The Holy Spirit is not a failed Ed McMahon

by Dan Phillips

Most of our readers are old enough to remember Ed McMahon, the genial MC for The Tonight Show, with Johnny Carson. His job was to announce the show, and introduce Johnny Carson. Then he sat out there, played straight man to Johnny, laughed at his jokes, made Carson look good.

Through the years, Carson had various guest hosts including, I think, Seinfeld, Leno, Letterman, and Brenner. Never, as far as I know, Ed McMahon.

(Here's a funny thing: I'll bet scores of folks are already offended at this post, without even knowing for certain where I'm going with it.)

My allusion to McMahon has one point, and one only: McMahon's job was go make another person look good, to draw attention to him. It was to produce anticipation, and then, with his famous "Heeeeere's Johnny!", to bring on the star of the show.

If the camera had remained on McMahon, if the spotlight had been trained on him, immediately we'd have known something was very wrong. Ed wasn't the focus. Nor have I ever heard that McMahon resented his role. In fact, when he wrote a book, it was titled Here's Johnny!, not Hey, Look at Me! McMahon's job was defined, he embraced it, and he did it well.

So, where am I going with this? Am I suggesting that the Holy Spirit, then, like Ed McMahon? In virtually no way. The august Person of God the Holy Spirit produced Scripture (2 Peter 1:21), was involved in Creation (Genesis 1:2), empowered Jesus' ministry (Luke 4:14), is the mode of believers' immersion into Christ (1 Corinthians 12:13), seals us until the day of redemption (Ephesians 4:30), and a great deal more. He is God.

But there is one point of analogy, and one only: the delight and joy of the Holy Spirit is not to train attention upon Himself. The Holy Spirit's great love, fascination, and focus, is the Lord Jesus Christ.

Before the Incarnation, the Spirit moved in the prophets. And of what did He speak through them? Among other things, He spoke of the sufferings of Christ, and of His glories to follow (1 Peter 1:11).

The Holy Spirit performed the miracle by which the virgin, Mary, became mother to the human nature of the Messiah (Matthew 1:18, 20; Luke 1:35). He appeared at Jesus' baptism, not to flutter in mid-air while until everyone noticed and admired Him, but to rest on Christ, to mark Him out as Yahweh's anointed (Matthew 3:16; cf. Luke 4:18).

And so the power of the Spirit continued in the ministry of Jesus, to guide Him in what He did (Matthew 4:1), and to bring glory and honor to Jesus, marking Him as God's Son (Matthew 12:28; Acts 10:38). This He did preeminently in Jesus' resurrection from the dead (Romans 1:4).

And what would the Spirit do after Christ's resurrection and ascension? More of the same. "He will glorify me," Jesus says of the Spirit, "for he will take what is mine and declare it to you" (John 16:14). It is worth repetition: "He will glorify me." In fact, the Greek is a bit more emphatic: "That one, Me will He glorify." The Spirit will come to bring glory, and it is to Jesus that He will bring this glory.

Imagine that. God though He is, personal though He is, the Spirit's aim is not to glorify Himself. It is to glorify Jesus. And how does the Holy Spirit do that? By imparting inerrant revelation to the apostles, revelation which we have today in the Bible alone. He did this by granting them inerrant memory of Jesus' words (John 14:26), by bearing witness to them about Jesus (John 15:26), by convicting the world of truths related in each case to Jesus (John 16:8-11), and by continuing to tell them the "many things" that Jesus still had to say to them (John 16:12-13). Jesus emphasizes this last point, assuring the apostles that the Spirit would not speak aph' heautou, from Himself, but rather from Jesus.

When the Holy Spirit wrote a book, what was it about? At least one has to confess that the Holy Spirit's recurrent theme, strain, melody, was the person and work of Christ (Luke 24:25-27, 44-46; Acts 3:18; 10:43; 24:14; 26:22-23). If I may put it this way, you could almost re-title the New Testament "Here's Jesus."

Does it not follow, then, that the Spirit's presence and prevalence will show the impress of His personality, His grand interest?

So how do you know when the Spirit is present and prevalent in a man? By how the man relates to Jesus. He confesses Jesus as Lord (1 Corinthians 12:13). He has the character of Jesus (Galatians 5:22-23). He moves men to confess the incarnation of Jesus (1 John 4:2). He makes the presence and person of Christ real.

A man full of the Holy Spirit will be a great lover of Jesus, whom the Spirit loves, and of that great work of the Spirit, the Scriptures. That is, he will love Jesus, and he will love that Spirit-breathed witness to Christ, the written Word. He will passionately care about the truths of Christ, and of the Word. That will be the proof of the Spirit's rule in his heart.

So how can we evaluate a movement whose icon is a descending dove, who wishes thus to identify itself by a peculiar view of the Spirit and His works? What are we forced to conclude about a movement whose great concern is insisting on a few of what they mis-identify as the Spirit's gifts, after changing the definition and description He Himself had given in the Word?

What of men or women who wish to be distinguished from all other Christians by their view of the Spirit's work? People who do not tend to get much exercised when the person and work of Christ, and the Word of God, are misrepresented, attacked, slighted, smeared, rejected either outright or by implication—but who fly into action if anyone expresses skepticism about The Gifts{tm}? Who are known not for their robust defense of the inerrancy and sufficiency of Scripture, nor of penal, substitutionary atonement, nor of the truth of by-grace-alone, forensic justification, nor of the imputed righteousness of Christ, nor of the exclusivity of Christ's claims and Gospel, nor of the objective nature of the Word's truth—but for the right to label an activity "prophecy" or "tongues," despite the fact that it does not approach the Spirit-breathed, Biblical definition?

As a pastor I again and again observed folks who could never be content in a church that seeks to be Christ-centered, and to preach the Word, if it doesn't engage in certain peripheral activities. They can't "feel the Spirit" without certain worship-styles, entertainments, play-times. For them, "feeling the Spirit"—not preaching Christ—is the be-all and end-all.

More to the point, what would the Spirit of God make of such a movement? Does it bear His impress, His mark? In Scripture, He is everywhere present and active, but He is always pointing to Christ, to the Father, to the work and words of God. Consider this: in contrast to the Father and the Son, no Scripture (that I can find) presents the Spirit as prayed to nor directly addressed, nor does any verse command believers to do so. I can't say that I'm sure I know what that means—but it means something.

To make another imperfect analogy, it is as if the Spirit's delight is to grab hold of the spotlight, and then to bring all attention to the Star of the show, Jesus Christ. But if we turn to the spotlight and focus on it, and on the one who mans it, can we think that His intent is honored?

What would be the mark of a genuine movement of the Spirit? Would it not be love for Christ, and for His Word, with resultant godliness and holiness?

... and not fascination with the Spirit?

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