Romans 8:2 - Homiletics

"The Spirit of life."

What interest we always feel in life! Among things earthly, the main distinction, to our minds, is that between the living and the lifeless. Among the snows of Alpine heights, the blue gentian flower is welcome to the eye of the mountaineer. Amid the hot wastes of the sandy deserts, sweet is the oasis of green shrubs and shady palm trees which spring up around the solitary fountain. The child loves to watch the butterfly fluttering from bush to bush, the lizard peeping out and darting in among the heather and the ling of the common, the dragon-fly weaving graceful dances over the sunny waters of the secluded peel. Who does not and a calm delight in marking the grayling leap from the silvery brook, the heron lift itself in slow flight from the reedy banks of the tidal river, the hawk circle in the blue sky, the antlered deer bound into the lake and fleet through the glades of the forest? Amidst the loneliness of the ocean, what a relief to the mariner to witness the gambol of the sea-monster, or even to hear the cry of the wild storm-bird! And, to the thoughtful mind, how far deeper the interest felt in the more complex, the more varied—the moral—life of men! Whether in the mountain or the plain, by the sea, in the well-tilled fields, or in the busy city where myriads throng and jostle, wherever human life meets the eye and ear, we feel ourselves in the presence of God's greatest works. Here is the spiritual realm; here the moral conflict; here the probation, the discipline, which regard eternity. For the interest of the life of man lies not in its picturesque or its pathetic aspect, but in the working of great principles, to issues dear to the very heart of God. The life of the body engrosses indeed much of men's energies and cares. Yet we all feel that it is the higher life. the soul-life—that is of supreme moment and deathless interest to man. There is a life of the spirit, which multitudes may disregard, but which to the Creator, and to all enlightened minds, seems the one great end for which worlds were made and man was fashioned. It is the office of religion to summon men's attention to this life, precious, beautiful, and immortal; to tell men that, unless they live this life, they live in vain; to assure them that the privileges and the probation of earth have a view to this higher conscious, spiritual existence and growth, And Christianity comes to men, telling them of a Divine Saviour, in whom "was life," and who came "that we might have life, and that we might have it more abundantly;" telling them of a spiritual agency provided by God to awaken them from the death of sin unto the life of righteousness; telling them of the presence and the power among men of "the Spirit of life." It is the spiritual life, enkindled and sustained by this Divine Spirit, which is the aim and the reward of a Father's pity and a Saviour's love. Contrasting with that death from which it is a deliverance, it is a preparation for that eternity which is the infinite scope for its development. Consisting in the exercise and growth of the highest and noblest powers with which the Creator has endowed mankind, amidst the circumstances which Providence has arranged for their manifestation, it brings the dependent being to share the Divine nature, and fits it to inherit the heavenly kingdom.

I. THE APOSTLE SPEAKS OF THE LIVING SPIRIT —the Spirit in whom is life. God is spoken of in the Scriptures as "the living God." The Holy Spirit is a living Agent; not merely conscious, but energetic. He has knowledge: "The things of God knoweth no man, but the Spirit of God." He works the work of God in the material world: "By his Spirit God hath garnished the heavens;" "Thou sendest forth thy Spirit; they are created." He is the Author of our conscious being: "The Spirit of God hath made me, and the breath of the Almighty hath given me life." He is the universal Presence of omniscient Deity: "Whither shall I go from thy Spirit?" He is the power that raised the Redeemer, who was "put to death in the flesh, but quickened by the Spirit." He is the Divine Force of life to Christ's followers: "He that raised up Christ from the dead shall also quicken your mortal bodies, by his Spirit that dwelleth in you." In so much of nature as is accessible to our observation, life springs from life. So is it in the spiritual realm. The Holy Ghost is spoken of as the Source and Importer of the new and holy life; because he himself possesses, in infinite fulness, that which we receive according to measure. We recognize the presence of the Spirit of God in all God's works and methods, in what are called nature and nature's laws. But not simply the lower life—the highest and the best also is his; his also is the life which is emphatically Divine. The Spirit of God is, accordingly, the Spirit of truth, the Spirit of holiness, the Spirit of wisdom, the Spirit of grace, the Spirit of life. Far from being merely contemplative, the Spirit of God is emphatically energetic. His omnipresence and universal activity bear witness to the justice and, the beauty of the designation applied to him—"the Spirit of life."

II. THE LIVING SPIRIT IS ALSO THE LIFE - IMPARTING SPIRIT . In the Nicene Creed, which has been in use in Christian Churches for fifteen hundred years, the Holy Ghost is termed "the Lord and Giver of life." Not only is life in him; it is from him. Wherever we observe the signs of spiritual life, we are justified in attributing them to the Divine influences. That life from the dead should result from the outpouring of the Spirit appears to have been constantly taught by the Hebrew prophets: "I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thine offspring: and they shall spring up as among the grass, as willows by the water-courses;" and again, "The Spirit shall be poured upon us from on high. and the wilderness shall be a fruitful field, and the fruitful field be counted for a forest." And when our Lord Jesus taught the great truths of his kingdom, he expressly referred to this same Divine agency the new life which was to be distinctive of his subjects. Using figurative language, drawn from the history of the bodily life, he said to Nicodemus, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God;" "That which is born of the Spirit is spirit." Examples of spiritual death are too common all around. A person may have abundance of life and health and strength of body, he may even be alive intellectually; yet he may be as dead in the sight of God. If there be in him no interest in the Divine presence, no reverence for the Divine Law, no submission to the Divine Word, no devotion to the Divine service, no faith in the Divine promises, the man is dead— "dead in trespasses and sins;" there is "no life in him." A most striking picture of the condition of dead souls is given by the prophet who records the vision of the valley of dry bones: "There was no life in them." On the other hand, what is meant by spiritual life ? A truly living Christian is alive to the presence and favour of God, is under the constraint of the love of Christ, delights in the Divine Word, and treasures up its precepts and its promises, is obedient to the commands of Jesus the Lord, and is devoted, gratefully and joyfully, to his service and glory. The things of earth, which are everything to the worldly, have comparatively little interest for such, except as they are connected with Christ's kingdom. They "have purified their souls in obeying the truth through the Spirit." That a great change has passed over those who were spiritually dead, but are now "alive unto God through Jesus Christ our Lord," cannot be questioned. No change in condition, from beggary to opulence, from a dunghill to a throne, can for a moment be compared with this change. This is indeed "the washing of regeneration, and renewing of the Holy Ghost;" the "new creation; old things are passed away; behold, all things are become new." No explanation of this change is reasonable and sufficient which does not refer it to the Spirit of God. To those spiritually awakened, brought to newness of life, the words of the apostle may be addressed: "Ye are washed, ye are sanctified, ye are justified in the Name of the Lord Jesus, and by the Spirit of our God." If we can say, "We know that we have passed from death unto life, because we love the brethren," we shall certainly be found forward to acknowledge, "God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ." It is by the grace and energy of the Holy Spirit that human souls are born anew, are born from above. That this scriptural teaching is most reasonable seems as plain as can be. If we believe in the existence of human spirits, we must acknowledge their influence over our nature and character. The uprightness and magnanimity of a father, the tenderness and unselfishness of a mother, the ennobling and inspiring influence of a true friend, have all "told" upon us, and helped to make us what we are that is good. Is it credible that we owe so much to human spirits, and yet owe nothing to him who is "the Father of the spirits of all flesh"—in whom is all moral excellence, and whose benevolence is equal to his holiness? Do we behold his handywork in the vaulted heavens and the verdant earth; and shall we not recognize his mighty working in the spiritual realm, and admire his grace and love in all that is pure in human character, true in human speech, and beautiful in human life? If it is the Spirit of God that "renews the face of the earth," that turns the winter into spring, calling forth life and beauty, fragrance and song, where sterility and death have reigned; surely it is not enthusiasm to attribute to "the Spirit of life" the transformation of the human soul, the enkindling of the spiritual vitality and energy, that mark the new creation! The Spirit of life does not act independently of means. The human soul is affected by power, in accordance with its own laws. In order to live unto God, a soul must have some knowledge of God and of God's purposes, must be awakened to a sense of sin and. need, must understand and accept the gospel of Divine grace, must receive in faith the promises of pardon, of help, of guidance, of salvation. Now, the Holy Spirit of God acts in connection with these means; for he is the Spirit of truth, as well as of power. He takes of the things of Christ, and reveals them unto us. This is why we are especially encouraged to seek the influences of the Holy Spirit when we are using the means which Divine wisdom has appointed for the conversion of sinners. The Spirit works with the Word, brings the gospel home with power to the heart of the hearer, at once gives energy to the truth itself and to the appeal of the heavenly message, and enlightenment and quickening grace to the nature of the hearer. The Word, alone, is lifeless; the soul, alone, is dead; but the Spirit imparts efficacy to the Word, and, so, vitality to the soul. Thus God accompanies the Word "with the demonstration of the Spirit and with power." There is a shaking among the dry bones; the Spirit is breathed into them, and they live, they stand upon their feet, an exceeding great army. What encouragement this doctrine should give to all who are labouring for the salvation of souls! They may be very ignorant and very weak, for they are but human. But the work is to be effected, not by might, nor by power, but by the Spirit of the Lord. We do but comply with the directions of him who alike reveals the truth and imparts the Spirit. Yes, we may be assured that he will honour his own agency, that he will not forsake his own servants, that he will prosper his own work, and so glorify his own Name, and hasten his own kingdom.

III. IT IS THE OFFICE OF THE SPIRIT OF LIFE , NOT ONLY TO AWAKEN , BUT TO SUSTAIN LIFE . Life is not a thing which is perfected at once. The blossom of the spring is fair and fragrant; yet months must pass, and all seasonable influences must have play, before the luscious fruit shall be found, where the bloom of promise cheered the eye and roused the hope. The child, in his helplessness and speechlessness, must be nurtured and taught through long years before the infantile nature shall develop into that of the philosopher or the statesman. Life is a thing of progress, a thing of growth; has its own divinely appointed order and processes and laws. So is it with the spiritual life. It is no dishonour to the Divine Spirit that the work of renewal is not an instantaneous and perfect work, leaving nothing further to be done. The new birth is, as a birth, complete; but it is only the commencement of a new life. To be "born again" is to begin to live anew, with higher principles and purer motives and nobler aims. Here, upon earth, the path of the Christian is one of progress; he is introduced to the right way in order that he may follow it—that he may make progress therein, year by year, and day by day. It is not the will, the plan, of God that there should be either pause or (far less) retrogression. Two things are needful—first, growth, always; and secondly, revival, sometimes. It were to be wished. that young Christians were more conscious of the requirement of growth in the Divine life. To be brought into a right relation with God is the first step in the spiritual life; but it remains to learn God's truth, to do God's will, to serve Christ's people, and to promote Christ's cause. It will take the whole of life to fulfil the "high calling of God in Christ Jesus." Character and usefulness,—these, to use ordinary language, are the great ends of life. They who fail here fail altogether. Coming to religious services, reading the Bible, prayer, fellowship,—these are means to an end; and that end is that men may be more like Christ. Aspire to this; be not satisfied unless you are making progress in this direction; let the fruit be seen, which is the effect and the evidence of life. It is by the Spirit of life that this result is to be effected—by the Spirit of life working in the heart, and changing the character into the likeness of the Lord, and assisting to conquer sin, to resist Satan, to acquire a character congenial and akin to Christ's. This is the Holy Spirit's choicest, holiest work; to foster and promote the spiritual life, that it may be growingly vigorous and fruitful, to the praise and glory of the ever-living God. And it is the office of the same Spirit to revive the life that is feeble and sluggish. If, by negligence and sloth, the Christian has become cold to spiritual realities, and is not living in constant communion with the Unseen, there is but one power that can reanimate the slumbering soul, that can again enkindle the dying flame of devotion, that can save from selfishness and worldliness, that can make a man truly live unto God. Revival presumes that life is already in existence, but is, as it were, in abeyance or in a dormant state. In the use of divinely appointed means this condition may be escaped, this mischief may be remedied; but the power that alone can accomplish this good work is the power of the Holy Spirit of God. It is the Spirit that awakens first to the sense of deadness, so to speak, and then leads to the employment of those means by which the soul can be reanimated and refreshed. A little reflection will show that only the same Spirit can perfect life in immortality. The life which is awakened by this Divine agency is a life which knows no death. The change which passes upon the body at its dissolution does not affect the spiritual life; for this, begun in time, is perfected in eternity. "The Spirit that raised up Jesus from the dead shall also quicken your mortal bodies." In the resurrection of the Lord Jesus we have the pledge and earnest of a blessed immortality. "We through the Spirit wait for the hope of righteousness by faith;" "Ye were sealed with that Holy Spirit of promise, which is the Earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory;" "Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost."