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8)
In the case of the indirect influence of
the Spirit on us (in terms of the examples of
guidance we have previously considered - Balaam,
Elijah, Jonah), the purpose is to reinforce the
revealed Divine commandment, and to lead us to
a greater appreciation and understanding of it.
But there is no supernatural enhancement to provide
us with an understanding or capacity which we
could not have previously acquired through our
own reflection on the revealed Divine commandment.
In the case of the direct influence of
the Spirit on us (in terms of the examples of
obvious direct influence on the bodies and minds
of individuals - Samson, Solomon, Christ), the
purpose is to reinforce the revealed Divine commandment
by means of the demonstration of supernatural
capacities which are quite manifestly Divine in
origin, and which are completely unavailable
to us apart from the direct receipt of them from
God.
9) Given the instruction and examples from the
Scriptural record on this matter, it is obvious
that whilst we may well be unaware of the indirect
operation of the Spirit on us, it is inconceivable
that we might be unaware of the direct
operation of the Spirit on our hearts or minds.
- If we have prayed for the Holy Spirit and God
has blessed us with it, we will know.
It will be unambiguous to us, and clearly manifest
to others - we have no indication in Scripture
to suggest anything otherwise.
- If we have prayed for wisdom in the form of
direct and immediate enlightenment and God has
blessed us with it, we will know.
It will be unambiguous to us, and clearly manifest
to others - we have no indication in Scripture
to suggest anything otherwise.
- If we have prayed for a supernatural action
to be taken directly on our mind and God has blessed
us with it, we will know.
It will be unambiguous to us, and clearly manifest
to others - we have no indication in Scripture
to suggest anything otherwise.
Two
of the most contentious issues within the Charismtatic,
Pentecostal, and Evangelical communities are 'When
do we know we have received the Holy Spirit?',
and 'What is the evidence that someone
has received the Holy Spirit?'.
The complete confusion into which individuals
have been thrown by these two questions is a manifest
contrast to the Scriptural record. Nowhere in
Scripture do we find these questions posing the
insuperable difficulty to men and women of God
which they pose to the contemporary claimants
to this gift.
The Charismatics, Pentecostals, and Evangelicals
are riven with doubt over this issue.
Whether they are speaking of the Holy Spirit gifts,
or of the direct influence of the Holy Spirit
to increase faith, instill wisdom, and to cause
spontaneous supernaturally instilled feelings
of joy, peace, and love towards other people,
the same vexing questions arise - and are answered
in a dazzling range of different ways which only
proves the complete confusion on this issue.
Lists, tables, and charts are arranged, informing
you of the various different 'sensations'
which herald the 'indwelling of the Holy Spirit',
and relating them to various different 'ministries'
or 'annointings' which you apparently
may receive. Everything from the tingling of one's
little finger (an 'outreach ministry'
- you are being 'annointed' as a 'teacher'),
to a person feeling compelled to bark like a dog
(a 'watchdog' ministry of 'protecting
the church'), is analysed, with some significant
meaning being attached to it.
One could continue, but there is really no point.
The simple fact of the matter is that we find
nowhere in Scripture who was wandering around
wondering if they had the Holy Spirit or not,
wondering if they had just performed a miracle
or not, wondering if God had directly influenced
them with His Spirit.
Individuals who had received direct influence
from God knew that they had received such an
influence, and did not need to speculate.
Solomon didn't spend days puzzling over whether
or not he was now the wisest of men. Christ did
not have to speculate as to whether or not he
was receiving unprecedented supernatural aid.
The apostles were not left wondering whether or
not they really understood Scripture better
than they had previously.
We may believe that God has influenced us directly.
We may believe that in answer to our prayer He
has directly infused us with wisdom, with feelings
of love for others which we were otherwise reluctant
or unable to cultivate, with a sense of peace
and comfort - but we have absolutely no evidence
whatsoever that such an event has taken place,
and we can certainly never be sure.
Why is this? I believe it is because we are not
influenced directly in this way - if we were then
the Scriptural example is that we would undoubtedly
be very obviously aware of it, and it would be
manifestly and undeniably supernatural in origin.
HOLY
SPIRIT GUIDANCE IN OUR LIVES
Our study of the Holy Spirit is far from complete,
but we have definitely covered sufficient material
in order to answer the following questions:
1) When we pray for God's help in our reading
and study (or pray for wisdom as in James 1) -
what happens?
God moves and works in our lives in order to guide
us and give us knowledge and understanding.
God has not ceased to operate in this way, and
continues to do so in our own lives today. God
uses the indirect operation of the Spirit to correct
and guide our understanding in the various ways
of which we have read previously.
2) How does God answer such prayers?
Through the indirect operation of His Spirit in
our lives - that is, in a manner which does not
involve the direct operation of His Spirit on
our hearts/minds, is beyond our knowledge and/or
capacity to understand and appreciate, and involves
no compulsion of our will.
We have seen that this indirect operation of the
Spirit does not always result in the immediate
and complete understanding of the revealed Divine
commandment by the individual being so guided.
Three times God intervened in the life of Balaam
in order to reinforce the commandment He had already
given. But despite this intervention, Balaam either
failed to understand or disobeyed willfully. Similarly,
Job underwent enormous trial and pressure in his
life as the Spirit of God influenced him indirectly,
but failed to appreciate completely the guidance
he was receiving.
It is evident therefore that this method of indirect
guidance by the Spirit does not necessarily
always result in the individual concerned
understanding the message which they are being
taught, or appreciating fully the knowledge to
which they are being guided.
Nevertheless, despite the limitation of this
means of guidance (a limitation which is the
result of the limitations of the flesh, not the
Spirit), it is the principal means by which
the Spirit operates in our lives.
3) Does he answer it?
Absolutely and definitely yes. For thousands of
years the indirect operation of the Spirit in
the lives of men and women has been the method
which God has used above all others, the method
which He has chosen to use as the most common
and almost exclusive means of instruction and
guidance.
4) Is it answered by purely external means (providence)?
In times previous, no. In our dispensation, yes.
5) Does God at all act upon our minds to allow
us to better understand His word?
Not to any discernable degree, no. If He did,
it would be obvious, and we would both realise
and appreciate it.
In
the case of the direct influence of the
Spirit on us (in terms of the examples of obvious
direct influence on the bodies and minds of individuals
- Samson, Solomon, Christ), the purpose is to
reinforce the revealed Divine commandment by means
of the demonstration of supernatural capacities
which are quite manifestly Divine in origin, and
which are completely unavailable to us
apart from the direct receipt of them from God.
In contrast to the occasional incapacity of individuals
to discern and learn from the indirect working
of the Spirit in their lives, those moments in
which the Spirit has operated directly
on individuals have always been without
any ambiguity whatsoever.
If we say that God's Spirit does operate
directly on our hearts/minds, but without us being
able to detect, discern, understand, comprehend,
or appreciate such influence, and that it is never
obviously, evidently, clearly, or unambiguously
the Divine influence apart from any other influence,
then what we are saying is that we haven't
really experienced any benefit whatsoever.
The simple fact of the matter is that we find
nowhere in Scripture who was wandering around
wondering if they had the Holy Spirit or not,
wondering if they had just performed a miracle
or not, wondering if God had directly influenced
them with His Spirit.
Individuals who had received direct influence
from God knew that they had received such
an influence, and did not need to speculate. Solomon
didn't spend days puzzling over whether or
not he was now the wisest of men. Christ did not
have to speculate as to whether or not he was
receiving unprecedented supernatural aid. The
apostles were not left wondering whether or not
they really understood Scripture better than they
had previously.
We may believe that God has influenced us directly.
We may believe that in answer to our prayer He
has directly infused us with wisdom, with feelings
of love for others which we were otherwise reluctant
or unable to cultivate, with a sense of peace
and comfort - but we have absolutely no evidence
whatsoever that such an event has taken place,
and we can certainly never be sure.
Why is this? I believe it is because we are not
influenced directly in this way - if we were then
the Scriptural example is that we would undoubtedly
be very obviously aware of it, and it would be
manifestly and undeniably supernatural in origin.
6) Is there any difference between the previous
2 questions?
Yes, most certainly - and that should now be abundantly
apparent.
HOLY
SPIRIT GUIDANCE IN OUR LIVES
We have discussed at some length the direct operation
of the Spirit on the hearts and minds of individuals.
Let's examine what we have found:
1) Where the Spirit has operated directly on the
heart/mind of an individual, it has always been
for a specific Divine purpose. Particularly, the
purpose is to reinforce the revealed Divine commandment
by means of the demonstration of supernatural
capacities which are quite manifestly Divine in
origin, and which are completely unavailable to
us apart from the direct receipt of them from
God. Our examples have been Samson, Solomon, and
Christ himself - and examples could well be multiplied.
2) Where the Spirit has operated directly on the
heart/mind of an individual, it has always been
known and readily understood that this is the
case. Again, we have the examples of Samson, Solomon,
Christ and the apostles, not to mention others.
3) Where the Spirit has operated directly on the
heart/mind of an individual, their free will is
never infringed, nor are they compelled to perform
an action beyond their capacity to choose to do
otherwise.
The case of Pharoah is an example of this, and
it is clear that the hardening of his heart was
the result of the indirect operation of the
Spirit as the plagues were sent on Egypt.
Brother Jonathan Pogson comments helpfully:
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All God had to do to antagonise Pharoah was
to touch his pride and tell him what to do
against his will, ie, let my people go, and
enter into a competition with Pharoah as to
who was the greatest.
Pharoah could have been impressed for good,
but in his position, pride and prejudice would
have been just too much, and so, without any
special magic, God could quite easily harden
Pharoah's heart.
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Brother Dev Ramcharan adds this, which is also extremely
useful, and agrees well with what Brother Jonathan
has said:
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But, perhaps the hardening was not just by
means of plagues but by a plethora a circumstances
directed/engineered by God's angels which
all served in the end to increase the spiritual
calcification of Pharaoh's wicked heart.
Every story of Israeli production shortfall,
inefficiency, provincial breakdown in the
Egyptian "empire", every report of domestic
and civil strife and unrest in Egypt together
with the continual pressure to compromise
which his advisors must surely have subjected
him to, generated another step in the progressive
hardening of his heart.
The full responsibility for, and ownership
of, the hardening of heart was the man Pharaoh's,
and not God's. If the reverse were true,
if God directly manipulated P's thoughts
and feelings, his condemnation of P. would
have been unjust. God manipulated circumstances,
not Pharaoh.
He did not create his thoughts, He revealed
them.
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That last phrase of Brother Dev's, 'He
did not create his thoughts, He revealed
them' is quite brilliant, in my opinion. It
sums up the relationship between the operation
of the Spirit of God in Pharaoah's life and
Pharaoah's response to it in very clear and
simple terms which are evident from the record.
Another
example we have considered is that of David numbering
the people.
Who was the adversary who caused David to number
the people, we ask?
The answer, always, is 'God, of course'.
But this is not strictly true. David's numbering
of the people was in direct response to the adversary
- an adversary raised by God, but who was not
actually God Himself.
Consider first the Samuel record:
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2 Samuel 23:
1And again the anger of the LORD was kindled
against Israel, and He moved David
against them to say, Go, number Israel and
Judah.
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This verse says that God moved David to number Israel.
The question we must then ask is how did
He move David against Israel? A simple reading of
the text would indicate that God simply reached
out and caused David to sin - and indeed, this is
the natural reading of the text.
We may object 'God does not cause people to
transgress in this manner', but what else are
we to make of the verse? At the very least it appears
to indicate the direct operation of the Spirit beyond
the knowledge of the individual, and at the compulsion
of their will.
In fact, this incident did not involve the direct
operation of the Spirit on David in this way, and
very importantly it tells us how God does act in
such situations.
Let's now read the Chronicles record:
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1 Chronicles 21:
1And satan stood up against Israel,
and provoked David to number Israel.
2And David said to Joab and to the rulers
of the people, Go, number Israel from Beersheba
even to Dan; and bring the number of them
to me, that I may know it.
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The Chronicles record tells us that an adversary
opposed Israel, and that it was this opposition
to Israel which provoked David to number Israel.
In other words:
1) An adversary opposed Israel...
2) ...And this adversary, though stirred up by God,
was not God Himself.
3) David responded to the threat made by this adversary
to Israel...
4) ...And did so of his own free will, undirected
by God.
5) Thus the involvement of God in the numbering
of Israel was completely indirect, rather than the
direct method which appears to be the case on a
superficial reading of the text.
So what was the opposition which rose up against
Israel?
The answer is to be found in David's response:
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1 Chronicles 21:
5And Joab gave the sum of the number of the
people unto David. And all they of Israel
were a thousand thousand and an hundred thousand
men that drew sword: and Judah was four hundred
threescore and ten thousand men that drew
sword.
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2 Samuel 23:
9And Joab gave up the sum of the number of
the people unto the king: and there were in
Israel eight hundred thousand valiant men
that drew the sword; and the men of Judah
were five hundred thousand men.
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David numbered the people for war. What sort of
activity would cause him to number the people for
war? The hostile military activity of a foreign
power, nothing less.
Thus, when we read this:
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1 Chronicles 21:
1And satan stood up against Israel,
and provoked David to number Israel.
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...we understand that the adversary opposed Israel,
and that David, far from being compelled by the
Holy Spirit to act out of character, actually
chose to respond to this threat in manner which
resulted in transgression.
Interestingly enough, we have now learned that
the adversary, strictly speaking, was not God,
that God moved the adversary against Israel not
David, and that David then responded in his own
free will to a threat to the nation. The operation
of the Spirit in this way was clearly indirect,
but it is described in the Samuel record at least
in terms which sound as if it was direct, even
though we know it was not.
The Samuel record therefore describes the process
in a 'shorthand' manner, rather than giving
details of the event, whilst the Chronicles record
provides the full account of the situation.
It is noteworthy that this record of events demonstrates
to us that the indirect operation of the Spirit
may be spoken of in terms which suggest that it
was direct, even though it was not.
This is an important principle to bear in mind
when we approach other passages of Scripture dealing
with the operation of the Spirit.
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