The Love of the Holy Ghost



"Do ye think that the Scripture saith in vain, The spirit that dwelleth in us lusteth to envy?"—James iv. 5. (A. V.)

The translators have found some difficulty in rendering this verse. The form in which I have just read it, is that given it by our Authorized Version. I am not sure that it will at once convey the meaning. The Revised Version, in text and margin, presents several renderings. Among them there is one which expresses much more clearly what seems to me to be the meaning of the original. It is this : " Or think ye that the Scripture saith in vain, That Spirit which He made to dwell in us yearneth for us even unto jealous envy?" It is a declaration, on the basis of Old Testament teaching, of the deep yearning which the Holy Spirit, which God has caused to dwell in us, feels for our undivided and unwavering devotion.

In the context James had been speaking of the origin of the unseemly quarrels which even in that early day, it seems^ marred the life of Christians. He traces them to greediness for the pleasures of this world, and consequent envy toward those who are better placed, or more fortunate in the pursuit of worldly goods. Then he turns suddenly to administer a sorrowful rebuke to the gross inconsistency of such envious rivalry in grasping after the pleasures of this world, for men who possess the inestimable treasure of God's love. It is at once observable on reading over the passage that its whole phraseology is colored by the underlying presentation of the relation of the Christian to God under the figure of marriage. The Christian is the bride of God. And therefore any commerce with the world is unfaithfulness. There is not room in this relation for two loves. To love the world in any degree is a breach of our vows to our one husband, God. Hence the exclamation of "Adulteresses!" which springs to James' lips when he thinks of Christians loving the world. Hence his indignant outcry, " Know ye not that love of the world is enmity with God?" and his sweeping explanation, "Whosoever, therefore, has it in his mind to be a lover of the world is thereby constituted an enemy of God." We cannot have two husbands; and to the one husband to whom our vows are plighted, all our love is due. To dally with the

thought of another lover is already unfaithfulness. On the other side, God is the husband of the Christian's soul. And He loves it with that peculiar, constant, changeless love with which one loves what the Scripture calls his own body (Eph.v. 28). Is the soul faithful to Him? Who can paint, then, the delight He takes in it? Is it unfaithful, turning to seek its pleasure in the love of the world? Then the Scripture tells us that it is with jealous yearning that God, its lawful husband, looks upon it. Does it, after unfaithfulness, turn again to its rightful lord? It cannot draw nearer to Him than He is ready to draw to it; and it no sooner humbles itself before Him than He exalts it .

The general meaning of the text is thus revealed to us as a strong asseveration of the love of God for His people, set forth under the figure of a faithful husband's yearning love for his erring bride. James presents this asseveration of God's love for His people, we will observe, as the teaching of Scripture; that is, since he was in the act of penning the earliest of New Testament books, as the teaching of the Old Testament Scriptures. The mode in which he makes this appeal to Scripture is perhaps worthy of incidental remark. "Or think ye that it is an empty saying of Scripture?" The question is a rhetorical one, and amounts to the strongest assertion that from James' point of view no saying of Scripture could be empty. He would confound his readers by adducing the tremendous authority of Scripture in support of his declaration; and therein he reveals to us the attitude of humble submission toward the Scripture word which characterizes all the writers of the New Testament.

It was not, however, the doctrine of inspiration which was then engaging his thought. He sends us to these inspired Scriptures rather for the doctrine of God's unchanging love toward His sinful people. And we will surely have no difficulty in recalling numerous Old Testament passages in which the Lord has been pleased graciously to express His love for His people under the figure of the love of a husband for his chosen bride; or in which He has been pleased to make vivid to us His sense of the injury done to His love by the unfaithfulness of His people, by attributing to Himself the burning jealousy of a loving husband toward the tenderly cherished wife who has wandered from the path of fidelity. Already this representation underlies expressions which occur in the Pentateuch, and indeed it is enshrined for us in the fabric of the Ten Commandments themselves, where God announces Himself as a jealous God who will visit the iniquities of the fathers upon the children, upon the third and upon the fourth generation of those that hate Him, while yet He shows mercy unto thousands of them that love Him and keep His commandments. In the later pages of the Old Testament psalmists vie with prophets in developing the figure in every detail of its application. Throughout all, the complaint of the Lord is: "Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with Me, O house of Israel, saith the Lord" (Jer. iii. 20). Throughout all, He pleads His changeless though outraged love for them. If He threatens that He will judge them as women that break wedlock are judged, and will bring upon them the blood of fury and jealousy (Ezek. xvi. 38), He adds: "Nevertheless I will remember My covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant. Then shalt thou remember thy ways, and be ashamed . . . when I have forgiven thee all that thou hast done, saith the Lord God" (Ezek. xvi. 60-63). Throughout all, thus, there throbs the expression of that deep, appropriating love to which punishment is strange work, and which yearns to recover the fallen and restore them to favor and honor. Its hopes run forward in anticipation to that happy day when the wandering one shall listen once again to the alluring words of love spoken to her heart, and once more turn and call the Lord Ishi, " My husband." "And in that day," the Lord hastens to declare, "in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the land, and will make them to lie down safely. And I will betroth thee unto Me for ever; yea I will betroth thee unto Me in righteousness, and in judgment, and in loving kindness, and in mercies. I will even betroth thee unto Me in faithfulness: and thou shalt know the Lord" (Hosea ii. 18-20).

In its general meaning, thus, our text is general Bible-teaching. It announces nothing which had not been the possession of God's people concerning His love for them from the days of old. Its message to us is just the common message of the whole Scripture revelation, in Old and New Testament alike. But it has its own peculiarities in expressing this one great common mes

sage of God's yearning love for His people. And possibly there may be found a special lesson for us in these peculiarities.

The first of them which claims our attention is the intense energy of the expression which is used here to declare the love of God for his erring people. He is said to "yearn for us, even unto jealous envy."

Modes of speech sufficiently strong had been employed in the prophets of the Old Testament, in the effort to communicate to men the vehemence of God's grief over their sin and the ardor of His longing to recover them to Himself. The simple attribution of the passion of jealousy to Him one would fancy a representation forcible enough. And this representation is heightened in every conceivable way. Even in Exodus (xxxiv. 14) we meet it in the strengthened form which declares that the very name of God is Jealous—" for the Lord, whose name is Jealous, is a jealous God "—as if this were the characteristic emotion which expressed His very being. Nahum tells us that "the Lord is a jealous God and avengeth; the Lord avengeth and is full of wrath" (Nahum i. 2). And in Zechariah we read that the Lord is "jealous for Zion with great jealousy, and He is jealous for her with great fury" (Zech. viii. 2).

But the language of James has an intensity which rises above all Old Testament precedent. Not only does the verb he uses express the idea of eager longing as strongly as it is possible to express it; but its already strong emphasis is still further enhanced by an adverbial addition which goes beyond all usage. The verb is that which is employed by the Greek translators of the Fortysecond Psalm: "As the hart panteth after the water brooks, so panteth my soul after Thee, O God." So, with the thirst of the famishing hart for water—so, says James, does God pant after His people whose minds wander from Him. The adverb is one which often occurs in the classics to express the feeling which one is apt to cherish toward a rival; but it is not the ordinary active word for jealousy which is frequently elsewhere applied to God in the Scriptures, but a term of deeper passion which is never elsewhere applied to God, and which is expressive rather of the envious emotion which tears the soul as it contemplates a rival's success. So, with this sickening envy, says James, God contemplates our dallying with the world and the world's pleasures. He envies the world our love—the love due to Him, pledged to Him, but basely withdrawn from Him and squandered upon the world. The combined expression is, you will see, astonishingly intense. God is represented as panting, yearning, after us, even unto not merely jealousy, but jealous envy. Such vehemence of feeling in God is almost incredible; and some commentators, indeed, refuse to believe that it can be ascribed to Him and declare the anthropomorphism involved to be altogether too extreme.

Let us not, however, refuse the blessed assurance that is given us. It is no doubt hard to believe that God loves us. It is doubtless harder to believe that He loves us with so ardent a love as is here described. But He says that He does. He declares that when we wander from Him and our duty toward Him, He yearns after us and earnestly longs for our return; that He envies the world our love and would fain have it turned back to Himself. What can we do but admiringly cry, Oh, the breadth and length and height and depth of the love of God which passes knowledge! There is no language in use among men which is strong enough to portray it. Strain the capacity of words to the utmost and still they fall short of expressing the jealous envy with which He contemplates the love of His people for the world, the yearning desire which possesses Him to turn them back to their duty to Him. It is this inexpressibly precious assurance which the text gives us; let us, without doubting, embrace it with hearty faith.

Another peculiarity of the text lies in the clearness with which it distributes the object of this great love of God into individuals.

When the Scriptures make use of the figure of marriage to reveal God's love to His people, it is commonly His people as a body which they have in mind. It is, in the Old Testament, the "house of Israel" whom Jehovah has chosen to be His wife; in the New Testament it is the church which is the bride, the Lamb's wife. Individuals, as members in particular of the body of Israel or of the church, partake of its fortunes, share in the love poured out upon it, and contribute by their lives to the foulness of its sin or to the beauty of its holiness. It is only as the members are holy that the church can be that glorious church, not having spot or wrinkle or any such thing, but holy and without blemish, which Christ is to present to Himself at the last day. But, though the individuals thus share in the love and glory of the church, it is the church

itself and not the individual which is prevailingly represented as the bride of the Lamb. Only occasionally, in the application of the figure, do the individuals seem to be prominently in mind (Ps. lxxiii. 27; Rom. vii. 4).

In our present passage, however, the reference is directed to the individual and not to the church as a body. It is the individual Christian who is in covenant vows to God, and who is forgetting these vows, when in the prosecution of his pleasures he strives and fights his fellow-man, instead of depending on God's love to fulfill all his wants. It is the individual who is warned that he is guilty of spiritual adultery when he permits the least shade of love of the world to enter his heart; and that the cherishing of such love even in thought is an act of enmity against God. It is the individual who is assured that God jealously envies the world the love which He gives it, and yearns after the return of His love to Him, the Lord, who " longeth for him even unto jealous envy."

This clear individualization of the great truth which the passage enshrines is surely fraught with a very precious message to us. Not the church merely—we might believe that, knowing ourselves only as unworthy members of what is in idea a glorious church: not the church merely, but you and I are, each, declared to be covenanted with the Lord in the bonds of this holy and intimate relationship, the recipients of His loving care as His bride, nay, the objects of His changeless and yearning affection. Surely this too is an inexpressibly precious assurance, which we would fain, without doubting, embrace with hearty faith.

A third peculiarity of the text lies in its direct attribution of this appropriating love of God for His chosen ones to God the Holy Spirit.

In this the text is almost unique in the whole range of Scripture. In the Old Testament it is Jehovah, the covenant God, who represents the covenanted union between Israel and Himself under the figure of a marriage. It is Jehovah whose name is Jealous; and whose jealousy burns unto envy as he contemplates the unfaithfulness of Israel. In the New Testament it is prevailingly Christ, the Lamb, who has taken the Church unto Himself as His bride; and who loves and cherishes His Church as a husband loves and cherishes his wife. But in our present passage it is specifically God the Holy Spirit who is represented as the subject of this envious jealousy and this yearning affection. "Or think ye that it is a vain and empty saying of Scripture, that the Spirit which He made to dwell in us yearneth jealously?"

And surely it is a great gain from the point of view of the Christian life to have this explicit revelation of the heart of the indwelling Spirit. What James tells us is that it is God the Holy Spirit, whom God has caused to dwell within us, who is the subject of the unchanging love of God's people which is expressed in these words of unexampled strength, as a yearning after us even to jealous envy. Surely this too is an inexpressibly precious assurance which we would fain, without doubting, embrace with hearty faith.

And now let us try to realize, in the simplest possible way, what is involved for us in this precious assurance.

Primarily, then, as we have seen, James makes known to us here the precious fact that the Holy Spirit loves us.

It is easy to say that this is so far from being a new fact to which the Christian consciousness is unwonted, that it is necessarily implicated in the fundamental Christian postulate that God is love. As the Godhead is one and cannot be divided, so each person of the Godhead must be the love that God is. The Father is no more love, and the Son is no more love, than the Spirit is love; and when we confess that God is love, we confess by necessary implication that the Holy Spirit, who is God, is Himself love. But it will be far more to the point for us to ask ourselves in all seriousness if we have been in the habit of realizing to ourselves the blessed fact that the Holy Spirit loves us. This does not seem to be a form of gratulation in which Christians are accustomed to felicitate themselves.

Our prayers, our jubilations, thank God, also our hearts, are full of the precious facts that the Father loves us and the Son loves us. "For God so loved the world, that He gave His only begotten Son, that whosoever believeth on Him should not perish, but have eternal life." "Behold what manner of love the Father hath bestowed upon us, that we should be called children of God." "Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins." "God commendeth His own love toward us, in that, while we were yet sinners, Christ died for us." "God, being rich in mercy, for His great love wherewith He

loved us, even when we were dead through our trespasses, quickened us together with Christ." "The love of Christ which passeth knowledge." "Christ also loved you and gave Himself up for us an offering and a sacrifice to God." "Hereby know we love, because He laid down His life for us." "Greater love hath no man than this, that a man lay down his life for his friends." "Who shall separate us from the love of Christ?" It is in such texts as these that the Christian soul finds the heavenly manna, on which it feeds and grows strong. It is with these glorious truths—that God the Father loves us, that Christ the Saviour loves us—that we comfort one another in times of darkness and trial; it is these glorious truths that we whisper to our own souls in their moments of weakness and dismay. We never let them escape us. We dare never let them escape us. For to lose hold of them is to feel the light fade from life and the dense darkness of hopeless agony settle down on the heart.

But do we so constantly remember that the Holy Spirit loves us? Do we comfort ourselves so often and so fully with this great fact? We feel the lift of John's appeal: "Beloved, if God so loved us, we also ought to love one another." We feel the force of Paul's declaration that "the love of Christ constraineth us." But do we feel equally the force of Paul's similar appeal: "Now I beseech you, brethren, by the love of the Spirit, that you strive together with me in your prayers to God "? Are we equally impelled to a life of single-hearted devotion to God by James' challenge: "Or think ye that it is a vain and empty saying of Scripture, that the Spirit which God hath made to dwell in us yearneth after us even unto jealous envy "? Oh, does it not too often pass over our minds as if it were really a vain and empty saying? The love of the Spirit! The yearning, jealous love of the Holy Ghost for our souls! May it come to mean much to us and be ever in our hearts to strengthen and comfort them.

Doubtless the comparative infrequency with which we meditate upon the love which the Holy Ghost bears to us is due partly to the infrequency with which the love of the Spirit is expressly mentioned in Scripture. It is also, however, due partly, doubtless, to our not habitually connecting in our minds the work of the Holy Spirit in the salvation of men with its motive in His ineffable love for us.

We ascribe to God, the Father, the plan of salvation; and to God, the Son, the impetration of redemption under that plan; and to God, the Holy Ghost, the application to the souls of sinners of the redemption procured by the Son. We recognize the necessity of the office-work of each person of the blessed Trinity if souls are to be saved. And, if we face the point now and then, we recognize that each step in the blessed progress of salvation is equally the pure outflow of the incredible love of God—the striving of the Holy Ghost with the sinner in bringing salvation to fruition in the heart, no less than the humiliation of the Son of God even unto the death of the cross, or the gift by the Father of His only begotten to suffer and die for a lost world. But we are accustomed in our thought of it to connect the saving work of the Father and the Son with the love which dictated it. We are accustomed to say to ourselves with never ceasing wonder that " God so loved the world, that He gave His only begotten Son," that " greater love hath no man than this, that a man lay down his life for his friends." And we, perhaps, are not so much accustomed to connect in thought the saving work of the Holy Spirit with the love which no less dictated it. We are, perhaps, not so much accustomed to say to ourselves that herein is love manifested, that the Spirit of all holiness is willing to visit such polluted hearts as ours, and even to dwell in them, to make them His home, to work ceaselessly and patiently with them, gradually wooing them—through many groanings and many trials—to slow and tentative efforts toward good; and never leaving them until, through His constant grace, they have been won entirely to put off the old man and put on the new man and to stand new creatures before the face of their Father God and their Redeemer Christ. Surely herein is love! But we are perhaps too little accustomed to remind ourselves explicitly of it.

Yet what immense riches of comfort and joy this great truth has in it for our souls! Were the work of the application of Christ's redemption to us performed by some mere servant-agent, indifferent to us, and intent only on perfunctorily fulfilling the task committed to him, we might well tremble for our salvation. We know our hearts. We know how sluggish they are in yielding to the drawings of the Spirit. We know how slow they are to forsake sin; how determined they are to cling to their darling iniquities. Ah, well may James declare that our pleasures have taken up arms and pitched their camps in our members, ready for "war to the knife," as we say, with every good impulse; and Paul, in like manner, that the law in our members arrays itself in war against the new desires implanted in the mind by the Spirit, so that in view of this condition he is impelled to cry out, O wretched man that I am, who shall deliver us from the body of this death! Surely the heart of every one of us has often echoed that cry of natural despair. Were these hearts of ours committed to the molding of one who wrought with us only under a sense of duty and not as upheld by untiring love toward us, what hope of the issue could we cherish? There is no possible deed of ingratitude, opposition, rejection toward the Spirit's work in us of which we have not been guilty. Can we hope that He will bear with us? It is only such love that He cherishes toward us—the model of that love which Paul so sympathetically describes, that suffereth long, is not provoked, beareth all things, hopeth all things, believeth all things, endureth all things—that could possibly outlive our shameful disregard and our terrible backsliding. It is only because the Spirit which He hath caused to dwell in us yearneth for us even unto jealous envy, that He is able to continue His gracious work of drawing our souls to God amid the incredible oppositions which we give to His holy work.

And here we must not omit to take particular notice of another aspect of the same great fact, as James brings it before us. Observe how he here designates the Spirit, whose great love he has portrayed. It is as the "Spirit whom God has caused to dwell within us." It is He, the indwelling Spirit, who, we are told, yearns for us with envious jealousy whenever the world obtains a hold upon our hearts.

God in heaven loves us; and it is because God in heaven loves us that He has given His Son to die for us. Christ on the cross—nay, rather, Christ who once hung on the cross, but is now seated at the right hand of God, a Prince and a Saviour—loves us; and it is because Christ loves us that He died for us, and is now become head over all things for His Church, that all things may work together for good to those who love Him. But the Spirit in our hearts also loves us. Infinite love is above us; infinite love is around us; and, praise be to God! infinite love dwells in us. See how close the love of God is brought to us. It is made to throb in our very hearts; to be shed abroad within us; and to work subtly upon us, drawing us to itself, from within.

In the light of this great truth we may perhaps better understand the meaning of Paul when, depicting the conflict going on within the heart of the newborn man, he declares that the flesh lusteth against the Spirit, and the Spirit against the flesh, as if the Spirit were part of our very being—the only part of our being which lusts against evil, "that we may not do the things that we would." And again in its light, we may perhaps understand somewhat better that other great passage in which Paul declares that when we pray the Holy Spirit maketh intercession for us with groanings which cannot be uttered. Our prayers may be feeble because our hatred against sin is weak. But there is One within us, who loves us with an imperishable love and hates sin with a perfect hatred; and His groans of longing for our release from the bondage of sin reinforce our weak cries. His unutterable groans for us sinners are the measure of His unutterable love for us sinners.

And let us not fail to gather the full gracious meaning of the word "dwell" here. It is the word to denote permanent habitation in contradistinction from temporary sojourning. God has caused the Spirit of love not to visit our hearts merely, but to abide there; not to tarry there for a season merely, tentatively, as it were, and on trial, but to make His home there, to "settle" there, to establish His permanent dwelling there. "Think ye," asks James, "that it is a vain and empty saying of Scripture, that the Spirit which God hath caused to settle permanently in our hearts as His home, yearneth after us with jealous envy?"

Ah, when God has covenanted with the soul, it is with no half-heartedness! When He represents Himself as having taken us to Himself as a husband takes a wife in the bonds of a holy covenant, it is no temporary union which He has in mind. He leaves no prudent way of escape open to Himself. With Him the covenant is for ever. He sends the Spirit into our hearts—to make His home there. And it is because, on His part, the covenant is an eternal covenant, and He takes up His abode within us for ever, that, when we treat it with levity and lightly break its bonds, He yearneth after us with jealous envy, and cannot be content until He has won us absolutely back to Himself and has eradicated from our hearts every particle of longing for the world and its sinful pleasures. What a great, what an enheartening truth we have here! God dwells within us, dwells there permanently, and this indwelling God loves us, loves us with such changeless love that even our insults to His love are met by Him only with yearning after us even unto jealous envy.

How deeply we are touched by the stories which reach us from time to time of the persistent love of a father for a wandering son, or of a brother for a sinful brother, or of a friend for a friend who has fallen into evil courses; of how it follows the reckless sinner into all his wicked associations, enters the saloon with him, the gambling hell, the brothel; argues, pleads, uses kindly violence, seeks every mode of restoration possible with unwearied patience and persistency, is not cast off by curses or by blows, or by any evil entreatment, but pursues with constancy and unfailing tact and tender perseverance its one changeless purpose of rescue. Here is the faint reflection of the Holy Spirit's love for our souls.

See us steeped in the sin of the world; loving evil for evil's sake, hating God and all that God stands for, ever seeking to drain deeper and deeper the cup of our sinful indulgence. The Spirit follows us unwaveringly through all. He is not driven away because we are sinners. He comes to us because, being sinners, we need Him. He is not cast off because we reject His loving offices. He abides with us because our rejection of Him would leave us helpless. He does not condition His further help upon our recognizing and returning His love. His continuance with us is conditioned only on His own love for us. And that love for us is so strong, so mighty, and so constant that it can never fail. When He sees us immersed in sin and rushing headlong to destruction, He does not turn from us, He yearns for us with jealous envy.

It is in the hands of such love that we have fallen. And it is because we have fallen into the hands of such love that we have before us a future of eternal hope. When we lose hope in ourselves, when the present becomes dark and the future black before us, when effort after effort has issued only in disheartening failure, and our sin looms big before our despairing eyes; when our hearts hate and despise themselves, and we remember that God is greater than our hearts and cannot abide the least iniquity; the Spirit whom He has sent to bring us to Him still labors with us, not in indifference or hatred, but in pitying love. Yea, His love burns all the stronger because we so deeply need His help: He is yearning after us with jealous envy.

Among the legends which popular fancy has woven around the memory of Francis of Assisi, we are told that he was riding along one day in the first joy of his new-found peace, his mind possessed with a desire to live over again the life of absolute love which his Divine master had lived in the earth. Suddenly, "at a turn in the road, he found himself face to face with a leper. The frightful malady had always inspired in him an invincible repulsion. He could not control a movement of horror, and by instinct he turned his horse in another direction." Then came the quick revulsion of feeling. "He retraced his steps and, springing from his horse, he gave to the astounded sufferer all the money that he had; and then kissed his hand, as he would have done to a priest." A new era in his spiritual life had dawned. He visited the lazaretto itself and with largesses of alms and kindly words sought to bring some brightness of the outside world into that gloomy retreat. Still his love grew stronger. The day came when he made the great renunciation and stood before men endued with naught but the love of Christ. Now no temporary lazaretto contented him. He must dwell there as a permanent sunbeam to the distressed. He came now with empty hands, but with a heart full to overflowing with compassion. "Taking up his abode in the midst of the afflicted he lavished upon them a most touching care, washing and wiping their sores, all the more gentle and radiant as the sores were more repulsive."

It is not given to man, of course, even to comprehend, much less to embody in a legend like this, all the richness of God's mysterious love for sinners. But in such legends as this we may catch some faint shadow of what the Spirit's love for us means. No leprous sores can be as foul in the eyes of the daintiest bred as sin is foul in the eyes of the Holy Ghost. We cannot conceive of the energy of His shrinking from its polluting touch. Yet He comes into the foul lazaretto of our hearts and dwells there—permanently lives there; not for Himself, or for any good to accrue to Himself; but solely that He may cleanse us and fit us to be what He has made us, the Bride, the Lamb's wife.

Could there be presented to us a more complete manifestation of the infinite love of God than is contained in this revelation of the love of the Spirit for us? God is love. Does not this greatest of all revelations take on a new brightness and a new force to move our souls when we come to realize that not only is the Father love, and the Son love, but the Spirit also is love; and so wholly love that, despite the foulness of our sin, He yearneth for us even unto jealous envy?

Could there be given us a higher incentive to faithfulness to God than is contained in this revelation of the love of the Spirit for us? Are our hearts so hard that they are incapable of responding to the appeal of such a love as this? Can we dally with the world, seek our own pleasures, forget our duty of love to God, when the Spirit which He hath made to dwell in us is yearning after us even unto jealous envy?

Could there be afforded us a deeper ground of encouragement in our Christian life than is contained in this revelation of the love of the Spirit for us? Is hope so dead within us that it is no longer possible for us to rest with confidence upon such love? Can we doubt what the end shall be—despite all that the world can do to destroy us, and the flesh and the devil—when we know that the Spirit which He hath made to dwell in us is yearning after us even unto jealous envy?

Could there, then, be granted us a firmer foundation for the holy joy of Christian assurance than is contained in this revelation of the love of the Spirit for us? Is faith grown so weak that it cannot stay itself on the almighty arm of God? Surely, surely, though our hearts faint within us, and the way seems dark, and there are lions roaring in the path, we shall be able to look past them all to the open gates of pearl beyond, whensoever we remember that the Spirit which He hath made to dwell within us is yearning after us even unto jealous envy!