Written by Nicholas T. Batzig |
Wednesday, September 29, 2021
God is committed to conforming His children into holy sons and daughters. In order to do this, He gives us His Spirit to lead us to mortify sin. The leading of the Spirit then is not a special mystical experience reserved for the few, but a present reality for all true believers in Jesus Christ. 

Deep down, we’re all intrigued by the mystical. Many find it to be more “spiritual” if they experience something working powerfully and inexplicably upon them. This, no doubt, is partially the reason why charismatic views of the Holy Spirit prevailed throughout the twentieth and twenty-first centuries. There is everything right about wanting to experience more of the power and working of the Holy Spirit, provided we rightly understand the biblical teaching about the power and work of the Spirit. Two of the most frequently misunderstood and wrongly interpreted passages of Scripture with regard to the work of the Spirit are Romans 8:14 and Galatians 5:18: “For all who are led by the Spirit of God are sons of God,” and “If you are led by the Spirit, you are not under the law.” Many have intimated that these verses speak of a personal, supernatural guidance by which God directs those who are living in a close and intimate relationship with Him. Without in any way wanting to diminish the privilege believers have of living in a close and intimate relationship with the triune God, I do wish to correct misunderstandings about the “leading” of the Spirit in these passages. So, what is the “leading” of the Spirit about which the Apostle speaks?
B.B. Warfield once explained that many misunderstand the concept of being “led by the Spirit” by suggesting that it is referring to “something sporadic, given only on occasion of some special need of supernatural direction.”1 Rather, Warfield insisted, it is “something continuous, affecting all the operations of a Christian man’s activities throughout every moment of his life.” How did Warfield arrive at this conclusion?
When we consider the contexts in which these verses occur, and specifically the context of Romans 8, we will have to conclude that the “leading” of the Spirit is related to our sanctification. Romans 6:1–8:14 forms a pericope about the place of holiness in the lives of believers. Giving consideration to the immediate context, Warfield wrote,
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The depths of the ocean are a frequent metaphor for the immensity of God. It makes perfect sense when we realize how big the ocean is and how little of it we actually know. Samuel Francis utilized this imagery in picturing the love of Jesus. It was only the greater depths of Jesus’s love that were able to overwhelm the rivers of depression experienced by the teenaged Francis.

During one of my first chapel services as a student at RTS-Orlando, Dr. John Frame played the organ to accompany our hymn singing. The first hymn we sang was “O the Deep, Deep Love of Jesus.” I don’t know if it was the first time I had heard that hymn, but I remember how the organ absolutely filled the chapel with the deep, somber, sonorous notes. As I sang out the lyrics, the awe and gravity of God’s love swallowed me whole. The melding of instrument, music, and lyric was a wonderful experience of worship.
This song was written by Samuel Trevor Francis (1834-1925) after a serious bout with depression. As his biographers tell the story, one winter night as a teen, Francis was walking across the Hungerford Bridge over the River Thames. He paused and stared down into the depths of the river below. He contemplated plunging into the icy waters and ending everything. But instead, John 3:3 came into his mind, “Truly, truly, I say unto you, unless one is born again he cannot see the kingdom of God.” Francis repented and this reformation of heart prompted him to begin writing poetry and lyrics. One of the songs that came from this was “O the Deep, Deep Love of Jesus.”
Initially, this song had four verses, though since its appearance in the 1911 The Song Companion to the Scriptures, it is usually shortened to three. The text echoes the Apostle Paul’s description of the strength required to “comprehend with all the saints what is the breadth and length and height and depth” of the love of Christ (Eph. 3:18). The picture is of a limitless ocean.
Herman Bavinck spoke of God as, “an immeasurable and unbounded ocean of being.”[1] The Puritan John Flavel (1627-1691), who ministered in the seaport of Dartmouth, often contextualized his ministry to the many seafaring men in the city. He wrote, “Another resemblance you have from the sea, the great abyss, that vast congregation of waters, whose depth no line can fathom.” [2]
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O The Deep Deep Love Of Jesus—Indelible Grace
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Christian, do not let the suffering of the righteous nor the prosperity of the wicked allow your feet to slip. Do not envy the wealth and ease of the wicked. Death comes for the mighty and rich as steadily as for the weak and impoverished, and then comes judgment. On that great day, prosperity and ease will not deliver the wicked from God’s righteous wrath, but being forgiven in Christ, we will enter into the eternal joy of our Master. 

Treasures gained by wickedness do not profit,but righteousness delivers from death.
Proverbs 10:2 ESV

All people must wrestle to understand the perennial question of why the wicked prosper and the righteous suffer. Thankfully, God does not leave us to grapple with that question alone. The Book of Job is the most obvious example. After the first two chapters set both Job’s godliness and suffering before us, the bulk of the book then becomes an argument between Job and his three friends about the nature of suffering. Job’s friends contend that suffering comes from wickedness; therefore, Job’s suffering reveals sin that needs to be repented of. Job maintains his innocence, and after being humbled by God’s appearing, Job is vindicated by God to his friends.
Psalm 73 is another powerful example. In that psalm, Asaph admits to being envious of the prosperity of the wicked, so envious that his “feet almost stumbled” (v. 2). Yet after entering God’s sanctuary, he “discerned their end” (v. 17). Asaph notes that even in their prosperity the wicked are primed for their coming destruction, whereas the righteous even in their suffering are upheld firmly by God Himself.
That reality is what we also find present within this proverb. Although the wicked may appear to prosper, their treasures do not profit them. They certainly may have treasures, even vast stores of wealth.
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