What happens when: Filled with the Holy Spirit
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| Church of the Holy Ghost in Ryazan (Photo credit: Wikipedia) |
John the Baptist wrought no miracle: yet of him it was said that he should be “filled with the Holy Ghost from his mother’s womb.” Here the expression denotes some inward and spiritual operation, which may take place in the silence of an infant’s heart, and show its fruit in the quiet ways of childhood. Had he been filled with the Holy Ghost immediately before commencing to preach, we should have connected the former with the latter, as an official, rather than as an inward and moral, qualification.
When men were required to fill the office of Deacons—not to work miracles, not to speak with tongues, but to promote the brotherhood and good feeling of the Church, by a better regulation of its daily relief to the poor—the qualification demanded was, that they should be “men full of the Holy Ghost and wisdom.” Again, Barnabas “was a good man, and full of the Holy Ghost, and of faith.” This is said of him, not as accounting for any miracles or tongues, but in relation to the fact that, when he had seen the converts at Antioch, “he was glad, and exhorted them all that with purpose of heart they would cleave unto the Lord.”
Again, when the Apostles were first called to bear witness for Christ before the Rulers, “Peter, filled with the Holy Ghost, said unto them,” etc. Here we have no working of miracles, no speaking of foreign tongues; but we find the man who, when left to his own strength, denies his Master, now filled with a moral power which makes him bold to confess that Master’s name, before the Rulers of his people, and with a wisdom to speak according at once to the oracles of God, and the exigency of the moment.
After this first persecution was reported to the disciples generally, they, moved and distressed, appealed to the Lord in prayer, crying, “And now, Lord, behold their threatenings; and grant unto Thy servants, that with all boldness they may speak Thy word.” The answer to this prayer is recorded in terms more striking than in any other case, except that of Pentecost: “And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.”
After this first persecution was reported to the disciples generally, they, moved and distressed, appealed to the Lord in prayer, crying, “And now, Lord, behold their threatenings; and grant unto Thy servants, that with all boldness they may speak Thy word.” The answer to this prayer is recorded in terms more striking than in any other case, except that of Pentecost: “And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.”
Here, being “filled with the Holy Ghost” was not followed by any miraculous effects whatever, but was an inspiration, the result of which is special moral strength—strength to confront danger and shame—strength to declare all the Gospel, though, in so doing, they perilled every interest dear to them.
Our Lord had promised to His disciples miraculous light and power by the Spirit; but it was not as a miracle-working power that He had chiefly foretold His coming. It was as a spiritual power, a comforter, a guide unto all truth, a revealer of the things of God, a remembrancer of the words of Christ; one who would convince the world of sin, of righteousness, and of judgment; one who would embolden the Lord’s servants to bear witness before the most terrible adversaries, and would guide their lips to wise and convincing speech. Had it been His design that they should expect the Holy Spirit chiefly as a miraculous power, the leading promises would have had this aspect.
When He first clearly proclaims that the Comforter should come, as a substitute for His own presence, He marks the classes who shall know Him, and those who shall not. The distinction between them lies not in apostleship or ministry, not in gifts or powers, but in being of the world, and “not of the world.” “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.”* Not, “For He will work miracles by you.” That was not promised to all. Not, “He will prophesy by you.”
Our Lord had promised to His disciples miraculous light and power by the Spirit; but it was not as a miracle-working power that He had chiefly foretold His coming. It was as a spiritual power, a comforter, a guide unto all truth, a revealer of the things of God, a remembrancer of the words of Christ; one who would convince the world of sin, of righteousness, and of judgment; one who would embolden the Lord’s servants to bear witness before the most terrible adversaries, and would guide their lips to wise and convincing speech. Had it been His design that they should expect the Holy Spirit chiefly as a miraculous power, the leading promises would have had this aspect.
When He first clearly proclaims that the Comforter should come, as a substitute for His own presence, He marks the classes who shall know Him, and those who shall not. The distinction between them lies not in apostleship or ministry, not in gifts or powers, but in being of the world, and “not of the world.” “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.”* Not, “For He will work miracles by you.” That was not promised to all. Not, “He will prophesy by you.”
That He did not promise to all. But He did promise to all who are “not of the world,” that He should dwell with them and be in them. Nor is this promise confined to the apostolic age, or to the times immediately succeeding. “That He may abide with you forever,” gives an interest in the personal influences of the Comforter to the disciples of all ages, as well as to those of the first days.
This promised substitute for the Personal presence of Christ, was one whom the world should not see—who was to be invisible to the natural eye, undiscernible by the natural mind; yet known and discerned by believers, though not seen; known, not by outward sign, but by inward consciousness. Our Lord’s expression is to be strictly noted: “The world seeth Him not, neither knoweth Him; but ye know Him:” not, “Ye see and know Him.” In one respect the disciples and the world were to be alike: neither should see Him. Yet the disciples should “know” Him; for “He dwelleth with you, and shall be in you.” Their knowledge of Him was to come, not by sense, but by consciousness. Was this “being in them” to be an ordinary grace of believers, or to be coupled only with office or supernatural endowments?
This promised substitute for the Personal presence of Christ, was one whom the world should not see—who was to be invisible to the natural eye, undiscernible by the natural mind; yet known and discerned by believers, though not seen; known, not by outward sign, but by inward consciousness. Our Lord’s expression is to be strictly noted: “The world seeth Him not, neither knoweth Him; but ye know Him:” not, “Ye see and know Him.” In one respect the disciples and the world were to be alike: neither should see Him. Yet the disciples should “know” Him; for “He dwelleth with you, and shall be in you.” Their knowledge of Him was to come, not by sense, but by consciousness. Was this “being in them” to be an ordinary grace of believers, or to be coupled only with office or supernatural endowments?
The want of it is made by St. Paul conclusive against the claim of any man to be considered even a member of Christ: “Ye are not in the flesh, but 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.” This passage, however, like many others, expresses only a participation of the Spirit in some degree, without indicating what that degree might be; leaving it open to doubt, were there no other passages bearing upon the point, whether some might not be blessed with the indwelling of the Spirit, who yet were to be debarred from the fuller privilege expressed in the strong words, “filled with the Holy Ghost.”
The Apostles themselves had doubtless received the Spirit in some measure before the day of Pentecost; for our Lord had breathed upon them immediately after His resurrection, and said, “Receive ye the Holy Ghost.” Yet in the time which intervened between then and Pentecost, whatever might have been the advancement of their spiritual condition beyond what it was before, it rested far behind that which immediately followed upon the baptism of fire. It was only then that they were “filled with the Holy Ghost.”
The Apostles themselves had doubtless received the Spirit in some measure before the day of Pentecost; for our Lord had breathed upon them immediately after His resurrection, and said, “Receive ye the Holy Ghost.” Yet in the time which intervened between then and Pentecost, whatever might have been the advancement of their spiritual condition beyond what it was before, it rested far behind that which immediately followed upon the baptism of fire. It was only then that they were “filled with the Holy Ghost.”
We find, however, that even the expression, “be filled,” is applied broadly to ordinary believers; and that, too, not merely as describing the actual enjoyments of some individuals, but as a precept applicable to all: “Be not drunken with wine, wherein is excess, but be filled with the Spirit.” Whatever is meant by being “filled with the Holy Ghost” is, by these plain words, laid upon us as our duty. Looking at it in the aspect of a duty, and thinking of the moral height which the expression indieates above our ordinary life, we shrink.
Can such an obligation lie upon us? Is it not commanding the purblind to gaze upon the sun? And yet, whatever is the duty of man must be the will of God. In this view, then, the commandment seems to carry even a stronger encouragement than the promise—seems, in fact, to sum up many promises in one conclusive appeal, saying, “ALL things are now ready. The Lord has provided; the fountain is open; the pure river of the water of life, clear as crystal, is proceeding out of the throne of God and of the Lamb; you are called to its banks, and with you it rests to drink and be filled with the Spirit.”
He who has not received the Holy Ghost has not yet entered into the real Christian life, does not know the “peace which passeth understanding,” has in no sense “Christ in him, the hope of glory.” He is still “in the flesh,” in his natural and carnal state; for the Spirit of God does not dwell in him. The difference between receiving the Spirit, and being filled with the Spirit, is a difference not of kind, but of degree. In the one case, the light of heaven has reached the dark chamber, disturbing night, but leaving some obscurity and some deep shadows.
He who has not received the Holy Ghost has not yet entered into the real Christian life, does not know the “peace which passeth understanding,” has in no sense “Christ in him, the hope of glory.” He is still “in the flesh,” in his natural and carnal state; for the Spirit of God does not dwell in him. The difference between receiving the Spirit, and being filled with the Spirit, is a difference not of kind, but of degree. In the one case, the light of heaven has reached the dark chamber, disturbing night, but leaving some obscurity and some deep shadows.
In the other, that light has filled the whole chamber, and made every corner bright. This state of the soul—being “filled with the Holy Ghost”—is the normal antecedent of true prophetic or miraculous power, but may exist without it: without it, in individuals who are never endowed with the gift either of prophecy or of miracles; without it, in individuals who have such powers, but in whom they are not in action, as in John the Baptist, before his ministry commenced.
Eyesight is the necessary basis of what is called a painter’s or a poet’s eye; the sense of hearing, the necessary basis of what is called a musical ear; yet eyesight may exist where there is no poet’s or painter’s eye, and hearing where there is no musical ear.
Eyesight is the necessary basis of what is called a painter’s or a poet’s eye; the sense of hearing, the necessary basis of what is called a musical ear; yet eyesight may exist where there is no poet’s or painter’s eye, and hearing where there is no musical ear.
So may the human soul be “filled with the Holy Ghost,” having every faculty illuminated, and every affection purified, without any miraculous gift. On the other hand, the miraculous power does not necessarily imply the spiritual fulness; for Paul puts the supposition of speaking with tongues, prophesying, removing mountains, and yet lacking charity, that love which must be shed abroad in every heart that is full of the Holy Ghost.
“Filled with the Holy Ghost!” Thrice blessed word! thanks be to God that ever the tongues of men were taught it! It declares, not only that the Lord has returned to His temple in the human soul, but that He has filled the house with His glory; pervaded every chamber, every court, by His manifested presence.
“That ye might be filled with all the fulness of God,” is a prayer at which we falter. Is it not too much to ask? Is it not a sublime flight after the impossible? Let us remember it is not, “That ye might contain all the fulness of God.” That would be more impossible than that your chamber should contain all the light of the sun. But it can be filled with the light of the sun—so filled that not a particle of unillumined air shall remain within it.
When, therefore, the hand of the Apostle leads you up toward the countenance of your Father; when you approach to see the light which outshines all lights, “the glory of God in the face of Christ Jesus,” put away all thought of containing what the heavens cannot contain, but, humbly opening thy heart, say, “Infinite light, fill this little chamber!”
Reason says, “It may be;” Scripture says, “It may be;” but a shrinking of the heart says, “It cannot be; we can never ‘be filled with all the fulness of God.’ ” When Paul had uttered that prayer, perhaps this same shrinking of heart had almost come over him: how does he meet it?
Glancing down at his wonderful petition, and up at his Almighty King, he breaks out, “Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us; unto Him be glory in the Church by Christ Jesus throughout all ages, world without end. Amen.” Yea, Amen, ten thousand thousand times. The words of this doxology had been holy and blessed in any connection; but they are doubly blessed, closely following, as they do, the prayer, “That ye might be filled with all the fulness of God.” Nor should we forget that the power which Paul here adores is not some abstract and unmoved power of Deity, but “the power which worketh in us.” What is this power? The Holy Ghost—“might by His Spirit in the inner man.”
What a labor of expression do we find in 2 Cor. 9:8, when Paul wants to convey his own idea of the power of grace, as practically enabling men to do the will of God! “And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work.” Here we have “abound” twice, and “all” four times, in one short sentence.* “Abound” means not only to fill, but to overflow. The double overflow, first of grace from God to us, then of the same grace from us to “every good work,” is a glorious comment on our Lord’s word, “He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake He of the Spirit which they that believe on Him should receive: for the Holy Ghost was not yet given, because that Jesus was not yet glorified.”
The believer’s heart, in itself incapable of holy living, as a marble cistern of yielding a constant stream, is placed, like the cistern, in communication with an invisible source; the source constantly overflows into the cistern, and it again overflows. Happy the heart thus filled, thus overflowing with the Holy Spirit! Where is the fountain of these living waters, that we may bring our hearts thither? “He showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.”* There is the fount, there the stream; the Spirit proceeding from the Father and the Son. To the throne of grace! to the mercy-seat! and you are at the fountain of all life. Never seek a scant supply at that source. “Be filled with the Spirit” sounds in your ears; and, if you believe, not only will a well “spring up within” you, but rivers shall flow out from you.
The Spirit, as replenishing the believer with actual virtues and practical holiness, is ever kept before our eye in the apostolic writings. “That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to His glorious power, unto all patience and long-suffering with joyfulness.”
Putting these various expressions together, what a view do they give of the riches of grace!—“all sufficiency,” “in all things,” “always,” “abound to every good work,” “fruitful in every good work,” “strengthened with all might,” “according to His glorious power,” “according to the power which worketh in us,” “filled with all the fulness of God.” Eternal Spirit, proceeding from the Father and the Son, answer and disperse all our unbelief by filling our hearts with Thyself!
Arthur, W. (1900). The Tongue of Fire or, The True Power of Christianity (pp. 41–51). New York; London: Harper & Brothers Publishers.
“Filled with the Holy Ghost!” Thrice blessed word! thanks be to God that ever the tongues of men were taught it! It declares, not only that the Lord has returned to His temple in the human soul, but that He has filled the house with His glory; pervaded every chamber, every court, by His manifested presence.
“That ye might be filled with all the fulness of God,” is a prayer at which we falter. Is it not too much to ask? Is it not a sublime flight after the impossible? Let us remember it is not, “That ye might contain all the fulness of God.” That would be more impossible than that your chamber should contain all the light of the sun. But it can be filled with the light of the sun—so filled that not a particle of unillumined air shall remain within it.
When, therefore, the hand of the Apostle leads you up toward the countenance of your Father; when you approach to see the light which outshines all lights, “the glory of God in the face of Christ Jesus,” put away all thought of containing what the heavens cannot contain, but, humbly opening thy heart, say, “Infinite light, fill this little chamber!”
Reason says, “It may be;” Scripture says, “It may be;” but a shrinking of the heart says, “It cannot be; we can never ‘be filled with all the fulness of God.’ ” When Paul had uttered that prayer, perhaps this same shrinking of heart had almost come over him: how does he meet it?
Glancing down at his wonderful petition, and up at his Almighty King, he breaks out, “Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us; unto Him be glory in the Church by Christ Jesus throughout all ages, world without end. Amen.” Yea, Amen, ten thousand thousand times. The words of this doxology had been holy and blessed in any connection; but they are doubly blessed, closely following, as they do, the prayer, “That ye might be filled with all the fulness of God.” Nor should we forget that the power which Paul here adores is not some abstract and unmoved power of Deity, but “the power which worketh in us.” What is this power? The Holy Ghost—“might by His Spirit in the inner man.”
What a labor of expression do we find in 2 Cor. 9:8, when Paul wants to convey his own idea of the power of grace, as practically enabling men to do the will of God! “And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work.” Here we have “abound” twice, and “all” four times, in one short sentence.* “Abound” means not only to fill, but to overflow. The double overflow, first of grace from God to us, then of the same grace from us to “every good work,” is a glorious comment on our Lord’s word, “He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake He of the Spirit which they that believe on Him should receive: for the Holy Ghost was not yet given, because that Jesus was not yet glorified.”
The believer’s heart, in itself incapable of holy living, as a marble cistern of yielding a constant stream, is placed, like the cistern, in communication with an invisible source; the source constantly overflows into the cistern, and it again overflows. Happy the heart thus filled, thus overflowing with the Holy Spirit! Where is the fountain of these living waters, that we may bring our hearts thither? “He showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.”* There is the fount, there the stream; the Spirit proceeding from the Father and the Son. To the throne of grace! to the mercy-seat! and you are at the fountain of all life. Never seek a scant supply at that source. “Be filled with the Spirit” sounds in your ears; and, if you believe, not only will a well “spring up within” you, but rivers shall flow out from you.
The Spirit, as replenishing the believer with actual virtues and practical holiness, is ever kept before our eye in the apostolic writings. “That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to His glorious power, unto all patience and long-suffering with joyfulness.”
Putting these various expressions together, what a view do they give of the riches of grace!—“all sufficiency,” “in all things,” “always,” “abound to every good work,” “fruitful in every good work,” “strengthened with all might,” “according to His glorious power,” “according to the power which worketh in us,” “filled with all the fulness of God.” Eternal Spirit, proceeding from the Father and the Son, answer and disperse all our unbelief by filling our hearts with Thyself!
Arthur, W. (1900). The Tongue of Fire or, The True Power of Christianity (pp. 41–51). New York; London: Harper & Brothers Publishers.
