In The Lord's Incarnation And Anointing

by F. McCormick | Category: The Person And Work Of The Holy Spirit: | Jun 1952

It is an important fact that the Godhead in Trinity eternally abides in perfect unity. It is impossible that the Godhead has existed or will ever exist in incompleteness. Therefore the Father, the Son and the Holy Spirit in point of time are co-eternal, in nature co-equal, in honour and glory, eternally co-sharers. We are therefore in no doubt as to the eternity of the Holy Spirit, who is described as "The Eternal Spirit" (Hebrews 9. 14).

If creation had never existed at all, the "Eternal Spirit" would have existed, and would have continued to exist with the Father, and with the Son, a Trinity in perfect unity, and eternal happiness as "The Eternal God" (Elohim, Deuteronomy 33.27).

"God is love." This is an eternal fact in the Godhead. Love, in absolute perfection, flows in all its incomprehensible fulness to, and through, each of the Persons of the Godhead, Father, Son, and Holy Spirit in perfect equality. None but One who is God could comprehend God in all His fulness. The Spirit searches the deep things of God, and is One in essence with Father and Son, whose Spirit He is. There is nothing beyond His scrutiny, and nothing beyond the reach and range of His infinite activity. Therefore, when in the counsels of the Godhead it was determined to deliver the creature of His hand from the consequences of sin, and to manifest His love toward men, the Spirit knew the essential conditions which were necessary for Christ to become incarnate. If salvation is to be procured for the human race, then the Deliverer must be One from outside of the race, and yet one of it, apart from sin. If such be the requirement, then a miracle must be enacted, and this took place in the incarnation of the Son of God, by which act

"The Word became flesh, and dwelt among us" (John 1.14).

This revelation of God to men in His Son incarnate "was foreknown indeed before the foundation of the world, but was manifested at the end of the times for your sake" (1 Peter 1. 20). To this event the Spirit through the prophets testified, they "searching what time or what manner of time the Spirit of Christ which was in them did point unto" (1 Peter 1.10-12).

The centuries had rolled by, a godly remnant in Israel were looking for "the consolation of Israel" and "the redemption of Jerusalem." God was not slack concerning His promise. The angel Gabriel was sent to the virgin in the despised city of Nazareth, for Mary was the chosen vessel "endued with grace" to bring into this world by a divine miracle, Him who should "be called the Son of the Most High." And the angel said,

"And behold, thou shalt conceive in thy womb, and bring forth a Son, and shalt call His name Jesus" (Luke 1.81).

The tremendous importance of this unique event in the annals of history is beyond the capacity of the human mind to comprehend. Not only was the future destiny of men dependent upon it, for the virgin birth was essential to a spotless life, and a spotless life was essential to His perfect atoning death, but we also see in the act of the incarnation, Deity being linked with perfect humanity, destined to occupy the place of supreme authority in heaven and earth and by virtue of the efficacy of His death and resurrection, unite sinners of a fallen humanity, by faith, through grace, for ever with Him. In our consideration of this wondrous theme, let us tread reverently the path of divine revelation, and not attempt to be wise above that which is written, for here we are faced with a divine work of extreme, intimate delicacy, a work which only the blessed Spirit of purity and grace could accomplish. The words to Mary are,

"The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee: wherefore also that which is to be born shall be called holy, the Son of God."

"And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word" (Luke 1.84.86).

From Hebrews 10.5, "A body didst Thou prepare for Me," it is evident that the body of our adorable Lord was prepared by God, the Father, while from Luke 1.35 and Matthew 1.20 we see that it was through the agency of the Holy Spirit.

In tracing the generation of Jesus Christ in Matthew 1.1-15 we notice that about thirty-seven times the word "begat" is used, but when we come down to Joseph (His supposed father) the inspired word is precise. It says, "Joseph the husband of Mary, of whom was' born Jesus, who is called Christ."

"When the fulness of the time came, God sent forth His Son, born of a woman" (Galatians 4.4). God sent, the 56n came, the Holy Spirit wrought. The incarnation is an event in time when the Eternal Son became flesh, which He was not before. As the Son of God He never came into being. He was co-existent, co-equal, and co-eternal with the Father. Of Him, as such, it is Written

"Thou art My Son; this day have I begotten Thee" (Psalm 2.7,

Acts 13.38, Hebrews 1.5).

Thus as the eternal Son He was begotten from all eternity. He voluntarily took the form of a servant, "being made in the likeness of men," so becoming "the Son of man". He was Mary's Firstborn. The Child born, the Son given-the perfect God-Man, He alone was conceived of the Holy Spirit, yet we are not to conclude that the Holy Spirit was the Father of our incarnate Redeemer. He is expressly declared to be the Son of God, and the Son of the Father (2 John .8), the God and Father of our Lord Jesus Christ.

The Son is described in Hebrews 1.3 as "being..... the very Image of His substance", of the very nature and essence of the Father from all eternity. By the incarnation, He took up His abode in time, conceived of the Holy Spirit, .in that body which was of the substance of Mary, having become a partaker of blood and flesh. This to our finite minds is both miracle and mystery

"And without controversy great is the Mystery of godliness; He

who was manifested in the flesh" (1 Timothy 3.16).

He reveals a knowledge and consciousness of eternal pre- existence (John 3.12, 18; 6.62). "Before Abraham was, I am" (John 8.58), yet in boundless love and grace He condescends to live in this world as a Babe, a Child, a Youth, a Man, with all the privations and limitations imposed upon Him who subjected Himself as Jehovah's Servant to do the will of God on earth.

The incarnation is a revealed fact of Scripture to be accepted by faith. The sinless, perfect life, atoning death, and resurrection of Christ are inexplicable apart from His virgin birth, and the virgin birth is inexplicable apart from the fact that it was the Almighty Spirit's work, in ways past tracing out, who wrought miraculously in the coming of the sinless Saviour into the world. Well might the heavenly host praise God, saying

"Glory to God in the highest, and on earth peace among men in

whom He is well pleased" (Luke 2.14).

Eternal glory will redound for ever unto the Father who gave that Blessed One. The object of eternal praise will be the Son, who, willing and obedient, when He came into the world, saith

"Lo I am come ... to do Thy will, 0 God" (Hebrews 10.7).

Equal honour and glory belong to the eternal Spirit, through whom He became incarnate, and was anointed for the work which lay before Him.

In the past men were anointed with oil as they were chosen to fulfil the kingly, priestly, and prophetic offices, according to the word of the LORD. In the anointing, these men were marked out, and set apart to fulfil their work, so also the anointing of Him who was God's chosen Servant. The incarnate Christ, from infancy to manhood, had lived in comparative obscurity in Nazareth. These years were filled in, moment by moment, in perfect communion with God. Morning by morning His ear was open to learn as a disciple (Isaiah 50.4, 5). Faithfulness and obedience day by day characterized Him, as He walked, and talked, and wrought in Nazareth. At last, "The word of God came unto John .... in the wilderness. And came .... preaching the baptism of repentance unto the remission of sins. The voice ... crying, Make ye ready the way of the Lord" is heard in all the region round about Jordan. "The people were in expectation." A Greater than John appears, the Fulfiller of all righteousness, "Having been baptized, and praying, the heaven was opened, and the Holy Spirit descended in a bodily form as a dove upon Him." Faithfulness in obscurity has been appraised in heaven, and in consequence of this the Father said, "Thou art My beloved Son: in Thee I am well pleased" (Luke 3.21, 22). To Him "He giveth not the Spirit by measure" (John 3.84). In that Holy and spotless One, the Spirit finds unlimited

liberty of expression, "And Jesus, full of the Holy Spirit, returned from .... Jordan" (Luke 4.1).

The great Prophet had indeed arisen (Acts 3.22). He works and speaks in the power of the Spirit. He is led and guided in His public ministry as the anointed One-"Anointed with the Holy Spirit and with power" (Acts 10.38).

From obscurity He emerges to publicity. He is marked out, and set apart for the work He came to do, possessed of those mighty powers of the Holy Spirit (Matthew 12.28). "Behold My Servant

I have put My Spirit upon Him" (Isaiah 42.1). In Nazareth, He finds in the Scripture the place where it was written. "The Spirit of the Lord is upon Me, because He hath anointed Me to preach good tidings to the poor .... to proclaim the acceptable year of the Lord" (Luke 4.17-19). In Him, therefore, we find the perfect embodiment of every virtue and power of the Holy Spirit; like David, anointed in the midst of His brethren.

"Thy Holy Servant Jesus, whom Thou didst anoint" (Acts 4.27).

F. McCormick | Jun 1952
The Person And Work Of The Holy Spirit: