B. B. Warfield
[In Part 1, published in June, Dr. Warfield demonstrated that every genuine child of God is led by the Holy Spirit, that this leading is another way of speaking of the Spirit's work of sanctification, and that it is a continuous, ongoing work in the life of the redeemed child of God. In Part 2, published last month, Dr. Warfield demonstrated that the leading of the Spirit is a supernatural influence from outside the believer, and that it is the complete control of an active agent to an end determined by the Spirit and along a course marked out by the Spirit, but over which the redeemed child of God is led through his own strenuous efforts. Part 3 picks up at that point. Editor]
The method of the Spirit's leading, of which Paul speaks in our text, is not a drawing or dragging of a passive weight toward a goal which is attained, if attained at all, only by virtue of the power residing in the moving Spirit, but a leading of an active agent to an end determined indeed by the Spirit, and along a course which is marked out by the Spirit, but over which the soul is carried by virtue of its own power of action and through its own strenuous efforts.
If we are not borne by the Spirit out of our sin into holiness with a smooth and easy movement, almost unnoted by us or noted only with the languid pleasure with which a child resting peacefully on its mother's breast may note its progress up some rough mountain road, so neither are we dragged by the Spirit as a passive weight over the steep and rugged path. We are led. We are under his control and walk in the path in which he sets our feet. It is his part to keep us in the path and to bring us at length to the goal. But it is we who tread every step of the way, our limbs that grow weary with the labor, our hearts that faint, our courage that failsour faith that revives our sinking strength, our hope that instills new courage into our soulsas we toil on over the steep ascent.
And thus it is most natural that the third matter to which Paul's declaration that we are led by the Spirit of God directs our attention concerns the pathway over which our progress is made.
One is not led who is unconscious of the road over which he advances; such a one is rather carried. He who is led treads the road himself, is aware of its roughness and its steepness, pants with the effort which he expends, is appalled by the prospect of the difficulties that open out before him, rejoices in the progress made, and is filled with exultant hope as each danger and obstacle is safely surmounted. He who is led is in the hands of an extraneous power, of a power which controls his actions; but the pathway over which he is thus led is trodden by his own effortsby his own struggles it may beand the goal that is attained is attained at the cost of his own labor.
When Paul chooses this particular term, therefore, and declares that the sons of God are led by the Spirit, he is in no way forgetful of the arduous nature of the road over which they are to advance, or of the strenuous exertion on their own part, by which alone they may accomplish it. He strengthens and comforts them with the assurance that they are not to tread the path alone, but he does not lull them into inertness by suggesting that they are not to tread it. The term he employs avouches to them the constant and continuous presence with them of the leading Spirit, not merely setting them in the right path, but keeping them in it and leading them through it; for it designates not an impulse which merely initiates a movement in a given direction, but a continuous influence unbrokenly determining a movement to its very goal. But his language does not promise them relief from the weariness of the journey, alleviation of the roughness of the road, freedom from difficulty or danger in its course, or emancipation from the labor of travel. That they have been placed in the right path, that they will be kept continuously in it, that they will attain the goalof this he assures them; for this it is to be led of the Spirit of God, a power not ourselves controlling our actions, prevalently directing our movement to an end of his choice. But he does not encourage us to relax our own endeavors; for he who is led, even though it be by the Spirit of God, advances by virtue of his own powers and his own efforts. In a word, Paul chooses language to express the action of the Spirit on the sons of God which is in perfect harmony with his exhortation to the children of God to which we have already alludedto work out their own salvation with fear and trembling because they know it is God that is working in them both the willing and the doing according to his own good pleasure (Phil. 2:12-13).
What a strong consolation for us is found in this gracious assurancepoor, weak children of men as we are! To our frightened ears the text may come at first as with the solemnity of a warning: "As many as are led by the Spirit of God, these and these only are sons of God." Is there not a declaration here that we are not God's children unless we are led by God's Spirit? Knowing ourselves, and contemplating the course of our lives and the character of our ambitions, dare we claim to be led by the Spirit of God? Is this lifethis life that I am living in the fleshis this the product of the Spirit's leading? Shall not despair close in upon me as I pass the dreadful judgment on myself that I am not led by God's Spirit, and that I am, therefore, not one of his sons? Let us hasten to remind ourselves, then, that such is not the purport nor the purpose of the text. It stands here not in order to drive us to despair, because we see we have sin within us, but to kindle within us a great fire of hope and confidence because we perceive we have the Holy Spirit within us.
Paul, as we have seen, does not forget the sin within us. Who has painted it and its baleful power with more vigorous touch? But neither would he have us forget that we have the Holy Spirit within us, and what that blessed fact, above all blessed facts, means. He would not have us reason that because sin is in us, we cannot be God's children; but in happy contradiction to this, that because the Holy Spirit is in us, we cannot but be God's children. Sin is great and powerful; it is too great and too powerful for us; but the Holy Ghost is greater and more powerful than even sin. The discovery of sin in us might bring us to despair, did not Paul discern the Holy Spirit in uswho is greater than sinthat he may quicken our hope.
This declaration that frightens us is not written, then, to frighten, but to console and to enhearten. It stands here for the express purpose of comforting those who would despair at the sight of their sin. Is there a conflict of sin and holiness in you? asks Paul. This very fact that there is conflict in you is the charter of your salvation. Where the Holy Spirit is not, there conflict is not; sin rules as undisputed lord over the life. That there is conflict in you, that you do not rest in complacency in your sin, is a proof that the Spirit of God is within you, leading you to holiness. And all who are led by the Spirit of God are the children of God; and if children, then heirs, heirs of God and joint heirs with Christ Jesus. This is the purport of the message of the text to us. Paul points us not to the victory of good over evil, but to the conflict of good with evilnot to the end, but to the processas the proof of childship to God. The note of the passage is, thus, not one of fear and despair, but one of hope and triumph. "If God be for us, who can be against us?"that is the query the apostle would have ring in our hearts. Sin has a dreadful grasp upon us; we have no power to withstand it. But there enters our hearts a power, not of ourselves, making for righteousness. This power is the Spirit of the most high God. "If God be for us, who can be against us?" Let our hearts repeat this cry of victory today.
And as we repeat it, let us go onward, in hope and triumph, in our holy efforts. Let our slack knees be strengthened and new vigor enter our every nerve. The victory is assured. The Holy Spirit within us cannot fail us. The way may be rough; the path may climb the dizzy ascent with a rapidity too great for our faltering feet; dangers, pitfalls are on every side. But the Holy Spirit is leading us. Surely, in that assurance, despite dangers and weakness, and panting chest and swimming head, we can find strength to go ever forward.
In these days, when the gloom of doubt (if not even the blackness of despair) has settled down on so many souls, there is surely profit and strength in the certainty that there is a portal of such glory before us, and in the assurance that our feet shall press its threshold at the last. In this assurance, we shall no longer beat our disheartened way through life in dumb despondency, and find expression for our passionate but hopeless longings only in the wail of the dreary poet of pessimism
But if from boundless spaces no answering voice shall start,
Except the barren echo of our ever yearning heart
Farewell, then, empty deserts, where beat our aimless wings,
Farewell, then, dream sublime of uncompassable things.
We are not, indeed, relieved from the necessity for healthful effort, but we can no longer speak of "vain hopes." The way may be hard, but we can no longer talk of "the unfruitful road which bruises our naked feet." Strenuous endeavor may be required of us, but we can no longer feel that we are "beating aimless wings," and can expect no further response from the infinite expanse than "a sterile echo of our own eternal longings." No, nothe language of despair falls at once from off our souls. Henceforth our accents will be borrowed rather from a nobler "poet of faith," and the blessing of Asher will seem to be spoken to us also
Thy shoes shall be iron and brass,
And as thy days, so shall thy strength be.
There is none like unto God, O Jeshurun,
Who rideth upon the heavens for thy help,
And in his excellency on the skies.
The eternal God is thy dwelling place,
And underneath are the everlasting arms (Deut. 33:25-27).
This article first appeared in The Power of God unto Salvation, published by the Presbyterian Board of Publication in 1903. The author was professor of didactic and polemic theology at Princeton Theological Seminary in Princeton, N.J., from 1887 until his death in 1921. He provides his own Bible translations. Reprinted from New Horizons, August/September 2001.