The Holy Spirit

His Gifts and Power

John Owen

• Publisher: Christian Focus Publication
• Year: 2007
• ISBN:
  9781781911839

BOOK I

1

General Principles Concerning the Holy Spirit and His Work

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The Apostle Paul, in 1 Corinthians 12, directs their exercise of spiritual gifts; of which they had received an abundant measure, and concerning which they had consulted him. For the Lord ‘having much people in the city of Corinth’ (Acts 18: 9–10), whom he intended to call, encouraged the apostle to go and preach there; gave great success to the work; and furnished the first converts with such eminent, extraordinary, and miraculous gifts, as might be happily instrumental in the conversion of others.

In the exercise of these gifts, several persons had conducted themselves improperly and had abused them to the purposes of emulation and ambition. On the information of some, who, loving truth, peace and order, were troubled on this account and in answer to a letter of the whole Church concerning these and other occurrences (1 Cor. 7: 1), he gives them his advice, for the rectifying such abuses.

To prepare their minds for instruction, by exciting humility and gratitude, becoming those who were intrusted with such excellent privileges, he reminds them of their state and condition before they were converted to Christ: ‘You know that you were gentiles, carried away with dumb idols, even as you were led’ (v. 2), hurried with violent impressions from the Devil into the service of idols. This he mentions, not to reproach them, but to let them know what frame of mind, and what fruit of life, might be expected from persons, who had received such an alteration in their condition.

Jesus—Anathema or Lord

This alteration, he further describes by the author, and effects of it: ‘Wherefore I give you to understand, that no man speaking by the Spirit of God, calleth Jesus accursed; and that no man can say that Jesus is the Lord, but by the Holy Ghost’ (v. 3). The great dispute of the day, was about Jesus. Unbelievers, being led by the Devil, blasphemed; and said ‘Jesus was anathema.’ They looked on him as a detestable person; the common odium of gods and men. Hence on the mention of him, they used to say, ‘Jesus anathema’—he is or let him be, accursed, detested, destroyed. And this was once the condition of the Corinthians themselves.

The name Jehovah is every where in the New Testament expressed by κύριος here used.

On the other hand, believers called Jesus ‘Lord’. They owned him to be Jehovah, the Lord, over all, God blessed for ever (Rom. 9: 5). And they professed him to be their Lord; the Lord of their souls and consciences; as Thomas did in his great confession, ‘My Lord, and my God.’ Now this great change in the religion and profession of the Corinthians, was effected by the Holy Ghost; for ‘no man can say that Jesus is the Lord’, which is the sum and substance of our Christian profession, but by him. This expression includes both our faith in him, and our profession of that faith; which two, when sincere, always accompany each other (Rom. 10: 10). For as the saying that Jesus was ‘anathema’, comprised an open disclaimer of him; so the calling him ‘Lord’, expresses the profession of our faith in him, and subjection to him. And that these are the works of the Holy Ghost, which none of themselves are sufficient for, shall hereafter be fully declared.

The Holy Spirit—Author of all Gifts

Having thus stated the original and foundation of the Church, in its faith and profession, he further acquaints them, that the same Spirit is also the author of those gifts, whereby it was to be built up and enlarged. ‘Now there are diversities of gifts, but the same spirit’ (v. 4), whom he also calls, the Lord (v. 5) and God (v. 6); and to denote the unity of their author, notwithstanding the diversity of the things themselves, he calls him ‘the same Spirit’; ‘the same Lord’; ‘the same God.’ As he is called ‘the spirit’, to denote which of the divine persons is intended, so he is called ‘Lord’ and ‘God’, to signify his sovereign authority in all his operations and to produce in our hearts a due reverence towards him.

The Distribution and Purpose of Gifts

Nine Gifts

1. Wisdom
2. Knowledge; or the word of wisdom, and the word of knowledge
3. Faith
4. Healing
5. Working of miracles
6. Prophecy
7. Discerning of spirits
8. Tongues
9. Interpretation of tongues.

With respect to their general nature, the apostle distributes them into ‘gifts, administrations, and operations’ (v. 4–6); and then declares the general end and design of the Spirit, in his communication of them to the Church. ‘But the manifestation’, or revelation, ‘of the Spirit, is given to every man to profit withal’ (v. 7), that is the gifts whereby he manifests his care of the Church, and his own presence, power, and effectual operations, are granted to some that they may be used for the profit and edification of others: not for the secular advantage or honour, nor merely for the spiritual benefit of those who possess them; but for the furtherance of faith and profession in others (1 Cor. 6: 12; 10: 23; 2 Cor. 8: 10). These gifts are further distinguished by nine different names (v. 8–10).

The Abuse of Gifts

All these were extraordinary gifts, which related to the then present state of the Church. What is yet analogous to them shall hereafter be considered. But now if there be such a diversity of gifts of so much difference in their administration how can differences and divisions be prevented, among those on whom they are bestowed, or exercised?

It is true, that such differences may happen; and did actually exist in the Corinthian Church. One admired one gift, a second another, and so on. And among those who received them, one boasted of this or that particular gift, to the exclusion and contempt of others; and those gifts which excited admiration, were preferred to others of a more useful tendency. By this means the Church was divided and distracted (1 Cor. 14; 1: 11–12). So foolish are the minds of men, so liable to be imposed upon; so common is it for their lusts, seduced by Satan, to ‘turn judgement into wormwood’ and to abuse the most useful effects of divine bounty!

To prevent these evils for the future, and to manifest the harmony of these various gifts, in their source and tendency, the apostle declares both their author, and the rule of their dispensation: ‘All these worketh that one and the self-same Spirit, dividing to every man severally as he will’ (v. 11).

I shall not at present further insist upon these words. Frequent recourse must be had to them in our progress as the person, the will, and the operations of the Spirit, are all asserted in them. For I purpose, through divine assistance, to treat from hence of the name, nature, existence, and whole work of the Holy Spirit—a work too great and difficult for me to undertake; and beyond my ability to manage to the glory of God, or the good of men; for ‘who is sufficient for these things?’ But yet I dare not utterly faint, while I look to Him, whose work it is, ‘who giveth wisdom to them that lack it, and upbraideth them not.’ Our eyes therefore are to him, who both ‘supplieth seed to the sower’, and blesseth it with increase.

Why this Subject Matters

The present necessity, importance, and usefulness of the subject, have alone engaged me to undertake it. These, therefore, I shall briefly represent in some general considerations.

God Gave the Spirit to Save Sinners

We may observe, that the doctrine of the Spirit of God, is the second great article of those gospel truths, in which the glory of God and the good of souls, are most eminently concerned; without the knowledge of which in its truth, and the improvement of it in its power, the first will be altogether useless. For when God designed the great and glorious work of recovering fallen man, and of saving sinners to the praise of the glory of his grace, he appointed in this infinite wisdom two great means thereof: the one was the giving of his Son for them; and the other was, the giving of his Spirit to them. And hereby a way was opened for the manifestation of the glory of the whole blessed Trinity; which is the utmost end of all the works of God. Hereby, were the love, grace and wisdom of the Father, in the design and projection of the whole; the love, grace and condescension of the Son, in the execution of the plan of salvation; with the love, grace and power of the Spirit, in the application of all to the souls of men, made gloriously conspicuous. Hence, from the first entrance of sin, there were two general heads of the promises of God concerning salvation. The one respected the sending of his Son to take our nature, and to suffer for us therein; the other, related to the giving of his Spirit, to make the effects and fruits of the incarnation, obedience, and suffering of his Son effectual to us.

The great promise of the Old Testament, the principal object of the faith and hope of believers, was that of the coming of the Son of God in the flesh; but when that was accomplished, the principal remaining promise of the New Testament respects the coming of the Holy Spirit. Hence the doctrine of his person, work and grace, is the peculiar subject of the New Testament; and a most eminent object of the Christian’s faith. And this must be insisted upon, as we have to do with some, who will scarcely allow him to be of any consideration in these matters.

Jesus Promised to Send His Holy Spirit

It is of great moment, and sufficient of itself to maintain the cause as proposed, that when our Lord Jesus Christ was about to leave the world, he promised to send his Holy Spirit to his disciples, to supply his absence. Of what use the presence of Christ was to them, we may in some measure conceive; for their hearts were filled with sorrow on the mention of his departure (John 16: 5–6). Designing to relieve them in this great distress, he makes them this promise; assuring them thereby of greater advantage than the continuance of his bodily presence among them. Consider what he says to this purpose in his last discourse:

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, whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him, for he dwelleth with you, and shall be in you. I will not leave you comfortless, I will come unto you [that is by his Spirit]. These things I have spoken unto you, being present with you; but the Comforter, who is the Holy Ghost, whom the Father will send in my name, he shall teach you all things.

Now I go my way…and sorrow hath filled your hearts. Nevertheless…it is expedient for you that I go away; for if I go not away, the Comforter will not come.…When he is come, he will convince the world of sin, and of righteousness, and of judgement.…He will guide you into all truth…and show you things to come. He shall glorify me; for he shall receive of mine, and show it unto you.

John 14: 16–18, 25–6a; 16: 5–8, 13–14

This was the great legacy which Jesus bequeathed to his sorrowful disciples; and because of its importance, he frequently repeats it, enlarging on the benefits they should thereby receive. After his resurrection, they would have been again embracing and rejoicing in his human nature, but as he said to Mary, ‘touch me not’, to wean her from any carnal consideration of him, so he instructs them now to look for him only in the promise of the Holy Ghost. They were no longer to ‘know him after the flesh’ (2 Cor. 5: 16); for though it was a great privilege so to know him, yet it was much greater to enjoy him in the dispensation of the Spirit.

It is in vain pretended, that only the apostles or primitive Christians were concerned in this promise; for though it was made to them in a peculiar manner, yet it belongs to believers universally, and to the end of time. As far as it respects his gracious operations, what Christ prayed for, and so promised to his apostles, he ‘prayed not for them alone, but for them also which should believe on him through their word’ (John 17: 20). And his promise is, to be ‘with his, always, even to the end of the world’ (Matt. 28: 20). And also that ‘wherever two or three are gathered together in his name, there he would be in the midst of them’ (Matt. 18: 20); which he is no otherwise than by his Spirit. And this one consideration is sufficient to evince the importance of this doctrine. For is it possible that any Christian should be so supinely negligent, so careless about the things on which his present comfort and future happiness depend, as not to inquire, with the utmost diligence, into what Christ has left us to supply his absence, and at length to bring us to himself? He who despises these things, has neither part nor lot in Christ himself; for ‘if any man have not the Spirit of Christ, he is none of his’ (Rom. 8: 9).

The Efficacy of the Gospel Depends on the Spirit

The great work of the Holy Ghost, in the dispensation of the gospel, is another evidence to the same purpose. Hence the gospel itself is called ‘the ministration of the Spirit’, in opposition to that of the law, which is called ‘the ministration of the letter, of condemnation, and of death’ (2 Cor. 3: 6–8). The ‘ministry of the Spirit’, is either that ministry which the Spirit makes effectual, or that ministry whereby the Spirit in his gifts and graces is communicated to men. And this alone gives glory and efficacy to the gospel. Take away the Spirit from the gospel, and you render it ‘a dead letter’, of no more use to Christians, than the Old Testament is to the Jews.

It is therefore a mischievous imagination, proceeding from ignorance and unbelief, that there is no more in the gospel, than what is contained under any other doctrine or declaration of truth; that it is nothing but a book for men to exercise their reason upon, and to improve the things of it by the same faculty. This is to separate the Spirit from it, which is in truth to destroy it: and to reject the covenant of God, which is, that ‘his word and Spirit shall go together’ (Isa. 59: 21). We shall therefore prove, that the whole use and efficacy of the ministry of the gospel, depend on the promised ministry of the Spirit, with which it is accompanied. If therefore we have any concern in the gospel, we have signal duty before us in the present subject.

All Spiritual Benefits Come Through the Spirit

There is not one spiritual good from first to last communicated to us, or that we by the grace of God partake of, but it is revealed to us, and bestowed on us, by the Holy Ghost. He who never experienced the special work of the Spirit upon him, never received any special mercy from God. How is it possible? For whatever God works in us, is by his Spirit; he therefore who has no work of the Spirit on his heart, never received either mercy or grace from God. To renounce therefore the work of the Spirit, is to renounce all interest in the mercy and grace of God.

We Can Only Do Good by the Spirit

There is not any thing done by us, that is holy and acceptable to God, but it is an effect of the Spirit’s operation. ‘Without him we can do nothing’ (John 15: 5), for without Christ we cannot; and by him alone, is the grace of Christ communicated. By him we are regenerated; by him we are sanctified; by him we are cleansed; by him we are assisted in every good work. Surely then, we ought to inquire into the cause and spring of all that is good in us.

The Only Unforgivable Sin Is Against the Holy Ghost

God assures us, that the only remediless sin, is the sin against the Holy Ghost. This alone may convince us how necessary it is, to be well instructed in what concerns him. Thus saith our Lord, ‘All sins shall be forgiven to the sons of men, and blasphemies wherewith soever they shall blaspheme; but he that shall blaspheme against the Holy Ghost hath never forgiveness’ (Mark 3: 28–9; Matt. 12: 32). There remains nothing for him who ‘doth despite to the Spirit of grace, but a certain fearful looking for of judgement and fiery indignation’ (Heb. 10: 29, 27). This is that ‘sin unto death’, whose remission is not to be prayed for (1 John 5: 16). For he, having undertaken to make effectual to us, the great remedy in the blood of Christ for the pardon of our sins; if he, in the prosecution of that work, be despitefully used and blasphemed, there can be no relief or pardon for that sin.

For, whence should it arise? For as God has not another Son to offer another sacrifice for sin, so that he by whom his sacrifice is despised, can have none remaining for him; neither has he another Spirit to make that sacrifice effectual to us, if the Holy Ghost in his work be despised and rejected. This therefore is a tender place. We cannot be too diligent in our inquiries after what God has revealed concerning his Spirit, and his work; seeing there may be so fatal a miscarriage in an opposition to him, as human nature is incapable of in any other instance.

These considerations belong to the first head of arguments, proving the importance and necessity of this subject.

Many False Claims of the Spirit’s Work

The deceits and abuses which have abounded in all ages of the Church, under pretence of the name and work of the Holy Spirit, make the study of what we are taught concerning them exceedingly necessary. Had not these things been excellent in themselves, and so acknowledged by all Christians, they would not have been counterfeited so often. Men do not adorn themselves with rags, or boast of what is under general and just contempt. According to the value of things, so are they liable to abuse; and the more excellent any thing is, the more pernicious is the abuse of it. In all the world there is nothing so vile, as that which pretendeth to be God, and is not; nor is any thing else capable of so pernicious an abuse. We shall illustrate this by a few instances out of the Old and New Testaments.

The most signal gift of the Spirit under the Old Testament, was that of prophesy. This was deservedly in great reputation, as having the impression of God’s authority upon it, and of his nearness to man: besides, the prophets had the conduct of the minds and consciences of others given up to them; for they spake in the name of the Lord, and directed men by his authority. Hence many pretended to this gift, who were not inspired by the Holy Spirit; but were really actuated by an unclean and lying spirit: for it is highly probable, that when men falsely pretended to divine inspiration, without any antecedent diabolical enthusiasm, the Devil employed them to effect his own designs. Being given up by the righteous judgement of God to delusions, for belying his Spirit, they were quickly possessed of a spirit of lying and unclean divination. But these vain pretensions to the spirit of prophecy, cast no contempt on the real gift of the Holy Ghost, but rather increased its lustre; for God never more honoured his true prophets, than when there were many false ones. Nor shall any false pretences to the Spirit of grace, render him less dear to believers, or lessen the use of his gifts in the Church.

Nine Gifts

• Such as professedly served other gods (Deut. 18: 20); those who cried aloud, ‘O Baal, hear us!’ (1 Kings 18: 26). These worshipped the sun and invented hellish mysteries. Being engaged in the service of the Devil, he possessed their minds, and enabled them to declare things unknown to other men. Finding themselves actuated by a superior power, owned that to be the power of their god, and so became immediate worshippers of the Devil (1 Cor. 10: 20). Whatever those who left the true God aimed at, the Devil interposed himself between that and them, as the object of adoration. Hereby he became the god of this world (2 Cor. 4: 4); he, whom in all their idols they worshipped. Some were mere counterfeits, who deceived the multitude with false predictions.

• Others spake in the name, and as they falsely professed, by the inspiration of God the Spirit. With such men, Jeremiah, Ezekiel, and others, had great contests: for in that apostatising age, they had such interest among the people, as not only to confront the true prophets, with contrary predictions, but to traduce them as false prophets and urge their punishment (Jer. 28: 2; 1 Kings 22: 26; Ezek. 13: 14). This sort of men generally appeared in times of public danger and approaching judgements; and were instigated by the Devil, to fill men with vain hopes and carnal security.

It has been thus also under the New Testament. The Gospel was at first declared from the immediate revelation of the Spirit; preached by his assistance; made effectual by his power; and often, accompanied by miracles. These things being owned and acknowledged by all, those who had any false opinions to broach, could devise no better ...