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destiny. But in spite of this similarity, there is nevertheless an essential difference between the
operations of the Holy Spirit in the sphere of creation and those in the sphere of redemption or
re-creation. In the former He originates, maintains, develops and guides the life of the natural
creation, restrains for the present the deteriorating and devastating influence of sin in the lives
of men and of society, and enables men to maintain a certain order and decorum in their
communal life, to do what is outwardly good and right in their relations to each other, and to
develop the talents with which they were endowed at creation. In the latter, on the other hand,
He originates, maintains, develops, and guides the new life that is born from above, is
nourished from above, and will be perfected above, — a life that is heavenly in principle,
though lived on earth. By His special operation the Holy Spirit overcomes and destroys the
power of sin, renews man in the image of God, and enables him to render spiritual obedience
to God, to be the salt of the earth, the light of the world, and a spiritual leaven in every sphere
of life. While the work of the Holy Spirit in creation in general undoubtedly has a certain
independent significance, yet it is made subordinate to the work of redemption. The entire life
of the elect, also that preceding their new birth, is determined and governed by God with a
view to their final destiny. Their natural life is so regulated that, when it is renewed, it will
answer to the purpose of God.
C. THE HOLY SPIRIT AS THE DISPENSER OF DIVINE GRACE.
As the covenant in which God made provision for the salvation of sinners is called the covenant
of grace, and as the Mediator of the covenant is said to have appeared “full of grace,” so that
we can receive out of His fulness “grace for grace,” John 1:16,17, so the Holy Spirit is called “the
Spirit of grace,” since He takes the “grace of Christ” and confers it on us.
1. THE BIBLICAL USE OF THE TERM “GRACE”.
The word “grace” is not always used in the same
sense in Scripture, but has a variety of meanings. In the Old Testament we have the word chen
(adj. chanun), from the root chanan. The noun may denote gracefulness or beauty, Prov. 22:11;
31:30, but most generally means favour or good-will. The Old Testament repeatedly speaks of
finding favour in the eyes of God or of man. The favour so found carries with it the bestowal of
favours or blessings. This means that grace is not an abstract quality, but is an active, working
principle, manifesting itself in beneficent acts, Gen. 6:8; 19:19; 33:15; Ex. 33:12; 34:9; I Sam.
1:18; 27:5; Esth. 2:7. The fundamental idea is, that the blessings graciously bestowed are freely
given, and not in consideration of any claim or merit. The New Testament word charis, from
chairein, “to rejoice,” denotes first of all a pleasant external appearance, “loveliness,”
“agreeableness,” “acceptableness,” and has some such meaning in Luke 4:22; Col. 4:6. A more
prominent meaning of the word, however, is favour or good-will, Luke 1:30; 2:40,52; Acts 2:47;
7:46; 24:27; 25:9. It may denote the kindness or beneficence of our Lord, II Cor. 8:9, or the