THE HOLY SPIRIT IN THE NEW TESTAMENT

INTRODUCTION

One assumption that marks my research regards the authority that lies behind my own theological determination. My first assumption is that my God, who is both sovereign and holy, was able and faithful to express his will in his word. I recognize that no one living today was around when the biblical authors and scribes did their work. For this reason, the core of what I believe about the Bible itself rests in my faith about the God of the Bible himself. Since it was the work of the Holy Spirit himself to author Scripture, I believe it is important to agree with David who said, "the Spirit of the LORD spoke by me, and His word was on my tongue” [2 Sam 23:2]. Two important Jewish converts, Peter and Paul, later experienced that same inspiration as they penned letters in the New Testament [1 Tim. 3:16, 2 Pet. 1:19-21].

My assumptions conform with Martin Luther’s Sola Scriptura, which means my final theological determination will rely on the weight of God’s word alone. When I approach what many might term a difficult passage, I plan to give “direct statements” in Scripture more authority than “direct implications.” When we have “probable implications” of Scripture, I will give them less authority. Because my research has shown that the conclusions of other students and even the finest scholars are variable, I give their conclusions a decreased weight of authority when compared with the Scriptures themselves. Conclusions inferred from general revelation I weigh with even less authority. Outright speculations which use hypothesis based on a single statement in Scripture, or on an unclear portion of Scripture, I use with a high degree of uncertainty. Finally, I choose to limit my research within Calvin’s plea that we agree with Augustine, “when the Lord is silent, who of us may say, this is or that is? Or if we should presume to say it, how do we prove it??”

VINE'S SPIRIT

pneuma ^4151^ primarily denotes "the wind" (akin to pneo, "to breathe, blow"); also "breath"; then, especially "the spirit," which, like the wind, is invisible, immaterial and powerful. The NT uses of the word may be analyzed approximately as follows:

The "Holy Spirit" is spoken of under various titles in the NT ("Spirit" and "Ghost" are renderings of the same word, pneuma; the advantage of the rendering "Spirit" is that it can always be used, whereas "Ghost" always requires the word "Holy" prefixed.)

The use or absence of the article in the original where the "Holy Spirit" is spoken of cannot always be decided by grammatical rules, nor can the presence or absence of the article alone determine whether the reference is to the "Holy Spirit." Examples where the Person is meant when the article is absent are (the article is used in ); , RV (absent in some texts); <19:2,6; Rom. 14:17; 1 Cor. 2:4; Gal. 5:25> (twice); <1 Pet. 1:2>.

Sometimes the absence is to be accounted for by the fact that Pneuma (like Theos) is substantially a proper name, e. g., in . As a general rule the article is present where the subject of the teaching is the Personality of the Holy Spirit, e. g., , where He is spoken of in distinction from the Father and the Son. See also <15:26> and cf. .

The full title with the article before both pneuma and hagios (the "resumptive" use of the article), lit., "the Spirit the Holy," stresses the character of the Person, e. g., (RV); .

THE BIRTH OF CHRIST

Matthew presents the Holy Spirit first as being associated with the birth of Christ. "Now the birth of Jesus Christ was as follows: when His mother Mary had been betrothed to Joseph, before they came together she was found to be with child by the Holy Spirit" [Matt 1:18]. The deity of the Spirit is evident also in v. 20-21 as He is presented as a the agent of Jesus' conception. Luke's first mention had the Spirit first associated with the birth of John the Baptist [Lk 1:15].

Mark's first mention of the Spirit had to do with John the Baptist's prediction that Messiah would come and offer an additional baptism with the Holy Spirit [Mk. 1:8].

John's first mention of the Spirit was as John the Baptist testified about how the Spirit fell on Christ at his baptism [Jn 1:32].

The Old Testament claimed Messiah would be born of a woman [Gen 3:15, Isa 7:14]. We see an important work of the Holy Spirit associated with that birth. The New Testament identified Mary as the woman who fulfilled those prophecies [Mt 1:18, 20-21, 2:11, 13, 20-21, 12:48, 13:55, Mk 3:31, 6:3, Lk 1:35, 43, 2:5-7, 16, 34, 48, 51, 18:19-20, Jn 19:25-27, Acts 1:14, Gal 4:4].

"Now the birth of Jesus Christ was as follows: when His mother Mary had been betrothed to Joseph, before they came together she was found to be with child by the Holy Spirit. But when he had considered this, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not be afraid to take Mary as your wife; for the Child who has been conceived in her is of the Holy Spirit. "She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins" [Matt 1:18, 20-21].

"Mary’s pregnancy is attributed to the agency of God’s Spirit (the lack of the definite article in the Greek is not significant; BDF §257 [2]). We do not have here the pagan notion (for a catalog, see Nellessen, Kind, 97–109) of a god having sexual relations with a woman but rather of the creative power of God at work within Mary in order to accomplish his purposes. (It has rightly been pointed out by commentators that the whole tenor of this passage is Jewish rather than Hellenistic." The "holiness" of the Holy Spirit is welcomed. Additional good news comes with the mention of the Holy Spirit's role which "suggests that God is about to act graciously through this child." [Hagner, Donald A., Word Biblical Commentary, Volume 33a: Matthew 1-13, (Dallas, Texas: Word Books, Publisher) 1998].

Luke adds an element of the way an angel makes a prediction to Mary that she would soon be overcome with the Holy Spirit. "The angel answered and said to her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God" [Luke 1:35]. When Luke wrote, “when the Holy Spirit comes upon you.” He has the Greek text of Isa 32:15 in mind which most link with a forward look to Pentecost. [Nolland, John, Word Biblical Commentary, Volume 35a: Luke 1:1-9:20, (Dallas, Texas: Word Books, Publisher) 1998]. Here is evidence that the Holy Spirit is a different class of being from angels who are created beings. We see the power the Holy Spirit being spoken of in infinite terms as a synonym for the Most High God.

THE WORK OF THE HOLY SPIRIT IN CHRIST

THE PERFECTION OF THE HOLY SPIRIT IN JESUS CHRIST

The human Christ possessed all the Spiritual gifts of the Holy Spirit. "The Holy Spirit who rests on the prophets, rests on them only by measure,” for one writes only one book another writes more. To the immeasurable gift of the Spirit to the Son of God corresponds the perfection of the revelation through him. If such a thought is in mind, the perfection of the revelation through the Son is clearly the result of the immeasurable gift of the Spirit to him." [Beasley-Murray, George R., Word Biblical Commentary, Volume 36: John, (Dallas, Texas: Word Books, Publisher) 1998].

THE ANOINTING OF THE HOLY SPIRIT AT THE BAPTISM OF CHRIST

"Luke clearly understands this coming of the Spirit as an anointing to be equated with that of Isa 61:1 (Luke 4:18; Acts 10:38)." [Nolland, John, Word Biblical Commentary, Volume 35a: Luke 1:1-9:20, (Dallas, Texas: Word Books, Publisher) 1998]. This event marked the beginning of Jesus' ministry but not his relationship with the Holy Spirit. If we review Christ 's life before his birth at Bethlehem we see too much evidence that He was fully God and in unity with both the Father and the Holy Spirit in eternity past. This occasion evidenced the unity of that Trinity as the Father spoke as Christ was baptized.

THE HOLY SPIRIT ANOINTING AND THE PROPHETIC WORK OF CHRIST

THE HOLY SPIRIT AND JESUS' MIRACLES

"You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him" [Acts 10:38].

Barclay M. Newman and Eugene A. Nida wrote for the UBS Translator Handbook Series on Acts. They say about this about "anointing" in this New Testament setting, "However, the problem is that most English readers do not understand "anoint" in the biblical sense of "to choose someone for a special task. In a number of languages, however, one cannot speak of [poured out... the Holy Spirit] for the Holy Spirit is not regarded as a kind of liquid. One can, however, introduce the meaning of "anoint" by a double verb "chose him and caused the Holy Spirit to come into him." [UBS Translator Handbook Series].

THE SPIRIT AND CHRIST'S SUFFERING

THE HOLY SPIRIT AND THE CROSS

Christ's human body was indwelled by the Holy Spirit. On the cross we see this language, "My God, my God, why have you forsaken me? Far from my deliverance are the words of my groaning" [Ps 22:1]. Peter Craigie says this about Psalm 22, "it may be interpreted from a NT perspective as a messianic psalm par excellence. It is clear, from the recorded words of Jesus on the cross, that he identified his own loneliness and suffering with that of the psalmist (Matt 27:46; Mark 15:34).

And it is clear that the evangelists interpreted the crucifixion in the light of the psalm, utilizing its words in their description of the scene (Matt 27:39; Mark 15:29; cf. Luke 23:35; Ps 22:8)." Craigie goes on, " What is most significant about the NT perspective is the self-identification of Jesus with the suffering psalmist, for it provides an insight into one part of the meaning of the crucifixion. The sufferer of Ps 22 is a human being, experiencing the terror of mortality in the absence of God and the presence of enemies. In the suffering of Jesus, we perceive God, in Jesus, entering into and participating in the terror of mortality; he identifies with the suffering and the dying. Because God, in Jesus, has engaged in that desolation, he can offer comfort to those of us who walk now where the psalmist walked." [Craigie, Peter C., Word Biblical Commentary, Volume 19: Psalms 1-50, (Dallas, Texas: Word Books, Publisher) 1998].

"God as Father did not forsake him (); but God as Judge had to be separated from him if he was to experience spiritual death in the place of sinful men." [Wycliffe Commentary].

THE HOLY SPIRIT AND THE CHRISTIAN'S CROSS

"Now those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also walk by the Spirit" [Gal 5:24-25]. Paul "lays stress on the completeness of the crucifixion involved, for not only are the outward manifestations of the flesh destroyed but also its dispositions and cravings put to death." Longnecker adds, "The self-giving of Christ through death on a cross is the central soteriological theme of Galatians (cf. 1:4; 3:1, 13; 6:12, 14), just as it was the focus of early Christian preaching (cf. the sermons recorded in Acts and the passion narratives of the Gospels). Identification with Christ in his crucifixion means a new type of existence for the believer, for now “Christ lives in me” (2:20)." [Longenecker, Richard N., Word Biblical Commentary, Volume 41: Galatians, (Dallas, Texas: Word Books, Publisher) 1998].

PREDICTIONS OF THE HOLY SPIRIT'S WORK AT PENTECOST

PREDICTIONS IN THE OLD TESTAMENT

THE LAW

"Moreover the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, so that you may live" [Deut 30:6].

PROPHETS PREDICT A NEW COVENANT

"And I will give them one heart, and put a new spirit within them. And I will take the heart of stone out of their flesh and give them a heart of flesh" [Ezek 11:19]. "Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh" [Ezek 36:26].

JEREMIAH PREDICTED ALL BELIEVERS WOULD
EXPERIENCE HOLY SPIRIT

JOHN THE BAPTIST PREDICTIONS

JESUS PREDICTIONS OF SPECIAL SOURCE OF COMFORT

Jesus spoke of a specific time when the Holy Spirit would begin to indwell the church after his ascension, "But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you" [John 16:7]. John spoke of this saying "But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given because Jesus was not yet glorified" [John 7:39]. Luke looks at Pentecost [Acts 2:17] as being the last days fulfillment of prophecies from both the Old [Joel 2:28] and New Testaments, "Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured forth this which you both see and hear" [Acts 2:33]. There is evidence in the New Testament for a special historic outpouring of the Holy Spirit at Pentecost.

Commenting on John 7:39, "the Evangelist’s comment assumes the basic doctrine that the Holy Spirit is the Spirit of the kingdom of God, and that while Jesus was the instrument of the kingdom through his whole ministry, the crucial event whereby the saving sovereignty came among men was the crucifixion-resurrection of Jesus. The kingdom having come, the Spirit was sent by the exalted Lord (20:22), and so the Spirit’s ministry in the world is especially directed to that of communicating the life of the kingdom of God to humankind (see John 3:3, 5, 6, 8). It is this all important work of the Spirit in the world that prompted the Evangelist’s observation, “The Spirit was not yet, because Jesus was not yet glorified” (compare further the teaching on the Paraclete-Spirit in chaps. 14–16)." [Beasley-Murray, George R., Word Biblical Commentary, Volume 36: John, (Dallas, Texas: Word Books, Publisher) 1998].

JESUS TWICE COMMANDS THE CHURCH TO WAIT FOR PENTECOST

THE WORK OF THE HOLY SPIRIT AT PENTECOST

Acts 2:1-7 When the day of Pentecost had come, they were all together in one place. And suddenly there came from heaven a noise like a violent rushing wind, and it filled the whole house where they were sitting. And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance. Now there were Jews living in Jerusalem, devout men from every nation under heaven. And when this sound occurred, the crowd came together, and were bewildered because each one of them was hearing them speak in his own language. They were amazed and astonished, saying, "Why, are not all these who are speaking Galileans?"

This event was a unique event that was long predicted. It was scheduled for the first Pentecost after Christ's ascension. This work of the Holy Spirit from this time foreward was the means of introducing the gospel of Jesus Christ first in a local way in Jerusalem, then outward to Palestine, and finally into all the world.

As we examine the fruit of this miracle at Pentecost we see a tiny persecuted band of Christians suddenly change. Peter who days before had denied Christ was suddenly empowered to preach to a multilingual group in Jerusalem there for the festival. Luke records the fruit of his sermon converted 3,000 people. Then we see the apostles preaching and testifying about Christ throughout the city. Going suddenly to a church of 3,000 must have been problematic. Only the apostles and closest disciples had been trained by Christ. Persecution drove the tiny group out into the rest of Palestine and into the world. The apostles relied on the Holy Spirit for their messages, for their letter writing and for church discipline prior to the early collection of apostoloic writing. In just a few short years the church swept the entire Roman empire.

Unger describes the Spirit's work here, "At Pentecost the Holy Spirit came as the ascension gift. He came, moreover, in a sense in which He was not here before and to perform all the ministries delegated to Him in this age; namely, regenerating, baptizing, sealing, and indwelling every believer." [New Unger's Bible Dictionary Moody Press 1988].

SIGNS ASSOCIATED WITH THE COMING OF THE HOLY SPIRIT

PENTECOST EVENT AS A FULFILLMENT OF THE OLD TESTAMENT

PETER'S SERMON Acts 2:14-33

But Peter, taking his stand with the eleven, raised his voice and declared to them: "Men of Judea and all you who live in Jerusalem, let this be known to you and give heed to my words. "For these men are not drunk, as you suppose, for it is only the third hour of the day; but this is what was spoken of through the prophet Joel: "AND IT SHALL BE IN THE LAST DAYS,' God says, "THAT I WILL POUR FORTH OF MY SPIRIT ON ALL MANKIND; AND YOUR SONS AND YOUR DAUGHTERS SHALL PROPHESY, AND YOUR YOUNG MEN SHALL SEE VISIONS, AND YOUR OLD MEN SHALL DREAM DREAMS; EVEN ON MY BONDSLAVES, BOTH MEN AND WOMEN, I WILL IN THOSE DAYS POUR FORTH OF MY SPIRIT And they shall prophesy. "AND I WILL GRANT WONDERS IN THE SKY ABOVE AND SIGNS ON THE EARTH BELOW, BLOOD, AND FIRE, AND VAPOR OF SMOKE. "THE SUN WILL BE TURNED INTO DARKNESS AND THE MOON INTO BLOOD, BEFORE THE GREAT AND GLORIOUS DAY OF THE LORD SHALL COME. "AND IT SHALL BE THAT EVERYONE WHO CALLS ON THE NAME OF THE LORD WILL BE SAVED.' "Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know -- this Man delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death. "But God raised Him up again, putting an end to the agony of death, since it was impossible for Him to be held in its power. … "This Jesus God raised up again, to which we are all witnesses. "Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured forth this which you both see and hear." [Acts 2:14-24, 23-33]

PETER QUOTED JOEL

"Jesus had not only been raised from the dead; he had also been exalted at the right hand of God (RSV cf. v. 34) and had from this exalted position poured out upon his people the gift of the Holy Spirit foretold by Joel. 34,35. Peter again quoted from the Psalms (Ps 110:1) to show that the exaltation of Christ was also in the prophetic Scriptures. The Lord God had said to David's Lord, the Messiah, that he should sit at God's right hand until all of his enemies were subdued. From these verses we must conclude that Christ is even now enthroned in the heavens and in a real sense is exercising his Messianic reign (Rev 3:21)." [Wycliffe Commentary].

THE HOLY SPIRIT IN THE BOOK OF ACTS

WORKS OF THE HOLY SPIRIT IN ACTS

CHURCH DISCIPLINE ~ HOLY SPIRIT IS GOD

SPIRIT AT THE MARTYRDOM OF STEPHEN

FIRST COMING OF THE SPIRIT IN SAMARIA

HOLY SPIRIT AND SAUL'S CONVERSION

HOLY SPIRIT WAS THE INCREASER

HOLY SPIRIT FIRST COMING TO THE GENTILES

Peter's speech recalled the earliest prophecies from John the Baptist. "And as I began to speak, the Holy Spirit fell upon them just as He did upon us at the beginning. "And I remembered the word of the Lord, how He used to say, "John baptized with water, but you will be baptized with the Holy Spirit" [Acts 11:15-16]. If we examine the fruit of this ministry we see, "or he was a good man, and full of the Holy Spirit and of faith. And considerable numbers were brought to the Lord" [Acts 11:24].

THE GREAT WORK AT ANTIOCH

PAUL'S TESTIMONY OF THE WORK OF THE HOLY SPIRIT IN GENTILES

THE HOLY SPIRIT AMONG DISCIPLES OF JOHN THE BAPTIST

TONGUES & PENTECOST ~ A SIGN FROM GOD AFFIRMING APOSTOLIC WORK

A sign is an important thing that God provides those who are in unbelief. We see many when Moses ministered to Pharaoh. The miracles Jesus performed demonstrated a new covenant was being initiated surrounding his fulfillment of the Mosaic law. Finally we see signs associated with the first century apostolic work in the Book of Acts. Faith cannot walk long by signs. Faith must instead by placed in the person and finished work of Christ.

One sign God used in the first century church was a gift of being able to speak unlearned languages in ways that hearers could understand them. This was a practical miracle for the first century. For faith to be healthy it cannot be resting in something as shallow as a sign. This is why we see the sign being removed with the death of the apostolic age. By then millions had a living relationship with a Living Christ. By then they had been trained sufficiently to pass on their faith to the next generation. In one of his last letters Paul said he preferred the gift of preaching God's word over having someone speak in tongues. When Paul wrote to Timothy Paul could have advised this young preacher to do anything. Paul could have said as many in modern tongue churches do today "teach everyone to speak in tongues so they can be edified and encouraged by the Holy Spirit." We never see Paul say anything like this anywhere in the New Testament. Instead we see Paul say this.

CONTENT OF A SPIRIT FILLED MESSAGE IN THE NEW TESTAMENT CHURCH

2 Tim 3:13 - 4:4
"But evil men and impostors will proceed from bad to worse, deceiving and being deceived. You, however, continue in the things you have learned and become convinced of, knowing from whom you have learned {them} and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus.

All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work.

I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom: preach the word; be ready in season {and} out of season; reprove, rebuke, exhort, with great patience and instruction.

For the time will come when they will not endure sound doctrine; but {wanting} to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, and will turn away their ears from the truth and will turn aside to myths." [2 Tim 3:13 - 4:4].

WHAT PAUL'S FINAL MESSAGE IN ACTS?

THE HOLY SPIRIT IN NEW TESTAMENT LETTERS

THE HOLY SPIRIT IN THE LETTER TO ROME

ROMANS

While some attribute this Spirit as being other than the Holy Spirit but James Dunn writes, " The term is clearly Semitic in character, modeled on the Hebraic form (not the LXX) of Ps 51:11 and Isa 63:10–11 (see also T. Levi 18.11; 1QS 4.21; 8.16; 9.3; 1QH 7.6–7; 9.32; 12.12; etc.); cf. the phrases used in Rom 8:15; Gal 6:1; Eph 1:17; and 2 Tim 1:7. It would almost certainly be understood by Paul and the first Christians as denoting the Holy Spirit, the Spirit which is characterized by holiness, partaker of God’s holiness (see on 1:7)." [Dunn, James D.G., Word Biblical Commentary, Volume 38a: Romans 1-8, (Dallas, Texas: Word Books, Publisher) 1998].

"But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God" [Rom 2:29].

Paul uses language here from the earliest Law which merely hinted at the indwelling work of the Holy Spirit prior to Pentecost. The language used there defined one by whether the "heart" was circumcised in contrast to the legality of the written code which demanded flesh be cut. We see true circumcision several places. [Lev 26:41; Deut 10:16; 30: 6; Jer 4:4; 9:26; Acts 7:51 [Wycliffe Commentary].

"And hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us" [Rom 5:5].

Paul identifies the primary manifestation of the Holy Spirit as being associated with the way he pours out love into the heart of the believer. While this passage does not reduce the Spirit to being limited to love, we see a high view of agape love. The verb is in the perfect tense which defines an ongoing present reality produced by an action in the past. [Dunn, James D.G., Word Biblical Commentary, Volume 38a: Romans 1-8, (Dallas, Texas: Word Books, Publisher) 1998].

"But now we have been released from the Law, having died to that by which we were bound, so that we serve in newness of the Spirit and not in oldness of the letter" [Rom 7:6].

As Paul wrote this early letter, "newness of the Spirit" was the difference between the old and new covenants. In context this chapter is noted by Paul's candid transparency which presented him as still struggling with the flesh. "In this one phrase Paul synthesizes two of the important emphases of Galatians: conversion-initiation as “dying to the law” and the situation of Israel prior to faith as one of restraint and slavery (Gal 2:19; 3:23–26; 4:1–3)." [Dunn, James D.G., Word Biblical Commentary, Volume 38a: Romans 1-8, (Dallas, Texas: Word Books, Publisher) 1998].

SPIRIT OF LIFE IN CHRIST

In context in Paul's letter chapter eight is the victory chapter. The source of the Christians victory is not self effort to pull himself up and endure. Instead Paul "stresses the relation of the Spirit to the believer and the interrelation of the Spirit with Christ and the Father." [Wycliffe Commentary]. "Above all there is the contrast with 7:6, with its sharp and apparently mutually exclusive antithesis between letter and Spirit and the even more striking dismissal of any idea that the law could give life in Gal 3:21." [Dunn, James D.G., Word Biblical Commentary, Volume 38a: Romans 1-8, (Dallas, Texas: Word Books, Publisher) 1998].

"However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him" [Rom 8:9].

This passage evidences the fact that the moment we are "born again" we are inhabited by the Holy Spirit. But Paul was not discussing dogma. He was sharing about his own early experience and that of his churches. "Characteristic of the earliest Christian communities was a sense of immediacy in communion with God and of enabling in daily conduct as in worship." [Dunn, James D.G., Word Biblical Commentary, Volume 38a: Romans 1-8, (Dallas, Texas: Word Books, Publisher) 1998].

POWER FOR CHRISTIAN LIVING

While not everyone agrees about the meaning of this passage, a plain reading shares the good news of life in the Spirit will be sufficient due to its source as being "resurrection power" of God through the Holy Spirit. "The context is dominated by pneuma =Spirit of God = Spirit of Christ (vv 9–11); and the link between divine pneuma and zoe Life is too firmly established (not least in v 11) to permit any real doubt on the issue." [Dunn, James D.G., Word Biblical Commentary, Volume 38a: Romans 1-8, (Dallas, Texas: Word Books, Publisher) 1998].

"For all who are being led by the Spirit of God, these are sons of God" [Rom 8:14].

The verb defining this action is in the present tense showing an ongoing action. It is also passive showing our source of this leading is not self generated but received. "It is important to note the degree of emotional intensity which Paul assumes in talking of believers’ relation to the Spirit (see on 5:5 and 8:9). He evidently understood the Christian life as an integrated balance between moral effort (v 14) and yielding to deeply felt inward compulsions (cf. Gal 5:16, 18." "The divine sonship of individuals is determined by the Spirit of God, the power of God as understood within Jewish tradition, now experienced in eschatological outpouring, but defined in terms of the Spirit; not in terms of the law or of faithfulness to the law, as in the wisdom and martyr traditions of Judaism (see again on 1:3; cf. Byrne, Sons, 220)." [Dunn, James D.G., Word Biblical Commentary, Volume 38a: Romans 1-8, (Dallas, Texas: Word Books, Publisher) 1998].

"The Spirit Himself testifies with our spirit that we are children of God" [Rom 8:16].

We see this theme of the Holy Spirit interacting with the human spirit elsewhere [1 Cor 16:18; Gal 6:18; Phil 4:23]. This is the Christian life. "The lack of particle or conjunction is surprising—perhaps occasioned by the wonder which moved Paul when he thought both of the experience and of the fact of the Spirit of God so working in him—the Spirit itself!" [Dunn, James D.G., Word Biblical Commentary, Volume 38a: Romans 1-8, (Dallas, Texas: Word Books, Publisher) 1998].

"And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body" [Rom 8:23].

" The metaphor carries several implications. (1) The firstfruits are the first sheaves of the harvest (or loaves made from them—Num 15:20; Philo, Spec. Leg. 2.179); so the harvest has begun. (2) The harvest is the whole of which the firstfruits are a first small part; in this case the whole is the resurrection of the body, the harvest of dead men and women resurrected (1 Cor 15:20, 23). (3) The firstfruits are of a piece with the whole; hence the continuity between the gift of the Spirit, his work in the believer, and the final product of resurrection—sw`ma pneumatikovn (Dunn, Baptism, 150)." [Dunn, James D.G., Word Biblical Commentary, Volume 38a: Romans 1-8, (Dallas, Texas: Word Books, Publisher) 1998].

THE HOLY SPIRIT INTERCEDING

What is the weakness Paul had in mind? He is still keeping in mind the struggle in chapter 7. The work of the Holy Spirit is to intercede that the will of God will be accomplished in the life of the believer. This language takes us back to Genesis with man being the creature and God being the creator. Man is the clay and God is the Potter. The Holy Spirit is interceding in ways that accomplish purposes we seldom understand. " The rendering “we do not know how to pray” does not catch the full force." [Dunn, James D.G., Word Biblical Commentary, Volume 38a: Romans 1-8, (Dallas, Texas: Word Books, Publisher) 1998].

"The kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit" [Rom 14:17].

The kingdom of God is living yielded lives in the Holy Spirit which we might call Christian living. Robertson says it is the reign of God resident in our heart. "This theme is found [1 Cor 6:9–10; 15:50; Gal 5:21; cf. Eph 5:5; James 2:5]. In the Jesus tradition cf. particularly Matt 5:5 and 19:29]. With similar future eschatological reference [1 Thess 2:12; 2 Thess 1:5; cf. Col 4:11; 2 Tim 4:1, 18; of Jesus’ eschatological but present reign—1 Cor 15:24; cf. Col 1:13]. [Dunn, James D.G., Word Biblical Commentary, Volume 38a: Romans 1-8, (Dallas, Texas: Word Books, Publisher) 1998].

PAUL'S PRAYER FOR THE HOLY SPIRIT WORKING

PRAYER FOR MINISTRY

THE HOLY SPIRIT IN LETTERS TO CORINTH

The Greek world was filled with persuasive people of wisdom. When Paul used the word "demonstration" he refers to the producing of proofs in argument in court. The new life of the Holy Spirt in the Corinthians was proof of God's power in them. Paul's simple preaching was designed to prevent the Corinthians' holding a faith that rested upon logical and philosophical arguments. Wycliffe Commentary

THE HOLY SPIRIT REVEALING

Paul realized that Truth was outside the realm of human understanding. When God does reveal his wisdom to people it is through the Holy Spirit. Paul's message was "from God and clothed it in language given by God's Spirit. His claim is that his utterance was God-given and Spirit-led." [Wycliffe Commentary].

CHRISTIANS ARE THE TEMPLE OF THE HOLY SPIRIT

In the New Testament believers are the sanctuary of God because the Holy Spirit indwells them from the moment of the new birth [Eph 2:21, 2 Cor. 6:16].

HOLY SPIRIT'S WORK IN SALVATION

Paul Ellingworth and Howard A. Hatton say, "You were sanctified (literally "made holy") means "made to belong to" God or Christ; in other words, "God has claimed you for his own." It could also be translated as "you have become God's own people." "You were justified: this is the only place in 1-2 Corinthians where Paul uses this verb with its full theological meaning (see comments on <1 Cor 4:4>), though he uses it often in Romans and Galatians. The meaning is that of being acquitted or declared innocent by God, and so placed in a right relationship with him. Brc has "you have entered into a new relationship with God." Paul's language, like that of this whole section, is legal, but the meaning of "justify" in nonfigurative language is close to that of "forgive." TEV's "put right with God" is a good translation in English. [UBS Translator Handbook Series]

"Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? For you have been bought with a price: therefore glorify God in your body" [1 Cor 6:19-20].

"The final reason is the fact that the body is the temple of the Holy Ghost. Your body. A "distributive" expression, i. e., [the body of each one of you] (cf. Charles J. Ellicott, [Paul's First Epistle to the Corinthians], p. 107). The body of the individual believer is the Spirit's temple (cf. 1 Cor 3:16). How incongruous it is to hear, as one often does, believers praying for the coming of the Spirit!" "For introduces the reason believers are not their own. The Spirit occupies that which God has obtained by purchase. One can demonstrate ownership by purchase and by occupancy. Both of these things God has done; hence Christians are not their own, but His own." [Wycliffe Commentary].

HOLY SPIRIT AND PUBLIC SERVICES

1. Now concerning spiritual gifts brethren, I do not want you to be unaware. 2. You know that when you were pagans, you were led astray to the mute idols, however you were led. 3. Therefore I make known to you that no one speaking by the Spirit of God says, "Jesus is accursed"; and no one can say, "Jesus is Lord," except by the Holy Spirit. 4. Now there are varieties of gifts, but the same Spirit. 5. And there are varieties of ministries, and the same Lord. 6. There are varieties of effects, but the same God who works all things in all persons. 7. But to each one is given the manifestation of the Spirit for the common good. 8. For to one is given the word of wisdom through the Spirit, and to another the word of knowledge according to the same Spirit; 9. to another faith by the same Spirit, and to another gifts of healing by the one Spirit, 10. and to another the effecting of miracles, and to another prophecy, and to another the distinguishing of spirits, to another various kinds of tongues, and to another the interpretation of tongues. 11. But one and the same Spirit works all these things, distributing to each one individually just as He wills. 12. For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ. 13. For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit. 14. For the body is not one member, but many. 15. If the foot says, "Because I am not a hand, I am not a part of the body," it is not for this reason any the less a part of the body. 16. And if the ear says, "Because I am not an eye, I am not a part of the body," it is not for this reason any the less a part of the body. 17. If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the sense of smell be? 18. But now God has placed the members, each one of them, in the body, just as He desired. 19. If they were all one member, where would the body be? 20. But now there are many members, but one body. 21. And the eye cannot say to the hand, "I have no need of you"; or again the head to the feet, "I have no need of you." 22. On the contrary, it is much truer that the members of the body which seem to be weaker are necessary; 23. and those members of the body which we deem less honorable, on these we bestow more abundant honor, and our less presentable members become much more presentable, 24. whereas our more presentable members have no need of it. But God has so composed the body, giving more abundant honor to that {member} which lacked, 25. so that there may be no division in the body, but {that} the members may have the same care for one another. 26. And if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it. 27. Now you are Christ's body, and individually members of it. 28. And God has appointed in the church, first apostles, second prophets, third teachers, then miracles, then gifts of healings, helps, administrations, {various} kinds of tongues. 29. All are not apostles, are they? All are not prophets, are they? All are not teachers, are they? All are not {workers of} miracles, are they? 30. All do not have gifts of healings, do they? All do not speak with tongues, do they? All do not interpret, do they? 31. But earnestly desire the greater gifts. And I show you a still more excellent way. 13. 1. If I speak with the tongues of men and of angels, but do not have love, I have become a noisy gong or a clanging cymbal." [1 Cor 12:1 - 13:1].

APOSTOLIC PRIORITY

"Paul's preference is clear. However much he may use tongues outside the assembly (publicly or privately), in the church (emphatic in the Greek) he must speak with understanding in order to teach others." "It is quite clear that known languages, such as were used at Pentecost, were the only suitable signs to hard-to-be-convinced Jews." [Wycliffe Commentary].

HOLY SPIRIT SEALING ~ OWNERSHIP

"Put his seal upon us: Paul uses a verb from the commercial world. Placing one's seal upon something was a way of indicating ownership. TEV makes this information explicit by adding "of ownership." The noun for seal is found in Rom 4:11 and 1 Cor 9:2, and the verb in Eph 1:13. It is also used in its literal sense in Matt 27:66. Some languages may require a more dynamic rendering such as "he has proven that we belong to him" or, probably better, "God has put a sign on us to show that we belong to him." [UBS Translator Handbook Series].

"Being manifested that you are a letter of Christ, cared for by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts" [2 Cor 3:3].

“Not with ink would suggest a link with papyrus, but the contrast is heart / Spirit and stone / Moses’ law at least by inference. Paul goes back to Exod 31:18, LXX. The texts in Exodus refer to the Mosaic covenant; but it is Jer 31:33 which alone, in OT, mentions a “new covenant,” with the law placed “in their minds” and written “on their hearts.” "It is to Ezekiel (11:19; 32:26) that we must turn for these two allusions; and clearly those vv are in Paul’s mind, when he writes of a “new spirit” and “tablets of stone” set over against “tablets of flesh.” [Martin, Ralph P., Word Biblical Commentary, Volume 40: 2 Corinthians, (Dallas, Texas: Word Books, Publisher) 1998].

THE SPIRIT GIVES LIFE

THE SPIRIT IS LORD

The Holy Spirit as Lord works at transforming God's people. "The Lord is the Spirit (ASV). This construction in the Greek, with the definite article preceding both subject and predicate (cf. 1 Jn 3:4), indicates identity of nature. By Lord here we are to understand Jesus Christ (so almost universally in Paul's writings; e. g., 2 Cor 5:6,8,11; 8:5; 10:8; 12:1,8). Paul is here teaching that Christ and the Spirit have the same essence (cf. ); their persons remain distinct. As announced prophetically (Isa 61:1-2; Joel 2:28-32), the new dispensation was to be characterized by the outpouring of the Spirit. The Lord Jesus sent the Spirit (cf. Jn 16:7). Where and "whensoever" (2 Cor 3:16) the Spirit regenerates the heart, there is real liberty (cf. Jn 8:32; Gal 5:1,3)." Wycliffe Commentary

"At all events, the discussion reaches its peak with Paul’s asseveration that believers in Christ live in a new age where “glory” is seen in the Father’s Son and shared among those who participate in that eon." [Martin, Ralph P., Word Biblical Commentary, Volume 40: 2 Corinthians, (Dallas, Texas: Word Books, Publisher) 1998].

THE HOLY SPIRIT IS A PLEDGE

"What the Christian has now is a present possession, which promises more to come. To be sure, Paul describes the Holy Spirit as the instrument of God for the renewal of the “inner man.” But also Paul is sure that the saving power that raised Jesus from the dead is also available to people in the present (Rom 8:11). God gave part of himself to be enjoyed now, as well as offering us the assurance that eternal life awaits the Christian." [Martin, Ralph P., Word Biblical Commentary, Volume 40: 2 Corinthians, (Dallas, Texas: Word Books, Publisher) 1998].

"The absolute use of the life so the Greek must carry some significance here as in the other places where the definite article is used (2 Cor 4:12; 1 Jn 1:2; 2:25; 3:14; 5:12). The aorist wrought (ASV; see 2 Cor 4:17 for the verb) takes us back to God's decrees (cf. Rom 8:30; 9:23; 1 Cor 2:7-9) on earnest see <2 Cor 1:22>. Wycliffe Commentary

FELLOWSHIP WITH THE SPIRIT UNIVERSAL AMONG GOD'S PEOPLE

THE HOLY SPIRIT IN GALATIA

"Admittedly, reference to the Spirit does not appear in Galatians until about one third of the way into the letter. Yet there are two clusters of verses in Galatians where Paul refers directly to the Spirit, the first being here at the start of his probatio in 3:2–5 and the second being in his exhortations to those with libertine tendencies in 5:13–26." [Longenecker, Richard N., Word Biblical Commentary, Volume 41: Galatians, (Dallas, Texas: Word Books, Publisher) 1998].

Paul is discussing a living relationship between disciples in Galatia and the Holy Spirit. "The apostle here declares that the experience of his readers, starting with faith in Christ crucified and certified by the gift to them of the Holy Spirit, lay completely outside the sphere of the Law. Would they now renounce the perfection of the divine provision, he asks, for the folly of their own efforts?" [Wycliffe Commentary]. The evidence from this passage shows two important things. No one received the Holy Spirit by working. We see evidence only for grace. Second we see evidence that the Holy Spirit entered their lives at the beginning as soon as they came to Christ. The miracles refer to the outward manifestations of the Holy Spirit's presence.

"In order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith." [Gal 3:14].

The blessing given to the Gentiles was the Holy Spirit on coming to Christ. "The death of Christ operated to bring the blessing of Abraham (justification) on the Gentiles. [Wycliffe Commentary]. We see the pathway to receiving the promise being faith not works. Paul was using the fact of the evidence of the work of the Holy Spirit to prove his argument.

PURPOSE OF THE HOLY SPIRIT INDWELLING

"The primary function of the Spirit in one’s life, however, is not to cause a believer in Jesus to become a “spiritual” or “charismatic” person, as is so often popularly assumed." "The content of the cry or acclamation epitomizes the believer’s new relationship with God: “Father.” [Longenecker, Richard N., Word Biblical Commentary, Volume 41: Galatians, (Dallas, Texas: Word Books, Publisher) 1998].

The Holy Spirit is often very closely related to Christ. We see this name linking the two but with the person still being the Holy Spirit. The result of this work is to cause Christians to worship the Father in intimate terms. "For Paul, it seems, sonship and receiving the Spirit are so intimately related that one can speak of them in either order (cf. the almost free intertwining of categories in Rom 8:1–2 and 9–11), with only the circumstances of a particular audience, the issue being confronted, or the discussion that precedes determining the order to be used at any given time or place." "The prepositional phrase eis tas kardias is a collective synonym for en emoi or in me as appears in 2:20. The use of kardia (“heart”) as the seat of a person’s intellectual and emotional life generally (cf. Rom 9:2; 10:1; 1 Cor 2:9) and as the center of one’s moral and spiritual life in particular (cf. Rom 1:21, 24; 2 Cor 4:6; passim) is common in biblical thought (cf. J. Behm, “kardia” TDNT 3:609–13). [Longenecker, Richard N., Word Biblical Commentary, Volume 41: Galatians, (Dallas, Texas: Word Books, Publisher) 1998].

THE GALATIAN EXPERIENCE

"For we through the Spirit, by faith, are waiting for the hope of righteousness" [Gal 5:5].

Paul is helping us make a contrast between the burdening action of legalism and the releasing and freedom in the Holy Spirit. While Paul had some negative comments in the first few verses of this chapter here he moves into a positive argument which links the Holy Spirit with the fabric of our faith in Christ who provides our righteousness from the cross. "Whereas the legalist is bogged down in insecurity —for he cannot know when he has done enough to satisfy the standard of divine righteousness —those who are justified by faith, who have the Spirit as the pledge of their acceptance with God, confidently await by faith the consummation (the hope of righteousness) in glory (cf. )." [Wycliffe Commentary]

WALK BY THE HOLY SPIRIT "But I say, walk by the Spirit, and you will not carry out the desire of the flesh" [Gal 5:16].

Human beings, even regenerated human beings have serious limitations through our flesh. Paul says here, even though he cannot guarantee a future life of perfection, he offers hope that through the Holy Spirit we can begin to see some practical improvements in our personal lives. "The promise is emphatic - ye shall not at all fulfill. Flesh and Spirit are opposites, locked in continual combat." [Wycliffe Commentary]. " The truly unique feature of Pauline ethics is the role assigned to the Spirit." [Longenecker, Richard N., Word Biblical Commentary, Volume 41: Galatians, (Dallas, Texas: Word Books, Publisher) 1998]. Longnecker says "Spirit" here is in the dative showing both the source and instrumentality of the Holy Spirit in the Christian walk. There is a sense of trusting in the leadership of the Spirit not because of his great power but because as God he knows where you ought to be going and is the Christian's only source of leadership.

"But if you are led by the Spirit, you are not under the Law" [Gal 5:18].

"To realize the victory over the flesh, one must put himself under the leadership of the Spirit. The Law conducts a man to Christ (Gal 3:24). Then the Spirit assumes control and directs the child of God into the fullness of the life in our Lord. This fullness will inevitably result unless the Spirit is limited by sin in the believer (Eph 4:30)." Wycliffe Commentary]. " The present passive verb (“you are led”) is practically synonymous with the present imperative (“live”) of v. 16, though with an emphasis on the voluntary subjugation of one’s will to the Spirit who leads." [Longenecker, Richard N., Word Biblical Commentary, Volume 41: Galatians, (Dallas, Texas: Word Books, Publisher) 1998].

THE FRUIT OF THE HOLY SPIRIT

Longnecker says "the spontaneous quality of a life directed by the Spirit as opposed to human efforts to live according to the directives of the law." [Longenecker, Richard N., Word Biblical Commentary, Volume 41: Galatians, (Dallas, Texas: Word Books, Publisher) 1998]. The Holy Spirit is able to do what was impossible in the Old Testament. While the law clearly proved the will of God in his expectations it lacked this inward compulsion with sufficient power to produce the Christian life.

"If we live by the Spirit, let us also walk by the Spirit" [Gal 5:25].

Longnecker says, “Since we live by the Spirit, let us keep in step with the Spirit.” ." [Longenecker, Richard N., Word Biblical Commentary, Volume 41: Galatians, (Dallas, Texas: Word Books, Publisher) 1998]. Here we see the Holy Spirit not just providing sheer power but ability to discern impossible circumstances and provide leadership that has been proven trustworthy. To live by the Spirit is to walk in the Spirit in ways that keeps us matching our step to him and not the other way around. Historically there has been a tension in the lives of believers as they struggle to keep in reigns of leadership in the hands of the Potter instead of the clay. "We live in the Spirit by God's arrangement, by means of the gift of the Spirit at conversion. But we walk in the Spirit as a matter of personal volition, taking each step in dependence upon him." [Wycliffe Commentary].

FREEDOM AND THE LAW OF THE HARVEST

In context as Paul moved into chapter six he says take these great giftings from the Holy Spirit and do some practical good. If you do not do well God has always had a law of the harvest. "A selfish Christian soweth to his flesh, spending his resources to gratify his own personal desires. He may expect to reap corruption. That which might have brought reward by being invested in the Lord's work will be nothing but a decayed mass, a complete loss in terms of eternity." [Wycliffe Commentary]. " What Paul seems to have in mind here in speaking about sowing to the flesh are the libertine tendencies of his Galatian converts that he has alluded to earlier in this section: quarrelsomeness (5:15, 26), conceit (5:26), envy (5:26), living aloof from the needs of others (6:1–2; perhaps also 6:6), and pride (6:3–4). Such things not only reflect a misuse of Christian freedom (cf. 5:13) but also have disastrous results both personally and corporately, for “destruction” is their final end." [Longenecker, Richard N., Word Biblical Commentary, Volume 41: Galatians, (Dallas, Texas: Word Books, Publisher) 1998].

THE HOLY SPIRIT IN EPHESIANS

SEALED BY THE HOLY SPIRIT

"This sealing did not take place as something subsequent to salvation but was simultaneous with salvation. The sealing ministry of the Holy Spirit is mentioned several times in the NT (cf. 2 Cor 1:22; Eph 4:30). A seal indicates possession and security. The Holy Spirit himself is the seal." [Wycliffe Commentary]. All believers have received this sealing when they were regenerated. The words message of truth is a synonym for the gospel of salvation. "As regards acceptance of the Christian gospel, believing can be seen to be the vital link between hearing the word and receiving the Spirit." [Lincoln, Andrew T., Word Biblical Commentary, Volume 42: Ephesians, (Dallas, TX: Word Books, Publisher) 1998].

The Holy Spirit of promise recalls language in Gal 3:14 where the Holy Spirit is seen as the fulfillment of the promise to Abraham. It also is reflected in Acts 2:17 which is linked to Joel 2:28-32. In Paul letter to Ephesus these are part of the body of his spiritual blessings theme. [Lincoln, Andrew T., Word Biblical Commentary, Volume 42: Ephesians, (Dallas, TX: Word Books, Publisher) 1998].

HOLY SPIRIT ACCESS TO THE FATHER

Access to the Father also comes through the Son [Jn 14:6]. While it is often helpful to study different works of the Father, Son and Holy Spirit it is also important that we see that all three indwell the believer [Jn 14:23]. In the past only Jews were able to approach God. Now we see the expansion into the world of the Gentiles. All believers have equality in their access to God. This is Paul's message in Europe, Rome and Ephesus. [Lincoln, Andrew T., Word Biblical Commentary, Volume 42: Ephesians, (Dallas, TX: Word Books, Publisher) 1998].

THE HOLY SPIRIT IN THE CHURCH

As Paul further developed his teaching on temple his language places the Holy Spirit as being clearly and fully equal to God. This elevation of the Holy Spirit is revealed in context with a message about church government.

"In whom all the building fitly framed together groweth unto an holy temple in the Lord: All the building. In this context this translation seems preferable to [each several building] (ASV). "But [every building] here is quite out of place, inasmuch as the apostle is clearly speaking of one vast building, the mystical body of Christ" (Alf). This interpretation is confirmed by the language of the following verse. Israel in the OT had a temple of wood and stone. In contrast to this, the Church is a temple (cf. 1 Cor 3:16; 1 Pet 1:2-9). A temple is a dwelling place of God, as verse 22 mentions." [Wycliffe Commentary].

"Ephesians represents a further stage in the appropriation of temple imagery by the early Christians. Not only the individual believer or the local church, but also all believers, the universal Church, can be held to be the focus of God’s presence." [Lincoln, Andrew T., Word Biblical Commentary, Volume 42: Ephesians, (Dallas, TX: Word Books, Publisher) 1998].

"By referring to this, when you read you can understand my insight into the mystery of Christ, which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in the Spirit" [Eph 3:4-5].

What mystery did Paul's apostolic ministry help to solve? "The mystery was not that the Gentiles should be saved — there is much in the OT concerning the salvation of the Gentiles, particularly in Isaiah —but that they should be joined with Jews in one body." [Wycliffe Commentary].

"The particular aspect of what God has done in Christ which is in view becomes clear in v 6. It is how the Gentiles have become included in the disclosure of God’s secret. Col 1:27 has again been influential in the development of the writer’s thought about the mystery. Not only has Colossians already reduced the mysteries to one which centers in Christ, but it relates this to the Gentiles—Christ among the Gentiles." [Lincoln, Andrew T., Word Biblical Commentary, Volume 42: Ephesians, (Dallas, TX: Word Books, Publisher) 1998].

BE STRENGTHENED WITH THE SPIRIT

Paul's language reminds us of the power source as being the same that raised Christ from the dead [Eph 1:19]. Paul himself utilized this power to energize his ministry. He urged the church to use this same power later [Eph 6:10] when battling evil. [Lincoln, Andrew T., Word Biblical Commentary, Volume 42: Ephesians, (Dallas, TX: Word Books, Publisher) 1998]. "Again the abundant reference to what we have from God (cf. Eph 1:7; 2:4; Phil 4:19). Strengthened with might. Parallel to the earlier prayer, which said much about God's power. By his spirit. The Spirit is the agent of the Godhead in applying our redemption to us. In the inner man. That is, our immaterial part, true personality." [Wycliffe Commentary]. " Here the term incorporates elements of both radiance and power as it conveys the perfection of God’s activity. In this way the writer’s formulation of his request is meant to evoke further the confidence of the readers in God’s ability to grant what is asked in a fashion more than adequate for their needs." [Lincoln, Andrew T., Word Biblical Commentary, Volume 42: Ephesians, (Dallas, TX: Word Books, Publisher) 1998].

PRESERVE UNITY OF THE SPIRIT

The verb "being diligent" comes from spoudazo which means to diligently labor. Here Paul used a participle form as a present active imperative. Paul meant to amphasize that Christians in an ongoing way be laboring for the unity of Christ's church. Friberg notes a sense of urgency with this verb. "Endeavoring to keep. God realized that this is not always possible because one person alone cannot keep the unity." [Wycliffe Commentary]. "The object of the participle is "to maintain the unity of the Spirit in the bond of peace." The genitive phrase "the unity of the Spirit" is [the unity which the Spirit gives] (TEV, NEB; see TNT "The Spirit has made you one"). The Greek noun for "unity" (from the word "one") is used also in verse Eph 4:13 [To preserve the unity] may be expressed as "to continue to be like one" or "to continue to be joined together with others." [UBS Translator Handbook Series]. "The unity of the Spirit involves not the human spirit but the Holy Spirit, as v 4 makes clear, and is a reference not to the congeniality of some social grouping but to the unity which God’s Spirit gives and which is the ground of the Church’s existence. Earlier Christ has been depicted as the personification of peace who brought reconciliation with God and reconciliation between Jew and Gentile (2:14–18), but now believers are to be agents of peace and reconciliation within the community in order to preserve its unity." [Lincoln, Andrew T., Word Biblical Commentary, Volume 42: Ephesians, (Dallas, TX: Word Books, Publisher) 1998].

DO NOT GRIEVE THE SPIRIT

There are many "spirits" being manifest in the world today. What makes the Holy Spirit unique? The word holy. Many offer experiences with a feeling but when we examine the fruit it lacks genuine holiness. What grieves the Holy Spirit? Sin and in this context the kinds of sin that tend to lead the church into paths counter to God's purposes which create disunity. " Paul exhorts believers not to quench the Spirit (1 Thess 5:18) and not to disregard God who gives his Holy Spirit (1 Thess 4:8), while Acts speaks of resisting the Holy Spirit (7:51)." [Lincoln, Andrew T., Word Biblical Commentary, Volume 42: Ephesians, (Dallas, TX: Word Books, Publisher) 1998]. Paul is presenting in Ephesians a Holy Spirit who is capable of being grieved, quenched or resisted. This evidence does not promote the believe that the Holy Spirit is an impersonal force used by God. Foundationally of course we know the Holy Spirit can never leave us or forsake us as we confer elsewhere. But Paul also clearly teaches that the Holy Spirit has no fellowship with sin.

KEEP ON BEING FILLED WITH THE SPIRIT

This passage is practical evidence for the holiness of the Holy Spirit. "There are repeated warnings in the Scripture against drunkenness (cf. Prov 23:31)." [Wycliffe Commentary]. "The verb is the present tense of the imperative and so may be read "Stop getting drunk with wine" [UBS Translator Handbook Series]. "Other references in the NT to drunkenness include Matt 24:49; Luke 12:45; 1 Cor 5:11; 6:10; 1 Tim 3:8; Titus 2:3; and 1 Pet 4:3. Here in Eph 5:18, drunkenness is said to lead to dissipation, that is, to sexual excess and debauchery. ajswtiva is used elsewhere in the NT only in Titus 1:6 and 1 Pet 4:4, where it is in close association with the mention of drunkenness in the preceding verse, while the cognate adverb is used to describe the way of life of the prodigal son in Luke 15:13." "Luke’s Pentecost narrative, where the earliest believers’ experience of being filled with the Spirit is mistaken for drunkenness (cf. Acts 2:4, 13, 15), is frequently cited in this connection, although there is no evidence that the writer of Ephesians is actually drawing on the Acts passage." [Lincoln, Andrew T., Word Biblical Commentary, Volume 42: Ephesians, (Dallas, TX: Word Books, Publisher) 1998].

Many are confused about Paul's command to keep on being filled with the Holy Spirit. We already know that as God he can never leave us or forsake us. But his fellowship and leadership can be grieved. Once that happens we need to enter a time when we seek that refilling by asking for forgiveness and cleansing [1 Jn 1:9]. "The imperative is in the present tense, indicating that believers’ experience of the Spirit’s fullness is to be a continuing one." [Lincoln, Andrew T., Word Biblical Commentary, Volume 42: Ephesians, (Dallas, TX: Word Books, Publisher) 1998]. The present tense defines ongoing action on the part of every believer as we seek to maintain the leading and fellowship of the Holy Spirit.

THE SPIRIT IN THE ARMOR OF GOD

Here Paul groups the Holy Spirit in symbolic language to part of the armor necessary for each believer. "The sword of the Spirit. Not the same type of genitive as before; perhaps an ablative of source or origin. That is, [the sword supplied by the Spirit]. Which is the word of God. God's word is a piercing sword. Here [rhema], "word" as utterance, is used. In a similar passage in Heb 4:12 [logos], "word" as concept or idea, is used." [Wycliffe Commentary]. "And receive the helmet of salvation, and the sword of the Spirit, which is the word of God.” Believers are to “receive,” i.e., from God (v 13) who offers them, “the helmet” and “the sword.” "With the final piece of equipment, the writer’s emphasis shifts from the defensive to the offensive. The sharp short sword (makaira as opposed to the long sword) was the crucial offensive weapon in close combat. There is a corresponding stylistic shift. Whereas with the breastplate of righteousness, the shield of faith, or the helmet of salvation, the former element represents the latter, this is not the case with “the sword of the Spirit.” The sword stands not for the Spirit but for “the word of God.” [Lincoln, Andrew T., Word Biblical Commentary, Volume 42: Ephesians, (Dallas, TX: Word Books, Publisher) 1998]

THE HOLY SPIRIT IN PHILIPPIANS

THE PROVISION OF THE SPIRIT

When Paul speaks of opposition he probably has in mind the fact he is writing from prison. His words "will turn out for my deliverance" come from the Septuagint Job 13:16. Unlike many when falsely imprisoned Paul is very upbeat. " As Job was ultimately “saved” from his plight and vindicated, so he, Paul, would ultimately be saved from his plight and vindicated. Thus, he was able to say “I know” with a conviction originating in sacred scripture." [Hawthorne, Gerald F., Word Biblical Commentary, Volume 43: Philippians, (Dallas, Texas: Word Books, Publisher) 1998]. Paul calls the Holy Spirit the Spirit of Jesus Christ because it was Christ who promised his disciples a supernatural indwelling Companion with a sufficient supply of God to bring Paul through any difficult period. Paul contributed to his own release from prison by prayer. We see in almost every letter a prayer request for his ministry. The Holy Spirit's way of inworking with the early church included the individual believers like Paul asking the Holy Spirit to move in important ways. We see him "praying (Rom 15:30–31; 2 Thess 3:2) that he might be released from prison and brought safely again to his friends (Philem 22). We also see him praying that he might remain true to God in the face of opposition (2 Cor 1:9–11; 1 Thess 5:25), and that his ministry might be effective (Col 4:3; 2 Thess 3:1–2)." [Hawthorne, Gerald F., Word Biblical Commentary, Volume 43: Philippians, (Dallas, Texas: Word Books, Publisher) 1998].

"Therefore if there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion, make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose [Phil 2:1-2].

Paul's encouragement from the person of Christ was associated with the person of the Holy Spirit's fellowship. Paul is both being comforted and consoled by the Spirit. "The verb from which this noun comes (parakalein) is used especially by Paul for the exhortation he himself gives based on the Word of God and in the power of the Holy Spirit [Rom 12:1; 15:30; 16:17; 1 Cor 1:10; 4:16; 16:15; Eph 4:1; Phil 4:2; 1 Thess 2:11–12; 5:14]" [Hawthorne, Gerald F., Word Biblical Commentary, Volume 43: Philippians, (Dallas, Texas: Word Books, Publisher) 1998]. The encouragement Paul receives is practical because the outflow from his fellowship restores his mind in love, unity and purpose. In the midst of the most difficult circumstance Paul is not thinking so much about himself but his concern causes him to write the churches in love.

"For we are the true circumcision, who worship in the Spirit of God and glory in Christ Jesus and put no confidence in the flesh" [Phil 3:3].

The idea of true circumcision is that of the heart. We see it mentioned in the Law and the Prophets. It speaks of the result of regeneration work of the Holy Spirit. "Israel lost sight of the spiritual significance of circumcision, focused on the external ritual and failed to boast in the Lord alone (cf. Jer 9:23–25), it has forfeited its right to the title. The church of Jesus Christ, however is the true Israel (Gal 6:16), heir of all the rights and privileges belonging to it (Rom 9:24–26; 1 Pet 2:9–10), including the right to the title the Circumcision." [Hawthorne, Gerald F., Word Biblical Commentary, Volume 43: Philippians, (Dallas, Texas: Word Books, Publisher) 1998].

The church now offers the true circumcision. What is true worship? Worship must be in the Holy Spirit and truth [Jn 4:23-24]. Here we see Spirit and Theos connected as evidence of the full deity of the Holy Spirit [Rom 8:9, 14; 1 Cor 7:40; 12:3; 2 Cor 3:3]. "The Spirit promised by the prophets (Ezek 36:25–27), dwelling within the Christian, gives to the Christian life and power and love so that he can offer to God true and acceptable worship from the heart (John 4:23–24; Rom 12:1; 1 Pet 2:5). The apostle’s choice of the verb latreuein for worship, modified as it is by pneumati Theou stresses the fact that the Spirit of God is the divine initiator at work in the depths of human nature, profoundly transforming a person’s life so as to promote a life of love and service, so as to generate a life for others, for “such a life is the only worship [latreuvein] acceptable to God.” [Hawthorne, Gerald F., Word Biblical Commentary, Volume 43: Philippians, (Dallas, Texas: Word Books, Publisher) 1998].

THE HOLY SPIRIT IN COLOSSIANS

LOVE IN THE SPIRIT

Paul presents the Holy Spirit as being the source for agape love. Paul is writing from prison and his mention of the love from the inward fellowship of the Spirit evidences the way the Holy Spirit was producing practical love in equipping leaders for the churches. Paul is writing about Epaphras a deacon from this city. Even though this is the only naming of the Holy Spirit in this letter it is presented as a testimony that, as in other cities and churches, the person and work of the Holy Spirit was sufficient. "This phrase indicates that the community’s life was filled with a love generated by the Holy Spirit, enabling it to come to the help of all the saints." [O’Brien, Peter T., Word Biblical Commentary, Volume 44: Colossians, Philemon, (Dallas, Texas: Word Books, Publisher) 1998].

THE HOLY SPIRIT IN THESSALONICA

POWER & CONVICTION

Most New Testament scholars believe this letter was among the earliest circulating around the first century church. What is the evidence of the person and work of the Holy Spirit? We see the message of life of the church was typified by the Spirit. People were able to recognize this church's place because the gospel was not going out devoid of power. Neighbors were being convicted about their need for Christ. This work of the Holy Spirit evidences something going on in individual lives. The Holy Spirit revealed his omnipresence and omniscience in this work. He had to know people where they live and produce the correct response in their life to create an inner need for Christ. The Holy Spirit also accompanied the preached message out into the community producing the purposes of God. There were some changed lives in this city which was the work of the Holy Spirit.

"For God has not called us for the purpose of impurity, but in sanctification. So, he who rejects this is not rejecting man but the God who gives His Holy Spirit to you" [1 Thess. 4:7-8].

Paul presents another important work of the Holy Spirit at work in this city ~ Sanctification. This ongoing work evidences the reality of regeneration which begins the Christian's walk with God. "The change of preposition from epiv to en implies that sanctification is part of the Christian calling; by calling his people God sanctifies them in the sense of setting them apart for himself; they are already klhtoi; a{gioi, “saints by calling” (Rom 1:7; 1 Cor 1:2), and must manifest their sanctification in the ways of daily life. Cf. 2 Thess 2:13, 14; 2 Tim 1:9; 1 Pet 1:2, 15. The climax of sanctification appears in 3:13; 5:23, 24." [Bruce, F.F., Word Biblical Commentary, Volume 45: 1 & 2 Thessalonians, (Dallas, Texas: Word Books, Publisher) 1998]. Paul boldly says hose who do not allow the Holy Spirit to produce sanctification are rejecting God.

"Rejoice always; pray without ceasing; in everything give thanks; for this is God's will for you in Christ Jesus. Do not quench the Spirit; do not despise prophetic utterances. But examine everything carefully; hold fast to that which is good; abstain from every form of evil" [1 Thess 5:16-22].

Christians in this city were being persecuted. In response Paul encouraged them not to ever stop praying. Sometimes, if we are being persecuted it is easy to get mad at God for not relieving us from these circumstances. This is human nature. Instead begin giving thanks. This message was especially encouraging since Paul himself was in prison as he wrote. Paul's encouragement also included a high view of the will of God. Don't move into any behavior that will result in quenching the Holy Spirit. He is our only source of power for living the Christian life. Here is strong evidence for the personhood of the Spirit.

Paul was writing in the midst of the apostolic age early in the year A. D. 50. Most of the New Testament was still unwritten. The canon for the New Testament was not formally closed before John's final book in around A. D. 96. When we examine Paul's advice to not despise prophetic utterances we need to do so with that chronology in mind. A careful reading shows Paul had a great concern for anyone being deceived by false revelations. He said, "examine everything carefully." The gift of prophecy lent itself to imitation, and it was important that counterfeit prophets should be detected. No criteria are suggested here for distinguishing genuine prophecy from false; consistency with revelation already received would be one obvious test. The prophet’s testimony to Christ was crucial: as Paul says in 1 Cor 12:3, the confession kuvrio" ÆIhsou`", “Jesus is Lord,” is an infallible token of the Spirit’s voice. It is desirable that all who are exposed to prophetic utterances should be able to recognize the truth when they hear it; cf. the direction in 1 Cor 14:29, “let two or three prophets speak, and let the others weigh what is said” (diakrinevtwsan). It is specially necessary that those in positions of responsibility should be able to exercise this kind of discernment. In 1 Cor 12:10 “the ability to distinguish between spirits”is a gift given to some, but nothing is implied about a special gift of discernment here." [Bruce, F.F., Word Biblical Commentary, Volume 45: 1 & 2 Thessalonians, (Dallas, Texas: Word Books, Publisher) 1998].

"But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth" [2 Thess. 2:13].

This is the duty of every Christian to keep on giving thanks to God because of the work produced in us by the Holy Spirit. "Sanctification is the Spirit’s present work in believers; it will be completed at the Parousia, when Christ is “glorified in his holy ones” (1:10). As this hope of glory (i.e. consummated salvation) is assured to the Thessalonian converts “because,” as the writers have said, “our testimony to you was believed” (1:10), so here the Spirit’s sanctifying work is linked with their “belief in the truth” (ajlhqeiva" is objective genitive)." [Bruce, F.F., Word Biblical Commentary, Volume 45: 1 & 2 Thessalonians, (Dallas, Texas: Word Books, Publisher) 1998].

THE HOLY SPIRIT IN TIMOTHY

VINDICATED IN THE SPIRIT

"Christ's ministry was vindicated or proved to be true by the presence and work of the Holy Spirit [Rom 1:4; Lk 4:18-19; 10:21; Mt 12:18,28; and especially Rom 8:10-11]. The Spirit's final vindication of Christ was his resurrection: the mention of justification in the Spirit thus leads to his appearance to angels at resurrection, association, and entrance into heaven (1 Pet 3:22)." [Wycliffe Commentary]. "You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and {how} He went about doing good and healing all who were oppressed by the devil, for God was with Him" [Acts 10:38].

The Holy Spirit will be so vigorous in revealing the true gospel of Christ that even though "some will fall away" there will not be a universal apostasy. The word "some" in the Greek comes from tis which means a certain, or some. What shall these fall away from? The "faith" with a direct article. Paul says they will turn from the leadership of the one true Holy Spirit [in the singular] to following many spirits [in the plural]. The cause for this falling away is a spiritual deception.

"Guard, through the Holy Spirit who dwells in us, the treasure which has been entrusted to you." [2 Tim 1:14].

What is the treasure entrusted to the church? God's word as revealed in the apostolic age through the Holy Spirit. Here the Spirit's work was expanded to one of guarding what has been revealed. The word guard also means keep or hold onto. This was a time when much false revelation was being promoted using false spirits. "The necessity of putting the basic outline of doctrine in concrete, easily remembered form is reiterated by Paul (cf. Rom 6:17) in another imperative (2 Tim 1:13): Hold fast the form of sound words, or the outline of doctrine." [Wycliffe Commentary].

THE HOLY SPIRIT IN TITUS

REGENERATION & RENEWING

"This eliminates all works whatsoever; not only those done by an unsaved man in self-righteousness, but also the works done in true righteousness. Over against all works is the free mercy of God, exhibited in the work of the Spirit. Washing . . . renewing. The Holy Spirit renews us in regeneration. These two ideas are closely linked together as two ways of expressing the one work of the Spirit.." [Wycliffe Commentary]. The Spirit is associated with God's mercy which is different from pity. Mercy combines compassion and love. It requires far more than power to administer. This passage evidences the personhood of the Spirit. It also demonstrated his sufficient work both in producing the new birth [Matt. 19:28, Acts 3:21, Eph. 5:26] and in the ongoing renewal [Rom 12:2, 1 Jn 1:9]. The power of giving life lies only with God. This passage testifies to both the deity and personality of the Holy Spirit.

THE HOLY SPIRIT IN HEBREWS

MIRACLES & GIFTS

How did God testify the coming of his Son? These evidences are listed in this passage, signs, wonders, miracles and the gifts of the Holy Spirit. The gifts of the Holy Spirit include the preaching necessary to spread the gospel. The gifts are also the empowerment [charismata] sufficient for leading the Christian life. This new life in Christ empowered by the Spirit was what set the church apart from empty religion.

"Therefore, just as the Holy Spirit says, "TODAY IF YOU HEAR HIS VOICE" [Heb 3:7].

The author of Hebrews is quoting Psalm 95:7-11. He had in mind Num 13-14 when Israel was camped at Kadesh and lacked courage to enter the promised land by faith. In this context the author is sharing the current message of the Holy Spirit asking Israel to not harden your hearts again against the will of God.

"For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God and put Him to open shame." [Heb 6:4-6].

The author of Hebrews is intending to warn his readers. When we interpret this passage we should not remove his warning. "Properly, this passage should be interpreted not from within a theological system but from within its own context. First principles learned is the subject. Now the writer speaks of those who, having received such instruction in first principles, had turned away from Christ. They were now enemies of Christ and of the salvation that is in him." [Wycliffe Commentary].

"The final aorist participle, “fall away,” stands out, in contrast to the previous four (which expressed the positive character of the experience of the community), as something unjustified and tragic. The aorist tense indicates a decisive moment of commitment to apostasy. In the LXX, the term parapivptein has reference to the expression of a total attitude reflecting delibrate and calculated renunciation of God [Ezek 20:27; 22:4; Wis 6:9; 12:2]. In the eschatological perspective of Hebrews, there is no other repentance than that provided by God through Jesus Christ. There is no salvation apart from the purification for sins accomplished by the divine Son in the final period of God’s redemptive activity (1:1–3)." [Lane, William L., Word Biblical Commentary, Volume 47a: Hebrews 1-8, (Dallas, Texas: Word Books, Publisher) 1998].

As I studied through Hebrews for this research, I have found it helpful to understand who the author's original audience was. If this letter was written to a "mixed group" of Hebrews in the early 60's A. D. it can be interpreted without doing damage to this passage in context or to the remainder of the New Testament. Probably he was writing to a house church facing persecution. " Throughout Hebrews the writer expresses apprehension that the community may falter in its response to the spoken word of God. Significantly, his pastoral concern extends to the individual members of the audience (see Heb 3:12, 13; 4:1, 11; 6:11; 12:15). The suggestion lies close at hand that within the house church there were stronger and weaker members. Some individuals were more prone to the danger of turning away from God than others. The intended audience, apparently, was not monolithic in experience, disposition, or maturity (see Heb 12:13, 15)." [Lane, William L., Word Biblical Commentary, Volume 47a: Hebrews 1-8, (Dallas, Texas: Word Books, Publisher) 1998].

"The Holy Spirit is signifying this, that the way into the holy place has not yet been disclosed while the outer tabernacle is still standing" [Heb 9:8].

This passage seems to evidence the author wrote prior to the destruction of the temple in Jerusalem. Some Jews seem to be attending both the synagogue, the temple and various house churches. Christ's completed work on the cross did away with any need for temples made of stone. The ceremonies in the temple allowed for priests to officiate as representatives between God and man. This passage evidences the work of the Holy Spirit associated with the temple. "Among the other New Testament writings the Spirit's ministry is evident in the profound teaching of Hebrews 9:14, which shows the relationship of God, Christ, and the eternal Spirit. The Holy Spirit's work in the Old Testament in preparation for the coming of Christ is explained in this and other passages in Hebrews 3:7; 9:8; 10:15-17." [Nelson's Illustrated Bible Dictionary, 1986].

"How much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?" [Heb 9:14].

In light of the redemption furnished by Christ no one needed to be returning to the temple and allow priests to make blood sacrifices for their sins all over again.

THE NEW BIRTH ~ REGENERATION OF THE SPIRIT

“Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God.” John 3:5 “I am the living bread that came down out of heaven; if anyone eats of this bread, he will live forever; and the bread also which I will give for the life of the world is My flesh.” John 6:51 The Holy Spirit is also the source for the believer’s assurance in their salvation “The one who keeps His commandments abides in Him, and He in him. We know by this that He abides in us, by the Spirit whom He has given us.” I Jn 3:24 The Holy Spirit participates in the invitation to receive Christ, “The Spirit and the bride say, "Come." And let the one who hears say, "Come." And let the one who is thirsty come; let the one who wishes take the water of life without cost.” Rev 22:17 The New Testament implies that the Christian life is originated by the Holy Spirit [1 Thess. 1:6; Rom 5:5; 8:9; 1 Cor 2:4; 6:11; Tit 3:5]. “If anyone does not have the Spirit of Christ, he does not belong to Him.” Rom 8:9

The Holy Spirit also works in helping Christians he has birthed on track. "But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you. "And He, when He comes, will convict the world concerning sin and righteousness and judgment.” John 16:7﷓8 When Peter preached to the crowd of 3,000 at Pentecost it was this action of the Holy Spirit in the hearts of the crowd that made the change.

THE HOLY SPIRIT INDWELLS AND ILLUMINATES THE BELIEVER

The Holy Spirit works to guide and direct. "But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come. "He will glorify Me, for He will take of Mine and will disclose {it} to you.” John 16:13﷓14

THE HOLY SPIRIT SANCTIFIES

As the Holy Spirit indwells he guides and directs. “For all who are being led by the Spirit of God, these are sons of God.” Rom 8:14

THE HOLY SPIRIT BEARS GIFTS

HOLY SPIRIT IS A COMFORTER

THE HOLY SPIRIT AS A LEADER

THE HOLY SPIRIT IS A PERSON FILLED WITH LOVE

THE HOLY SPIRIT BEARS TESTIMONY

THE HOLY SPIRIT IS A PERSONAL HELPER

THE HOLY SPIRIT IS CAPABLE OF BEING GRIEVED

THE HOLY SPIRIT BEARS WITNESS OF THE TRUTH OF CHRISTIANITY

THE HOLY SPIRIT CAN BE QUENCHED

THE HOLY SPIRIT INITIATES WORK

THE HOLY SPIRIT REVEALS JESUS CHRIST

THE HOLY SPIRIT LEADS HUMANS INTO THE NEW BIRTH

THE HOLY SPIRIT GIVES GIFTS TO THE BELIEVER

GOD REVEALS SCRIPTURE THROUGH THE HOLY SPIRIT

GOD INSPIRED SCRIPTURE THROUGH THE HOLY SPIRIT

THE HOLY SPIRIT ILLUMINATES SCRIPTURE

THE SPIRIT OF GOD

THE SPIRIT OF THE LORD

In the New Testament we see the Spirit of the Lord coming from pneuma kurios because kurios is the word for Lord also being used to identify God and Christ. When Jesus announced the beginning of his public ministry he used these words as recorded by Luke. And Jesus returned to Galilee in the power of the Spirit, and news about Him spread through all the surrounding district. And He began teaching in their synagogues and was praised by all.

And He came to Nazareth, where He had been brought up; and as was His custom, He entered the synagogue on the Sabbath, and stood up to read. And the book of the prophet Isaiah was handed to Him. And He opened the book and found the place where it was written, "THE SPIRIT OF THE LORD IS UPON ME, BECAUSE HE ANOINTED ME TO PREACH THE GOSPEL TO THE POOR. HE HAS SENT ME TO PROCLAIM RELEASE TO THE CAPTIVES, AND RECOVERY OF SIGHT TO THE BLIND, TO SET FREE THOSE WHO ARE OPPRESSED TO PROCLAIM THE FAVORABLE YEAR OF THE LORD." And He closed the book, gave it back to the attendant and sat down; and the eyes of all in the synagogue were fixed on Him.” Luke 4:14-20

The Spirit of the Lord came from the Hebrew book of Isaiah: Ruwach Adonay Yahweh. This is simple but powerful evidence of the deity of the Holy Spirit. Isaiah 61:1-3

Often Gospel authors credit the Holy Spirit as being the power source for Jesus’ works, “how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?” Heb 9:14 cf. Rom. 8:11.

THE HOLY SPIRIT GIVES LIFE

Paul said there is new life associated with both the risen Christ and the Holy Spirit that becomes foundational to the Christian. “But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you.” Rom 8:11 Paul wrote, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self﷓control; against such things there is no law.” Gal 5:22-23

We see the conception of Jesus being stated by Matthew as the work of the Holy Spirit [Mt. 1:18] while Luke claims it to be the work of God [Lk. 1:35]. The writers seem to be identifying the same source whether they say God or the Holy Spirit.

THE HOLY SPIRIT AND AUTHORING THE NEW TESTAMENT

REVELATION

INSPIRATION

Daniel C. Arichea wrote, "Inspired by God translates a term that occurs nowhere else in the New Testament. Its literal translation is "God-breathed," which means that Scripture is produced by God's breath (or spirit, which is also his power) and is therefore of divine origin." [UBS Translator Handbook Series]. Robertson writes, "so far as the grammatical usage goes, one can render here either "all scripture" or "every scripture." [Robertson's Word Pictures in the New Testament]. This passage defines all or every passage of Scripture as being fully inspired by God and profitable for teaching the world.

ILLUMINATION

UNGER'S INSPIRATION

The doctrine of the inspiration of Scripture is of immense importance. This is at once apparent when one considers that all evangelical Christian doctrines are developed from the Bible and rest upon it for authority. L. Boettner is correct when he calls the biblical teaching of inspiration "the mother and guardian of all the others" (Studies in Theology [1947], p. 48). An unsound view of inspiration of Scripture is bound to countenance unsound views, produce distorted teachings or serious gaps in essential doctrinal systematization, or offer a temptation to too easy subscription to plausible but unsound scientific or philosophic theorizings.

The Scriptural Definition of Inspiration. In defining divine inspiration in the distinctive sense in which it is employed in the Holy Scriptures, the difference in meaning of this expression from revelation and illumination must be carefully comprehended.

Revelation. Revelation, which may be oral or written, may be defined as an operation of God communicating to man truth that otherwise man could not know. Since man was created in God's image and endowed with capacity to know God, it is rational to expect that God would communicate Himself and His mind to man. If unfallen man, being a finite creature, needed divine revelation and instruction , how much more is fallen man completely incapacitated by sin.

Inspiration. "A supernatural influence exerted on the sacred writers by the Spirit of God, by virtue of which their writings are given Divine trustworthiness" (B. B. Warfield, "Inspiration," Int. Stand. Bible Ency., p. 1473). In defining scriptural inspiration three factors must be kept in mind: first, the primary efficient Cause, the Holy Spirit, who acts upon man; second, the subject of inspiration, man, the agent upon whom the Holy Spirit acts directly; third, the result of inspiration, a written revelation, given once for all, thoroughly accredited and tested by miracle and fulfilled prophecy (cf. J. E. Steinmueller, Companion to Scripture Studies [1941], 1:5, 14).

Illumination. Illumination is a ministry of the Holy Spirit that enables all who are in right relation with God to understand the objective written revelation. Thus, revelation involves origin, inspiration, reception and recording, and illumination, understanding or comprehending the written objective revelation. In other words, revelation comprehends God's giving truth. Inspiration embraces man under divine control accurately receiving the truth thus given. Illumination deals with man's understanding the God-given, inspired revelation <1 Cor. 2:14>. Revelation as it concerns Holy Scripture had a specific time period involving the inspiration of certain sovereignly chosen individuals as the recipients of the revelation. It is plain that both of these divine operations have ceased. In contrast, illumination is continuously operative in all those who qualify for this ministry of the Holy Spirit.

The Scriptural Doctrine of Inspiration.
The Fact of Inspiration Stated. Second Tim. 3:16-17 says, "All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; that the man of God may be adequate, equipped for every good work." Five great truths of inspiration are herein taught: first, the plenary inspiration of the Bible, "all"; second, the plenary inspiration specifically of the OT, plainly implying the entire NT as well, that is, "all Scripture"; third, the divine authorship of Scripture-- "inspired by God" ("God-breathed"); fourth, the supreme value of all Scripture to the spiritual life, "profitable for teaching, for reproof, for correction, for training in righteousness"; fifth, the holy purpose of Scripture, "that the man of God may be adequate, equipped for every good work."

The Fact of Inspiration Implied. The sacred authors were prophets and apostles of God's Word in the highest sense of the term. Scripture is filled with such expressions as "Now the Word of the Lord came . . . saying" <1 Kin. 16:1>; "Thus the Lord said to me . . ." ; "The word of the Lord came expressly to Ezekiel" . The apostle Paul and others claimed to speak by direct revelation (; etc.). Prophets spoke of future events (such as Moses' foretelling the coming of the great Prophet, Christ) and have had their predictions verified during succeeding centuries. David and Isaiah minutely prophesied the sufferings, death, and resurrection of Christ. Daniel previewed the rise of Persia, Greece, and Rome . Some prophets, such as Moses, Elijah, and Elisha, had their messages authenticated by miracle. Others had an irresistible compulsion to speak, such as Jeremiah (20:9). They were often commanded to write their utterances or wrote under divine leading (; etc.).

Nature of Inspiration. "But know this first of all, that no prophecy of Scripture is a matter of one's own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God" <2 Pet. 1:20-21>. This pivotal passage deals with the question of how Scripture was inspired. First, it declares how it did not originate-- it is not "a matter of one's own interpretation," that is, it is not the result of human research nor the product of the writer's own thought. It did not come into being by the will of man. Man did not propose to write it, decide its subject matter, or outline its arrangement. Second, this passage tells how the Scriptures did originate. "Men," that is, certain divinely selected men, "spoke from God," the source. These inspired men were borne, or carried along, by the Holy Spirit, the message being His, not theirs. Accordingly, if it can be demonstrated that we have the words they spoke and wrote transmitted substantially in identical form with the original documents, and the science of textual criticism enables this to be done, then a charge of error is a charge against God, not against men except, of course, where the supposed "error" may be due to textual corruption in the long course of transmission. Where the text has unquestionably suffered in transmission, the labors of devoted scholars are directed to its restoration. This is done through ancient versions, textual variants, and other linguistic and historical evidence continuously being made available by archaeology and various other phases of sound biblical research.

Other Scriptural Proofs of the Inspiration of the Scriptures. God spoke through OT prophets . The OT Scriptures are inviolable . The indefectability and certainty of promise and prophecy are clearly seen in the oft-recurring expression "that what was spoken . . . might be fulfilled" (; etc.) and in such Scriptures as <24:35>, "Heaven and earth will pass away, but My words shall not pass away." Jesus quoted the OT as authoritative <4:4,7,10>. The Holy Spirit in the prophets equipped them for their ministry <1 Pet. 1:10-11>, and the Spirit of God spoke through David <2 Sam. 23:1-2> and other prophets. Besides the scriptural proofs, unbroken Jewish and Christian tradition attest the inspiration of Scripture.

The True Biblical Doctrine of Inspiration. Scripture nowhere fully explains the precise modus operandi of inspiration, yet it is possible to formulate a doctrine that is in agreement with all the plain and sufficient scriptural revelation vouchsafed to us. This doctrine, almost universally rejected today on the basis of alleged philosophic, scientific, historical, archaeological, and linguistic difficulties involved, is called verbal, plenary inspiration. It is sometimes called the dynamic view. This view holds that the superintendency of the Holy Spirit rendered the writers of Scripture infallible in their communications of truth and inerrant in their literary productions. Yet it leaves room for the fullest play of the personality, style, and background of the individual authors. By verbal inspiration is signified that in the original writings the Holy Spirit led in the choice of each word used (cf. <1 Cor. 2:13; John 10:34-36>). Compare , where the problem turns upon the singular or plural of a word. By plenary inspiration is meant that the accuracy that verbal inspiration insures is extended to every portion of the sacred revelation, so that it is as a whole and in all its constituent parts infallible as to truth and final as to divine authority. This is the traditional teaching of the church and is that doctrine set forth by Christ and the apostles. This teaching preserves the dual authorship of Scripture (the divine and the human) in perfect balance, ascribing to each the consideration that is accorded in the Bible.

Results of Inspiration. The Bible having been brought into existence by the supernatural action of the Holy Spirit upon the sacred writers, the question is, What is the result of this divine process in the product itself?

The Absolute Inerrancy of the Autographa. Absolute freedom from error must be attributed to the original copies of the inspired writings. It is unthinkable that inaccuracy and mistake can coexist with inspiration. Can God who is Supreme Truth speak that which is untrue? The claim of verbal, plenary inspiration for the original writings, however, does not extend to the multitudinous transcriptions and various translations, both ancient and modern. Inerrancy applies to transcriptions such as the Masoretic-Hebrew text, the Greek NT text, and the translations such as the Septuagint, Vulgate, Syriac, Luther's Bible, and various English versions only insofar as they reproduce exactly the original autographic manuscripts. Since none of the original manuscripts are in existence, critics commonly reject the inerrancy of the autographa as "an assumption for which there is no warrant in sound reason" (G. Maines, Divine Inspiration, p. 109). But the fact and the truth rest not upon "reason" but upon the clear revelation of the Scriptures themselves <2 Tim. 3:16; 2 Pet. 1:20-21>.

Providential Preservation of Scripture with Regard to Its Substance. The Holy Spirit, it is reasonable to conclude, also had a definite ministry in preserving the inspired Scriptures through millennia of transmission. Possible errors that have crept in as a result of copyists' slips, glosses, etc., are the domain of lower criticism and here the Christian scholar may find a worthy task for his labors. The high development of NT textual criticism as the result of many manuscript finds has given us the transmitted text in a high degree of purity. Lack of manuscript evidence in the OT field has seriously curtailed textual criticism and hence there are many more unresolvable textual difficulties in the OT than in the NT. Recent phenomenal manuscript finds such as the Dead Sea Scrolls (notably the Isaiah Manuscript) are tending to alleviate this condition regarding the OT text.

Scriptural Inerrancy Embraces Scientific Features. In this realm, although serious problems exist, there are no proved facts of science that necessitate abandonment of the scriptural doctrine of inspiration. Many scientific theorizings would seem to suggest this; but when the Bible is correctly placed in the prescientific era in which it had its birth, its alleged scientific inaccuracies are much less formidable than the liberal or neo-orthodox interpreter would have us believe.

Scriptural Inerrancy Embraces Historical and Literary Features. In no field has the Bible been more seriously challenged than in the historical. While it is true that many serious historical problems still remain, such as the existence of the Philistines in patriarchal times, the date of the Exodus, and the identity of Darius the Mede in the book of Daniel, archaeology has made colossal contributions toward resolving many of these problems. The existence of Sargon II, the Hittites and the Horites (the Hurrians), the religion of the Canaanites, the historicity of the patriarchs, and many other serious problems have been cleared up. Although there is almost universal rejection of a thoroughly sound teaching of biblical inspiration in our day, the conservative scholar with an abundance of this new apologetic material at his disposal may well hesitate before abandoning this solid foundation of true biblical exposition and theological systematization.

bibliography:
F. S. R. L. Gaussen, The Inspiration of the Holy Scriptures (n.d.); J. Orr, Revelation and Inspiration (1952);
R. L. Harris, Inspiration and Canonicity of the Bible (1957);
E. J. Young, Thy Word Is Truth (1960); M. C. Tenney, ed., The Bible-- Living Word of Revelation (1968), pp. 103-64;
B. B. Warfield, The Inspiration and Authority of the Bible (1970);
J. W. Montgomery, ed., God's Inerrant Word (1973), pp. 63-94, 115-42, 201-18, 242-62;
J. M. Boice, ed., The Foundation of Biblical Authority (1978), pp. 23-60, 85-102;
R. L. Saucy, The Bible: Breathed from God (1978);
N. L. Geisler, ed., Inerrancy (1979);
B. H. Carroll, Inspiration of the Bible (1980);
R. Nicole and J. R. Michaels, eds., Inerrancy and Common Sense (1980), pp. 49-118;
J. D. Woodbridge, Biblical Authority (1982);
D. A. Carson and J. D. Woodbridge, eds., Scripture and Truth (1983), pp. 173-98, 287-302, 325-58;
J. M. Boice, Standing on the Rock (1985);
R. Haldane, The Authenticity and Inspiration of the Holy Scriptures (1985).
New Unger's Bible Dictionary Moody Press 1988

GOD AND THE HOLY SPIRIT ARE INVISIBLE

From John we can learn God does not have a localized body which has organs or body parts. This is one reason why Paul said God is invisible. "He is the image of the invisible God, the firstborn of all creation". [Col. 1:15]. "The magnificent hymn in praise of Christ begins by asserting that he, the beloved Son, is “the image (eikon) of the invisible God.” The very nature and character of God have been perfectly revealed in him; in him the invisible has become visible. Both Old and New Testaments make it plain that “no one has ever seen God.” The Fourth Evangelist, however, adds that “the only begotten Son, who is in the bosom of the Father, has made him known” (John 1:18)." [O’Brien, Peter T., Word Biblical Commentary, Volume 44: Colossians, Philemon, (Dallas, Texas: Word Books, Publisher) 1998]. Paul repeated this teaching when he wrote to the young preacher Timothy, “Now to the King eternal, immortal, invisible, the only God, {be} honor and glory forever and ever. Amen” [1 Tim 1:17].

"He who is the blessed and only Sovereign, the King of kings and Lord of lords, Who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see. To Him be honor and eternal dominion! Amen" [1 Tim 6:15-16]. Daniel C. Arichea and Howard A. Hatton wrote, "The last attribute mentioned is that of being invisible and once again reflects a theme that is prevalent in the Old Testament: God is so holy that no human being can see God and live (see, for example [Exo 33:20]. UBS Translator Handbook Series

"By faith he left Egypt, not fearing the wrath of the king; for he endured, as seeing Him who is unseen" [Heb 11:27]. Moses chose to flee the worship of visible idols for the invisible Hebrew God Yahweh. " Although the assumption that God cannot be seen, and that it is unsafe to attempt to see him, is pervasive in Scripture (e.g., Exod 33:18–23; Deut 4:12; Ps 97:2; cf. Jos., Ant. 4.346), God is never described in the LXX as oJ ajovrato", “the invisible One.” In educated circles in Judaism and early Christianity, however, the adjective ajovrato", “invisible,” was broadly applied to God as one of his attributes (e.g., Philo, On Abraham 183; cf. Rom 1:20; Col 1:15; 1 Tim 1:17); Philo, for example, uses it more than a hundred times (Spicq, 1:85, n. 2). It was the fact that Moses kept the invisible God continually before him that explains how he succeeded in overcoming his fear through faith (for the unwarranted suggestion that the reference is to Jesus, “the seeable of the Unseen” God, see D’Angelo, Moses, 187–88)." Nolland goes on saying, " The fact that Philo (Moses 1.154; Allegorical Interpretation 3.11-14) and Josephus (Ant. 2.256-57) interpret Moses’ departure from Egypt as an example of the hellenistic moral virtue of karteriva, “endurance,” may have misled interpreters of v 27b.

The emphasis, however, falls not on endurance but on continually seeing, as it were, the unseen God (BAGD 405)." [Nolland, John, Word Biblical Commentary, Volume 47b: Hebrews 9-13, (Dallas, Texas: Word Books, Publisher) 1998].

We do not see heresies beginning until the second and third century. Arius [336] was one of the earliest to deny the personhood of the Holy Spirit. He saw the Holy Spirit as one of God’s earliest creations. When Arius saw the work and works of the Holy Spirit he did not deny the power of the Holy Spirit only his personhood. He saw the Spirit as “merely the eternally proceeding energy of God.” Arius and others viewed passages that spoke of the Spirit’s subordination to the Father as being a difficulty that could be solved by stating the Spirit was an impersonal force. Jehovah’s Witnesses follow Arius. Because of these confusing verses Joseph Smith also developed unbiblical views about the Holy Spirit. The Biblical evidence in the end support the Christian church’s historic belief that the Holy Spirit is both a person and fully God.