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    A SZENTLLEKHRMAS TITKA

    rta:James H. McConkey

    Fordtotta:Szent-Istvny Marga

    The Threefold Secretof the Holy Spiritby James H. McConkey

    EVANGLIUMI IRATMISSZI

    (Gpelte, ktnyelv vltozatban szerkesztette,2010-ben a Magyar Elektronikus Knyvtrba kzzttelrebekldte: Horvth Jnos [email protected])

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    ELSZ A MAGYAR KIADSHOZ

    Ez a knyv eredetiben oly nagy pldnyszmot rt el, hogy az minden ajnlsnl tbbet mond.

    Sok krdsre ad vilgos, rthet feleletet, amelyek mg Isten gyermekei eltt is homlyosak. Felmerl itt is a krds: lehetsges-e ilyen gyzelmes letet lni? Igen! Ez a knyv az Igeegyszer szavaival az engedelmessg tjt trja elnk. Olvassuk imdkozva:

    Kassa, 1943 Pnksd.

    A fordt.

    ELSZ A NMET KIADSHOZ

    Mikor 1896. vben elszr jelent meg A Szentllek hrmas titka cm knyv, maga M.Conkey sem sejtette, hogy az r gy megersti bizonysgttelt. Az angol kiads 280.000pldnyra emelkedett. Kilenc nyelvre van mr lefordtva. Szmomra nagy rm, hogy az rlehetsgess tette hzimisszinknak a nmet nyelven val terjesztst.

    Klnsen hangslyozza azt a fontos igazsgot, hogy jjszletskor a Szentllek a szvbe jut,s hogy Isten minden gyermeke a Szentllek temploma. De azutn azt is, hogy a Llekben val

    jrshoz szksges a Szentllekkel val m e g t l t e t s, hogy Llekkel t e l v e legynk.

    Ennek szksgrl a megldott Andrew Murray 1895-ben a kvetkezket rja: Isten akarataaz, hogy Isten minden gyermeke telve legyen Szentllekkel. A Szentllek teljessge nlklKrisztus testnek egy tagja sem tud munklkodni gy, amint azt Isten szeretn.

    szinte vgyad-e Jzus kpre tvltozni? Ha tbb szeretetet kvnsz az r s az elveszettlelkek irnt, ert az imhoz, gyzelmes letet, ha gymlcsz szolglatot akarsz vgezni a

    Mesterrt, akkor a Szentlleknek brnia kell tged egszen. Akkor telve kell lenned Llekkel.

    Br lenne ez a knyv is tmutatja sok olvasnak a Szentllek erejben val lethez.

    1933. prilis.

    D. H. Dolman.

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    TARTALOM

    I.

    A SZENTLLEK BENNNK-LAKOZSNAK TITKA(A Krisztussal val egyesls)

    II.TELJESSGNEK TITKA

    (Krisztusnak val tads)

    III.LLAND KIJELENTSNEK TITKA

    (Krisztusban val marads)

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    I. THE SECRET OF HIS INCOMING:Union With Christ

    This Jesus... having received of theFather the promise of the Holy Ghost.

    Acts 2:32, 33.

    But of Him are ye in Christ Jesus.

    I Cor. 1:30.

    In whom...ye were sealed with theHoly Spirit of promise.

    Eph 1: 13

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    A TLRAD LET

    The Abundant Life.

    n azrt jttem, hogy letk legyens bvlkdjenek.

    Jnos ev. 10,11.

    I am come that they might have life, and thatthey might have it MORE ABUNDANTLY.

    John 10:10.

    Ha Amerikban a Nyugat fel halad utas az Alleghany-hegysgen megy keresztl, alighakerli el figyelmt egy mestersges tavacska. Tiszta vize a kk eget tkrzi vissza. Ez a kpcsak pompsabb teszi Pennsylvnia llam vastrendszert. A hegyekkel krlvett kis t nemms, mint egy vzgyjt, mely a kzeli kis iparvrost ltja el vzzel. Kis hegyi foly tpllja.Egyik nyron igen kevs es esett, a folycska csak kevs vizet szolgltatott s gy a tartlybana vz mindig jobban apadt. A vros fenyeget vzhinynak nzett elbe. A hatsg a lehetlegnagyobb takarkoskodst rendelte el: naponknt csak nhny rig szolgltatott vizet, stekintettel az esetleges szksg belltra, a drga vzkszletet gondosan tartalkoltk.

    As the west-bound traveler speeds over the Alleghenies, his watchful gaze can hardly fail to

    note the gleaming surface of a little artificial lake whose azure-tinted waters mirroring theskies above, add much to the beauty of the great railroad system which spans our native state.This lakelet, embosomed in the depths of the mountains, is the reservoir which furnisheswater to a busy neighboring city, and is fed by a mountain stream of modest supply. In thedrought of last summer the infilling streams dwindled to a tiny thread; the waters of thereservoir sank to their lowest limits; and all the ills of a protracted water famine, with itsconstant menace to health and home, beset the city. The most rigid economy was urged by theauthorities; the water was cut off save for a few hours per day; and the scant supply ofprecious fluid was carefully husbanded against emergencies.

    Taln mg szz mrfldre sincs innen s ugyancsak a hegyekben van egy kisebb vros. Ennekkzepn termszetes forrs buzog korltlan bsggel s csodlatos pompban. Ugyanazon aszraz nyron ez a hres forrs, vrost gazdagon elltta anlkl, hogy csak kevss ismegapadt volna. A vz mg a tartlyon is tlradt. Buzog vizvel a forrs nemcsak feldtettmindent, de jogosan szerezte vrosnak e nevet: A csods forrs vrosa. A nagyobbikvrosnak volt ugyan vize, de a kisebbiknek tlrad vize volt. Az insges hegyi folyam,melynek a vize a tartlyba csurgott, alig volt elg, hogy a nagy szomjsgtl megvjon; de azl, buzog forrsnak, mely gazdagsgt tkozl bsggel kirasztotta, volt flslege arra,hogy csillaptsa egy olyan vros szomjsgt, mely mg nagyobb is lehetett volna, mint anpesebb szomszd vros.

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    Not a hundred miles from this city lies a smaller one nestling also among the mountains. In itsvery center bursts forth a natural fountain of unlimited abundance and marvelous beauty. Inthe same summer of disastrous drought this famous spring without abating one jot of itswondrous flow or sinking one inch below the lip of its encircling embankment, furnished thethirsty city with fullest supply and then still outflowed over its waste-weir a sparkling, leaping

    stream of unstinted copiousness, earning right royally the privilege not only of refreshing withits water, but of christening with its own name the city of The Beautiful Fountain. Thelarger city, in truth had water. But the smaller one had it more abundantly. The scantyrivulet that trickled into the reservoir was barely enough to save from keen thirst. But theliving bubbling fountain, pouring out its liquid wealth in prodigal flow for its native town, hadleft still enough to slake the thirst of a city many times the size of its greater neighbor.

    Ugyangy van ez az Isten gyermekeinl a Szentllek letvel. Az bennlak lete nme-lyeknl csak olyan, mint ama nsges hegyifolyam; alig elgsges arra, hogy a nyomorsg smegprbltats idejn felfrisstse ket. Nem tudjk mit jelent a Llek teljessge. Mgis van-

    nak msok, akiknl az r Jzus szava teljes egszben beteljesedik: n azrt jttem, hogyletk legyen s bvlkdjenek. Ez tlrad let. Nemcsak a maguk szmra van bsgesenelegk a sajt bels letkben, hanem tlradnak, gazdag, msokat rszest ldsokban akrlttk hez s szomjaz lelkekre, akik szeretnk megtapasztalni ldsokkal teljesletket. Jn a szomorsg, de nem tudja elrabolni nagy bkessgket; elsttednek a napok,de gyermeki hitk mindig ersebb lesz. A szenveds csapsai slyosan hullanak rjuk, dehasonlan az olajforrshoz, mely a robbananyag hatsra a sziklatartly fldmegrzkdtatsakvetkeztben akadlytalanul s bsgesebben folyik, gy rad krnyezetkre letkblmindig gazdagabban az lds teljessge. Szakadatlan imaradat fakad a szvkbl. Hla sdicsret nkntelenl, mesterkletlenl mlik ajkukrl, mint a fenn szrnyal pacsirta vidmdala. A bizalom msodik termszetkk vlik, rm a termszetes kvetkezmny. Szakadat-

    lanul szolglnak az rnak, spedig nem szolgai ktelessgrzetbl, hanem szeretetk rven-dez kifejezseknt. Nem olyanok, mint a kiszradt szivatty, amelyen intsek s serkentsekrntsvel kell segteni, hogy kszlett ideadja. St inkbb mly artzi kthoz hasonlan,tlradan mlik. A Mester szavai teljesednek be rajta: De aki abbl a vzbl iszik, amelyetn adok neki, soha rkk meg nem szomjazik, hanem az a vz, amelyet n adok neki, rkletre buzog vz forrsv lesz benne (Jn. 4, 14.)

    Even so is it with the life of the Holy Spirit in Gods children. Some have His indwelling lifeonly as the trickling stream with scarce enough to keep and refresh them at times of test andstress, and never knowing what His fullness means. Others there are in whom the words ofJesus are joyously fulfilled: I am come that they might have life, and that they might have itmore abundantly (moreaboundingly). Not only are they filled with the Spirit in their owninner life, but they overflow in abundant, outgiving blessing to the hungry and thirsty livesabout them that seek to know the secret of their refreshing. Sorrow comes, but it cannot robthem of their great peace. Dark grow the days, but their child-like faith abounds more andmore. Heavily fall the afflictive blows but like the oil well which, under the blow of the ex-plosive, gives forth a more abundant flow because of the very shattering of its rocky reservoir,so their lives only pour out an ever increasing and enriching volume of blessing upon thoseabout them. An unceasing stream of prayer flows from their hearts. Praise leaps as instinctive-ly and artlessly from their lips as glad song bursts from the soaring skylark. Trust has become

    a second nature; joy is its natural outcome; and ceaseless service springs not from the bondageof duty but as the gracious response of love. They are not like dry pumps, needing to be aidedby others through impoured draughts of exhortation and stimulation ere they will give forth

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    their scant supply. They are rather deep-driven artesian wells, spontaneous, constant, spirit-flowing. In them the Masters words have been fulfilled: The water which I shall give himshall be in him a well of water springing up into everlasting life.

    Ilyen letet folytattak az apostolok, az esemnyekben gazdag pnksdi nap utn. Flnk,nz, hatrozatlan kvetkbl, Krisztus nylt, nfelldoz hsies kldttei lettek, akik azevangliumot csodlatos ervel, rmmel s biztos eredmnnyel hirdettk. Ilyen volt IstvnSzentllekkel s blcsessggel teljes frfi (Ap. Csel. 6, 3.), s Barnabs: jmbor sSzentllekkel s hittel teljes frfi volt (Ap. Csel. 11, 24.). Az els diaknusok Szentllekkels blcsessggel teljesek voltak. Pl az nagy misszis tjn helyrl-helyre utazottSzentllekkel telve (Ap. Csel. 13, 9.). Ilyen volt G. Charles Finney, aki az let igjt lngolkomolysggal hirdette, mert telve volt Szentllekkel. Hasonlkppen Hudson Taylor, MllerGyrgy s sokan msok. A Lleknek ezt a teljessgt Isten kszen tartja mindengyermeknek, mint szletsi jogt, jogos rksgt.

    Gal. 5, 23-ban elttnk van a llek nagyszer gymlcsnek kpe. A Llek lett rszletezi itt

    az Ige, mint:

    Such were the lives of the apostles after the eventful day of Pentecost; transformed fromtimid, selfseeking, hesitating followers to bold, sacrificing, heroic messengers of Jesus Christ;preaching his gospel with wondrous power, joy, and effectiveness. Such was Stephen FULLof faith and the Holy Ghost; and Barnabas FULL of the Holy Ghost and of faith. Paulswept to and fro in his great missionary journeys FILLED with the Holy Ghost. Such wasCharles Finney preaching the word of life with fiery earnestness born of a mightyFULLNESS of the Spirit. Such were Edwards, and Moody, and multitudes of others; and suchan abundant life as this does God hold out to all His children as their birthright, their lawful

    inheritance. In His picture of its precious fruitage (Gal. 5:22, 23), we see it to be a life of

    A tlrad szeretet lete.

    Lsd, hogy megtelnek az apostolok g buzgalommal, hogy a Krisztus szeretetnek evan-gliumt minden embernek hirdessk! Figyeld meg Istvn forr szeretett a lelkek irnt! Lsd,hogyan g szeretettl a Pter szve s hogyan igazoljk most szavai erteljes bizonysgttelt:Uram, te mindent tudsz, te tudod, hogy n szeretlek tged. (Jn. 21, 17.) A haland emberekirnt olyan szeretet emszti a tarzusi frfit, amilyet csak Isten adhat, s amelyet csak mlhatfell. Szve alig brja magba zrni a lelkek irnti szenvedlyes szeretet egsz teljessgt;megragad, tzes szavai tl gyengk azt kifejezni; munkban felrldtt, legyenglt testetlsgosan trkeny stor ahhoz, hogy megtestestse teljessgben azt. gy dolgozik, sr smeghal Brainard Dvid is az indin bartairt, mert az Isten szeretete lakik szvben.Adonirm Judsont elzik kivlasztott tartomnybl. Ismtelten meghistjk ksrleteit, hogyBurmban lbt megvesse, brtnben snyldik lerhatatlan szrnysgek s fjdalmakkzepette. Szeretetnek lngja mgis llandan tovbb g. Livingston Dvid ttalan pusztnvndorol keresztl s kimondhatatlan nlklzseket tr el. A rabszolgakereskeds fertel-messge s tka csaknem a szvt tri ssze; s mgis, mikor haldokolva, szent imban trdel,szvben forrbban g a szeretet, mint ifjsgnak napjaiban. G. John Paton magt szmzi akanniblok kz. Btran szembenz a nehzsgekkel, amelyek a legmerszebbet is vissza-riasztank, trelemmel dolgozik, ers hittel imdkozik, panasz nlkl tr, kimondhatatlan

    rmmel arat azutn, az egsz fldet krlutazza s szntelenl lktet szvben a Lleknekhatalmas szeretete.

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    ABUNDANT LOVE.

    See the apostles filled with burning zeal to give the gospel of Christs love to all. MarkStephens intense love for souls. Behold Peters glowing heart and fervent testimonies nowwell attesting his earnest assertion, Yea, Lord, thou knowest that I love thee. Mark the manof Tarsus, consumed with such a love for dying men as naught but God could inspire, andnone but God could surpass. His great throbbing heart is too small a fountain to contain; histhrilling, burning words too weak a bridge to convey; his weak, toil-spent body too feeble atabernacle to incarnate all the fulness of his passionate love for souls. So too Brainerd toils,fasts, weeps and dies for his Indians, because of the divine Love within him. Judson is drivenfrom the land of his choice; is baffled again and again in his efforts to obtain a foothold inBurma; languishes in prison amid unspeakable horrors and sufferings, yet the flame of Lovenever abates. Livingstone travels through a pathless wilderness; endures untold hardships; isbroken hearted by the vision of the infamy and anguish of the slave traffic; yet, dying uponhis knees in holy prayer Love burns more intensely than in the days of his youth. Paton exileshimself among the cannibals; faces difficulties that would daunt the most daring; labors with

    patience, prays with mighty faith; suffers with unmurmuring fortitude, reaps with joyunspeakable; and then girdles the earth in his travels, his heart all the while pulsating with theSpirits own mighty Love.

    Kinek nem indul meg a szve Delia trtnetnek olvassnl! Egy newyorki bntanya bntl beszennyezett kirlynjnek szgyenteljes letbl val megmentsrl szl. Szvnek aJzusrt g szeretete zte Whittemore asszonyt, hogy ezt az elveszett lelket megmentse. Aszeretet volt az, amely ezt a szegny teremtst a remnysg ajtajhoz vonzotta. A szeretetvolt, amely elfogadta, srt fltte, amely a szvt megolvasztotta s t bnbnatra s meg-trsre vezette. s szeretet szeretetet szl. A szakadk szlrl a legteljesebben megmentve,megvltott letnek drga kenettel telt vegjt sszetrte, mint egy desillat hlaldozatot

    Megvltjnak lbainl, s elment, hogy szeretetrl a hrt msokkal is kzlje. Brtnben,hirhedt vrosrszekben, utcai sszejveteleken beszlt Arrl, aki t gy szerette, hogynmagt adta rte. A Szentllek szeretete olyan izzan gett a lelkben, hogy ers, bntlmegkemnyedett frfiak trtek ssze, zokogtak izz szavai alatt, s ltala sokan jutottak Istenorszgba. Isten szeretete egy vig radt Istennek szentelt letn keresztl. Megindtott,serkentett, lelkestett mindenkit, akivel rintkezsbe kerlt. Azutn hazatrt ahhoz, aki letetlrad szeretetnek a forrsa volt.

    Whose heart has not thrilled at the story of Delia, the sin-marred queen of the Mulberry streetdive, and of her rescue from a life of shame? Yet it was the burning love of Christ in her heart

    which led Mrs. Whittemore to seek to save this lost one. It was love that breathed out theearnest prayer over the spotless rose and offered it to the erring one. It was love that drew thepoor girl to the Door of Hope in the hour of her conviction. It was love the welcomed her,wept over her, and melted her heart with contrition and repentance. And then Love begatLove. For saved to the uttermost, this rescued one broke the alabaster box of her redeemedlife as an offering of sweetest savor at the feet of Him whose Love had saved her, and wentforth to tell the story of the Love to others. In prisons, in the slums, in street meetings,wherever this ransomed one told the story of Him who loved us and gave Himself for us, thekindling love of the Holy Ghost so fired her soul that strong, sin-hardened men, bowing andsobbing under her thrilling, impassioned words, were swept by scores into the kingdom ofGod. For one brief year the love-life of God streamed, brimful through the open channel of

    her surrendered being; quickening, thrilling and inspiring all with whom she came in touch,and then she went to Him who was the fountain of her life of Abounding Love.

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    Egy kis vrosban lakik egyik bartom, akivel Jzus Krisztusban a legbenssgesebb kap-csolatban vagyunk. Isten kegyelme ltal, gnyold, csfold, llekront hitetlensgblcsodlatosan megszabadult. Heteken keresztl szeretettel vgezte fldi hivatst. Azutnhirtelen az elveszett lelkek megmentse utni ers vgy ragadta meg t. A Llek kamrjnak

    magnyba hajtja, ott gy megtelik lelke Isten szeretetvel az elveszettek irnt, hogy rkigfekszik arcra borulva, s zokogva imdkozik megmentskrt. A Llek azutn arra sztnzi,hogy menjen s prdiklja meggyz s szeretetteljes mdon az evangliumot. Mesternekszeretete tlti meg s hajtja t megtrsnek e nhny ve alatt. Isten ennek az alzatosszolgjnak tbb mint 600 lelket adott, mint tlrad szeretetnek gymlcst.

    Szeretteim, mi is ebben a tlrad szeretetben jrunk-e? Ismerjk erejt, rmt s teljes-sgt? Klnben elmulasztjuk Annak magasztos elhvst, aki azrt jtt, hogy szeretetnklegyen, nem szegnyes, hanem tlrad. A lelki let tovbb:

    In an interior city dwells a friend grappled to our souls with hooks of steel in the preciousbonds of the kinship that is in Christ Jesus. By the grace of God he has been wonderfullysaved from a life of scoffing, derisive, soul-destroying infidelity. For days and weeks at a timehe will be engaged in the busy, loving ministrations of a secular profession. Then, withoutwarning the Holy Ghost will suddenly lay upon him the burden of lost souls. Driven by theSpirit to the seclusion of his own chamber, the love of God for the lost will so flood his beingthat for hours at a time he will lie upon his face sobbing out his broken petitions to God fortheir salvation. Then, going forth into the surrounding country with mighty, convictingmessages, from a heart overflowing with the abundant Love-life of his Master, he preachesthe gospel of Christ in the needy places. In the few short years since his conversion God hasgiven to this devoted servant over six hundred souls as the fruitage of the life of Abundant

    Love. Beloved, are we walking in this Abounding Love-life? Do we know its power, joy, andfullness? If not, we are falling short of the high calling of Him who came that we might havelove not meagerly, but have it ABUNDANTLY. Again it is a life of:

    A tlrad bkessg lete.

    A Llek gymlcse...bkessg. (Gal. 5, 22.) s az Istennek bkessge, mely mindenrtelmet fellhalad, meg fogja rizni a ti szveiteket s gondolataitokat a Jzus Krisztusban.(Fil. 4, 7.) Az n bkessgemet adom nektek. (Jn. 14, 27.)

    ABUNDANT PEACE.

    The fruit of the Spirit is peace. (Gal. 5:22.) The peace OF GOD...shall keep your heartsand minds. (Phil. 4:7.)

    MY peace I leave with you. (John 14:27.)

    Egy kedves, nyri dlelttre emlkezem. Mialatt csendben pihentnk, egy szlroham kinyi-totta az ablaktblkat. Csodlkoz tekintetnk eltt csakhamar a felhtlen gbolt gynyrkpe fekszik, a tvolban zld dombok terlnek el, egy pomps foly kgyzik tova, amelynekhullmai ragyognak a napfnyben. Csak egy pillanatig ltjuk ezt a szp kpet, mert az ellen-szl jra becsapja a tblkat. A jelenet minden pompjval s gynyrsgvel egyszeribeeltnik, mg egy msik szlroham ltal a kp megismtldik, hogy rgtn utna eltnjn.

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    Here rises up here the vision of a lovely midsummer forenoon. As we lay quietly resting, theinside shutters of the window under the puff of a passing breeze suddenly opened.Straightaway there lay before our gaze a beautiful picture of a sky of cloudless blue; greenhills stretching away in the dim distance; and noble river smiling and tossing its sparklingwaves in the broad path of the sunlight. A moment the vision lingered and then, under the

    fitful gust of a contrary breeze, the shutters suddenly slammed shut. At once all the glory andbeauty of the scene vanished, and stayed hidden until another flow of wind again disclosed itsloveliness, only to be followed anew by its disappearance.

    pp gy van ez a termszetes szv bkjvel. Egy ideig, ha minden jl megy, a terveksikerlnek, a szv megelgedett s nyugodt; de ha kellemetlensgek jnnek, egy kedvenc tervmeghisul, akkor rgtn eltnik a bke s komoly aggodalom lp a helybe. Van ugyan

    bknk, de az llhatatlan s vltoz. Egyik nap nyugalommal tlt el, s a kvetkeznsttsgben s remnytelensgben vagyunk.

    Even thus, we thought, is the peace of the natural heart. For awhile, when all goes well andplans prosper, our hearts are content and at peace. But let a gust of adverse fortune, a bafflingof some favorite purpose befall us, and at once peace vanishes and anxious care broods in itsplace. Peace indeed we have, but its manifestation is inconsistent and fickle, filling us one daywith rest, leaving us the next in darkness and hopelessness.

    Milyen ellenttben ll ez a bke a tlrad lelki let mly bkjvel! Mert van bke, amelyminden rtelmet fellhalad, s mint valaki mondta minden rtelmetlensgen tlmegy.Bke, mely megriz minket, nem mi azt. Bke, amelyrl megratott: Kinek szve red

    tmaszkodik, megrzd azt teljes bkben, mivel tebenned bzik. (sa. 26, 3.) Van bke,melyet, mert nem fgg kls krlmnyektl, hanem a bell lakoz Krisztustl, semmiflevihar nem zavarhat meg. Ez a Llek teljessgben lev bke.

    What a contrast with this is the peace of the Abundant Spirit-life! For there is a peace whichpasseth all understanding, and, as one has well said all misunderstanding; a peacewhich keeps us, not we it; a peace of which it is said Thou wilt keep him in perfectpeacewhose mind is stayed on thee; a peace which, because born not of an outer calm, but an innerChrist, cannot be disturbed by sting or storm. It is the peace of the fullness of the Spirit.

    A tenger felszne minden szljratra hullmzik s forrong, zg s susog, emelkedik s esik,mozgsba jn. De vannak mlysgei is, amelyek vszzadok ta mozdulatlan bkbenmegmaradnak, rintetlenl s mozdulatlanul a szltl s hullmtl. gy van a flnk szvrszre is mozdulatlan, mly bkessg, melynek szakadatlan nyugalma csak az Istenbkessge csodlatos kifejezsvel magyarzhat meg.

    The sea has a surface which tosses, and frets, foams and spumes, rises, staggers, and fallsunder every passing wind that assails its unstable life. But it also has deeps which have lain inmotionless peace for ages, unswept by wind, unswayed by billow. So there are for thetimorous heart moveless deeps of peace whose unbroken rest can be pictured only by that

    wonderful phrase the peace of God.

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    Isten bkessge! Egy pillanatra gondolkozzunk el felette, Milyen csodlatos lehet Isten bkessge! Nla nincs gyengesg, nincs szenveds, nincs bn. Nla nem ltezik fj mlt,nem kell tartani a jvtl, nincs megbnni val hiba, nem kell terveket thzni, nincs el-hibzott cl. Nem rheti utol a hall, el nem gyengtheti semmifle szenveds, nincs eszmny,mely neki teljesthetetlen, nincs tkletessg, amely szmra elrhetetlen volna. Mlt, jelen,

    vagy jv, a mland id, vagy a vgtelen rkkvalsg, let vagy hall, remnysg vagyflelem, vihar vagy csnd, semmi, mindezekbl semmi sem zavarhatja meg a nagymindensgbl bkjt annak, aki magt a bkessg Istenneknevezi. S ez az a bke, mely amink lehet s kell is, hogy legyen. Az Isten bkessge meg fogja rizni a ti szveiteket. Eznem emberi bke, amit magam harcval, nfegyelemmel rek el, hanem isteni bke, amelyIsten tulajdona, ami maga. Azrt mondja Jzus: Az n bkessgemet adom nektek.Emberi, magacsinlta bke, mely az let vltozsval esik vagy emelkedik, az rtktelen; deKrisztus bkje, micsoda rtkes ajndk!

    THE PEACE OF GOD! Think of it for a moment. How wondrous must be GODS peace!

    With Him there is no frailty, no error, no sin. With Him there is no past to lament, no future todread; no blunders, no mistakes to fear; no plans to be thwarted; no purposes to be unmet. Nodeath can overcome, no suffering weaken, no ideal be unfulfilled, no perfection unattained.Past, present, or future; vanishing time or endless eternity; life or death, hope or fear, storm orcalm naught of these, and naught else within the bounds of the universe can disturb thepeace of Him who calls Himself the GOD OF PEACE. And it is this peace that is ours topossess. THE PEACE OF GOD shall keep YOUR heart and minds. Not a human peaceattained by self-struggle or self-discipline, but Divine peace the very peace which Godhimself has, yea, is. This is why Jesus Himself says, My peace I give unto you. Human,man-made peace, which rises and falls with the vicissitudes of life, is worthless; but the peaceof CHRIST, what a gift is this!

    Figyeld meg az idt s a krlmnyeket, amikor Jzus ezeket a szavakat mondta, s akkormily csodlatosnak ltszik neknk ez a bke! Ez rviddel halla eltt volt. Eltte llt: az rulcskja, szgyen s gny, a tviskorona, a vrrel ztatott t a Golgotra, az Atya arcnak elrej-tzse, kirlyi mltsgnak meggyalzsa s a legszgyenteljesebb kereszthallnak kimond-hatatlan szenvedse. Ha valaha megtphette egy ember lelkt a szenveds, ha rmlet sflelem ragadhatta meg, akkor minden bizonnyal ez az ra volt az! Mgis szomorsg sijedtsg helyett, nem rettenve vissza attl, ami vr r, e csodlatos szavakat mondja: Az nbkessgemet adom nektek. Ilyen bkessget bizonyra rdemes brni. Bke, mely nemmenekl az ruls, szenveds s hall ijeszt kiltsai ell. Ez tlrad bke, melyrl bzvstmondhatta: A bkessget hagyom nektek; ez megmarad, ez az Isten bkessge, mely rkremegmarad. Gyermekeim, rtok nem jhet oly stt ra, mint n rem ott a kereszten, mgisbkessgem megingathatatlan.Az n bkessgem killta alegnagyobb prbt; azrt nem fogsoha meghtrlni. Ezt adom n nektek.

    Mark the surroundings when Christ spake these words, and how wonderful this peaceappears! It was just before His death. Before him is the kiss of the traitor; the hiss of thescourge; the weary bloodstained way to death; the hiding of His Fathers face; the thorn-crowned, purple-robed mockery of His kingship; and the awful torture-climax of the cross. Ifever a mans soul ought to be torn with agony, burdened with horror, surely this is the hour.But instead of gloom, and fear, and shuddering anticipation, hear His wondrous words, MYPEACE I leave with you! Surely a peace like this is worth having! Surely a peace which

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    does not take flight before such a hideous vision of betrayal, agony, and death is anABUNDANT peace; is one of which He can well say, I leave it with you; it will stay; it isthe God-peace which abides forever. My children, behold my hour of crisis, darker than shallever come to any of you, yet my peace abides without a tremor. MY peace has stood thesupremetest, therefore it can never fail; I pass it on to you.

    Nhny vvel ezeltt egy bartunk rvzi lmnyt beszlte el neknk, amelyet sohasemfelejtnk el. Laksa a szerencstlen vroson alul volt. Midn az ttrt gton az r zuhogvakzeledett, tbbekkel a hdra sietett, kezben egy ktllel, hogy lehetleg megmentse, havalakit az r magval ragadott. Vrs kzben figyelme egy flig elsllyedt hzra tereldtt,amit a dhng r a folyamon lefel hajtott. A hztetn egy asszonynak az alakjt pillantottameg. Szve rszvttel telt meg. Szerette volna megmenteni. Gyorsan felkszlt r. Mikor aklns jrm a hdhoz kzeledett, vrakozsteljesen az asszony fel dobta a ktelet, de nemrte el a clt. Hamar a hd msik oldalra sietett. Midn a hz elbukkant, ktelt megint lzassietsggel az asszony fel dobta, de most is clt tvesztett. s aztn, mondta a bartom,

    mikor megmentsnek utols remnysge is eltnt s a biztos hallnak nzett elbe,megfordult az asszony a ferde tetn, fejt kezre tmasztva, nyjasan mosolyg tekintettelfordtotta felm arct. Hallom napjig nem fogom elfelejteni annak az arcnak a kifejezst.Ahelyett, hogy a rettegstl, ijedtsgtl, hallflelemtl eltorzult volna, nyugodt s alzatosvolt. Lerhatatlan szeldsg, maradand bkessg tkrzdtt rajta. Sikertelen gyenge ksrle-teimrt az elismers bartsgos fejblintsval a hullmok a biztos hallba vittk. A bkessg-tl tszellemlt arcn fldntli dicssg honolt. Mialatt bartom ezt a trtnetet elbeszlte,s a knny akaratlanul vgigcsordult arcomon, azt gondoltam: Igen bartom, ez az asszony

    bizonyra Isten gyermeke lehetett, ismerte t, s ami megoltalmazta, azIsten bkje volt.

    A lelki let azutn mg: er.

    Some years ago a friend narrated to us an experience of the Johnstown flood which we havenever forgotten. His home was below that ill-fated city, and when the flood burst he, withothers, hurried out upon the bridge, rope in hand, to rescue if possible any unfortunates whomight be borne down the river. Presently, as he waited, his attention was attracted by theapproach of a half submerged house which the rushing torrent was bearing swiftly towardhim, and upon the roof of which he saw the recumbent form of a woman. With heart thrillingwith sympathy and earnest desire to compass her rescue, he quickly made ready, and as thestrange craft neared the bridge he cast the rope with eager expectancy, but it fell short of themark. Rushing to the lower side of the bridge, as the house swept under the arching span, he

    again cast the rope with feverish haste and intensity, but again it failed of its merciful purpose.And then, said our friend, as the last hope of rescue faded with the second failure to reachher, and death became her inevitable doom, the occupant of the roof, who had been recliningon its steep slope with her head resting upon her hand, turned, and a sweet womanly facelooked up into mine. Until my dying day I shall never forget the expression upon thatupturned countenance! Instead of the fear, horror, and agony with which I expected to see itdistorted, it was quiet and calm, with an unspeakable, serene, abiding Peace, and with a kindlynod of recognition of my poor effort to save her, as she swept on to certain death that Peacekindled into a glory that neer was seen on land or sea, whose radiance was unshadowedeven by the awful roar and strife of the elements about. Ah, friend, thought I, as the tearsleaped unbidden to my eyes under this touching story, she must have been a child of the

    Lord; she knew HIM; and this that kept her was the Peace of God.Then too it is a life of...

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    Tlrad ernek lete a szolglathoz.

    Vesztek ert, minekutna a Szentllek eljn retok mondja Jzus Ap. 1,8-ban a tantv-nyainak. Ettl fogva letk telve volt hatalmas cselekedetekkel, amelyeket a Szentllekereje

    ltal vittek vghez. Istvn, amint az meg van rva neknk: kegyelemmel s ervel telve, nagyjeleket s csodkat tett a np kztt. (Ap. 6, 8.) Mikor Finney egyszer belpett egy gyrba,gy meg volt telve a Szentllek erejvel, hogy a munksok az evanglistnak puszta

    jelenlttl srva estek trdeikre, mieltt mg egy szt is mondott volna.

    ABUNDANT POWER FOR SERVICE.

    Ye shall receivepowerwhen the Holy Ghost is come upon you, said Christ to His disciples.And their lives straightaway became a neverceasing record of mighty deeds done in the powerof the Spirit. Stephen, we are told, full of faith and power, did great wonders and miraclesamong the people (Acts 6:8). Charles G. Finney, entering a mill, was so filled with the power

    of the Spirit that the operatives fell upon their knees before the mere presence of theevangelist, ere he had uttered a word.

    Egy konferencin, amelyen a legkpzettebb s legmeggyzbb prdikcik sem tudtak senkitse bnbnatra s megtrsre indtani, egy ignytelen frfi nyugodt beszde alatt, aki azonbanszemmellthatan telve volt Isten Szentlelkvel, az egsz gylekezet bnbnati knnyekbentrt ki. Ige, ima, komoly bizonysgttel, egy klnben figyelmen kvl hagyott nek, rejtlyesertl hordozva behatol a szvbe. Moody tesz bizonysgot arrl, hogy prdikciiban sohasetudott semmit az er teljessgrl, amg nem tapasztalta meg a Llek teljessgt, de azutnsohase voltak prdikcii gymlcstelenek.

    At a camp-meeting where the most learned and eloquent sermons had utterly failed to movemen to repentance, the whole congregation broke down in tears of conviction and penitenceunder the quiet words of an unassuming man who spoke manifestly filled with the Spirit. Aword, a prayer, an earnest appeal, a song that would fall otherwise unheeded, goes home tothe heart, filled with somesubtle power when issuing from a Spirit-filled life. Moody testifiesthat never until he knew the fullness of the Spirit did he know the fullness of Gods power inhis preaching, but after that his preached words never failed of some fruitage.

    A tlrad letnek ereje nem szortkozik csak az Isten Igjnek hirdetsre. Isten ad ert azegyiknl imban, a msiknl bizonysgttelben, megint msnl nekben, vagy szenvedsbens trsben. Mindenki, aki megtapasztalta a Llek tlrad lett, olyan ervel rinti msoklett, melynek hatst csak az r eljvetelekor fogja felismerni.

    Neither is the power of the abundant life confined to the preaching of Gods word. God givesto some power in prayer; to others power in testimony; to others power in song; to otherspower in suffering and affliction. Every soul that knows the Spirits abounding life istouching other lives with power whose full scope and intensity he will never know until theLord comes to reward.

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    A Llek teljessge azonban nincs korltozva a tlrad szeretetre, bkessgre s erre, hanemez a tlrad rmnek lete is. Az rban val rm a ti erssgetek. (Neh. 8, 10.) Tlrad ezaz let a hossztrsben is, mely trelmet ad a prbkban, amelyekben klnben sohasemllhatnnk meg. Tlrad szeldsg, hsg, gyengdsg, nmegtartztats. Hogy az a Llekteljessge nemcsak az apostolok, misszionriusok vagy tantk rszre val, hanem Isten

    minden gyermeke szmra, az vilgos. Mert nektek szl az gret s a ti gyermekeiteknek, smindazoknak, akik mg tvol vannak, ha elhvja majd ket az r, a mi Istennk. (Ap. 2, 39.)

    Nor is the fullness of the Spirit limited to abundant love, peace and power. It is a life too ofabundantjoy; the joy of the Lord is our strength; of abundant long-suffering, girding us withpatience under trials that we never could otherwise endure; of abundant gentleness, as Christsown gentleness takes possession of us; of abundant goodness, abundant faith, abundantmeekness, abundant selfcontrol. That it is not meant for apostles, or ministers, or missionaries,or teachers only, but for all of Gods children is clear, for: The promise is unto you, and toyour children, and to all that areafar off. What is its secret?

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    I.A SZENTLLEK BENNNK LAKOZSNAK TITKA

    A KRISZTUSSAL VAL EGYESLS

    Ez a Jzus...az Atytl a Szentlelket elnyerte. Ap. 2, 32-33.

    Akiben...ti is megpecsteltettetek az gretnek ama Szentlelkvel. Ef. 1, 13.

    Hogyan elglhet ki szvnknek a Szentllek teljessge utni vgya? Hogyan tapasztaljukmeg a szolglatban az szeretetnek, bkessgnek, rmnek s erejnek teljessgt?Miben ll a titka ennek a tlrad letnek, a Llek eme teljessgnek?

    Mindenekeltt negatv mdon vlaszolunk:Nem arrl van sz, hogy a Szentlelket nem kaptukvolna meg.

    The Secret of His Incoming.

    HOW then shall our heart-longings for the fullness of the Spirit be satisfied? How shall weknow His abundance of love, peace, joy, and power for service? What is the secret of thisabundant life, this fullness of the Spirit? We answer first, negatively, Itis not that we have notreceived the Holy Ghost.

    Ha oly sok keresztynnl ltjuk a tehetetlensget, gymlcstelensget, a szeretet, rm,bkessg s er hinyt, s meggondoljuk, hogy ezek a Llek tlrad letnek a gymlcsei,akkor sokan gyorsan levonjk a kvetkeztetst, hogy az ilyenek nem vettk mg a Lelket,mert klnben hogy lehetne megmagyarzni az jelenltnek s erejnek gyenge kijelen-tst? Ezrt vilgosan fel kell ismernnk, hogyIsten minden gyermeke megkapta a Szentllekajndkt. A tlrad let titknak kutatsnl a legnagyobb fontossggal br, hogy ezt a tnytvilgosan felismerjk s hittel megragadjuk. Mert ha az ember mg nem kapta meg aSzentlelket, akkor mg egyltaln nem keresztyn, s ffeladata kell legyen a Szentllekvrsa, krse s keresse, amely mg nincs a birtokban. Ha azonban megkapta a Szent-lelket, akkor egszen ms a helyzet, spedig nem a Szentllek elnyersnek vrsa s krse,hanem a mr megkapott Szentlleknek val t- s odaads. Az els esetben mi vrunk azrra, hogy tegyen valamit, a msodik esetben Isten vr renk, hogy mi tegynk valamit.

    Seeing the powerlessness, the barrenness, the lack of love, joy, peace, and power in manyChristian lives, and knowing these to be the fruitage of the abundant life of the Spirit, manyleap to the conclusion that the Spirit has not been received, else how account for the feeblemanifestations of His presence and power? Wherefore the first thing we need clearly to see isthat EVERY CHILD OF GOD HAS RECEIVED THE GIFT OF THE HOLY GHOST. It isof the greatest importance, in the search for the secret of the abundant life, that this gloriousfact should be clearly seen and accepted by the believer. For if he has not received the HolyGhost, then his attitude should be that of waiting, petitioning, and seeking for the gift which isnot yet his. But if he has received the Holy Ghost, then he must take an entirely differentattitude, namely, not of waiting and praying for the Holy Ghost to be received but of yieldingand surrendering to Him who has already been received. In the first case we are waiting onGod to do something; in the other God is waiting on us to do something.

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    Az vilgos, hogyha az ember ezeknek az llsoknak egyikt foglalja el, mialatt a msikbankellene lennie, ennek semmi ms, mint zavar s sikertelensg lehet a kvetkezmnye.

    Az dvssg egyszer felttelei: a bntl val elforduls, vagy a bnbnat s Istenhez val

    trs, vagy az r Jzus Krisztusban val hit. Ha mrmost egy igazn bnbn lelket a keresss bocsnatkrs llapotban tartanak, ahelyett, hogy megtantank t Isten Igjben gyermekimdon hinni s hogy Krisztusban bocsnatot nyert, ez veszedelmes tveds, amely rombol,esetlegpusztt lehet, amely a lelket sttsgbe s lelki flelembe viszi a vilgossg s rmhelyett, amit Isten akar adni neki. De ha msrszt megprblok egy bnbnat nlkli lelketodavinni, hogy csak hinni kell, ahelyett, hogy elszr beismerje s megbnja a bnt,hasonl tvedsbe kerl. Krisztusnak felletes elfogadsa csak kls vallomss s kp-mutatss lesz. ppgy van ez az elttnk lev esettel is. Ha a Llek tlrad letnek hinyabennnk nem annak a tnynek rovsra rand, hogy a Llek nem trt be szvnkbe, hanemhogy nem szolgltattuk ki magunkat teljesen Neki, aki mr bennnk van, akkor slyos srombol hiba az ilyen lelket vrsra s keressre utastani osztatlan s teljes odaads helyett.

    Az ilyen llek tovbb kilt Istenhez a Szentllekrt, mialatt Isten mindazoknak, akikKrisztusban vannak, mr megadta azt, s felszltja ket bizonyos felttelek betltsre,amirl megismerhetik a Llek teljessgt, nem a Llekt, aki eljvend, de a Llekt, aki mr bennk van. Nem ismerkedtnk-e meg mr Istennek olyan gyermekvel, aki hossz idn tknyrgtt a Szentllekrt? Srt s agyonknozta magt, mert az Ignek igazsgt nem ismertefel ezen a ponton. Mert az igazsg az, ami szabadd tesz minket. De ha ezt nem ismerjk,nem is vagyunk szabadok.

    Isten Igje vilgosan s hatrozottan tantja, hogy mi mindnyjan, akik Isten gyermekeivagyunk, vesszk a Szentlelket, vagy ahogyan Isten fejezi ki, elnyerik a Szentllekajndkt.

    It will be seen at once that if a man is occupying either of these attitudes when he ought to bein the other, then confusion and failure are bound to result. For example, the simpleconditions of salvation are repentance from sins and faith in the Lord Jesus Christ. Now, tokeep a truly penitent soul in the attitude of seeking or praying for forgiveness, instead ofsimple faith in Gods Word that he has been forgiven in Christ, is a ruinous mistake, and leadsto darkness and agony, instead of the light and joy that God means him to have. On the otherhand, to try to get an impenitent soul to only believe, instead of first repenting of his sins,will keep him in equal darkness, and make his nominal acceptance of Christ a mere professionand hypocrisy. Exactly so is it with the case in hand. If the absence of the abundant life of the

    Spirit in us is due, as we are persuaded it is, not to the fact that He has not come in, but thatwe have not surrendered to Him who isalready in, then it is a tremendous and fatal mistake tokeep a soul waiting and seeking, instead of surrendering and yielding. It puts him at crosspurposes with God. He keeps calling on God to give him the Holy Ghost, to baptize him withthe Spirit. But God has already done this to all who are in Christ, and is calling on him tofulfill certain conditions by which he may know the abundance of the Spirit, not the Spiritwho is to come, but the Spirit who is already in him. Have we not known his children to wait,and cry, and agonize for the gift of the Holy Ghost through long, weary days, months, andeven years, from not knowing the truth of His Word upon this point? For it is the truth thatmakes us free, and if we know it not we cannot be free. That all we, then, who are Godschildren, have received the Holy Spirit, the gift of the Holy Spirit, (as God uses that term)

    is clearly taught in His Word, for

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    1.

    A feltteleket, melyek szksgesek, hogy a Szentllek ajndkt megkapjuk, teljestettk.Melyek ezek a felttelek? Mr elre elfogadhatjuk, hogy ezek rendkvl egyszerek s alegtanulatlanabb ember szmra is knnyen felfoghatk. Isten az szeretetnek, a Fia utnilegnagyobb ajndkt csak egyszer felttelektl teszi fggv. Minden elzetes korszakban aLlek grete az isteni tervbe bele volt illesztve s beteljesedsre vrt. Isten nem akarja, hogygyermekei kzl csak egy is eltvessze az utat. elegyengette az svnyt s mindentt olyanegyszer s vilgos tmutatkat lltott fel, hogy csak eltlettel, elmlettel, elhomlyostmagyarzattal tveszthetjk el az utat, ahogy ez nlunk is elfordult. s ha megksreltk asajt vlemnynket s eltletnket flretenni s csak az Ignek a vilgossgt keresni, akkorbonyolultt tettk a dolgot azltal, hogy csaknem kizrlag az apostolok pnksdi tapasz-talatra szortkoztunk. Azltal, hogy ezt a magunk rszre mint a hegyen mutatott minttelfogadtuk, tudatosan vagy tudatlanul ugyanazon feltteleket tartottuk szksgeseknek.

    1. We have fulfilled the conditions of the gift of the Holy Ghost. What are these conditions?We would expect them first to be very simple and easily comprehended by the mostunlearned. God doesnot, and would not, make the greatest gift of Hislove to us, next to thatof His Son, to hinge uponany but the very simplest and plainest conditions.Through all theages the great promise of the Spiritwas in the divine mind waiting for fulfillment. Hewouldnot have a single child of His to miss theway. He has made it a great highway, and set upfinger-boards so plain and unambiguous that onlypreconceived human opinions, doctrines,theories,theologies, and darkening of counsel could make usmiss it so grievously as we havedone. Moreoverwhen we have endeavored to lay aside our ownopinions and prejudices, andto seek the light of HisWord alone, we have complicated the question byconfining ourselvesalmost entirely to theexperience of the apostles at the day of Pentecost.

    Accepting this as the pattern in the mount for us, we, consciously or unconsciously, deemthe same conditions needful.

    ppen itt kell megjegyezni, hogy a Szentllek ajndknak felttelei utn val kutatsainkbanaz apostoli tapasztalatokhoz tartottuk magunkat a pnksdnapi apostoli tants helyett. Nos,ksr jeleiben egszen csodlatos s mly benyoms lehet egy ember megtrse. De nmelyembernek, aki a megtrs igazi s dicssges tapasztalatn ment is t, vgkppen nem sikerlmsokat Krisztushoz vezetni. Mirt? Mert a komolyan keres lleknek sajt maga tapasz-talatbl olyan feltteleket llt, amelyek, br a maga szmra tallk, de msok rszresemmi esetre sem fogadhatk el, mint az rs felttelei. Ugyanilyen megtveszt volt az

    eljrs a Szentllek igazsgairl szl oktatst illetleg mg olyanok rszrl is, akikvalsgos s figyelemre mlt tapasztalatokat nyertek az ldsnak teljessgrl. Arrautastanak minket, hogy szntelenl imdkozzunk, vrjunk nemcsak tz napig, de ha kell tzvig a meggrt Vigasztalra, csodlatos tapasztalatokra stb. Mily sok szinte llek esett belea remnytelen tvelygsbe s lelki sttsgbe! A hiba ugyanaz. Azon fradoznak, hogy azapostoli tants helyett tmutatst adjanak csupn apostoli tapasztalatoksegtsgvel. De azapostoli tapasztalatokat lnyegesen nehezebb fejtegetni, mint tantsukat; igen, azt mond-hatjuk, hogy az tapasztalataik szmunkra termszetellenesek, hogy azok nem llthatk felszablyknt a mi tapasztalsunk rszre spedig a kvetkez okok miatt: Az apostolok ltek,mg mielttJzus jtt volna, mialatta fldn jrt s miutn elhagyta ket. gy ms tapasz-talatuk volt, mint testamentumi hvknek, s ms, amikor a Feltmadott rjuk lehelt s szlt.Vegyetek Szentlelket, s ismt ms, mikor a mennybeszllt Krisztus pnksd napjnkitlttte rjuk a Szentlelket. De ez nem vonatkozhat rnk. Ennlfogva elttnk nem az a

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    krds ltszik fontosnak, hogy miknt kaptk az apostolok akik bizonyos mrtkben azAtya, Fi, Szentllek idejt ltk t a Szentlelket, hanem inkbb: hogyan kaptk azok, akik ami korunkban ltek, vagy lnek? Nem az apostolok tapasztalatval kellene teht a minketsszehasonltani, akik mieltt a Szentllek adomnya adatott volna, mr hittek Jzusban, deazokval, akik az apostolok ltal jutottak megtrsre, s akik hozznk hasonlan hittek

    Jzusban, miutn Krisztus szavabeteljesedett s a Szentllek adatott. Mi teht a fdologbannem az utn akarunk krdezskdni: mit tapasztaltakaz apostolok, hanem inkbb az utn: mittantottak? Nemcsak azt: hogyan kaptk k a Szentlelket, hanem: hogyan tantottakmsokat,hogy vegyk azt. s mint mindig, Isten Igjt ebben csodlatosan egyszernek talljuk, haeltletnket flretesszk s csak arra hallgatunk, amit Isten Igje mond neknk. Mertpnksd napjn az apostoli tants ugyanolyan vilgos volt, mint amilyen csodlatos volt azapostolok tapasztalata.

    Right here note that in our search for the conditions of the gift of the Holy Ghost we haveconfined ourselves too closely to the apostolic experience instead of the apostolic teaching, at

    Pentecost. Now a mans experience of conversion may be most marvelous and impressive inits accompaniments. But many a man who has had a genuine, glorious experience ofconversion utterly fails when he tries to lead others to Christ. Why? Because he imparts intohis directions to the anxious seeker conditions from his own experience which are notessential scriptural conditions for others. Equally disastrous has been this practice in theteaching concerning glorious truths of the Spirit, and that too, by men who have had genuine,striking experiences of His fullness of blessing. They teach us to pray without ceasing to waitnot only ten days but ten years if need be; to wait for the promise of the Comforter, to lookfor wonderful experience, etc. How many an anxious soul has thus been plunged into hopelessconfusion and spiritual darkness! The trouble is the same. They are endeavoring to guide ussolely by the apostolic experience instead of the apostolic teaching. But the former is much

    more difficult of analysis than the latter, and it may be fairly said to be abnormal to us inthese important respects, that, the apostles lived before Christ came, while He walked theearth, and afterHe left it. They thus had one experience of the Holy Ghost as Old Testamentbelievers; another when the risen Christ breathed upon them and said receive ye the HolyGhost; another when the ascended Christ poured out the Holy Ghost upon them, atPentecost. But this is not true of us. Wherefore, to our mind, the important question is not somuch how the apostles who lived through the dispensations, loosely speaking, of Father,Son and Holy Ghost received the Holy Ghost, as how men who lived in the latter, AS WEDO, received Him. The experience that matches ours is not so much that of the apostles, whohad also believed on Jesus before the gift of the Holy Ghost, as that of the apostles convertswho believed on Him exactlyas we do, after the work of Christ was finished, and after the

    Holy Ghost was given. Let us therefore now ask not so much what did the apostles experienceas what did they teach. Not only how did they receive the Holy Ghost, but how did theyinstruct others to receive Him. And here, as always, we find the Word of God to bewondrously simple, if we will lay aside our own prejudgments and hear only what it says. Foron that same Pentecostal day the apostolic teaching was just as clear as the apostolicexperience was wonderful.

    Ha volt valamikor id, amikor Isten jelenlte betlttte az embert, emberi szvben gett semberi ajkakat hibtlan tantsra sugalmazott, akkor ez bizonyra pnksd napjn volt,

    amikor Pter nagy prdikcijt tartotta. Egszen fellngolt a fentrl kapott ertl. Maga azigazsg Istene volt, aki ltala szlt s aki a sokasg szvbl jv kiltsra: Mit csele-kedjnk?, a maga tbaigazt s tant isteni szavval felelt. Mit mond ? Trjetek meg,

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    s keresztelkedjetek meg mindnyjan a Jzus nevre, a bnk bocsnatra, s venni fogjtok aSzentlelket. (Ap. 2, 38.) Az Ige tbb rszbl megvilgosodik, hogy a keresztsg itt Krisztus-

    ban, mint a bnk hordozjban val hitbeli valloms ment vgbe. gy Isten Pter ltal ezt anagy igazsgot tantotta. A kt nagy felttel a Szentllek elnyershez: a bnbnat s a Jzus

    Krisztusban val hit a bnk bocsnatra. Nincs szksg ms felttelre. Bnjtok meg

    bneiteket, vltoztasstok meg rtelmeteket, higyjetek az r Jzus Krisztusban bneitekbocsnatra s keresztelkedjetek meg erre s veszitek a Szentllek ajndkt. Kt dolgotkell megtennnk, akkor a tbbit Isten elvgzi. Ha ezt a kt dolgot megcselekszitek, akkorveszitek, mondja Isten. Ez az gret ersen megll. Bizonyra embernek nincs semmi jogams kvetelmnyt hozzfzni e ketthz: bnbnat, hit s veszitek, mert az Isten sem teszhozz mst. Ha egy llek szintn megbnja bneit, s hiszi, hogy az r Jzus Krisztusmegbocstja azokat, akkor inkbb beomlik a menny, mint hogy Isten adott szavt ne tartanmeg: s veszitek.

    If there ever was a time when the presence of God filled a human body, burned in a human

    heart, and inspired human lips with errorless accuracy of teaching, surely it was when Peterpreached his great sermon on the day of Pentecost. All aflame he was with the mightyanointing of power, and it was the God of truth Himself who spoke through him and answeredthe pleading cry of the multitude What shall WE DO by His own divine word of directionand teaching. And what does He say? Then Peter said unto them, Repent and be baptizedevery one of you in the name of Jesus Christ for theremission ofsins, and ye shall receive thegift of the Holy Ghost (Acts 2:38). It is evident from many passages in the Word thatbaptism was here an ordinance administered upon faith in Christ as a sinbearer, and thus Godhere taught through Peter this great truth that: The two great conditions of receiving the

    Holy Ghostare: REPENTANCE, and FAITH IN CHRIST FOR THE REMISSION OF SINS.No other conditions are required. Repent of your sins, believe in the Lord Jesus Christ for the

    remission of your sins, (being baptized thereupon) and ye shall receive the gift of the HolyGhost. Two things for us to do, and then one thing God does. If ye do these two things yeshall receive, says God. The promise is absolute. Surely man has no right to put any otherrequirement between the Repent and believe, and the Ye shall receive, since God Himselfputs none. If any soul honestly repents and believes on the Lord Jesus Christ for the remissionof his sins, then the heavens would fall ere God would fail to fulfill His promise Ye shallreceive.

    Azrt az egyedli krds, amit Isten gyermeke tehet, ha elfogja a ktelkeds, hogy vett-eSzentlelket, vagy sem, ez; Elfordultam-e szinte szvvel a bntl? Nem bizakodom nyo-morsgos cselekedeteimben, hanem az r Jzus Krisztusban, mint bneim hordozjban sMegvltjban. Akkor Isten megadja nekem Szentlelkt, s a szvemben lev bkessgegyedl attl a Llektl szletett, amelyrl meg van rva: Akiben pedig nincs a KrisztusLelke, az nem az v. (Rm. 8, 9.) Azonban, ha mg sohasem bntuk meg szintn

    bneinket, vagy mg sohasem hittnk egsz szvnkbl Jzusban, akkor a Szentlelket sevettk. De ha e kt egyszer felttelt teljestettk s egszen tudatban vagyunk e tnynek ,akkor Istennek meg kellett adnia neknk az nagy ajndkt. Ez a bizonyts ugyanmegbzhat s logikus, de mg meg lesz erstve a kvetkez nagy bizonytkkal, hogyvalban megkaptuk t, ugyanis:

    Wherefore the only question that the child of God, in doubt whether he has received the giftof the Holy Ghost, need ask is: Have I turned away from my sins with an honest heart, and am

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    I trusting, not in my poor works, but in Jesus Christ as my sinbearer sinbearer and Saviour.Then God has given me the Holy Ghost, and the peace I find in my heart is born alone of thatSpirit whom if any man have not he is none of His. If we have never honestly repented, orhave never simply believed in Jesus Christ, then we have not received the Spirit. But if wehave fulfilled these two simple conditions a fact easily known to ourselves then God must

    have given us His great gift. Albeit He does not leave us to rest alone upon logic even as goodas this, but buttresses it with the next great proof that we have so received Him, namely,

    2. A Llek maga tesz bizonysgot sajt tapasztalatunk ltal az betrsrl, amikorteljestettk a feltteleket. Megigazulvn azrt hit ltal, bkessgnkvan Istennel a JzusKrisztus ltal. (Rm. 5, 1.) Nem emlkeznek-e sokan kzlnk a helyre, napra s rra,amikor bneinket megvallottuk s hittnk az r Jzusban s szvnk megtelt Isten csodlatosbkjvel s rmvel? De ha nmelyek nem is tudjk az idejt s helyt ilyen pontosan, vajon a bkessg tapasztalata, amely betrt az vekig tart nyugtalansg s kn helybe,kevsb volt-e biztos vagy csodlatos, mert az lassan s csendesen lett a mink? A Llek

    bizonysgot tesz a mi lelknkkel. Nincs ms hatalom, mely a mlt bneit illetleg ilyenbkessget, amelyet kaptunk, kzlhetne velnk, mint egyedl a Szentllek. A mltra vonat-kozlag egyedl Jzus a mi bkessgnk, csak a Szentllek adhatja szvnknek e bkessgmegtapasztalst. Az a tny, hogy a bkessg itt van, a Llek jelenltnek felttlen bizony-tka. Senki sem rabolhatja el tlnk ezt a tudatos bizonyossgot, hogy betrt hozznk. Tud-

    juk, hogy bennnk lakik, mert senki, csak egyedl hozhatja ltre bennnk azt a gymlcst,amelyrl biztos tudomsunk van. Megbntuk bneinket, hittnk s betrt hozznk, hogyvelnk maradjon mindrkk. Ebben nyugodjon meg a szvnk.

    A dolgon nem vltoztat, ha mi valami mst is rtnk a Szentllek adomnya alatt. Mindenazon mlik, mit mond Isten. s minl elbb hasznljuk Isten kifejezseit, elfogadjuk Isten

    kijelentseit s kvetjk parancsait, annl hamarabb fog a sttsg oszolni, amely ezt a drgaigazsgot elkdsti s behatol lelknkbe a fnyes nappali vilgossg.

    2. By the witness of the Spirit Himself; by our own experience of His incoming, when wefulfilled theseconditions. Therefore being justified by faith wehavepeace with God throughour Lord JesusChrist. Do not many of us remember the very dayand hour and place, whenhaving repented andbelieved in Jesus Christ, our hearts were filled withwondrous peace and

    joy therein? Or even if it did toothers of us come less definitely as to time andplace, yet wasthe experience of the peace that cameinto our heart, to replace the distress and unrest thathaddwelt there for years, any the less definite or wonderful because it had stolen upon us

    graduallyand quietly? The Spirit bore witness with our spirit.No power in existence couldbring the peace that wehave concerning past sins save the Holy Ghost. Jesus alone is ourpeace concerning the past, and the Holy Ghost alone could communicate to our hearts theexperience of that peace. The fact that it is here,is proof absolute of the Spirits presence. Letnonerob us of this conscious attestation of His incoming.We know He is in us because nonebut Him couldwork in us such fruitage as that of which we areconscious. We repented; webelieved; and He came in, to abide with us forever. Let our hearts be at rest. Nor does itmatter much that this is not what we mean by the gift of the holy Ghost. It is what God says.And the sooner we use Gods terms,accept Gods statements, and obey Godscommands, thesooner will the darkness thatshrouds this great truth flee away and let in uponour souls theclear shining of the day.

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    3. Isten Igje llandan hirdeti, hogy a hvk Isten lelkt brjk. Figyeld meg, hogy milyennyomatkosan hangslyozza: Nem tudjtok, hogy ti az Isten temploma vagytok, s az IstenLelke lakik bennetek? (I. Kor. 3, 16.) Nem hogy majd azutn lesznk, hanem hogy mi hvkmost Isten temploma vagyunk, s hogy Isten Lelke most lakik bennnk (jelenid). Figyeldmeg az id meghatrozst a kvetkez helyen: Avagy nem tudjtok-e, hogy a ti testetek a

    bennetek lakoz Szentllek temploma, amelyet Istentl nyertetek? (I. Kor. 6, 19.) Hasonlan:mert ti az l Istennek templomai vagytok. (II. Kor. 6, 16.) Ugyangy: Vizsgljtok megmagatokat, hogy a hitben vagytok-e? Prbljtok meg magatokat, vagy nem tudjtok-e, hogy

    Jzus Krisztus bennetek van? Ha ugyan nem vagytok mltatlanok. (II. Kor. 1, 5.) Milyen vi-lgos ez az utols hely, klnsen a felemltett pontokra vonatkozan. Figyeld meg jra ezt azegyszer felttelt: Vizsgljtok, vagy prbljtok meg magatokat, hogy hitben vagytok-e?,azaz: hvkvagytok? Egyszeren az r Jzus Krisztusra bzztok-e megszabadtsotokat? Hamegteszitek ezt, nem ismeritek-e magatokat, hogy Jzus Krisztus bennetek van? Lehet,hogy nvizsglat utn alkalmatlannak, vagy hamisnak talljtok magatokat, nem lljtok mega prbt, mert bizalmatokat nem Krisztusba vetitek, hanem valami msba. Milyen egyszermindez, s mennyire sszhangban van azzal, amit Pter prdikl! azt mondja: Bnjtok

    meg bneiteket s higyjetek az r Jzus Krisztusban! s Pl apostol azokhoz beszl, akikmegbntk bneiket s most hvk: Nem tudjtok, hogy az egyetlen krds, amit n-magatoknak kell feltenni: Hiszek n a Jzus Krisztusban? Akkor Krisztus bennetek lakik aSzentllek ltal. Szeretteim, ha sohasem tapasztaltuk volna meg a szvben lakoz Szentllek

    jelenltt, akkor is mersz dolog volna hogy ne hasznljunk ersebb kifejezst tagadni az bennlakozsnak csodlatos tnyt, amikor tudjuk, hogy Isten Igje llandan skifejezetten biztost arrl, hogy az templomai vagyunk, hogy a Szentllek tnyleg bennnklakik, s hogy mi ezt a nagy adomnyt mostbrjuk.

    3. It is the constant assertion of Gods Word concerning believers. Notice how emphatic this

    is.Know ye not that ye ARE the temple of Godand the Spirit of Goddwelleth in you (ICor. 3:16). Not that we shall be hereafter, but that now we believers are the temple of God,and that the Spirit dwells now (present tense) in us. Again (mark the tense) What! Know yenot that your body is the temple of the Holy Ghost which IS in YOU, which ye HAVE ofGod. (I Cor. 6:19). Again Forye ARE the temple of the living God (II Cor. 6:16). Also (IICor. 13:5 R. V.). Try your own selves whether yebe in the faith; prove your own selves. Orknow ye not as to your own selves that Jesus Christ is in you? Unless indeed ye be reprobate.How clear this last passage is upon the points named. Note the simple condition again: Tryyour own selves whether ye be in the faith. That is, are you believers? Are you simplytrusting the Lord Jesus Christ for salvation? If so, know ye not as to your own selves thatJesus Christ is in you. Unless indeed when you examine yourself you find that you arereprobate, that is, not-standing-the-test, not trusting Christ, but something else. Howsimple all this is, and how harmonious, with the truth as Peter preached it! He says repentand believe in Jesus Christ. And Paul says to these who have repented and are now believersDont you know that the only questions you have to ask yourselves is: Am I trusting inChrist? If so Jesus dwells in you, in the Holy Ghost. Beloved, even though we had neverhad a single emotional experience of the indwelling presence of the Holy Ghost yet we wouldbe bold indeed to say nothing worse to deny the glorious fact of His indwelling in the faceof the constant, explicit assertions of God that WE ARE His temple, that HE DOES dwell inUS and that we HAVE this great gift of the Spirit from God NOW.

    4. Krisztus s az apostolok mindig felttelezik ezt az igazsgot, mikor a hvkhz szlnak.Figyeld meg Pl csodlkoz krdst, hogy ezt az alapvet igazsgot csak egy pillanatig is

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    szem ell tudtk tveszteni: Avagy! Hogyan? Ht nem tudjtok? (I. Kor. 6, 19.) Tudat-lanok vagy feledkenyek vagytok a dics igazsgot illetleg, hogy Isten Lelke benneteklakik? (I. Kor. 3, 16.) Ktsgbe vonod jelenltt azrt, mert nem volt olyan csodlatostapasztalatod, mint ahogy elvrtad volna. Elfelejted, hogy az bennlakozsa nem rzseidtlfgg, hanem a Krisztussal-valkapcsolatodtl, amit Isten mr rgen helyrelltott az benne

    val hited ltal. (I. Kor. 1, 30.) s Ap.Csel. 19, 2-ben gy szl hozzjuk: Vettetek-e Szent-lelket, mikor hvkk lettetek? ezzel bizonytja, hogy Isten minden gyermeke a bnbnats Krisztusban val hit idejn kapja a Szentlelket.

    4. Christ and the Apostles always take this truth for granted in addressing believers. NotePaulsexclamation of surprise that they should for amoment lose sight of this fundamentaltruth. What! Know ye not? (I Cor. 6:19). Are ye ignorant or forgetful of this great andglorious truth that the Holy Ghost dwelleth in you? (I Cor. 3:16). Do you grow doubtful ofHis presence because you are not having any such wonderful experience of it as you expect?Do you forget that His indwelling does not depend upon your emotions, but upon your union

    with Christ which has been long since accomplished by God through your faith in Him? (ICor. 1:30). And then again (Acts 19:2). He says to them not Have ye received the HolyGhost since ye believed? as in the authorized version, but Did ye receive the Holy Ghostwhen ye believed? showing that he expected all the children of God to receive the gift at thetime of repentance and belief inChrist.

    Figyeld meg, hogyan hasznlja Krisztus e gyakran emltett szt: Maradjatok! Maradjatokn bennem, s n is tibennetek. Aki n bennem marad. s most, fiacskim, maradjatok benne. (I. Jn. 2, 28.) Mit tanulunk itt? Nyilvn ezt: e sz: maradni, azt jelenti: idzni,helyben vesztegelni, ahol mr vagy. Ha valakit arra ksztetnk, hogy egy szobban maradjon,

    akkor ebbl az rthet, hogy a megszltott mr ott van. Ha Pl a hajtrs alkalmval aztmondta: Ha ezek nem maradnaka hajn, akkor nem maradhattok meg, gy tudjuk, hogyazok az emberek a hajban voltak. Mivel teht a bns Krisztuson kvl van, azrt mondjaneki: Jjj! De a hvhz gy szl: Maradj veszteg!, mert az mr most s rkre Krisztus-ban van. De egy ember sem lehet Krisztusban anlkl, hogy nem nyerte volna el a Szentlel-ket. Ez lehetetlen. az, aki a Szentlelket kzli. benne van az let, s abban a pillanatban,mikor hitben sszekttetsnk van vele, meg kell kapnunk a Szentlelket. Amikor a vezetkssze van ktve a dinamval, tveszi a villamos ramot. Amg a szlvessz sszekttetsbenmarad a szltkvel, tveszi a szltke lett. gy nem lehetnk sszekttetsbenKrisztussal anlkl, hogy az nagy feltmadsi ajndkt t ne vegyk: n vagyok a

    szltke, ti vagytok a szlvesszk.

    So too, notice Christs attitude toward the same truth in His constant use of the word Abide.Abide in me and I in you. If ye abide in me. And now, little children, abide in Him (IJohn 2:28). What is the truth here? Clearly this: The word abide means to stay, to remain inaplace in which youalready are. Thus when you request a company of people to abide, tostay in a room, we at once understand that those addressed are already there. When Paul saidexcept these abide in the ship ye can not be saved we know that they were alreadyin theship. Now Christs word to the sinner is, Come, because he is out of Christ. But His word tothe believer is, Abide, stay, because he is already, and forever, in Christ. But no man can bein Christ and not have received the Holy Ghost. It is impossible. For He is the giver of theSpirit. In Him is life and the instant we are united to Him by faith we must receive the Spirit.The wire can no more be joined to the dynamo and not receive the electric fluid; the branch

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    can no more be joined to the vine and not receive the thrill of life, than we can be joined toChrist by faith and not receive His great resurrection gift. I am the vine, ye are thebranches.

    Feleletek egyes ellenvetsekreMondhatja azonban valaki: Hiszem azt, hogy a Szentllek az, aki engem jjszlt, s nemszlethettem volna az munkja nlkl jj; de nem hiszem, hogy Isten ezt gondolja aSzentllek vteln. Nincs-e mg egy msik tapasztalata a hvnek megtrse utn, amikornagy erben s teljessgben kapja a Szentlelket a szolglathoz gy, amint azt azeltt nemtapasztalta meg soha? Nem szlt-e Pl az efzusi frfiakhoz: Vettetek-e Szentlelket, mikorhvkk lettetek? (Ap.Csel. 19, 2.), s nem bizonytja-e ez vilgosan azt, hogy valaki lehetkeresztyn s mgsem vette a Szentlelket?

    Erre ktfle a feleletnk: igen s nem. Van a Szentlleknek olyan teljessge, amilyenben alegtbb keresztyn nem rszesl a megtrskor s ennlfogva az idt tekintve mintegy msodik

    tapasztalatnak jellhet meg. De ez nem a Szentllek ajndka. Nem a Szentllek vtele, nema Szentllek keresztsge, amint azt Isten Igje tantja. A Szentlelket egyszersmindenkorra amegtrsnl kapjuk. egy szemly. Akkor tr be hozznk egyszersmindenkorra, hogy meg-maradjon.

    THE SECRET OF HIS INCOMING(Continued)

    But some one now says: I believe that it is the Holy Ghost who has regenerated me, and thatI could not be born again except by His agency. But I do not believe this is what God means

    by receiving the gift of the Holy Ghost. Is there not a second experience for the believer inwhich, after his conversion, he receives the Holy Ghost for service in great power andabundance, such as he has never known before? Did not Paul say to the Ephesian converts:Have ye received the Holy Ghost since ye believed? (Acts 19:2); and does this not clearlyprove that one can be a Christian and yet need to receive the Holy Ghost afterward?

    To this we say both yes and no. There is a fullness of the Holy Ghost such as does not cometo most Christians at conversion, and therefore is, in point of time, usually a secondexperience. But this is not the gift of the Holy Ghost, not the receiving of the Holy Ghost, notthe baptism of the Holy Ghost as Gods Wordteaches. The Holy Ghost is received once andforever at conversion. He is aperson. He comes in them once and forever, and to stay.

    Akkor nyerjk el t br taln nem adtuk oda magunkat egszen Neki spedig gy aszolglatra, mint az jjszletsre. Az jelenltnek s erejnek nagyobb megtapasztalsa,amely elbb vagy utbb kveti a megtrst, nem a Szentllek ajndka, vtele vagykeresztsge, amint ezeket a kifejezseket Isten hasznlja, hanem a teljessgre juts, amelyama Szentlleknek val felttlen odaads kvetkezmnye, aki mr az jjszletsnlmegadatott. Pnksd napjn jtt le a Szentllek, hogy kialaktsa a gylekezetet, Krisztusmisztikus testt. Azon a nagy napon keresztelte meg Krisztus a gylekezetet a Szentllekkel.Amikppen teht valamennyien hit ltal annak a testnek lesznk tagjaiv, ugyanazzal aLlekkel kereszteltetnk meg, Aki ugyanabban a testben lakik, vesszk a Szentllek ajn-dkt. Nem foghatjuk fel elgg vilgosan ezt az igazsgot. Mert a mi csalrd, termszetesszvnk tl hamar keres menedket az imdsgban s a Llek elnyersnek a vrsban, sezltal kikerli a fdolgot, t.i. a felttlen odaadst Annak, aki mr neknk adatott. A test olyan

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    fortlyos, hogy inkbb vrakozva kr, hogy gy Istenre vesse az ads felelssgt, ha ezltalkikerlheti azt, amit tlnk vr Isten, t.i. a felttlen s fenntartsnlkli kiszolgltatst Annak,akit mr megkaptunk. Ugyangy van ez a bnssel, aki ksz inkbb imdkozni s Istentlldst krni, ahelyett, hogy magt kiszolgltatn neki, miltal megkapn az ldst.

    We receive then though we may not yieldto him for service, as well as for regeneration.The greater experience of His presence and power that follows conversion, sooner or later, isnot the gift of the Holy Ghost, the receiving of the Holy Ghost, or the baptism of the HolyGhost as God uses those terms, but a fullness, in response to consecration, of that Holy Ghostwho has already been given at regeneration. At Pentecost the Holy Ghost came down to formthe church, the mystic body of Christ. On that great day Christ baptized the church with theHoly Ghost. Wherefore, as each one of us by faith becomes a member of that body, we arebaptized with the same Spirit that dwells in that body; we receive the gift of the Holy Ghost.We can not too clearly lay hold of this. For our deceitful natural heart is all too quick to takerefuge in prayer, and waiting to receive, and thus dodge the real issue which is an absolute

    surrender to Him who has been received. So subtle is the flesh that it is glad, by waitingpetition, to throw on God the burden of giving, if thereby it can evade the real issue whichGod has put upon us of yielding wholly to Him who has already been given. It is exactlymatched by the case of the sinner who is far more willing to pray and wait on God for ablessing than to make the surrender that will bring the blessing.

    De milyen volt az efzusi tantvnyok helyzete, akiket arra utastottak, hogy Szentlelket kellvennik, miutn hvkk lettek? Nem bizonytja-e ez azt, hogy sokan, habr keresztynek,nem kaptk a Szentlelket, s hogy ppen ez nluk az er s gyzelem hinynak a titka? Haezt a krlmnyt Isten Igjnek vilgossgnl eltlet nlkl vizsgljuk, azt fogjuk tallni,

    hogy ez a gyakran idzett hely (AP. Csel. 19,2.) nem gy rtend, mintha a Szentllek evtelnek az jjszlets utn kellene megtrtnnie, hanem inkbb Isten Igjnek legersebbbizonytkt nyjtja ez a hely arra vonatkozlag, hogy az apostolok a megtrskor vrtk aSzentllek vtelt. Ms szavakkal: Pl apostol e pontban teljesen megegyezik Pter apostoltantsval. Az elz rsz szerint az egyszer felttelek, amelyeket Pter a Szentllekadomnynak vtell fellltott, ezek voltak: bnbnat, s az r Jzus bnbocsnatbanval hit. Csak e kett volt szksges. De ne felejtsk el, hogy mind a kett lnyeges. Egyiknmagban nem elgsges. Szksges, hogy az ember megbnja bnt s higyjen. Egyedl a

    bnbnat, bntl val elforduls, az r Jzus Krisztus bnbocsnatban val hit nlkl nemhozhatja meg az embernek a Szentllek adomnyt, mert a lnyeges felttelek egyikehinyozna. ppen gy van, ha valaki megprblna hinni az r Jzus Krisztusban bnbnatnlkl. Ez nem hozhatja s nem is hozhatn meg neki a Szentllek adomnyt, mert alnyeges felttelek egyike hinyzik. Nem kell tbbet tennnk, mint amit Isten kvn tlnk, dekevesebbet se merszeljnk tenni. Ezt Isten orszgnak minden munksa meg fogja ersteni.Mily sokszor tallkozunk olyan dvkeresvel, aki sohasem kaphatja meg a bkessget s aSzentllek bizonysgt, mert egy titkos bnt nem adta fel, teht bnbnata hinyos. Msrsztszinte bnbn llek nem juthat bkessgre, mert egyszeren nem akarja hinni, hogy Jzuseleget tett helyette is bnei bocsnatra. Sok ilyen eset ltal igazolva lesz Isten Igjnek enagy igazsga, hogy t. i. csak kt lnyeges felttel van a Szentllek ajndknak elfogad-shoz: bnbnat s hit; s hogy az egyedli ok, amirt nem kapja meg valaki ezt az ajndkot,abban ll, hogy nem bnta meg bnt, vagy hogy nem hisz a Jzus Krisztus bnbocsnatban.

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    But how about the Ephesian converts who were taught that they must receive the Holy Ghostafter they had believed? Does not this prove that many, though Christians, have not receivedthe Holy Ghost, and that this is the secret of their lack of power and victory? Now, if we willexamine this instance in the light of Gods own Word and with unbiased mind, we will seethat this much-quoted passage (Acts 19:2) not only does not support the view that this was a

    receiving of the gift of the Holy Ghost by believers after regeneration, and thus proving ourneed of the same, but that it is one of the strongest proofs in Gods Word that the apostlesexpected men to receive the Holy Ghost at conversion. In other words, the teaching of Paulcorresponds exactly with Peter upon this great theme. We will recall from the precedingchapter that the simple conditions, as laid down by Peter, for receiving the gift of the HolySpirit were: Repentance, and faith in the Lord Jesus Christ for the remission of sins. Thesetwo alone were necessary. But mark this, that both of these were essential. One was notsufficient. Men must repent and believe. For a man simply to repent of his sins, without faithin Jesus Christ for the remission of sins, would not bring the gift of the Holy Ghost, forone ofthe essential conditions would be missing. So also for a man to attempt to believe in the LordJesus Christ without repenting of his sins would not, and could not, bring the gift of the Holy

    Ghost, for the same reason; the absence, in this case of the necessary condition of repentance.We need not do anything more than God requires, but we dare not do anything less. EveryChristian workers experience confirms this. How often we meet with seekers after salvationwho can find no witnessing peace of the Holy Ghost because there is some secret sinunsurrendered, some specific failure in repentance. Or again, some truly penitent one fails tofind peace because he will not simply believe in Jesus Christs atoning work for the remissionof his sins. The evidence of multitudes of such cases confirms then this great truth of GodsWord that there are two conditions essential to receiving the gift of the Holy Ghost, namelyrepentance and faith; and that the only reason any one fails to receive Him is that he has notrepented, or does not believe in Jesus Christ for the remission of his sins.

    Ezt az igazsgot tartva szem eltt, vegyk t az Ap. Csel. 19, 1-6. verseit: Pl Efzusba jn stall bizonyos tantvnyokat, akiket, mint lttuk, nem gy krdez: Vettetek-e Szentlelket,minekutna hvkk lettetek?, hanem helyes fordts szerint: Vettetek-e Szentlelket, mikorhvkk lettetek? (Czegldy). Ez azt jelenti: Pl elvrja, hogy a megtrssel egy idben aSzentlelket is elnyertk. Mikor tagad vlaszt adnak, Pl rgtn az okt kutatja, spedig a

    Pter ltal lefektetett felttelekkel teljesen megegyezlegjr el, ahogy ezt mr idztk: Htakkor mire keresztelkedtetek meg? krdi Pl, s k felelik: A Jnos keresztsgre. igen, mintha Pl gy szlna , de nem tudjtok, hogy Jnos csak a megtrsre (bnbnat)keresztelt, azonban a bnbnat nem elegend, hogy a Szentllek adomnyt elnyerjk;hinnetek kell a JzusKrisztusban. Mikor azok ezt hallottk, hittek a Jzus Krisztusban, meg-keresztelkedtek az nevre s vettk a Szentlelket. k azeltt nem voltak olyan hvk,amilyenek mi vagyunk. Hvk voltak, de az -szvetsg s nem az j szerint. Csak a Jnosltal megtrtekhez szmthatk, akik nem vettk s nem vehettk a Szentllek ajndkt,mivel csak az egyik felttelt teljestettk, t. i. a bnbnatot. Semmi esetre sem voltak olyanhvk, mint mi vagyunk, s nem lehet ket, mint bizonytkokat felhozni arra, hogy a hvk aSzentlelket megtrsk utn, mint msodik tapasztalatot nyerik el; mert hatrozott tudom-sunk van rla, hogy ezideig egyltaln nem is hittek Jzus Krisztusban. Pl egyszerenkzlte velk a mg hinyz jtestamentumi megvlts felttelt, t. i. a Jzus Krisztusbanval hitet, amelyre a bneik megbnsnl kellett volna ket utastani. Ugyanabban ahelyzetben voltak, mint ma is az a bnbn, aki szintn megbnja bneit, de mg nem jutott

    el odig, hogy higyjen az r Jzus Krisztusban a bnk bocsnatra. Ez akkor nem voltelgsges a Szentllek ajndknak vtelhez, mint ahogy nem volna elgsges ma sem. gy

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    azonban az sszefggs pontosan megmutatja neknk, hogyan kell ezt a sokat vitatott helyetrtelmezni.

    With this truth now in mind consider Acts 19:1-6. Paul comes to Ephesus and, finding certain

    disciples, says to them, not as we have seen, Have ye received the Holy Ghost since yebelieved (authorized version), but Did ye receive the Holy Ghost when ye believed(revised version); thus showing that Paul expected them to receive Him at the time theyturned from their sins. When they answer in the negative Paul begins at once to search for thecause, and he does so exactly in line with theconditions laid down by Peter, as already quoted.Unto what then were ye baptized? said Paul; and they said: Unto Johns baptism. Oh, Isee, says Paul in effect, but dont you know that John baptized only unto REPENTANCE?Now repentance is not enough to bring the gift of the Holy Ghost; you must also BELIEVE inJesus Christ. And when they heard this, they believed on Jesus Christ and, baptized into Hisname, receivedthe Holy Ghost. They were not believers at all as we are believers. They werepractically believers under the old covenant, not under the new. They can be classed only with

    Johns converts, who did not, and could not, receive the gift of the Spirit, inasmuch as theyfulfilled only one condition, that of repentance. So far from being believers as we are, andbeing cited to prove that believers must receive the Holy Ghost as a second experience afterconversion, these men, we are distinctly told, had not believed in Jesus Christ at all up to thistime. Paul simply supplied the missing condition of salvation under the New Testament faith in Christ, which should have been taught them when they repented. They stood in theplace a penitent stands nowadays who has honestly repented of his sins, but has not beeninstructed to believe in Jesus Christ for the remission of his sins. This failed to bring the giftof the Holy Ghost just as it would fail now. Then, too, the scriptural context, telling us exactlyhow this happened, seems to us forever to settle this mooted passage.

    Ha visszamegynk a 18. rszhez, ott olyan magyarzatt talljuk ennek az esemnynek, melyegyrtelmen megvilgtja. Itt olvassuk a 24. versben: Egy Apolls nev zsid ... rkezettEfzusba ... lngol llekkel beszlt s alaposan tantotta az rra vonatkoz dolgokat, brcsak Jnoskeresztsgt ismerte. (Czegldy). Ez azt jelenti, hogy csak a megtrsnek (bn-bnat) keresztsgt ismerte (Ap. Csel. 19, 4.). Noha Apolls otthonos volt az testamentumirsokban, szemmellthatan nem ismerte mg Isten egsz dvtervt, s gy vettk prtfog-sukba Akvila s Priscilla, mikor hallottk t. s mg alaposabban feltrtk eltte az rtjt. (Ap. Csel. 28, 26.) Ktsgtelenl megtantottk a Jzus Krisztusban val hitre, a bnkbocsnatra. Azutn Korintusba utazott Apolls. Pl Efzusba jtt, s ott tallta Apolls 12tantvnyt, akik nem vettk a Szentlelket, mert csak hinyos tantsban rszesltek. Mirtnem? Csak azrt, mert nem hittek a Jzus Krisztusban. Hvk voltak abban az rtelemben,ahogy a Jnos tantvnyai voltak hvk. Isten irnti bnbnatuk volt, de nem volt hitk az rJzus Krisztusban. Azrt Pl felvilgostja ket, hogy az jtestamentumi megtrs felttelehinyzik nluk. k pedig veszik Isten Szentlelkt, nem mint Isten felntt gyermekeinekmsodik tapasztalatt, de mint azoknak els tapasztalatt, kik mg egyltaln nem hittekKrisztusban, mint ahogy mi hisznk benne. Teht annak bizonytka helyett, hogy a keresz-tyn a Szentllek ajndkt nem a megtrskor kapja, hanem mintegy msodik ldsknt, ez ahely ppen az ellenkezjt ersti meg. Ha nem vettk a Szentlelket, akkor az apostolokegyszeren arra utastanak, hogy a kt jtestamentumi dvtapasztalat valamelyik egyszerfelttelt elmulasztottk lltlagos megtrsknl.

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    If we go back to the preceding chapter we find an explanation that makes the whole episodeas clear as sunlight. In verse 24 we are told: a certain Jew named Apollos, ... came toEphesus, ... being fervent in the Spirit, he spake and taught diligently the things of the Lord,knowing only the baptism ofJohn, that is, only the baptism of REPENTANCE (chap. 19:4).While he was mighty in the Old Testament Scriptures, yet he evidently did not know of Gods

    full plan of salvation, and thus Aquila and Priscilla, when they heard him, took him untothemselves and expounded unto him the way of God more perfectly, (v. 26) doubtlessteaching faith in Christ for remission of sins. Apollos now goes to Corinth, and Paul, comingto Ephesus, finds Apollos mis-instructed disciples, a dozen men who had not received theHoly Ghost. Why? Simply because they had not believed in Jesus Christ. True, they werebelievers in the sense that Johns disciples were believers, having repentance toward God,but they had not faith toward our Lord Jesus Christ. Paul therefore simply supplies themissing condition of New Testament conversion, and they receive the Holy Ghost, not as asecond experience of full-fledged believers, but as the first experience of those who had notbelieved in Christ at all as we believe in Him. Instead of proving that the Christian man doesnot receive the gift of the Holy Ghost at conversion, but as a second enduement, this passage

    is one of the strongest proofs in the Word of God that the apostles expected men to receive theHoly Ghost at conversion, and, if not received, they simply proceeded to show that some oneof the two simple conditions of the new covenant salvation had been neglected at the time ofprofessed discipleship.

    Lsd a samaritnusok esett (Ap. Csel. 8, 5-25.) Itt gy vlekednek nmelyek hatro-zottan meg van mondva, hogy mikor Filep nekik hirdette Krisztust, hittek s megkeresztel-kedtek. (12. v.) Itt legalbb az r Jzusban val sz szerinti hitet tallunk. Mirt nem vettkht a Szentlelket? Amint lttuk, Isten azt mondja, hogy a Szentlelket akkor kapjk azemberek, ha megbnjk bneiket s hisznek. Csak azt a kvetkeztetst vonhatjuk le teht,

    hogy ama samaritnusok nem bntk meg szintn bneiket. Azt hisszk, hogy ez olyan esetvolt, amelyben a msik felttel hinyzott, mgpedig az szinte szvbl jv bnbnat, brbizonyra bizonysgot tettek az r Jzusban val hitrl. Hatrozottan ez volt az esete kzlkaz egyiknek, mert Simon a varzsl hitvallst tett s meg is volt keresztelve, (13. v.) s Ptermgis knytelen volt azt mondani neki: A te szved nem igaz Isten eltt.

    Again, take the case of the Samaritans recorded in Acts 8:5-25. Here, it is said, we aredistinctly told that they believed Philip as he preached Christ, and that they were baptized.(v. 12.) Why then was the Holy Spirit not received? It is suggested that there may not havebeen an honest repentance. For to Simon the sorcerer, who had professed belief and beenbaptized, Peter declared Thy heart is not right with God. Another, and likely morereasonable explanation is that God desired to show His condemnation of the enmity betweenJew and Samaritan by using not Philip but two Jewish apostles, Peter and John, as the humaninstruments through which the outpoured Spirit came to the Samaritans.

    Ha ezt a kt frszt kzelebbrl megvizsgljuk, amelyet annak bizonytsra idznek, hogy aSzentllek adomnya a hv letnek megtrs utni tapasztalata, akkor ltni fogjuk, hogy aztrnk hvkre egyltaln nem lehet alkalmazni, hanem csak azt a szablyt bizonytjk, hogy aKrisztust keres lelkeknek mindkettt, azaz bneiket megbnni s hinni kell, hogy aSzentllek ajndkt vehessk.

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    A careful examination of these two chief passages cited to prove that the gift of the HolySpirit comes as an after experience in the believers life, will show, we believe, that they haveno application to us as believers, but only prove that seekers after Christ must both repent andbelieve, in order to receive the gift of the Holy Ghost.

    Ebbl azt a kvetkeztetst vonjuk le, hogy Isten minden gyermeke Szentllekkel lettmegkeresztelve. A Szentllek ajndknak vtelt s a Szentllekkel val megkeresztelkedstteljesen egyrtelm kifejezsnek tekintjk, ahogy Isten felhasznlja ezeket. Jnos vzzelkeresztelt s azt mondja tantvnyainak, hogy higyjenek Abban, aki utna jnni fog, s aki aSzentllekkel fogja ket megkeresztelni. Ez lesz a megklnbztetje a feltmadott Krisztusltal val keresztelsnek. Ha emberek Jnos prdikcija folytn trtek Istenhez, akkor vzzelkeresztelte meg ket. De ha emberek az evangliumnak jelen korszakban trnek Jzus Krisz-tushoz, akkor Szentllekkel kereszteli meg ket. Nem emlksznk egyetlen egy esetre sem,amikor a Szentllekkel val keresztsg a hvnek ksbbi tapasztalata lett volna. Az apostolokismtelten megteltek, mintegy megkenettek a Llekkel, de soha tbb nem kereszteltettek

    meg jra a Llekkel. Egyetlen megtrtrl sincs feljegyezve, aki jjszletse utn megkapta aSzentlelket, hogy ksbb megkereszteltetett volna a Szentllekkel. Ennek oka kzenfekv. Akeresztsg bevezet rtus volt. Isten orszgba val belpskor ment vgbe. Mindkt kereszt-sg az idt tekintve ugyanazon a helyen ll: gy a Jnos keresztsge vzzel, mint Krisztuskeresztsge a Szentllekkel, t. i. a keresztyn let kszbn, s nem egy ksbbi mrfld-knl. Ha azrt ma azt srgetik, hogy a hvknekvennik kell a Szentllek keresztsgt, akkornagyon is egyetrthetnk az alapgondolattal. Ugyanis a Szentllek olyan teljessgt kellvennik, amelyet eddig nem ismertek, nem is brtak, mert ez a teljessg a mi rksgnk.Mgis szerencstlen ez a kifejezsi md, mert tudomsunk szerint sohase hasznlja gy aSzentrs, s azrt megtveszt hats, mivel ms rtelmet ad egy kifejezsnek, mint amitIsten maga helyezett bele. Ha kt sznok ugyanazt a kifejezst hasznlja, s annak mindegyik

    ms rtelmet ad, akkor hamarosan remnytelen zavarba jutnak. Ugyangy van ezzel a nagydologgal. Csodlatosan megvilgostan ezt, ha nem csak tanulmnyoznnk Isten Igjt etrgyra vonatkozlag, de e trgyrl val beszdnknl ugyanazokat a kifejezseket is hasz-nlnnk, t. i. a Szentllek ajndka, vtele, keresztsge, spedig pontosan gy, amint sajt ihletett Igjben hasznlja azokat.

    It follows too from this that every child of God has also been baptizedwith the Holy Ghost.The receiving of the Holy Ghost, and the baptism of the Holy Ghost we conceive to beabsolutely synonymous, as God uses these terms. John baptized with water telling hisdisciples to believe on Him that should come after, and that then He would baptize them withthe Holy Ghost. This was to be the distinguishing characteristic that was to mark baptism bythe resurrected Christ. When men turned to God under the preaching of John he baptized themwith water. But when they turn to Him in this gospel age Jesus Christ baptizes them with theHoly Ghost. There is It follows too from this that every child of God has also been baptizedwith the Holy Ghost. The receiving of the Holy Ghost, and the baptism of the Holy Ghost weconceive to be absolutely synonymous, as God uses these terms. John baptized with watertelling his disciples to believe on Him that should come after, and that then He would baptizethem with the Holy Ghost. This was to be the distinguishing characteristic that was to markbaptism by the resurrected Christ. When men turned to God under the preaching of John hebaptized them with water. But when they turn to Him in this gospel age Jesus Christ baptizes

    them with the Holy Ghost. There is not a single instance that we recall where baptism withthe Holy Ghost is made a subsequent experience of the believer. The apostles were again andagain filled, with fresh anointing, as it were, of the Spirit, but they were never baptized

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    again. Nor are any converts who have received the Spirit in regeneration ever said thereafterto be baptized with Him. The reason is clear. Baptism was plainly an initial rite. It wasadministered upon entrance into the kingdom of God. Both baptisms stand, in relation of time,at the same place, whether Johns with water, or Christs with the Holy Ghost, namely, at thethreshold of the Christian life, not at any subsequent milestone. Wherefore when the baptism

    of the Spirit is urged now upon believers we may all agree with the thought behind it, namely,that of a fullness of the Spirit not yet known or possessed, for such a fullness is our birthright.Yet the expression itself is not a happy one in that it is never, to our knowledge, so used in theScriptures, and therefore misleads men in attaching to a certain phrase a different meaningthan God himself gives to it. Two speakers using a word to w