Galates 3:5

He therefore that ministereth to you the Spirit, and worketh miracles.

Moral inspiration

I. Its nature. The supernatural power of the Holy Spirit in man.

1. In ordinary Christians: regeneration; Christian energy” moral influence.

2. In extraordinary ministers, as apostles and prophets: miracles; tongues; prophecy. The latter form intermittent; the former permanent.

II. Its origin. Divine, and therefore to be distinguished from--

1. The intellectual inspiration of genius.

2. The emotional inspiration of rhapsody.

3. The evil inspiration of imposture.

On the lowest possible hypothesis the inspiration of Shakespeare, Mohammed, and Simon Magus must differ not only in degree but in kind from that of St. Paul.

III. Its measure.

1. Sufficient for

(1) the age in which it works;

(2) the purpose for which it is given.

2. According to the capacity of the recipient.

IV. The means of its enjoyment.

1. Not the works of the law. The folly of this supposition may be seen by the endeavour to work for the inspiration of the poet; but poets are born, not made. So are apostles and Christians.

2. By the hearing of faith. We do not call the genius a deserving man, but a “gifted” man; so is the apostle in working miracles, and the Christian in exerting his influence for good.

Inspiration, literary and moral

The great, the sublime, is almost always something involuntary and unforeseen. The higher we rise in literary creation, the more it seems as though we get effaced, and no longer dispose of ourselves. The mediocre in our achievements is thoroughly our own. We feel this by our fatigue, our exhaustion. The great is given us. We write under dictation; we do not know the source, we cannot predict the arrival. It is ours, and yet not ours. What we are, then, we are by grace; and thus all poets have spoken of their inspiration, of a God in us, of a mens divinior, Remarkable testimony, and too little reflected upon! Oh, why will man, who in his artistic life so readily believes in grace and in the Spirit, in his moral life believe only in himself? Why not understand this confession of poets, and recognize in general that man is not the source but the channel and the organ of all that rises above the habitual level of his life; that he is then only a medium through which the Divine alternately appears and disappears. (Vinet.)

Inspiration to be respected

Let, us respect in each man, whether he be poet or no, the moment--so well named that of inspiration--when he says more than he knows, does more than he can, and becomes more than he is; that mysterious moment when he ceases to comprehend himself, when he honours himself not in what he himself is, but in the word he has just pronounced, the act he has just accomplished; when, perhaps, he trembles at the unforeseen height on which that effort has placed him, because well aware that his own strength cannot sustain him there. It is the Titan raising himself beneath the mountain that crushes him, or some imprisoned god that sighs within our breast. (Vinet.)

The use of miracles

“Miracles,” says Fuller, “are the swaddling-clothes of the infant churches”; and, we may add, not the garments of the full-grown. They were as the proclamation that the king was mounting his throne; who, however, is not proclaimed every day, but only at his accession. When he sits acknowledged on his throne, the proclamation ceases. They were as the bright clouds which gather round and announce the sun at his first appearing: his midday splendour, though as full, and fuller indeed, of light and heat, knows not those bright heralds and harbingers of his rising. Or they may be likened to the framework on which the arch is rounded, which framework is taken down as soon as that is completed. (R. C. Trench.)

Miracles of to-day

Miracles are like candles lit up until the sun rises, and then blown out. Therefore, I am amused when I hear sects and Churches talk about having evidence of Divine authority, because they have miracles. Miracles in our time are like candles in the street at midday. We do not want miracles. They are to teach men how to find out truths themselves; and, after they have learned this, they no more need them than a well man needs a staff, or than a grown-up child needs a walking-stool. They are the educating expedients of the early periods of the world. As such, they are divinely wise. After they have served their purpose as such, it is humanly foolish for persons to pretend to have them. There is no teaching in Scripture of a stated providence of miracles. They are not daily helps. They do not even belong to the mere economic relations of men. In secular things, God helps the men that help themselves. (H. W. Beecher.)