recognize that Solomon was himself prepared by God. When Horatius Bonar surveyed the history of revival in the Bible and in church history, he found that God usually uses certain kind of men for this great work.2

They were men of great earnestness in ministry. They felt their infinite responsibility as stewards of the mysteries of God, and shepherds appointed by the Chief Shepherd to gather in and watch over souls. They lived and labored and preached like men on whose lips the immortality of thousands hung. Everything they did and spoke bore the stamp of earnestness, and proclaimed to all with whom they came into contact that the matters about which they had been sent to speak were of infinite moment, admitting of no indifference, no postponement even for a day.

These men were also optimistic about success: As warriors, they set their hearts on victory, and fought with the believing anticipation of triumph, under the guidance of such a Captain as their head.

They were men of faith: they had confidence in the God who saved them, in the Savior who commissioned them, in the Holy Spirit who empowered them, in the Word they proclaimed.

They were men of labor: Their lives are the annals of incessant, unwearied toil of body and soul: time, strength, substance, health, all they were and possessed, they freely offered to the Lord, keeping back nothing, grudging nothing, joyfully, thankfully, surrendering all to Him who loved them and washed them from their sins in His own blood…. They laboured for eternity, and as men who knew that time was short and the day of recompense at hand.

These men were patient: They were not discouraged, though they had to labour long without seeing all the fruit they desired…. Attempts have been made to force on a revival by men who were impatient at the slow progress of the work in their hand; and seldom have these ended in anything but calamitous failure, or at best a momentary excitement which scorched and sterilised a soil from which a little more patient toil would have reaped an abundant harvest.

They were men of boldness and determination: Adversaries might contend and oppose, timid friends might hesitate, but they pressed forward, in nothing terrified by difficulty or opposition.

They were men of prayer:

It is true that they laboured much, visited much, studied much, but they also prayed much. In this they abounded. They were much alone with God, replenishing their own souls out of the living fountain that out of them might flow to their people rivers of living water…. Were more of each returning Saturday spent in fellowship with God, in solemn intercession for the people, in humiliation for sin, and supplication for the outpouring of the Spirit,—our Sabbaths would be far more blest, our sermons would be far more successful, our faces would shine as did the face of Moses, a more solemn awe and reverence would be over all our assemblies, and there would be fewer complaints of labouring in vain, or spending strength for nought. What might be lost in elaborate composition, or critical exactness of style or argument, would be far more than compensated for by the double portion of the Spirit we might then expect to receive.

These men were men of solemn deportment: Their daily walk furnished the best attestation and illustration of the truth they preached. They were always ministers of Christ, wherever they were to be found or seen. No frivolity, no flippancy, no gaiety, no worldly conviviality or companionships neutralised their public preaching, or marred the work they were seeking to accomplish.

All such characteristics are the work of God’s Spirit. Many of them can be found in Solomon. When God begins to shape and form men like this, then we may have hope that He is preparing men for great work in His church, and perhaps even to be instruments of revival.

Solomon prepared for God

We not only see God preparing Solomon with these Spirit-wrought characteristics, but we also see Solomon preparing for God. It took four years to prepare the temple materials and seven to build it. Once it was built, Solomon waited eleven months for the dedication so that it would coincide with the Feast of Tabernacles, a festival that reminded the Israelites of their journey through the wilderness.

1. The ark comes to the temple (vv. 1–9)

The ark of the covenant had led the people through the wilderness and had been closely associated with the tabernacle, the place where God met with and dwelt among His people. The ark was now making its final journey to rest in the temple on Mount Moriah, signifying that God was now transferring His special presence to the temple.

Although this account reminds us of David’s transfer of the ark to Jerusalem (2 Sam. 6:12–19), this is on a far grander scale. The ark was being brought not to a tent but to a magnificent temple, and the sacrifices were innumerable.

2. God comes to the temple (vv. 10–11)

When the ark entered the temple, so did God. The priests who had carried the ark exited, and the glory cloud of God’s presence entered and filled the building, making it impossible for the priests to perform their service.

Something very similar happened at the initial setup of the tabernacle (Ex. 40:34–35). Both times the glory cloud entered, filled, and overwhelmed, indicating God’s acceptance and approval of what had been done. He was not just beside or above, but in the temple.

Solomon Preaches by the Spirit (vv. 12–21)

Solomon’s sermon reminded the people of God’s promise of the temple and of His purpose for it.

1. God’s promise of the temple (vv. 12–19)

Solomon reviewed God’s faithfulness to the nation and reminded the people that God had fulfilled with His mouth what He had spoken with His mouth (v. 15). God had shown His words perfectly trustworthy.

Solomon could say, Blessed be the LORD, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant (1 Kings 8:56).

How reminiscent this is of the New Testament Pentecost, when the apostles also celebrated God’s kept promise through His prophets of the temple of His Son (Acts 2:16ff.).

2. God’s purpose for the temple (vv. 20–21)

The temple had a double purpose. First, it was to honor God’s name (v. 20). It was a house for the name of Yahweh (vv. 17, 20), an important idea in the following prayer. This meant it would be a place where God’s character would be revealed. Second, it was to house God’s ark (v. 21). The ark was the special symbol of God’s presence, the throne on which He chose to sit. The temple was the place where God revealed His character and the place He lived.

Solomon Prays by the Spirit (vv. 22–53)

Remember, the emphasis of this chapter is Spiritual revival is rooted in corporate prayer. Therefore, I want to pause here and highlight five important features of Solomon’s prayer.

First, it was a corporate prayer. One of the marks of spiritual revival throughout church history has always been a coming together of God’s people for prayer and a united longing for God’s work in their midst.

Second, it was a comprehensive prayer. The Bible often uses the number seven to express completeness. Here we have seven petitions covering all aspects of national life, from war to famine to interpersonal disputes. These seven petitions are samples of all possible situations that call for prayer. This is another mark of true spiritual revival; prayers become much less selfish and narrow, and instead become more comprehensive and concerned for all aspects of life.

Third, it was a contrite prayer. Solomon came before the Lord humbly as thy servant (v. 28), not as the king. There was a spirit of deep humility and lowliness of mind. Eight times he spoke of sin (once he described it as the plague of his heart, v. 38) and five times he begged for forgiveness. In verses 46–50, he set forth repentance as the basis for the hoped-for forgiveness and restoration of blessing after the people’s disobedience and failure.

Solomon knew his Bible and based his prayer on the predicted covenant blessings and curses of Leviticus 26 and Deuteronomy 28–30. Remember, 1 and 2 Kings were written to Israelites who were then in Babylonian exile, asking: What about God’s covenant promises? Has God broken His Word to us? Solomon’s prayer was recorded here to remind them that God had indeed kept His covenant as set out in Leviticus and Deuteronomy. He had dealt justly with them. The exiles were being invited to share in Solomon’s humble words and repentant spirit.

However, the exiles were also being encouraged by Solomon’s rehearsal of the conditions of restoration to the land: a change of heart, a turning back to God with all their heart and soul, and praying toward the land of their fathers and the temple. God kept His covenant Word (v. 24) and showed His covenant love (v. 23).

There was neither hyper-Calvinistic fatalism nor Arminian activism here. Solomon avoided simply waiting and he avoided simply demanding. There was boldness and there was caution. He recognized that God alone has the sovereign right to decide what prayers He should answer, but he also recognized that God usually acts in response to means He has appointed (2 Chron. 7:14). This must not be allowed to degenerate into a mechanical, If we do this, then God will do that. Iain Murray noted how those who have lived through revivals have been the first to say how there was so much which left them amazed and conscious of mystery.3

Fourth, it was a cosmic prayer. Solomon not only showed concern for the foreigner (vv. 41–43), but also desired that ultimately all the peoples of the earth might know that Jehovah is the only true God (vv. 43, 60). Similarly in the New Testament Pentecost, the work of the Spirit turned the inward-looking disciples outward and made them pray for the nations and go to them.

Fifth, it was a Christ-centered prayer. Like the tabernacle, the temple and all its furniture, officials, and rituals revealed the coming Messiah to the Israelites. It was one large picture of the coming Christ, with lots of small pictures in there, too.

That is why, when Christ came, He described Himself as the temple of God (John 3:19–22). Like the temple, Christ is the One in whom God’s glory dwells, the One in whom God puts His name, the One through whom God hears prayer, the One whom God calls us to look toward, the One in whom we find forgiveness. When Solomon asked the question Will God indeed dwell [with men] on the earth? (v. 27), we are to hear it as rhetorical, and as ultimately fulfilled by the great divine Yes in Christ.

Look at the number of sacrifices offered: 22,000 oxen and 120,000 sheep. That is seven sacrifices a minute! Yet, the blood of bulls and goats could never take away sin. So why offer them? It was to express their faith in and hope of a coming suffering sacrifice that would take their deserved place of punishment.

Solomon Praises by the Spirit (vv. 54–61)

The prayer concluded with paeans of praise. The vast assembly (v. 8), which included people of distant lands, celebrated for two weeks before going home full of joy. What a Spirit-wrought revival! Divine preparation, inspired preaching, Christ-centered prayer, and spiritual worship abounded.

Conclusions

Although there are two accounts of the Old Testament Pentecost in Kings and Chronicles, they were written for different audiences and different purposes.

As we have seen, 1 and 2 Kings was written for the children of Israel in Babylonian exile. Their question was, Why did this happen to us? Kings was written to answer that question and to show that the exile was a just and predicted act of God. The writer was calling the people to consider the great events of the past to bring them to repentance. Let us also trace the great revivals of the past that they might humble us, convict us, and impress on us the justice of God’s present withdrawal of His reviving Spirit.

Chronicles was written after the exile to encourage more Israelites to return to Jerusalem and rebuild the nation. Their question was, Is there any hope? In the Chronicler’s account of these events, therefore, he emphasized the glories of the past to kindle hope and expectation, especially in a renewal of the Davidic King. Let us read revival accounts to kindle our hope in the rebuilding of the church and the future glory of the Davidic King.

Above all, let us kindle hope that if such things can happen in Old Testament times, when the Holy Spirit’s work was not yet at its fullest, we might expect much more in our days, when the Spirit has been promised in even greater measure.

1. Wilbur M. Smith, The Glorious Revival under King Hezekiah (Grand Rapids: Zondervan, 1937), vi–vii.

2. Quotations in this section are from Horatius Bonar, editor’s preface to Historical Collections Relating to Remarkable Periods of the Success of the Gospel, comp. John Gillies (Kelso, Great Britain: John Rutherfurd, 1845), vi–xi.

3. Iain H. Murray, Pentecost Today (Edinburgh: Banner of Truth, 1998), 5.

CHAPTER 2

The Father’s Gift of the Spirit

Geoffrey Thomas

And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? Or if he shall ask an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?

—Luke 11:9–13

When we read the first three Gospels, Matthew, Mark, and Luke (the Synoptic Gospels), we are conscious at first of the old covenant atmosphere of those books. Luke, for example, begins with an actual priest named Zacharias, serving in the temple and burning incense. Then the priest is told by a messenger from God that his wife is going to have a son who will be filled with the Holy Spirit even from birth (Luke 1:15). In other words, from the very beginning of his life, the baby will know that his vocation is to be one of the Lord’s prophets, that he has the charisma of prophecy, and it is for this work that the Spirit of God is in him. Soon Zacharias is also filled with the Holy Spirit and so is enabled to make a long prophecy. Soon we are also told of the Spirit of God coming upon a man called Simeon and moving him to enter the temple to meet with Joseph, Mary, and the baby Jesus. He, too, is filled with the Spirit and he, too, prophesies. This is an old covenant picture of the Spirit anointing gifted men of office, such as prophets and kings, for particular works God gives them to do.

Then thirty years pass and John the Baptist and Jesus begin their public ministries. The promised one is coming, cries John, the one the prophets spoke of who is going to pour out the Holy Spirit. Then Jesus leaves Nazareth and goes to the River Jordan, and the Spirit of God comes upon Him at His baptism. Jesus’ great theme, as He begins to preach, is that the kingdom of God has arrived. This is a critical moment in human history, a time of decision for the people of the Old Testament, when that covenant at last finds its complete fulfillment. This is the time that has been prophesied by the Spirit-filled men of the older dispensation with such expectancy, apprehension, and longing.

They knew that they were living in the age of decision and crisis. The time had finally come; the hour was at last fulfilled. The Spirit of God was going to be poured out on all flesh, no longer on the Jews alone, and not only upon kings, prophets, and priests for their work, but on every believer, even servants and maidservants, both old and young. The last days were dawning, the days in which we still live today, the time between the first and second comings of Christ. We are those upon whom the ends of the ages have come (1 Cor. 10:11); we have tasted the powers of the world to come (Heb. 6:5); we are living in the age of the Spirit because the Lord has come with redeeming power and might, and when He is exalted He is going to baptize the nations far and wide with the Spirit. Death has been conquered and the guilt of sin has been removed.

So, the ministry of Christ begins with the declaration that the King has already come and His Spirit is soon about to come. Luke’s gospel ends with the last words of Jesus: And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high (24:49). Then, in the opening chapter of Acts, the promise of the coming of the Spirit is given a remarkable immediacy: ye shall be baptized with the Holy Ghost not many days hence (1:5).

The Gospels, then, are as much books of anticipation about the coming of the Spirit as the Old Testament prophecies. So, there is a cluster of teachings about the Spirit at the birth of Christ, both in the prophecies and in the overshadowing of Mary in Jesus’ incarnation, but there are few other references to the Spirit of God in the first three Gospels except those that look forward to Pentecost. That is why the words of our text are so fascinating. In them the Spirit is made accessible to us; we can make connection with Him. Jesus says, If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him? (Luke 11:13).

A Promise to God’s Own Children

In this passage, we have a wonderful promise, a pearl of a promise; in fact, a series of very great promises building up in earnestness and affection: And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened (Luke 11:9–10). But these assurances do not belong to all men indiscriminately. We cannot put these words of Jesus on a notice board outside a church, Ask and it will be given to you, for a man walking by in the street to consider that such a promise is for him: ‘Ask, and I will receive’? Sounds good to me. All right, then I will ask that I’ll have that woman…. I’ll ask for money to take a holiday in Las Vegas…. I’ll ask that I’ll win the lottery this Saturday. I’m encouraged to believe I’ll win it because God says, ‘Ask and it will be given to you.’ No, that is wrong; these are not promiscuous promises. We need to see how carefully they are curtailed in our text: how much more shall your heavenly Father give the Holy Spirit to them that ask him? (v. 13).

These words are spoken to Jesus’ disciples. They are part of a discourse on prayer. His followers have asked Him to teach them to pray, and these words are about what the heavenly Father will do for those who are His own children. If you today are a child of God, these are your promises. If you have received God’s Son as Messiah and Savior, becoming His disciple, you have been given the right to be called a son of God. He is your Father in heaven, and these promises are your very own promises. However, if you spurn the Lord Jesus Christ and obey another lord, and if you reject the privilege of adoption into God’s family, these are not your promises. They are promises for the sons of the heavenly Father. So, there are multitudes of men and women who can take no comfort from these words. It is not at all true that if they ask for something that God is bound to give it to them.

So, we must ask ourselves: Have we any claims whatsoever on these promises? Are we God’s children? Are we the disciples of Christ who want to be taught by Him concerning how to pray properly? There is a very real possibility that men pray to God and He will not answer because they are asking amiss; they are asking for things in order to consume them to satisfy their own lusts; they are asking while tenderly regarding sin in their own hearts; they are asking God for forgiveness and mercy while they entertain no mercy at all for those who have offended them. We are told that in such cases God will not hear us, and so we have no right to take these great words—which everyone can quote—and believe they are an assurance that our whims and fancies will be met, because these are great family promises for the household of faith. When God’s own children ask for those things that are pleasing to their Father, God will give them to them.

Unbelievers Welcome to Come to a Seeking Christ

I want to give every encouragement to men and women to attend worship services and hear the Word of God preached, seeking to listen intently, to understand, to learn, and to obey what God says. If you are asking God for a closer walk with Him and for greater trust in Him, and knocking for entry into the deepest fellowship with Him, keep on doing that. Indeed, I believe that in such longings and yearnings—in that actual asking, seeking, and knocking—there is saving faith and the possession of Christ’s salvation. So, seek the Lord while He may be found and where He may be found, and that is where people gather together in His name and hear His Word. There He is near.

Yet I do not believe that this particular passage is saying to men and women who are still in unbelief that their salvation depends on their endlessly seeking Christ. Indeed, I think that the New Testament language is quite the opposite, that it does not show us people seeking Christ; in fact, it says quite categorically that none are seeking God. What we find in the Bible is the Lord seeking men and women. I find it saying: God is seeking you. He is seeking you in the testimony of your friends, in the preaching of the gospel, in the offer of pardon and forgiveness through Christ, in the prayers of your parents and friends, in the Bible you read and the Christian books you have been given, in a host of providences that have made this world less and less satisfying, and in your satisfaction at being in the presence of other Christians. In all of that God is showing evidence that He is seeking you. For some of you, I am afraid that a great deal of what you refer to as your seeking" is the seeking of a better invitation than you have had so far. You are wanting to hear the gospel with more excitement. You are wanting to feel it more deeply. You are wanting to hear it more persuasively so that you won’t have to make that painful, lonely, personal commitment to entrust yourself to Jesus Christ forever.

The Lord Jesus Christ is not an object that you have to search for as if He were somehow lost and buried away in some mysterious place, in a cave in the Himalayas that required a trip to Nepal, on a distant island in the South Seas, off in some lonely cell behind granite walls in Scotland, or in some such inaccessible and forbidding spot. It is not true that the Savior or the Holy Spirit is so far from you that you must seek Him endlessly, because in the preaching of the Bible He is near you; He is in the word of faith that we preach, and that word is nigh you (Rom. 10:8). Your task, your obligation, and your privilege is not to be shaking your head sadly that it is so difficult to find Jesus Christ. No, He is the one seeking, and He is seeking you now. He says, I am here, so come to Me now. He is here because He is seeking for you. He is not seeking your seeking, more intense seeking, more emotional seeking, more weepy seeking, or more sighing seeking. He is watching to see if you are receiving Him as your Prophet, Priest, and King. He is saying to you to come to Him, to enter the kingdom of God by the door, and He is the door that He sets before you. Enter! He is not saying you must keep seeking for the door. No, He is saying: Here is the door, right before you. I am that door, and you must enter through it.

God’s Children Should Ask Him to Fulfill His Promises

What should we as Christians ask? What should we plead? For what should we knock on the gates of heaven? We should ask God to fulfill all His promises. We should ask ourselves, as we start to pray, whether we have a promise. I do not mean at all whether we have one emotionally, one that grips us, makes us weep, takes all our strength from us, and touches us very deeply. There are such consequences to reading and especially to hearing the Word of God preached with the Holy Spirit sent down from heaven, and we should thank God for that. But these