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HOW THE HOLY SPIRIT WORKS IN OUR LIVES

TREVOR MAHER

“Men have so much of the Holy Spirit in them as they have of the Word of God in their understandings and affections. To that extent they are ‘not in the flesh, but in the Spirit’ as Paul testifies to the Romans (viii. 9). He is speaking here not of ‘the power of the Highest’, as the angel Gabriel put it to Mary (Lu. i. 35) but of the mind and disposition of God in Christ. For he adds, ye are ‘in the Spirit, if so be that the spirit of God dwell in you. Now if any man have not the spirit of Christ he is none of his’ ”.(Footnote 1)

THE UNIQUE position of the Christadelphian community is succinctly expressed in the quotation which heads this article. We accept Scripture as wholly inspired by God, and believe that God works in the lives of men and women through the inspired Scripture, which is itself described as ‘spirit’ because of its formation by the power of the Holy Spirit.

The writer of those words, Brother C. C. Walker, was following in the footsteps of earlier brethren who had rightly divided the Word, such as Brother John Thomas and Brother Robert Roberts. Indeed, as Brother Alan Eyre has shown in his books,(Footnote 2) believers throughout all centuries have had this same understanding. In more recent times other writers have soundly expounded the correct understanding of how the Spirit works in the life of the believer(Footnote 3) as some within our community have tried to change the accepted belief. A correct understanding of inspiration, and the ministry of angels, finds no place for a belief in a direct influence of Spirit from God that provides instruction or moral strength.

False teachings on the Spirit started to appear in the first century, as Scripture shows (see later), so it has always been the case that believers have had to defend the power and authority of inspired Scripture. The following statement by Wiszowaty, a seventeenth-century Polish believer, illustrates this:

“It seems that there are three ways by which people try to settle what constitutes the true faith and true sense of God’s Word. The first is to assert the authority of the church, or its visible head on the earth, like the Pope in the case of the Roman Catholics. The second is to assert the guidance of the Holy Spirit in the hearts of the elect, as many Protestant evangelicals claim, and to some degree those who wish to be called charismatics and Quakers. The third is through the judgment of sound reason, evaluating the Word of God through ordinary common sense and the use of our normal, sane intellectual faculties”.(Footnote 4)

The statement by Pilgram Marpeck (see box) confirms that the true teaching concerning the Word and the Spirit has always been clearly understood and expressed by those who turn from man’s pagan philosophy and accept only the teaching of Scripture.

Hold fast the form of sound words

The religious world around us claims to be called, guided, motivated and comforted by the direct influence of the Holy Spirit, both in an organisational way and individually. This is seen right across the spectrum; Roman Catholics, all forms of Protestant churches, Greek and Eastern religions, and bodies such as the Mormons, the Jehovah’s Witnesses and the Quakers all claim to be Spirit-filled and Spirit-led. Yet what a range and confusion of doctrines and practices they espouse—all emanating from the one Spirit, if they are to be believed! Yet through Paul we are told: “God is not a God of confusion but of peace (that is, unity)” (1 Cor. 14:33, RSV). This statement appears in the context of the Spirit-gifts, and it gives us the authority to reject the claims of all these religious groups.

It is always a puzzle why brethren and sisters, who know that the teaching put forward by other religious bodies about life after death, the Kingdom, baptism, salvation in Christ, the nature of God and Christ, God’s purpose with Israel, and many other subjects, is hopelessly astray from Bible teaching, should wish to embrace the wrong thinking of these bodies about the ways of the Spirit. We accept that Scripture has been produced through the power of the Holy Spirit, and as a consequence it is infallible and authoritative, whilst these other religious bodies do not. They see the Holy Spirit dwelling in the hearts and minds of believers, with the Word being of equal, or of only secondary, importance. This we reject.

The beliefs of Christendom today on this subject (and many others) are based on, or heavily influenced by, the pagan philosophies of Plato, his theological descendants and Greek philosophy generally, which the churches have willingly taken on board, and some brethren and sisters seem unable to accept this. Since Eden, when the serpent said, “ye shall be as gods”, and Babel, when men said, “let us build us a city and a tower, whose top may reach unto heaven” (Gen. 3:5; 11:4), man’s thinking has rejected his true state and sought to change it by believing the nature and power of God to be his by right.(Footnote 5) Plato’s teaching brought into the early church belief in an immortal soul, in Spirit influence, in the Trinity, in infant sprinkling, in future bliss in heaven, and in a host of rituals and sacraments. It influenced the Pharisees, the Gnostics, the Alexandrine Church, the Manicheans, the Copts, the Greek and Roman Churches, Luther, Calvin, the orthodox Protestants and the evangelicals.

The current false teachings on the Spirit have the shifting sands of human philosophy as their foundation, and will lead astray just as easily today as they have over the last 1,800 years. To believe in the direct influence of the Spirit on the mind of the believer is the first step along the road to the false teachings already listed.(Footnote 6) It is from this darkness that the truth of our teaching has led us. As one writer expresses it: “In the pamphlet ‘Clerical Theology UnScriptural’, J. Thomas establishes truth. He denies the error of regeneration by ‘grace’,(Footnote 7) and teaches the regeneration of the heart of man by the gospel believed and obeyed”. He then quotes Brother Thomas as follows:

“The Nicolaitans, of whom were Hymenaus and Philetus, engrafted the heathen speculation of immortal soulism upon the doctrine of Christ and then taught the regeneration of the pagan ‘soul’ by a physical operation of the Holy Spirit upon it. In this way was substituted by men of corrupt minds ... a physical spiritual agency for an intellectual and moral agency upon the heart in the regeneration of individuals”.(Footnote 8)

Scripture tells us that the deeds of the Nicolaitans were hated by Christ (Rev. 2:6), and that the teachings of Hymenaeus and Philetus “will eat as doth a canker (gangrene, AV mg.)” and must be shunned (2 Tim. 2:16,17). We must be clear in our understanding and firm in our upholding of truth, for the pressures outside continue to grow and will undoubtedly affect more within. In the U.S.A. alone it is currently estimated that there are sixty million born-again Christians, who believe that the Holy Spirit has come directly into their lives and made new people of them.

Moved by the Spirit

We do not deny that the Spirit of God is at work today, for such a foolish attitude would be contradicting Scripture. The psalmist in Psalm 104 extols God’s support for His creation, and in particular verses 24-30 show that His power is constantly at work. He then reminds us: “When Thou sendest forth Thy Spirit, they are created and Thou renewest the face of the ground” (v. 30, RSV). God is everywhere present by His Spirit, and acts through His Spirit. Constantly, day and night, He is involved with His creation which His Spirit brought into being. It is the message through Moses, Job, David, Jeremiah, and Paul (Gen. 1:2; Job 33:4; 34:14,15; Ps. 139:7-12; Jer. 10:12; 23:24; Acts 17:24-28).

Our denial comes in regard to how the Spirit is in the believer, accepting that “all spiritual development flows from the work of the Holy Spirit”.(Footnote 9) It has been stated that the Spirit is “the radiant invisible power or energy of the Father”, and that the Holy Spirit “is the same Spirit gathered up, as it were, under the focalising power of the Divine will, for the bestowal of Divine gifts and the accomplishment of Divine results”.(Footnote 10) This is how we as a community have distinguished between the two aspects of Spirit activity. God’s Spirit is at work continuously, sustaining His creation; the Holy Spirit is the same power concentrated through an individual or angel for the purpose of a specific miraculous event or activity.

One such miraculous activity was the inspiration of Scripture itself, and a proper understanding of this brings all other aspects of Spirit activity in our lives into a proper perspective. A consideration of the words in 2 Peter 1:16-21 shows that a comparison is being drawn between the experiences of the three disciples on the Mount of Transfiguration and believers of a later age receiving the inspired Scripture. The disciples had literally experienced the sights and sounds of that glorious occasion; nothing could remove that from them. They were not following ‘cunningly devised fables ... but were eyewitnesses of his majesty” (v. 16). “We have also a more sure word of prophecy” (v. 19), which we are to accept as though we had been eyewitnesses of the things it contains, past, present and future. We should accept all Scripture in this way. We should accept that it is in fact the Holy Spirit coming to us, and our faith and confidence in the written word should be the same as if we had literally seen the events described or heard the words uttered. Scripture, we are told, is not self-originated by the speaker (“of any private interpretation”, v.20), but certain men were separated out by the power of God, and “were moved by the Holy Spirit” (v.21).

The word “moved” does not have the force and urgency carried by the original, which means ‘borne along, driven’. It occurs in Acts 27:17 in the description of Paul’s shipwreck, and refers to the ship being driven before the wind in the storm, that is, beyond the control of man, the crew being powerless to stop this mighty wind or choose their direction of travel. Such is the way the Holy Spirit worked in Old Testament times and New Testament times to bring about the Scriptures. This word is also translated “came” (2 Pet. 1:17,18) and “brought” (1 Pet. 1:13). This last use illustrates clearly what we have been saying: “Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ”. The gospel message of salvation in Christ, preached by the prophets, will be consummated at the appearing of Christ. The Second Coming will come upon the saints and the world as a driving force carrying all before it.

When we look at 1 Corinthians 10:11 the same kind of teaching is emphasised: “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come”. The word “admonition” means ‘putting into mind’, and comes in the context of learning from the events recorded during Israel’s wilderness journey. The Holy Spirit has caused events, and their lessons, from thousands of years ago to be put into our minds as clearly as if we had been present at the time they took place.

When the Holy Spirit ‘moved’ an individual it was not a question of prompting someone with outlines or ideas which they would then transmit in words of their own choosing. The actual words spoken were given by the power of the Holy Spirit, the words, “the Holy Spirit by the mouth of David spake before concerning …” (Acts 1:16), confirm this. When we look at 2 Samuel 23:1-3 we see how total was the control and direction by the Holy Spirit. Verse 1 states: “these be the last words of David”; and, “the sweet psalmist of Israel, said …”. Yet verses 2 and 3 amplify what is meant: “The Spirit of the LORD spake by me, and His word was in my tongue. The God of Israel said, the Rock of Israel spake to me ... “. Our Lord emphasises these things, as recorded in John 12:49: “I have not spoken of myself; but the Father Which sent me, He gave me a commandment, what I should say, and what I should speak”.(Footnote 11) Truly the words of Scripture are the message and influence of the Holy Spirit; it is the mind of God, which when taken into the mind of man brings about the mind and fruits of the Spirit.

The reference in 2 Timothy 3:16 to inspiration is one which really emphasises the power of the written Word: “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness”. The phrase “inspiration of God”, meaning ‘God-breathed’, shows once more that the source of the power that brought about our Scriptures is God Himself. The Scriptures which He has caused to come into existence will perfect the saint, teaching, convincing, correcting, instructing. What great power has been given to those who are prepared to accept and wholeheartedly believe that all Scripture is wholly inspired!

They are Spirit, they are life

When the believer accepts the Scriptures as wholly inspired by God through His Holy Spirit power, then reads and puts into practice the precepts and principles they contain, the Holy Spirit is having an influence in his life. In this way the Holy Spirit should be having as much of a direct influence on the believer’s mind as if the words had come from an angel or in a vision. Through inspiration Scripture is described as the Spirit itself. Jesus said to his followers: “the words that I speak unto you. they are spirit, and they are life” (Jno. 6:63). So to obey the commands of Christ is to follow the guidance of the Spirit to gain the benefit of eternal life.

In the first half of the verse from which these words of Christ are taken we see another important thought preceding the picture of words as spirit power: “It is the spirit that quickeneth; the flesh profiteth nothing”. To be made alive (quickened) it is necessary for the Word to change our natural thinking and carnal way of life. This is not just the New Testament, for in Romans 7 the Law is presented to us as something that should have had a spiritual influence:

Our Lord continued throughout his ministry to emphasise the importance of the Word, and in his prayer concerning his disciples recorded in John 17 we see this very clearly:

The context of these references shows very powerfully that it was the Word that taught the disciples about Christ and God, the Word that highlighted the differences between a disciple and the world, the Word which would change them into saints in God’s sight, that in passing on this Word others would be brought to salvation in Christ. These men had experienced the Holy Spirit gifts during Christ’s ministry and would experience the same again after his ascension, but it was in the words of Christ and Scripture that life was to be found, and a oneness with Christ and his Father achieved.

When we come to the Epistles of James and Peter, who were present when our Lord offered that prayer, we see the consistency of the Spirit’s message. James 1:14-19 presents a contrast of life and death. On the one hand there is lust/sin/death—the natural way of men (v.15). This is compared with God/His Word/ firstfruits—the new man (v.18). In verse 15 the expression “bringeth forth” (Greek, apokueō) is describing the consequences of our lusts and desires; they cause us to sin, and lead to death. The only other occurrence of this word in the New Testament is in verse 18, where it is translated “begat”, and describes how God overcomes sin and death “with the word of truth”. He was and is in this way bringing forth firstfruits ready for the time of harvest.

It is the Word that starts us on the way of life, and Peter confirms that it is the Word that continues the growth: “being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever ... And this is the word which by the gospel is preached unto you ... as newborn babes, desire the sincere milk of the word, that ye may grow thereby” (1 Pet. 1:23-2:2). There must be a conscious desire in those called by God to respond to the message of Scripture and to seek constantly for it. In the same way that a child looks for its milk once it has tasted it for the first time, so must the disciple respond to the Word of God. We cannot abdicate our responsibilities by passing them over to some external Spirit power that will motivate us and direct us.

Peter had been present when Jesus had given the discourse recorded in John 6. It was a watershed in the ministry; verse 66 tells us that “From that time many of his disciples went back, and walked no more with him”. When Christ asked the twelve if they would leave also, it was Peter that answered, “Lord, to whom shall we go? thou hast the words of eternal life” (v.68). Without the Word there can be no knowledge of salvation or awareness of sin; it is the gospel of Christ that “is the power of God unto salvation” (Rom. 1:16).

Revealed unto His servants

The work of the Spirit through the Word is total. Not only does it have a moral effect by making us aware of sin, but through its foretelling (prophecy) our understanding and knowledge of God’s purpose with the nations and this earth is built up. The prophet Amos records: “Surely the Lord GOD will do nothing, but He revealeth His secret unto His servants the prophets ... the Lord GOD hath spoken, who can but prophesy?” (Amos 3:7,8). Again the context is very important. Israel were the covenant people, they had a special relationship with God, and God had a special relationship with them. Events were controlled and directed by God. Amos is saying that this special relationship does not just ensure special privileges but, in fact, greater responsibilities also (vv. 1-8). God reveals, to those who have a special relationship with Him, through the prophets what will happen to both the faithful and the unfaithful, to the people and to the nations. From the beginning of creation God has spoken in advance of His intentions and purpose. In this way men and women can have faith and trust in God.

Abraham was a man who had faith in the statements, “I will make of thee a great nation” and “in thee shall all families of the earth be blessed” (Gen. 12:2,3), when he was childless and when he had virtually no evidence to show how this would be accomplished. This is the basis and purpose of prophecy, that man might have a belief in God and so order his life in a way pleasing to God (Deut. 18:18-22). One third of Scripture is prophecy, much of it fulfilled, so giving us the assurance that what is yet spoken of as future will surely come about just as God has said. God speaks in the present through remembrance of events in the past. The power of the (Spirit) Word as seen in fulfilled prophecy should be translated into a conviction and faith in our lives so that we preach (just like Amos, Jeremiah and others) those prophecies yet to be fulfilled. We are in a similar position to many of the Old Testament prophets through the power of the inspired Word.

Miraculous Spirit power is not necessary to be a prophet led by the Spirit, as an example from the life of Elijah shows. He prophesied that there would be no rain, “but according to my word” (1 Kgs. 17:1). The drought was in actual fact a fulfilment of earlier prophecies recorded in Leviticus 26:19,20 and Deuteronomy 11:17, when God had said that if they turned away after other gods drought would be one way in which they would be punished. Elijah’s words were, in fact, God’s words, and he prayed to God that they might be fulfilled: “Elias was a man subject to like passions as we are. and he prayed earnestly that it might not rain: and it rained not” (Jas. 5:17). Elijah knew the prophecies and their purpose, and besought God to carry them out. The power was God’s vested in the angels: the time was of God’s choosing. It was the same when the drought ended, for the record shows that “the word of the LORD came to Elijah” and he prayed seven times for the rain to come (1 Kgs. 18: l,43).(Footnote 13) We are able to preach the prophetic word to those within and without. Here is the Spirit at work in us, and in the world around us.

Ministering spirits

There are those who say that God’s foreknowledge means that He does not actually interfere with or arrange events. He knows what men will do and so tells His prophets, who can then pass this on. This is an entirely wrong idea. Scripture is a book full of the evidence of God’s hand at work. The angels perform the work and will of God among the nations, and especially among those who are called to salvation.

“Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” (Heb. 1:14). The words “ministering” and “to minister” carry the meaning of that which is used in priestly service and then public service. The angels, therefore, are involved in all aspects of our lives as brethren and sisters in Christ. There appears to be a lack of understanding today among brethren and sisters about the work of angels, yet Christ himself reassured all those who believe on him (typified by the little child he called and set in the midst of the disciples) that “their angels do always behold the face of my Father Which is in heaven” (Mt. 18:10).

The continuing ministry of the angels is thus guaranteed by the Master himself. It ill behoves us, therefore, to devise our own ideas as to how God works in our lives. The Holy Spirit is not now given to men to use for Divinely appointed ends, and the angels of God are not now openly revealed, but the Spirit of God is nonetheless still at work among men through His Word and His unseen ministers. Most brethren and sisters seem to accept angelic activity in the Old Testament narrative without too much difficulty, but there is a tendency to imply that since Pentecost the angels have been less active. When we look at Scripture and meditate for only a short while on the purpose of the “thousands of thousands” and the “innumerable company of angels” (Rev. 5:11; Heb. 12:22) that have been and still are at work, we see how complete is God’s power in our lives and the world through His Word and His angels.

In Daniel we are told that “the most High ruleth in the kingdom of men” (4:17), and that “He removeth kings, and setteth up kings” (2:21). How does He do it? The psalmist answers the question:

“The LORD hath prepared His throne in the heavens; and His kingdom ruleth over all. Bless the LORD, ye His angels, that excel in strength, that do His commandments, hearkening unto the voice of His word ... Who maketh His angels spirits; His ministers a flaming fire” (Ps. 103:19,20; 104:4).

The book of Revelation reveals that it is the angels who are behind the activities that are gathering the kings of the earth and of the whole world (Rev. 16:12-16) in this day and age. The course of the world has been and will be, until the Kingdom, ruled over by the angels doing God’s and Christ’s bidding.

It was the plagues that caused Pharaoh to let Israel go, not Pharaoh’s own generosity—plagues instigated by the angels. Unseen angels were at work when Abraham’s servant went to seek a wife for Isaac (Gen. 24:7,40), and again in the life of Joseph, of whom we read seven times in but one chapter (Gen. 39) that the LORD was with Joseph”, or words to the same effect. How many events had to be coordinated by the angels so that Joseph might truly say, “for God did send me before you to preserve life” (Gen. 45:5)?

The record in Daniel shows us deliverance by the angels (3:28; 6:22), and prayers being answered by angelic ministry (8:15; 9:21; 10:10), as also with Christ (Mt. 4:11; Lk. 22:43). Whilst we may not see angels, it is through the angels that God answers our prayers also. In Daniel 10:12-21 we are also given an understanding of how angels work in the kingdoms of men so that God’s will is not frustrated. So much of the work of angels appears in what to many seem to be natural things. Yet here we are told it took twenty-one days for the angel to accomplish the result: Cyrus, of his own free will, letting Israel return, exactly at the end of seventy years as prophesied.

A recently overheard comment from a young brother brought a quick but kindly interjection, when he said that there does not seem to be much written anywhere about angels. Four books in the Brotherhood which deal with the ministry of angels were soon pointed out.(Footnote 14) In particular Brother Tony Benson’s book, “Stormy Wind Fulfilling His Word”, highlights how angels use the elements of nature to change or lead men’s actions, particularly nationally, in the way God desires. Foremost of these books is Brother Robert Roberts’s The Ways of Providence, a book all about the “doctrine of angelic supervision”.(Footnote 15) Our society today claims that environment, upbringing, education, employment (or lack of it), are the things that mould and make people what they are, and we should never forget that “The inward (mental, spiritual and moral) effects of Divinely-controlled external stimuli are often overlooked by those who believe in the direct inworking of the Holy Spirit today”.(Footnote 16) Brother Roberts summed this up very clearly:

“Men whose actions the angels have to guide, are allowed the unfettered exercise of their wills in a given direction, by regulating the circumstances around them ... the angels, by disposing circumstances, can influence men to act in a certain way without interfering with their volitions”.(Footnote 17)

So the Holy Spirit, by the Word, and exercised in the angelic ministry, is the power that leads us to eternal life.

Bring forth fruit

We have endeavoured to show in this article that the concept of an alternative power in life to that of the Scriptures is not a Bible-based one but a human one. When the Word is planted in us a new growth begins which ultimately reaches fulfilment when eternal life is granted. A new birth takes place at baptism, a birth brought about by the Word: “faith cometh by hearing, and hearing by the word of God (the preaching of Christ, RSV)” (Rom. 10:17). The previous verses confirm that the Word comes through the agency of the preacher, causing one to believe and witness, not by a direct influence on the mind by the Spirit.

To minimise the power and authority of Scripture is also to neglect and misunderstand one of the important functions of fellowship between brethren and sisters. This is illustrated in 2 Corinthians 7:6: “Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus”. How did God comfort Paul? Through the fellowship of his brother Titus, who also brought words of joy to Paul in recounting the love and thoughts for Paul held by the brethren and sisters. 2 Corinthians 8:16,17 shows that Titus was motivated in his concern for his brethren and sisters by the exhortation he had received from Paul in these matters. The record firstly says, “thanks be to God, Which put the same earnest care into the heart of Titus”, then explains this by telling us: “For indeed he accepted the exhortation”. This is how the Spirit worked then and does now.(Footnote 18) It is how God helps, strengthens, guides and corrects us. Those brethren and sisters who faithfully study and expound the Word in teaching and practical care are working with the Spirit and bringing the power of the Spirit into their own lives and the lives of others.

The Holy Spirit power has been poured out for short periods or for specific events down through time, as both Old and New Testaments record.(Footnote 19) There have been periods when this special power has not been visible, and we live in just such a time. However, since Abraham, and probably before him, we see from Scripture that the Word of God has been written down as a means of guiding men in the way of salvation,(Footnote 20) with the work of the angels continuing since Creation through to the Kingdom. The foundation of our faith as individuals and as a community has been the Word, and our Statement of Faith properly shows this.(Footnote 21) A faith built on the Word leads to works which are in accord with the will of God. The parable of the sower reminds us that

are those with honest and good hearts who will bring forth fruit, the fruit of the Spirit, generated by His Word.

“Thy word have I hid in mine heart, that I might not sin against Thee ... I will never forget Thy precepts: for with them Thou hast quickened me ... Great peace have they which love Thy law” (Ps. 119:11,93,165).

FOOTNOTES

1. C.C. walker, The Christadelphian, Aug.1931, p.358 (in answer to a correspondent). Our emphasis.

2. The Protesters, published by the Christadelphian Office, 1985; and Brethren in Christ, the Christadelphian Scripture Study Service, South Australia, 1983.

3. John Carter, “Being Born Again–some comments and a reply”, The Christadelphian, 1959, pp. 163, 206,243,309. Graham Pearce, The Holy Spirit and the Holy Spirit Gifts, Logos Publications, 1975. Alec Crawford, The Spirit: A General Exposition on New Testament Usage, 1976. Edward Whittaker and Reg Carr, ‘Spirit’ in the New Testament, The Testimony, 1985. Alfred Nicholls, The Evangelical Revival, The Christadelphian, 1983. Harry Tennant, The Christadelphians: What They Believe and Teach, The Christadelphian, 1986. Geoff and Ray Walker and John Allfree, a series of four booklets entitled respectively The Holy Spirit of Promise, The Spirit of Christ, Ministering Spirits, Guidance and Strength from the Spirit, The Bible Student Press.

4. Quoted on pp.126-7 of Brethren in Christ.

5. The Spirit: A General Exposition on New Testament Usage, section entitled “Plato’s Influence”, pp.44-7.

6. See the section entitled “The Two Faces of Apostasy” in The Revelation of Jesus Christ (1969 edition), The Bible Student Press, Geoff and Ray Walker, pp.79-80.

7. For a full explanation of ‘prevenient grace’, as taught in church theology, see ‘Spirit’ in the New Testament, p. 117.

8. Alec Crawford, The Spirit, p. 46, quoting Clerical Theology UnScriptural.

9. Graham Pearce, The Holy Spirit and The Holy Spirit Gifts, p.10.

10. A Declaration of the Truth Revealed in the Bible, The Christadelphian, 1967 edition, pp.10-1.

11. For a fuller explanation of this aspect of inspiration see “Inspiration and Textual Detail in Scripture”, P Forbes, The Testimony, July 1982, p.218.

12. A comprehensive summary of the teachings in Romans chapters 6-8 regarding the Spirit will be found in ‘Spirit’ in the New Testament. pp.109-17.

13. See section entitled “The Power of the Witnesses”, pp. 158-9, The Revelation of Jesus Christ.

14. Robert Roberts, The Ways of Providence, The Christadelphian. Tony Benson, Stormy Wind Fulfilling His Word”, Christadelphian Scripture Study Service, 1983. Jim Luke, The Angels of God, Christadelphian Scripture Study Service, 1985. Alec Crawford, The Spirit: A General Exposition on New Testament Usage, op. cit.

15. 1980 edition, p.13.

16. P.127, ‘Spirit’ in the New Testament.

17. P.163, The Ways of Providence.

18. The context of this reference is the operation of the Jerusalem Poor Fund, part of the Apostle Paul’s priestly service as the minister of Christ, so that the offerings of the Gentiles might be acceptable, being sanctified by the Holy Spirit, and in which he was encouraging Titus to participate. See Ron Abel’s study, 2 Corinthians, Christadelphian Scripture Study Service.

19. Ex. 35:30-35; Num. 11:24,25; Judg. 14:6; Lk. 1:35; 9:1.2; Jno. 14:26; 1 Cor. 12:7-11; 2 Pet. 1:21.

20. Paul makes this clear in Galatians 3:8, which reads: “the scripture (Gk. graphē) ... preached before the gospel unto Abraham”. And he confirms it also in Romans 4:23, when he says of Genesis 15:6: “it was not written for his (Abraham’s) sake alone”. This was evidently a Divine comment recorded for Abraham’s sake, and therefore, whether written by Abraham himself or some other contemporary prophet, it was necessarily in existence during Abraham’s lifetime. James 2:23 confirms that the text of Genesis 15:6 was already in existence when Abraham offered Isaac.

21. “THE FOUNDATION.—That the book currently known as the Bible, consisting of the Scriptures of Moses, the prophets, and the apostles, is the only source of knowledge concerning God and his purpose at present extant or available in the earth, and that the same were wholly given by inspiration of God in the writers, and are consequently without error in all parts of them, except such as may be due to errors of transcription or translation”, BASF, 1898, The Christadelphian, 1967 edition.

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