11. Chapter IV.

Chapter IV.

Work of the Holy Spirit in and on the human nature of Christ. The actual sanctification of the human nature of Christ by the Holy Ghost — On what ground Christ was spotless and free from sin — Positively endowed with all grace — The origin of holiness and sanctification in Christ; how it is carried on by the Spirit — Exercise of grace in Christ by the rational faculties of his soul — Their improvement — Wisdom and knowledge, how they are increased objectively in the human nature of Christ — The anointing of Christ by the Holy Spirit, with power and gifts — Conferred eminently on him at his baptism — John 3:34 explained and vindicated — Miraculous works that were worked in Christ by the Holy Ghost — Christ guided, conducted, and supported by the Spirit in his whole work — Mark 1:12 explained — How the Lord Christ offered himself to God through the eternal Spirit — His sanctification to this — Graces acting eminently in this — Love, zeal, submission, faith, and truth, all exercised in this — The work of the Spirit of God towards Christ while he was in the state of the dead; in his resurrection and glorification — The office of the Spirit to bear witness to Christ, and its discharge — The true way and means of coming to the knowledge of Christ, with the necessity of this — Danger of mistakes in this — What it means to love Christ as we should.

Secondly,354 the human nature of Christ being thus formed in the womb by a creative act of the Holy Spirit, it was sanctified in the instant of its conception, and filled with grace according to the measure of its receptivity. Not being begotten by natural generation, it derived no taint of original sin or corruption from Adam, which is the only way and means of its propagation. Not being in the loins of Adam morally before the fall, and the promise of his incarnation not being given until afterward, the sin of Adam could on no account be imputed to Christ. All sin was charged on Christ as our mediator and surety of the covenant; but on his own account, he was not liable to any charge of sin, original or actual. His nature, therefore, as miraculously created in the manner described, was absolutely innocent, spotless, and free from sin, as was Adam in the day in which he was created. But this was not all; Christ’s nature was positively endowed with all grace by the Holy Spirit. And of this grace, it was afterward only capable of further degrees as to its actual exercise, but not of any new kind of grace. And this work of sanctification, or the original infusion of all grace into the human nature of Christ, was the immediate work of the Holy Spirit; it was necessary for him. For if the natural faculties of the soul, the mind, will, and affections are created pure, innocent, and undefiled — as they cannot otherwise be when immediately created by God — there is still not enough to enable any rational creature to live to God; much less was it all that was in Jesus Christ.355 There is moreover required for this, supernatural endowments of grace that are superadded to the natural faculties of our souls.

If we live to God, there must be a principle of spiritual life in us, as well as natural life. This was the image of God in Adam, and it was worked in Christ by the Holy Spirit:

Isaiah 11:1-3, "There will come forth a rod out of the stem of Jesse, and a Branch will grow out of his roots: and the Spirit of the Lord will rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord; and it will make him of quick understanding in the fear of the Lord." 356

It is granted that the subsequent work of the Spirit in and upon the Lord Christ, in the execution of his office as the king and head of the church, is included in these words — but the Spirit’s first sanctifying work in the womb is principally intended. For these expressions, "A rod out of the stem of Jesse," and "A Branch out of his roots," with respect to which the Spirit is said to be communicated to him, plainly regard Christ’s incarnation. And the soul of Christ, from the first moment of its infusion, was a subject capable of a fullness of grace, as to its habitual residence and in-being, even though its actual exercise was suspended for a while, until the organs of the body were fitted for it. Therefore, his soul received this grace by that first unction of the Spirit. Hence, from his conception he was "holy," as well as "harmless" and "undefiled," Hebrews 7:26; a "holy thing," Luke 1:35; radically filled with a perfection of grace and wisdom, inasmuch as the Father "did not give him the Spirit by measure," John 3:34. To this purpose, see our commentary on Hebrews 1:1; see also John 1.14-17.357

Thirdly, The Spirit carried on that work whose foundation he had thus laid. And two things are to be diligently observed here:

1. That the Lord Christ, as man, did and was to exercise all grace by the rational faculties and powers of his soul, his understanding, will, and affections; for he showed grace as a man, "made of a woman, made under the law." Galatians 4:4 For him, his divine nature was not in place of a soul, nor did it immediately do the things which he performed, as some of old vainly imagined. But being a perfect man, his rational soul was the immediate principle of all his moral operations, even as it is in us. Now, in the improvement and exercise of these faculties and powers of his soul, he progressed in the manner of other men; for he was made like us "in all things," Hebrews 2:17 yet without sin.Hebrews 4:15 In their increase, enlargement, and exercise, a progression in grace was also required; and he had this continually by the Holy Ghost: Luke 2:40, "The child grew, and became strong in spirit." The first clause refers to his body, which grew and increased in the manner of other men; as in Luke 2:52, he "increased in stature." The other respects the confirmation of the faculties of his mind — he "became strong in spirit." So too, in verse 52, he is said to "increase in wisdom and stature."358 He was continually "filling and filled" with new degrees "of wisdom" as to its exercise,359 so far as the rational faculties of his mind were capable — an increase in these things accompanied his years, verse 52. And what is recorded here by the evangelist, contains a description of the accomplishment of the prophecy mentioned before in Isaiah 11:1-3. This growth in grace and wisdom was the particular work of the Holy Spirit; for as the faculties of Christ’s mind were enlarged by degrees, and strengthened, so the Holy Spirit filled them up with grace for actual obedience.

2. The human nature of Christ was capable of having new objects proposed to its mind and understanding, of which it had a simple nescience before.360 This is as inseparable an adjunct of human nature as it is to be weary or hungry; it is not a vice or a blamable defect. Some have made a great outcry against some protestant divines who ascribe ignorance to the human soul of Christ.361 If we take" ignorance" to mean a moral defect of any kind, or being unacquainted with what anyone ought to know, or what is necessary to the perfection of Christ’s condition or duty, then it is false that any of them ever ascribed that sort of ignorance to him. If we take it merely as a nescience of some things, there is no more in that than a denial of infinite omniscience — nothing is inconsistent with the highest holiness and purity of his human nature. Thus the Lord Christ says of himself that he did not know the day and hour of the end of all things, Mark 13:32; and our apostle says of him that he "learned obedience by the things that he suffered," Hebrews 5:8. In the representation, then, of things that were new to the human nature of Christ, the wisdom and knowledge of it was objectively increased; and in new trials and temptations he experientially learned the new exercise of grace. And this was the constant work of the Holy Spirit in the human nature of Christ. He dwelt in him in fullness; for Christ did not receive the Spirit by measure. And continually, on all occasions, the Spirit gave out of his unsearchable treasures grace for Christ’s exercise in all duties and instances of it. From this, Christ was habitually holy; and from this he exercised holiness entirely and universally in all things.

Fourthly, The Holy Spirit, in a particular manner, anointed Christ with all those extraordinary powers and gifts which were necessary for the exercise and discharging of his office on the earth:

Isaiah 61:1, "The Spirit of the Lord God is upon me; because the Lord has anointed me to preach good tidings to the meek; he has sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound."

It is the prophetic office of Christ, and his discharge of this office in his ministry on the earth, which is intended here. He applies these words to himself with respect to his preaching of the gospel, Luke 4:18-19; for this was the office which he principally attended to here in the world, and by which he instructed men in the nature and use of his other offices.

He exercised his kingly power only sparingly in his human nature on the earth. Indeed, to this office belonged his sending out the apostles and evangelists to preach with authority. And towards the end of his ministry he instituted ordinances of gospel worship, and appointed the order of his church in its founding and building up — these were acts of kingly power. Nor did he perform any act of his priestly office except at his death, when he "gave himself for us an offering and a sacrifice to God for a sweet-smelling savor," Ephesians 5:2; in this, God "smelled a savor of rest," and he was appeased towards us. But the whole course of Christ’s life and ministry was the discharge of his prophetic office to the Jews, Rom 15.8.362 This he was to do according to the great promise in Deu 18.18-19;363 and the life and death of the church of Israel depended on the acceptance or refusal of him in this office, verse 19; Acts 3:23; Hebrews 2:3; John 8.24. 364 He was fitted to this by this unction of the Spirit. And here also is a distinction between the "Spirit that was upon him," and his being "anointed to preach," which contains the communication of the gifts of that Spirit to him; as it is said in Isaiah 11:2-3, "The Spirit rested upon him as a Spirit of wisdom," to make him "of quick understanding365 in the fear of the Lord." Now, this was in a singular manner and in an inexpressible measure, for which he is said to be "anointed with the oil of gladness above his fellows," or those who were partakers with him of the same Spirit, Psalms 45:7; Hebrews 1:8-14 — though I acknowledge that there was in that expression a particular respect to his glorious exaltation which afterward ensued, as has been declared on that passage. And this conferring of extraordinary gifts for the discharge of his prophetic office occurred at his baptism, Mat 3.17.367 These were not bestowed on the Head of the church, nor are any gifts of the same nature in general bestowed on any of his members, except for their use, exercise, and improvement. It is apparent that they were then conferred; for —

1. Then he received the visible pledge which confirmed him in, and testified to others his calling by God to the exercise of his office; for then "the Spirit of God descended like a dove, and lighted upon him: and behold, a voice came from heaven, saying, This is my beloved Son, in whom I am well pleased," Matthew 3:16-17. Hereby he was "sealed by God the Father," John 6:27, in that visible pledge of his vocation, setting the great seal of heaven to his commission. And this was also to be a testimony to others, so that they might accept him in his office, now that he had undertaken to discharge it, John 1.33.368

2. He now entered upon his public ministry, and wholly gave himself up to his work. For before, he only occasionally manifested the presence of God with him, to somewhat prepare the minds of men to attend to his ministry, such as when he filled them with astonishment at his discourses with the teachers in the temple, Luke 2.46, 47.369 And although it is probable that he might be moved by the Spirit in and to many such extraordinary actions during the course of his private life, yet he did not receive the fullness of gifts for his work until the time of his baptism; and therefore he did not wholly give himself to his public ministry before that.

3. Immediately upon this, it is said that he was "full of the Holy Ghost," Luke 4:1. Before, he was said to "become strong in spirit," Luke 2:40, "continually filling;" 370 but now he is "full of the Holy Ghost." He was actually possessed of and furnished with all that fullness of spiritual gifts which were in any way needful for him or useful to him, or which human nature is capable of receiving. With respect to this, the Baptist uses this expression in John 3:34 — "For God does not give the Spirit by measure." It is the Lord Jesus Christ who is intended here, to whom the Spirit is thus given. This is evident from the context, although it is not expressed in the text. He is the one spoken of, and the subject of the whole discourse: John 3:31, "He that comes from above is above all: he that comes from heaven is above all." No one doubts that this is a description of the person of Christ. And in the beginning of this verse, "He whom God has sent speaks the words of God;" which is the usual periphrasis371 of the Lord Christ, used at least twenty times in this Gospel. This account is given about him: that he "testifies to what he has seen and heard," verse 32; and that he "speaks the words of God," verse 34.

Different events are also marked upon his testimony, for many refused it, verse 32; but some received it, who "set their seal to it that God is true," verse 33; for he that "does not believe the record that he gave of his Son has made him a liar," 1 John 5:10. As a reason for all this, it is added that "God did not give the Spirit by measure to him;" so that he was fully enabled to "speak the words of God;" and those by whom his testimony was rejected were justly liable to "wrath," John 3:36. Therefore, Crellius’ attempt is in vain, de Spir. Sanc. — followed by Schlichtingius in his comment on this passage — who would exclude the Lord Christ from being intended in these words. They would have them signify only that God is not bound in general to give a measure in the dispensation of the Spirit, but gives to one according to one measure, and to another according to another measure. But this gloss overthrows the coherence of the words, disturbing the context; and so it contradicts the text itself. For God giving the Spirit ek metron, "by measure," 372 is giving the Spirit "immeasurably," without known bounds or limits — and the Spirit was so given only to the Lord Christ. For "to every one of us grace is given according to the measure of the gift of Christ," Ephesians 4:7 — that is, in whatever measure he pleases to communicate and distribute it. But the effects of this giving of the Spirit to the Lord Christ not by measure, belonged to that fullness from which we "receive grace for grace," John 1:16. For the Father accomplished his will by this, when "it pleased the Father that in him all fullness should dwell," so that "in all things he might have the pre-eminence," Colossians 1:18-19. Nor can any weight be given to the difficulty placed on this interpretation from the use of the word in the present tense, which Crellius insisted on — "he gives:"

"For Christ," they say, "had received the Spirit before; for this is spoken of him after his baptism. If therefore he had been intended, it should rather have been, ’he has given,’ or ’he has not given to him by measure." But — (1.) This was immediately upon his baptism, and therefore the conferring of the fullness of the Spirit might be spoken of as a present thing, because it was only newly past; this is an ordinary way of speaking on all occasions. And besides that, (2.) The conferring of the Spirit is a continued act, in that the Spirit was given to Christ to abide with him, to rest upon him. In this there was a continuance of the love of God towards him, and his care over Christ in his work. Hence the Lord Christ says of himself, or the prophet Isaiah says of him, that the Spirit sent him: "Now the Lord God, and his Spirit, has sent me," Isa 48.16.373 The same work in sending Christ is ascribed to the "Lord God," that is, the Father, and to the "Spirit," but in a different manner. He was sent by the Father authoritatively; and the furnishing that he received by the Spirit — of gifts for his work and office — is called sending him, because the same work is assigned to different persons in the Trinity on different accounts.

Fifthly, It was in a special manner by the power of the Holy Spirit that Christ worked those great and miraculous works by which his ministry was attested to and confirmed. Hence it is said that God worked miracles by him: Acts 2:22, "Jesus of Nazareth, a man approved of God by miracles and wonders and signs, which God did by him;" for they are all immediate effects of divine power. So when Christ cast out devils with a word of command, he affirms that he did it by the "finger of God," Luke 11:20 — that is, he did it by the infinite divine power of God. But it is the power of God acted in a special manner by the Holy Spirit, as expressly declared in Mat 12.28.374 And therefore, upon ascribing his mighty works to Beelzebub, the prince of devils, Christ lets the Jews know that in this they blasphemed the Holy Spirit, whose works they were indeed, verses 31, 32.375 Hence these mighty works are called "powers," because the power of the Spirit of God produced their working and effecting: see Mark 6:5; Mark 9:39; Luke 4.36, 5.17, 6.19, 8.46, 9.1.376 In the exercise of this power, consisted the testimony given about him by the Spirit: that he was the Son of God; for this was necessary to convict the Jews to whom Christ was sent, John 10.37-38.377

Sixthly, By the Spirit, Christ was guided, directed, comforted, and supported, in the whole course of his ministry, temptations, obedience, and sufferings. A few instances on this topic may suffice. Shortly after his baptism, when he was full of the Holy Ghost, he was "led by the Spirit into the wilderness," Luke 4:1.

1. The Holy Spirit guided him to begin his contest and conquest with the devil. Christ made an entrance into his ministry by this; and it teaches us all what we must look for if we solemnly engage ourselves to follow him in the work of preaching the gospel. The word used in Mark to this purpose has occasioned some doubt as to what spirit is intended in these words, Mark 1:12, "The spirit drives him into the wilderness."

It is evident that the same spirit and the same act are intended in all the evangelists, whether here in Matthew 4:1, or in Luke 4:1. But why the Holy Spirit is said to "drive him," (ekballo NT:1544) is not so easily apprehended. But the word in Luke is ageto (NT:71), which denotes a guiding and rational conduct — and this cannot be ascribed to any other spirit with respect to our Lord Jesus, but only to the Spirit of God. Matthew expresses the same effect by anago (NT:321), Matthew 4:1 — he was "carried," or "carried up," or "taken away," from the midst of the people. And this was "of that Spirit," — namely, of the Spirit which descended on him and rested on him immediately before, Matthew 3:16. The continuation of the discourse in Luke will not allow for any other spirit to be intended:

Luke 4:1,"And Jesus being full of the Holy Spirit returned from the Jordan, and was led by the Spirit into the wilderness,"

— namely, by that Spirit which he was full of. Therefore the word ekballo or "drives" in Mark, intends no more than sending him out by a high and strong impression of the Holy Spirit on his mind. Hence the same word is used with respect to sending others to the work of preaching the gospel, by the powerful impression of the Spirit of God on their hearts:

Matthew 9:38, "Pray therefore that the Lord of the harvest would send laborers into his harvest." 378

— namely, by furnishing them with the gifts of his Spirit, and by the power of his grace, to constrain them to their duty. So Christ entered his preparation for his work under the Spirit’s conduct; it would be good if others endeavored to conform to the Spirit within the rules of their calling.

2. By the assistance of the Spirit, Christ was carried triumphantly through the course of his temptations to a perfect conquest of his adversary as to the present conflict. Satan sought in this to divert Christ from his work, which afterward he endeavored by all ways and means to oppose and hinder.

3. The temptation being finished, Christ returned from the wilderness to preach the gospel "in the power of the Spirit," Luke 4:14. He returned to Galilee "in the power of the Spirit" — that is, he was powerfully enabled by the Holy Spirit to discharge his work. And hence, in his first sermon at Nazareth, he took these words of the prophet for his text, "The Spirit of the Lord is upon me, because he has anointed me to preach the gospel to the poor," Luke 4:18. The result was that they "all bore him witness, and wondered at the gracious words which proceeded out of his mouth," verse 22. Just as he began his ministry in the power of the Spirit, having received Him not by measure, so Christ continually, on all occasions, displayed His wisdom, power, grace, and knowledge, to the astonishment of all — stopping the mouths of his adversaries, and shutting them up in their rage and unbelief.

4. Christ was directed, strengthened, and comforted by the Spirit in his whole course — in all his temptations, troubles, and sufferings from first to last. For we know that there was a confluence of all these things upon him in his whole way and work — a great part of that to which he humbled himself for our sakes, consisted in these things. Christ stood in need of mighty support and strong consolation in and under them. God promised this to him, and Christ expected it, Isa 42.4, 6, 49.5-8, 50.7-8.379 So then, all the voluntary communications of the divine nature to the human nature were by the Holy Spirit, as we have shown.

Seventhly, He offered himself up to God through the eternal Spirit, Heb 9.14.380 I know many learned men judge that the "eternal Spirit" in that verse does not intend the third person, but the divine nature of the Son himself — and there is no doubt, that too may be properly called the eternal Spirit. There is also a reason in the words themselves, which strongly inclines towards that sense. For the apostle shows why it was that the sacrifice of the Lord Christ had an efficacy above and beyond the sacrifices of the law, and from which it would certainly produce that great effect of "purging our consciences from dead works" — and this was from the dignity of his person on account of his divine nature. It arose, I say, from the dignity of his person, his deity sustaining his human nature in the sacrifice of himself. For because of the indissoluble union of both his natures, his person became the principle of all his mediatory acts, and they had their dignity and efficacy from there; nor will I oppose this exposition of the words. But on the other side, many learned divines, both ancient and modern, judge that it is the person of the Holy Spirit that is intended. And because this is a matter of great importance — namely, how the Lord Christ offered himself up to God as a sacrifice, by the eternal Spirit — I will further explain it, though only briefly. Those who look only at the outward death of Christ, can see nothing but suffering in it. The Jews took him, and with the soldiers, both scourged and slew him, hanging him on the tree. But the principal consideration, is his own offering of himself, a sacrifice to God, as the great high priest of the church, to make atonement and reconciliation for sinners. This was hidden from the world by those outward acts of violence which were upon him; and he did this by the eternal Spirit, which we may note in the ensuing instances:

1. Christ sanctified, consecrated, or dedicated himself to God to be an offering or sacrifice: John 17:19, "For their sakes," — that is, the elect — "I sanctify myself." Before this, the Lord Christ was perfectly sanctified as to all inherent holiness, so that he could not speak of sanctifying himself afresh in that sense.381 Nor was it the consecration of himself to his office of a priest; for this was the act of the one who called him to that office: "Christ did not glorify himself to be made a high priest; but it was He who said to him, you are my Son," Hebrews 5:5. God the Father made him a priest by his death, "according to the power of an endless life," Heb 7.16, 20, 21.382 He consecrated himself to be a sacrifice, just as the sacrificial beast of old was first devoted to that purpose.

Therefore it is said that he thus sanctified or consecrated himself, so that we might be sanctified. Now, "we are sanctified through the offering of the body of Jesus Christ once for all," Hebrews 10:10. This was his first priestly act. He dedicated himself to be an offering to God; and he did this through the effectual operation of the eternal Spirit in him.

2. He went voluntarily and of his own accord to the garden; which corresponded to drawing or bringing the beast to be sacrificed, to the door of the tabernacle, according to the law. For in the garden Christ not only gave himself into the hands of those who were to shed his blood, but he actually entered into offering himself to God in his agony, when he "offered up prayers and supplications with strong crying and tears," Hebrews 5:7 — this does not declare the matter, but the manner of his offering.

3. In all that ensued, in all that followed on this — to his giving up the ghost John 19:30 — he offered himself to God in and by those actings of the grace of the Holy Spirit in him, which accompanied him to the last. And these are to be diligently considered, because the efficacy of the death of Christ depends on them as to its atonement and merit, as they were enhanced and rendered excellent by the worth and dignity of his person. For the means of our deliverance is not the death of Christ merely as it was penal and undergone by suffering; rather, the obedience of Christ in this — which consisted in offering himself to God through the eternal Spirit — gave it its efficacy and success.

We may therefore inquire what those principal graces of the Spirit were, which Christ exercised in offering himself to God. And they were —

(1.) Love to mankind, and compassion towards sinners. This is what the holy soul of the Lord Jesus was then in the highest and most inconceivable exercise of. Therefore, this is frequently expressed where mention is made of this offering of Christ: Galatians 2:20, "Who loved me, and gave himself for me." Revelation 1:5, "Who loved us and washed us from our sins in his own blood." And compassion is the first grace required in a high priest or sacrificer, Heb 5.2.383 God now being on a design of love (for it was in the pursuit of eternal love that Christ was sent into the world, John 3:16; Titus 3:4-6), this love — that was now in its most inconceivable advancement in the heart of Christ — was most gracious and acceptable to him. And this intense love also supported the mind of Christ under all his sufferings; just as Jacob, through the greatness of his love for Rachel, made light of the seven years’ service that he endured for her, Genesis 29:20. And so the Lord Christ "endured the cross and despised the shame for the joy" of saving his elect, "the joy which was set before him," Hebrews 12:2. And this was one grace of the eternal Spirit by which Christ offered himself to God.

(2.) What principally moved him in the whole was his unspeakable zeal and ardent affection for the glory of God. These were the coals which, with a vehement flame, as it were, consumed the sacrifice. And there were two things that he aimed at with respect to the glory of God:

[1.] The manifestation of his righteousness, holiness, and severity against sin. His design was to repair the glory of God, which seemed to have suffered by sin, Psalms 40:6-8, Heb 10.5-7.384 With a full desire of his soul (expressed in these words, "Behold, I come") He came to do what legal sacrifices could not do — namely, to make satisfaction to the justice of God for sin, to be "a propitiation... to declare his righteousness," Romans 3:25. And he does this, as to its manner, with inexpressible zeal and ardent affections: Psalms 40:8, "I delight to do your will, O my God: yes, your law is in the midst of my heart." He doubles the expression of the intenseness of his mind on this. And therefore, in his last Passover when he was to prepare himself for his suffering, he expresses the highest engagement of his heart and affections to this, in the same way: Luke 22:15, "With desire I have desired to eat this Passover with you before I suffer" — just as he had previously expressed it with respect to the same work, "I have a baptism to be baptized with, and how I am restrained," or pained, "till it is accomplished!" Luke 12:50. His zeal to advance the glory of God, in manifesting his righteousness and holiness by offering himself up as a sin-offering to make atonement, gave him no rest and ease until he was engaged in it, from which it worked to the utmost.

[2.] The exercise of his grace and love. This he knew was the way to open the treasures of grace and love, that they might be poured out on sinners, to the everlasting glory of God; for this was the design of God in the whole, Rom 3.24-26.385 This zeal and affection for the glory of God’s righteousness, faithfulness, and grace — which was worked in the heart of Christ by the eternal Spirit — was that in which Christ principally offered himself up to God.

(3.) His holy submission and obedience to the will of God were now at the height of their exercise, and grace advanced to the utmost in them. They were another special part of offering himself up; and as declared before, this was worked in him by the holy or eternal Spirit. It is frequently expressed as that which had a special influence on the efficacy and merit of his sacrifice: Php 2:8, "He humbled himself, and became obedient to death, even the death of the cross." And when he "offered up prayers and supplications ...though he was a Son, yet he learned obedience by the things which he suffered," Hebrews 5:7-8 — that is, he experienced obedience in suffering. It is true that the Lord Christ, during the whole course of his life, yielded obedience to God, as he was "made of a woman, made under the law," Galatians 4:4 — but now he came to the great trial of it, with respect to the special command of the Father "to lay down his life," and to "make his soul an offering for sin," Isaiah 53:10. This was the highest act of obedience to God that ever was, or ever will be, to all eternity. And so God therefore expresses his satisfaction in this, and his acceptance of it, Isaiah 53:11-12; Phi 2.9-10.386 This was worked in Christ, and he was worked towards this, by the Holy Spirit. Therefore, Christ offered himself to God, by the Spirit.

(4.) There also belongs to this, that faith and trust in God which — with fervent prayers, cries, and supplications — Christ now acted on God and his promises, both with respect to himself and to the covenant which he was sealing with his blood. Our apostle represents this as a special work of Christ, testified to in the Old Testament: Hebrews 2:13, "I will put my trust in him."387

[1.] This was in respect to himself: namely, that he would be supported, assisted, and carried through the work he had undertaken, to a blessed result. In this, I confess, he was horribly assaulted until he cried out, "My God, my God, why have you forsaken me?" Psalms 22:1. Yet after and all through his dreadful trial, his faith and trust in God were victorious. He expressed this in the depth and extremity of his trials, verses 9-11.388 He made such an open profession of it that his enemies, when they supposed he was lost and defeated, reproached him with it, verse 8; Mat 27.43.389 To this purpose, he declares himself at large, Isa 50.7-9.390 So his faith and trust in God — as to his own support and deliverance, with accomplishing all the promises made to him upon his engagement to the work of mediation — were victorious.

[2.] This was in respect to the covenant, and all the benefits of which the church of the elect were to be made partakers of. The blood that he now shed was the "blood of the covenant," and it was shed for his church: namely, so that the blessings of the covenant might be communicated to them, Gal 3.13-14.391 With respect to this, he also exercised faith in God, as it fully appears in the prayer which he made when he entered into his oblation,392 John 17.

Now, concerning these instances, we may observe three things for our present purpose:

(1.) These and similar gracious actings of the soul of Christ, were the ways and means by which, in his death and blood-shedding (which was violent and inflicted on him by force as to the outward instruments, and penal as to the sentence of the law), he voluntarily and freely offered himself up as a sacrifice to God to make atonement. And these were the things which, from the dignity of his person, became efficacious and victorious. Without these, his death and blood-shedding would not have been an oblation.

(2.) These were the things which rendered his offering a "sacrifice to God of a sweet-smelling savor," Ephesians 5:2. God was so absolutely delighted and pleased with these high and glorious acts of grace and obedience in Jesus Christ that he smelled, as it were, a "savor of rest" towards mankind — or towards those for whom Christ offered himself — so that God would be angry with them no more, and curse them no more (as it is said of its type in the sacrifice of Noah, Genesis 8:20-21).393 God was more pleased with the obedience of Christ than he was displeased with the sin and disobedience of Adam, Rom 5.17-21.394 God was not, then, satisfied by the outward suffering of a violent and bloody death which was inflicted on Christ by the most horrible wickedness that human nature ever broke into, Acts 2.23.395 Nor was the means of our deliverance merely Christ’s enduring the penalty of the law. Rather, it was voluntarily giving himself up to be a sacrifice in these holy acts of obedience, upon which God was reconciled to us in a special manner.

(3.) All these things were worked in the human nature by the Holy Ghost, who at the time of Christ’s offering, moved all his graces to the utmost. Thereupon, Christ is said to "offer himself to God through the eternal Spirit," by whom Christ was consecrated, spirited, and moved to be our high priest.

Eighthly, There was a particular work of the Holy Spirit towards the Lord Christ while he was in the state of the dead. Here our preceding rule must be remembered: namely, that notwithstanding the union of the human nature of Christ with the divine person of the Son, the communications of God to his human nature, beyond subsistence, were voluntary. Thus in his death, the union of his natures in his person was not in the least impeached. Yet in a special manner, he commends his soul or spirit into the hands of God his Father — Psalms 31:5, Luke 23:46, "Father, into your hands I commend my spirit," — for the Father had engaged himself in an eternal covenant to take care of him, to preserve and protect him even in death, and to show him again the "way and path of life," Psalms 16:11. Notwithstanding the union of his person, then, his soul in its separate state was in a special manner under the care, protection, and power of the Father, preserved in his love until the hour came in which he showed him again the path of life. His holy body in the grave continued under the special care of the Spirit of God. And hereby was accomplished that great promise, that "his soul should not be left in hell, nor the Holy One see corruption," Psalms 16:10; Acts 2:31. It is the body of Christ which is called "The Holy One" here, because it was made a "holy thing" by its conception in the womb by the power of the Holy Ghost. And it is spoken of here in contradistinction to his soul, and in opposition by Peter to the body of David, which saw corruption when it died, Acts 2:29. This pure and holy substance was preserved in its integrity by the overshadowing power of the Holy Spirit, without any of those accidents of change which attend the dead bodies of others. I do not deny that use was made of the ministry of angels about the dead body of Christ while it was in the grave, even those angels which were seen sitting afterward in the place where he lay, John 20:12. It was preserved by these angels from all outward force and violation; but this too was under the particular care of the Spirit of God — how he works by angels has been declared before.

Ninthly, There was a particular work of the Holy Spirit in Christ’s resurrection. This was the completing act in laying the foundation of the church, by which Christ entered into his rest — the great testimony given to finishing the work of redemption, with the satisfaction of God in this, and his acceptance of the person of the Redeemer. On various accounts, it is assigned distinctly to each person in the Trinity; and this is not only because all the external works of God are undivided (each person being equally concerned in their operation), but also on account of their special respect to and interest in the work of redemption, in the manner declared before. It is ascribed to the Father on account of his authority, and in His declaration of Christ’s perfect accomplishment of the work committed to him:

Acts 2:24, "God has raised him up, having loosed the pains of death: because it was not possible that he should be held by it."

It is the Father who is spoken of, and he is said, in other places, to raise Christ from the dead. But he does this with respect to "loosing the pains of death." These are the chebel mahveth,396 which, with a little alteration of one vowel,397 signifies the "sorrows of death," or the "cords of death." 398 And the "sorrows of death" intended here, were the "cords" of it — that is, the power it had to bind the Lord Christ under it for a time; for the "pains of death," that is, the "tormenting pains," 399 ended in his death itself. But it is their consequents that are reckoned to these pains here, or their continuance under the power of death according to the sentence of the law. God loosed these consequents when, the law being fully satisfied, the sentence of the law was removed, and the Lord Christ was entirely acquitted from its charge. This was the act of God the Father, as the supreme rector and judge of all. Hence he is said to "raise him from the dead," just as the judge by his order delivers an acquitted prisoner or one who has answered the law. Christ also takes the same work to himself:

John 10:17-18, "I lay down my life, that I might take it up again. No man takes it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it up again." For although men took away his life by violence, when "with wicked hands they crucified and killed him," Acts 2:23; Acts 3:15, yet because they had neither the authority nor the ability to do so without his consent, he says no man did, nor could, take away his life. That is, they could not do it against his will, by having power over him, as the lives of other men are taken away; for neither angels nor men could do this. So also, although the Father is said to raise him from the dead by removing the sentence of the law, which he had satisfied, yet he himself also took up his life again by an act of the love, care, and power of his divine nature — living again was an act of his person — for only his human nature died. But the unique efficiency in reuniting his most holy soul and body, was an effect of the power of the Holy Spirit:

1 Peter 3:18, "He was put to death in the flesh, but quickened by the Spirit;" — "he was restored to life by the Spirit." And this was that Spirit by which he preached to those who were disobedient in the days of Noah, verses 19, 20; or that Spirit of Christ which was in the prophets from the foundation of the world, 1Pet 1.11;400 by which he preached in Noah to that disobedient generation, 2Pet 2.5,401 and by which the Spirit of God strove for a time with those inhabitants of the old world, Gen 6.3;402 — that is, the Holy Spirit of God. We are instructed to the same purpose by our apostle, Romans 8:11, "If the Spirit of him that raised Jesus from the dead dwells in you, he that raised up Christ from the dead will also quicken your mortal bodies by his Spirit that dwells in you;" — or "God will quicken our mortal bodies also, by the same Spirit by which he raised Christ from the dead;" for so the relation of the one work to the other requires the words to be understood. And again, he expressly asserts the same thing in Eph 1.17-20.403 He prays that God would give his Holy Spirit to them as a Spirit of wisdom and revelation, verse 17. The effects of this, in them and upon them, are described in verse 18. He desires this, so that they may be made such partakers of it, that by the work of the Spirit of God in them, renewing and quickening them, they might experience that exceeding greatness of his power which he put forth in the Lord Christ when he raised him from the dead. And the evidence or testimony given to Jesus being the Son of God by his resurrection from the dead, is said to be "according to the Spirit of holiness," or the Holy Spirit, Romans 1:4.

He was positively declared to be the Son of God by his resurrection from the dead, by the "powerful working of the Holy Spirit." This is also the intent of that expression in 1 Timothy 3:16, "Justified in the Spirit." God was "manifest in the flesh" by Christ’s incarnation and passion in this. He was "justified in the Spirit," by a declaration of his acquittal from the sentence of death, and the evils he underwent, with the reproaches by which he was contemptuously abused, by his quickening and resurrection from the dead — all through the mighty and effectual working of the Spirit of God.

Tenthly, It was the Holy Spirit that glorified Christ’s human nature, and made it fit in every way for its eternal residence at the right hand of God, as a pattern of the glorification of the bodies of those who believe on him. The one who first made Christ’s nature holy, now made it glorious. And as we are made conformable to him in our souls here, as his image is being renewed in us by the Spirit, so he is now glorified in his body by the effectual operation of the same Spirit, as the exemplar and pattern of that glory which we will receive in our mortal bodies by the same Spirit. For "when he will appear, we will be like him," 1 John 3:2, seeing that he will "change our vile bodies so that they may be fashioned like his glorious body, according to the working by which he is able even to subdue all things to himself," Php 3:21.

These are some of the principal instances of the operation of the Holy Spirit on the human nature of the Head of the church. The whole of them all, I confess, is a work that we can look but little into. We desire to receive and embrace only what is plainly revealed, considering that if we are his, we are predestinated to be made conformable in all things to him; and that is by the powerful and effectual operation of that Spirit which thus worked all things in him, to the glory of God. And just as it is a matter of unspeakable consolation to us — to consider what has been done in and upon our nature by the application to it of the love and grace of God through his Spirit— so it has great advantage, in that it directs our faith and supplications in our endeavors for conformity to him. This is our next end, beneath the enjoyment of God in glory. Therefore, whatever we apprehend in these matters, we embrace; and as for the depth of them, they are the objects of our admiration and praise.

II. Respecting Others on behalf of Christ

There is yet another work of the Holy Spirit, that is not immediately in and on the person of the Lord Christ; rather, it is towards him and on his behalf with respect to his work and office. It comprises the head and fountain of the whole office of the Holy Spirit towards the church. This was his witness-bearing to the Lord Christ: namely, that he is the Son of God, the true Messiah, and that the work which he performed in the world was committed to him by God the Father to accomplish. And to this day, the Spirit continues to attend to this same work, and he will do so to the consummation of all things. It is known how the Lord Christ was reproached while he was in this world, and how ignominiously he was sent out of it by death. On this, a great contest ensued among mankind, in which heaven and hell were deeply engaged. Most of the world — the princes, rulers, and wise men of it — asserted that he was an impostor, a seducer, a malefactor, justly punished for his evil deeds. On the other side, he chose twelve apostles to bear testimony to the holiness of his life, the truth and purity of his doctrine, the accomplishment of the prophecies of the Old Testament in his birth, life, work, and death; and especially to his resurrection from the dead, by which he was justified and acquitted from all the reproaches of hell and the world, and their calumnies repelled. But how could the testimony of twelve poor men, however honest, prevail against the confronting intolerance404 of the world? Which is why this work of bearing witness to the Lord Christ was committed to the Spirit, who is above and over all, who knows how, and is able, to make Christ’s testimony prevalent:

John 15:26, "When the Comforter has come, whom I will send to you from the Father, even the Spirit of truth, which proceeds from the Father, he will testify of me."

Accordingly, the apostles plead his concurring testimony:

Acts 5:32, "We are his witnesses to these things; and so also is the Holy Ghost, whom God has given to those who obey him." Our apostle declares how the Spirit thus gave his testimony, Hebrews 2:4, "God also bearing witness with them" (that is, with the apostles), "both with signs and wonders, and with diverse miracles, and gifts of the Holy Spirit, according to his own will." The first and principal end why God gave the Holy Spirit to work all those miraculous effects in those who believed in Jesus, was to bear witness that he was indeed the Son of God, owned and exalted by Him. For no man who is not utterly forsaken of all reason and understanding, who is not utterly blinded, would even once imagine that the Holy Spirit of God would work such marvellous operations in and by those who believed on him, if he did not design to justify Christ’s person, work, and doctrine by it. And in a short space of time, this testimony — together with that effectual power which he put forth in and by the preaching of the word — carried not only the Spirit’s vindication against all the machinations of Satan and his instruments throughout the world, but also subdued mankind generally to faith in Christ and obedience to him, 2Cor 10.4-5.405 And it is upon this testimony that there is real faith in Christ still maintained in the world. This is what Christ promised to his disciples while he was still with them in the world, when their hearts were concerned with how they would bear up against their adversaries upon his absence.

"I will," he says, "send the Comforter to you. And when he has come, he will convict the world of sin, and of righteousness, and of judgment: of sin, because they do not believe on me; of righteousness, because I go to my Father, and you will see me no more; of judgment, because the prince of this world is judged," John 16:7-11. The reason the world did not believe on Christ, was because they did not believe he was sent by God, John 9.29.406 By his testimony, the Spirit was to reprove the world of their infidelity, and to convince them of it by evidencing the truth of Christ’s mission; for the whole issue of the controversy between him and the world depended on this. Whether Christ was righteous or a deceiver, was to be determined by his being sent or not sent by God; and consequently, by God’s acceptance or disapproval of him. The Holy Spirit convinced the world by his testimony, that Christ was so sent, and so approved, manifesting that he "went to the Father," and was exalted by him — for it was upon Christ’s ascension and exaltation that he received and poured out the promise of the Spirit to this purpose, Acts 2.33.407 Moreover, while Jesus was in the world, there was an unrighteous judgment passed upon him by Satan’s instigation. On this testimony of the Spirit, that judgment was reversed, and a contrary sentence was passed on its author, the prince of this world; for by the gospel that was testified to, Satan was discovered, convicted, judged, condemned, and cast out of that power and rule in the world — a rule which he had obtained and exercised by the darkness of the minds of men within, and by idolatry without. It will be declared afterward that the Holy Spirit continues to do the same work to this very day, though not absolutely by the same means. By these considerations we may be led into that knowledge of, and acquaintance with, our Lord Jesus Christ, which is so necessary, so useful, and so much recommended to us in the Scripture. The utter neglect of learning the knowledge of Christ, and of the truth as it is in him, is no less pernicious to the souls of men, than learning it by undue means, by which false and mischievous ideas or representations of him are infused into the minds of men. The Papists would learn and teach Christ by images, the work of men’s hands, and teachers of lies. For, besides the fact that they are forbidden by God himself to be used for any such purposes, and are therefore cursed with barrenness and uselessness as to any end of faith or holiness, they are in themselves suited only to ingenerate low and carnal thoughts in depraved and superstitious minds. The worshippers of such images do not know the proper cause or object of that reverence, and those affections, which they find in themselves when they approach and adore them.

Thus, whatever apprehensions they can have by this, only tend to "knowing after the flesh," which the apostle looked at as no longer part of his duty, 2Cor 5.16.408 Rather, the glory of the human nature, as united to the person of the Son of God, and engaged in the discharge of his office of mediator, consists only in these eminent, particular, ineffable communications of the Spirit of God to him, and his powerful operations in him. This is represented to us in the mirror of the gospel, by which we, beholding him by faith, are changed into the same image, by the same Spirit, 2Cor 3.18.409 Our Lord Christ himself foretold that there would be great inquiries after him, and that great deceits would be mixed with them. "If," he says, "they say to you, Behold, he is in the desert, do not go there: or behold, he is in the secret chambers, do not believe it," Matthew 24:26. It is not a wilderness that our Savior intends here — meaning a lowly, persecuted, inglorious, and invisible condition as to our outward profession. For he himself foretold that his church would be driven into the wilderness and nourished there, and that would be for a long time, Rev 12.6;410 and where his church is, there is Christ — for his promise is to be with them and among them to the end of the world, Matthew 28:20. Nor do "secret chambers" mean those private meeting places for security, which all his disciples were driven to and made use of for hundreds of years, as were his apostles who sometimes met in an upper room, sometimes in the night, for fear of the Jews. It is widely known that such were all the meetings of the primitive Christians.

Rather, our Savior here foretells of the false ways by which some would pretend Christ is taught and found. For first, some would say he was "in the desert" or wilderness, and if men would go there, they would see and find him. And there is nothing intended by this except what the ancient superstitious monks did, who under a pretense of religion, retired into deserts and solitary places. For there they pretended to have great intercourse with Christ, great visions and appearances of him, being variously deluded and imposed on by Satan and their own imaginations. It is ridiculous on the one hand, and deplorable on the other, to consider the woeful follies, delusions, and superstitions that these men fell into. And yet in those days, nothing was more common than to say that Christ was "in the desert," conversing with the monks and anchorites. "Do not go to them," says our Lord Christ; "for in doing so, you will be deceived." And again he says, "If they say to you, He is in the secret chambers (Gr. tameia, NT:5009) do not believe it." There is, if I am not deceived, a deep and mysterious instruction in these words. "Tameia," signifies those secret places in a house where bread and wine and cates411 of all sorts are laid up and stored. This is the proper meaning and use of the word.

What pretense, then, could there be for anyone to say that Christ was in such a place? Why, there ensued such a great a pretense of this, and such a horrible a superstition, that it was of divine wisdom to foresee it, and of divine goodness to forewarn us of it; for it is nothing but the popish figment of transubstantiation that is intended. Christ must be "in the secret places" where their wafer and wine were deposited. Our Savior says concerning this, "Do not believe them." All manner of crafts, and frauds, and bloody aggressions, will be used to compel you to believe there is a Christ in the pix and repository;412 but if you would not be seduced, "do not believe them." Such are the false ways by which some have pretended to teach Christ and to learn him,413 which have led them away from him, into hurtful snares and perdition. The consideration that we have insisted on will guide us to a spiritual and saving knowledge of him, if attended to. And thus we are to learn to know him—

First, so that we may love him with a pure and unmixed love. It is true, the person of Christ, as God and man, is the proper and ultimate object of our love towards him. But a clear and distinct consideration of his natures and their excellencies is effectual to stir up and draw out our love towards him. So the spouse in the Canticles, giving a reason for her intense affections towards him, says that "he is white and ruddy, the best of ten thousand;" that is, perfect in the beauty of the graces of the Holy Spirit, which rendered him exceedingly attractive; so also, Psa 45.2.414 Would you propose Christ to your affections, so your love to him may be sincere and without corruption, as it is required to be, Eph 6.24? 415 And would you avoid lavishing the acts of your soul on a false object, and thinking that you love Christ, when you love only the imaginations of your own heart? Then consider his human nature, as it was rendered beautiful and lovely by the work of the Spirit of God upon it, as described before. Do you love him because he was and is so full of grace, so full of holiness, and because in him there was an all-fullness of the graces of the Spirit of God? Consider rightly what has been delivered concerning him, and if on account of this, you can and do delight in him and love him, then your love is genuine and spiritual. But if your love is merely from apprehending that he is now glorious in heaven, and able to do you good or evil there, then your love does not differ much from that of the Papists. Their love is greatly regulated in its actings by the good or bad painting of the images they represent him by. You, however, are often pressed in Scripture to direct your love to the person of Christ, and that is your principal duty in this world. But you cannot do this without a distinct idea and knowledge of him. There are therefore three things in general that you are to consider to this purpose:

1. The blessed union of his two natures in the same person. In this, Christ is singular: God took that especial state on himself, which in no other thing or way, had any consideration. This is therefore to be special in our divine love to the person of Christ.

2. The uncreaturely glories of the divine nature. From these, our love has the same object as that love which we owe to God absolutely.

3. That perfection and fullness of grace which dwelt in his human nature, as communicated to him by the Holy Spirit. This we have treated.

If we love the person of Christ, it must be upon these considerations. When some have neglected it, they were doting on their own imaginations; and when they thought they were sick of love for Christ, they were only languishing in their own fancies.

Secondly, We are to know Christ so as to labor after conformity to him. And this conformity consists solely in participating in those graces whose fullness dwells in him. Therefore, we cannot press after it regularly in any other way than by becoming acquainted with, and having a due consideration of, the work of the Spirit of God upon Christ’s human nature. This, therefore, is worthy of our most diligent inquiry. And so we have given a brief delineation of the dispensation and work of the Holy Spirit in and towards the person of our Lord Jesus Christ, the head of the church. What next ensues is the Spirit’s preparation of a mystical body for Christ, in his powerful and gracious work on the elect of God.