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The Power of
the Highest
Shall Overshadow Thee
And the angel answered, and said unto her, The
Holy Spirit shall come upon thee, and the power of the highest shall overshadow
thee; therefore also that holy thing which shall be born of thee shall be called
the Son of God. – Luke 1:35
Donald Holliday
In
these words of the angel Gabriel there came to the simple maid of Nazareth a
wondrous realization.
The
eternal realm of Heaven had dipped into the circuit of her little everyday
world. A wondrous Divine purpose now embraced her life. A power of
indefinable magnitude was at work, and she was chosen as a vehicle for the
most glorious manifestation of unspeakable love.
The
Brooding of the Spirit.
There
is a majestic grandeur in the opening words of Scripture that compress the
ages of eternity past, the calling forth one after another of the vast
systems of the heavens, and then speed through incalculable epochs of time
towards the eventual forming of this planet earth. “And the Spirit of God
brooded
upon the face of the waters” (Genesis 1:2). Everywhere the thick darkness
of impenetrable mists shrouded this planet swirling over the face of its
waters. And the Spirit of God breathed upon all, fluttering over the scene
of lifeless empty waste, brooding with intent upon its wise and wonderful
purpose. The choice of words that introduce to us the Spirit of God convey
the sense of the patient, unhurried yet purposeful influence of a power
completely in charge. How many ages passed we cannot tell ¾
how many spells of calm dark silence ¾
how many storms that caused the waves to rise in relentless searching for a
non-existent shore. But we know that whatever activity, whatever age-to-age
progression and gradual surfacing of earth and upheaval of mountains, and
the eventual robing of all with countless forms of life, it was the work of
the Spirit of God brooding over all. Nor did its work cease when that same
Spirit was breathed into the nostrils of Adam, and he opened his eyes in
Paradise. The great ultimate purpose of the Lord was not yet achieved. Even
at this present hour it has yet to reach its goal, and a thousand years more
will still doubtless reveal a fresh opening vista of its tireless working to
the eyes of perfect man in a New Earth under New Heavens.
The
Spirit of God is relentless in purpose, persistent in intent, unmoveable and
consistent in its progress, and nothing can defeat the outcome of its
operation. Countless exhibitions of unfathomable wisdom and skill in every
form of this material universe testify together with a great voice that the
Source of this mighty force cannot be mere blind chance devoid of
intelligence.
So
what is it, this Spirit of our great Creator? Who will solve for us its
mysteries, and enable us to comprehend something of its nature and the
complexity of its working? The Book of the Lord is full of allusions to this
mighty mysterious force, though written in a language that only that same
Spirit can clearly interpret to our mind.
The word “Spirit” is in itself not difficult to understand
with its simple meaning of ‘breath’ or ‘wind’. It is an interesting
example of elements within human experience being used to assist the human
mind to comprehend those things belonging to the Divine realm. There are
many examples of ‘anthropomorphism’ in Scripture where our Divine
Creator is described as if having various human forms, parts and emotions.
For example; to Him are attributed hands, arms, feet, eyes, ears, nostrils,
etc, and He is described as if capable of changing His mind, and needing
human persuasion to alter a determined course. Scripture contains many
examples of such figurative language and each of these needs to be correctly
understood in context. However, it was forbidden to construct any image in
the likeness of God. (Isaiah 40:18). “To whom then will ye liken God? or
what likeness will ye compare unto him?” Nor was man to consider the Lord
to share the obnoxious features of human frailty (Psalm 50:21). "Thou
thoughtest that I was altogether such a one as thyself.” Nevertheless, the
use of figurative language enabled some degree of limited communication
between the heavenly and earthly realms. Perhaps there may be some
comparison made with the kind of “baby talk” used by parents when
addressing infant minds incapable of adult thought. So the word meaning
‘breath’ or ‘wind’ is used in Scripture to identify the power
emanating from the Creator to accomplish the Divine purpose. It is a force
which is invisible, gentle as the evening breeze when God communed with
Adam, yet mighty as the solar wind, nevertheless closely linked with the
Being from Whom it originates in the sense of His breath. It is thus used in
Psalm 139:7; where the couplet links ‘spirit’ with the ‘presence’
(lit. ‘face’ ) or closeness of the Lord. “Whither shall I go from thy
spirit (breath)? or whither shall I flee from thy presence ?”
It is generally conceded that this was the simple concept of the
Spirit of God held by Israel throughout the centuries leading to the first
advent, and that none of the writers of the New Testament expressed the
matter differently. Yet, together with other truths, this perception was to
be buried under the rubble of natural human thinking from the early
centuries of the church’s history.
A
time of blessed enlightenment now marks the opening of a new age. Through
the mists of misunderstanding that have so long enveloped this subject, the
heavenly influence of light breaks forth once more.
No longer need confusing concepts of a three-person God baffle the mind of
the earnest truth seeker. The days of conflict between dogma and reason once
demanded that it was God Himself that died upon a cross. It necessitated
that it was to Himself that Jesus prayed with strong crying and tears. It
claimed that the Son of God at Jordan, as God Himself, sent forth the Spirit
which He there received as God the Son, -- the Holy Spirit which He already
was! None of these conceptions had entered the minds either of the prophets
of old, nor the writers of the New Testament. To the Jewish mind there was
one God, and the Angel of His presence. Paul knew “one God, and one
Lord.” He knew nothing of any other divine person that since the third
century has become an integral part of the concept of a trinity of gods. The
last writer John contrasted “the spirit of truth,” (the description used
by Jesus,) with “the spirit of error,” with no suggestion that either
was a living being. Why, then, has the idea of a personal Spirit of God
persisted so long?"
Numerous
forms of figurative language are used concerning the spirit in Scripture.
These may be listed under the following headings.
Inanimate
forms. Here we include the anointing of the Spirit as with a fluid or holy
oil; (Acts 10:38; 2 Corinthians 1:21 and 22; 1 John 2:27), its use as a seal
as if with melted wax (Ephesians 1:13), and as a baptism (dipping) as in
water (Matthew 3:11; Acts 1:5). To be filled with the Spirit is contrasted
with being filled with wine. We are all made to “drink” from the same
spirit, as from a well or fountain (1 Corinthians 12:13, Cp. 10:4). Indeed
we are to be filled with it (Acts 2:4; Ephesians 5:18). It is written on our
hearts like ink (2 Cor. 3:3). It is “poured out” on us (Acts 10:45; Rom.
5:5). It is “measured” as if it had volume (2 Kings 2:9; John 3:34). .
Yet the Spirit is not oil, nor ink, nor drink. Each such use is easily
recognisable as figurative language illustrating a concept of the Spirit and
its working or result.
Then
there are the Animate forms. The figurative nature of these also needs to be
recognised. Failure to do this has led to the concept of the Spirit as a
mysterious being co-equalling with God Himself.
The arguments for and against the idea of a personal Holy Spirit have long
raged. Each side emphasizes either the animate or the inanimate figures used
in its description.
The
Argument for a Personal Holy Spirit.
The
Spirit is described as hearing, speaking, leading and guiding, comforting
and counselling. It is named in close relationship with God and the Lord
Jesus in relation to baptism. John 16:13 records the description by Jesus of
something closely resembling a person. “Howbeit when he, the Spirit of
truth, is come, he will guide you into all truth: for he shall not speak of
himself; but whatsoever he shall hear, that shall he speak: and he will shew
you things to come.” It is not sufficient to say that the word
“himself” may often be translated “itself” for here the Spirit is
attributed with the ability to hear and speak, and furthermore, is only able
to speak what it hears. It seems further implied that the Spirit has a will
capable of directing his activities 1 Corinthians 12:11 “But all these
worketh that one and the selfsame Spirit, dividing to every man severally as
he will.” The Holy Spirit is thus described as if having
intelligence, and intelligence is characteristic of a living personal being.
Is this an unanswerable proof that the Holy Spirit is a person?
Personification
is used frequently in Scripture.
Wisdom (Proverbs 8, & 9.) is often cited as example, and the same may be
said of Paul’s description of love in 1 Corinthians 13. James likewise
speaks of the Spirit of God as “the wisdom from above” (James 3:17). In
these examples the behaviour described is the evidence of possession, that
is of the agape love, or of the wisdom, in the person manifesting it; e.g.,
love “seeketh not her own”, wisdom is “easy to be entreated”, etc.
Some resemblance might be detected here to Our Master’s description of the
Spirit of truth which “speaks not of itself, but what it hears it
speaks.” This is certainly true of one who has the Spirit of truth and who
leans not to his own understanding. However this language may equally be
showing that the Spirit of truth is not an entity in itself apart from its
Source. In other words, as the breath is nothing without the one breathing
it, and as the spirit of man is non-existent apart from the man, so with the
breath or spirit of God, the holy power and influence that is directed by
Him to achieve His purpose. Wonderful that enlightenment would be when the
Spirit came at Pentecost, and the disciples enthused about the truths more
clearly seen. But the message was not to be different from the words spoken
by the Master throughout their days of fellowship. “He will take of mine
and show it unto you.” Jesus had used many parables and figures of speech,
sayings that He knew would stay in the mind. Now these would come to life
with fullness of meaning only faintly grasped before. And yet it was the
Father’s good pleasure that they should receive something more than
information alone. He was about to share with them that very Spirit that
motivates His own great heart of love. The dwelling of this Spirit in their
hearts would be as the inner dwelling of the Father and of Christ, and
thereby would they begin to know the Father, and to share the mind of
Christ. (John 14:23.)
The
Lord’s people today have a most blessed concept of this wonderful power, a
power that has been working from remotest time and is working mightily
today. It is indeed the Spirit of a Person, -- the most glorious Person, --
the Spirit that motivates the very mind and heart of Almighty God. Without
measure was that Spirit of the Father to be given to thus become the Spirit
of His Beloved Son. And what of His other beloved children? Is there such an
abundant outpouring too for them? The heavenly message that came to the maid
of Nazareth and filled her heart with such mingled awe and holy joy was
again to bring its untold delight to the souls of the humble. Hers was the
blessed privilege of bringing forth in perfect flesh the promised seed. Ours
is the unspeakable joy of realisation that the same Holy Spirit has come
upon each called one of this age with wondrous mission bent. The Spirit
continues to brood over the mighty works of Divine Creation, - this, the
most wonderful creation of all. “The Power of the Highest shall overshadow
thee: therefore also that holy thing which shall be born of thee
shall be called a son of God.” 1 John 3:1,2.
Deut 32:11, beautifully illustrates the sense of this word. “As an eagle
stirreth up her nest, fluttereth over her young, spreadeth abroad her
wings, taketh them, beareth them on her wings: So (did) the Lord..”
In most books of the Bible we find the expression Spirit, or Spirit of
God, or Holy Spirit, which in the Old Testament translates the Hebrew word
ruach meaning "breath," "wind" or "breeze."
The verb form of the word is ruach, or riach used only in the Hiphil and
meaning "to breathe," "to blow." The word always used
in the New Testament for the Spirit is the Greek neuter noun pneuma,
with or without the article, and for Holy Spirit, pneuma hagion, or
to pneuma or to hagion. In the New
Testament we find also the expressions, "the Spirit of God,"
"the Spirit of the Lord," "the Spirit of the Father,"
"the Spirit of Jesus," "of Christ." The word for
Spirit in the Greek is from the verb pneo, "to breathe,"
"to blow." (International Standard Bible Encyclopaedia) There is
in this word “no sense of a personal holy spirit.” (Theological
Dictionary of the New Testament, Kittel. abridged edition.)
Ignorance of Figures of speech has led to the grossest errors, which have
been caused either from taking literally what is figurative, or from
taking figuratively what is literal. Bullinger. “Figures of Speech used
in the Bible.”
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