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BY THE AUTHOR
Dr. W. Robert Cook, Th.D
I believe in the
Holy Spirit, the Lord and giver of life,
who proceedeth from the Father and the Son,
who with the Father and the Son together
is worshipped and glorified
who spake by the prophets.
Council of Nicea
(325)
Holy Spirit, truth divine,
Dawn upon this soul of mine;
Word of God, and inward light,
Wake my Spirit, clear my light.
Samuel
Longfellow (1819-1892)
Creator, Spirit,
Lord of Grace
O make our hears Thy dwelling place,
And with Thy might celestial aid
The souls of those whom Thou hast made.
Rabanus Maurus (776-856)
A complete statement regarding the Godhead must include consideration of the third person. To be sure, many of his works relate to the doctrine of soteriology and ecclesiology and will be considered more fully in those sections.
In some ways the Holy Spirit is the most self-effacing member of the Godhead. He is the only one of the three persons not bearing a proper name and his ministry is ever one of honoring the Son and in turn the Father. Nonetheless, this should in no way be construed as diminishing his importance, his work, his personality or his deity.
I. Representations of the Third Person
A. Designations
The scriptures do not assign to the third person of the Godhead a proper name in the usual sense of that term. The nearest to a proper name is the designation Holy Spirit. This term occurs repeatedly throughout the New Testament (see, for example, 1 Thess. 4:8). He is properly referred to as “holy” because he is the author and promoter of holiness and he is absolutely separated from and transcendent over all other spirits. The term "spirit" is appropriate because he is the power and efficiency of God, the person through whom God's power is exercised. This term expresses his relationship to the Godhead. As the Son is appropriately designated the Word because he is the revealer of the Godhead, so the third person is appropriately designated the Spirit because he is the power of the Godhead. It should be further noted that the term “spirit“ here relates to the peculiar property
of his person, since the first and second persons are also spiritual as to essence.As well as being designated the Holy Spirit, the third person of the Godhead is also referred to in the New Testament as the Spirit of your Father (Matt. 10:20); the Spirit of God (Matt. 12:28); the Spirit of the Lord (Luke 4:18); the Spirit of Jesus (Acts 16:7): the Spirit of Christ (Rom. 8:9); the Spirit of truth (John 14:17); and the Spirit of life (Rom. 8:2).
B. Descriptions
In addition to the above named designations for the third person there are many descriptions given throughout the scriptures referring to him. Some of these are as follows: clothing, which seems to refer to his enabling presence (Luke 24:49); cf. Acts 1:8; 2:1-4) dove, which may refer to his gentleness and purity (Matt. 3:16); earnest, which refers to the pledge of our redemption (Eph. 1:14); oil which suggests preparation for ministry, and illumination (Act. 10:38; 1 John 2:20, 27) seal, which suggests security, ownership, safety, and authority (Eph. 1:13; 4:30) water, which suggests an ever present source of unending life, that is, new spiritual life in abundance (John 7:38-39; cf. 1 Cor. 12:13b) and wind, which indicates invisibility and sovereignty (John 3:8).
II. The Person of the Holy Spirit
A. His Relationship to Other Members of the Trinity
The Holy Spirit is of the same essence as the Father and the Son. He is presented in John 15:26 as proceeding from the Father (this is suggested by the present tense of ekporeuomai) eternally and, since he is repeatedly called the Spirit of Christ (Acts 5:9; Rom. 8:9; 2 Cor. 3:17; Gal. 4:6; Phil. 1:19; 1 Pet. 1:11), he is construed as proceeding from the Son, as well. (Although there is no explicit statement to this effect, there is likewise none to the contrary.) Generation naturally implies a father-son relationship and no other, but the Spirit is designated as the Spirit of the Father, the Spirit of God, and the Spirit of His Son (1 Cor. 2:12; Gal. 4:6). This is merely an attempt to indicate personal distinction and relationship of an eternal and necessary character of the third person with the first and second. Thus procession (or spiration), used theologically, means that the personal subsistence of the third person is traced to the first and second eternally and necessarily. This does not imply any essential subordination since the Holy Spirit possesses the whole of the divine essence as do the other persons.
B. His Personality
It is very clear through a study of the scripture that the Holy Spirit is a person and not just a power or an influence. The fact that he is a spirit being rather than a physical being in no way alters this fact, for corporeality is not essential to personality. There are many biblical affirmations regarding the personality of the third person of the Godhead.
1. He possesses the attributes of a person
The Holy Spirit is seen to have personal intelligence (1 Cor. 2:10-11; John 14:26; 15:26); will (Act. 16:7; 1 Cor. 12:11); and affections (Eph.4:30).
2. He performs the works of a person
Among the works he undertakes may be listed guiding (John 16:13); teaching (John 14:26); counseling (John 14:16); and the giving of gifts (1 Cor. 12:7-11).
The guiding and teaching ministry of the Spirit relates particularly to truth about our Lord Jesus Christ which means the truth as found in the verbally inspired scripture.
In John 16:13 the Paraclete is called “The Spirit of Truth,” a fitting title for one who has as one of His primary tasks the teaching of the truth. On the strength of the use of this title (Spirit of Truth) in the Dead Sea Scrolls, some scholars have suggested that the Paraclete of John's writings is not the Holy Spirit at all but, as in the scrolls, an angelic being. Even a cursory examination of the pertinent passages [1] will show so many major differences as to destroy all credibility in such an hypothesis. In refutation of the idea that the New Testament Paraclete is just an extension of the Qumran concept, R. E. Brown writes: “In our judgment it is because the Paraclete is very carefully patterned on Jesus that the figure of the Qumran Spirit of truth and/or the angelic Prince of Lights has also become part of the Johannine picture of the Paraclete. If John calls the Paraclete the Spirit of Truth we suspect that the primary factor that made this title seem fitting was that in Johannine thought the Paraclete is the “Spirit of Jesus and Jesus is the truth.” [2], [3]
The Holy Spirit is referred to as a counselor four times in the New Testament (John 14:16, 26; 15:26; 16:7).
The word parakletos, translated “Comforter” in the King James Version of John's gospel, has probably been mistranslated. Comforter is from the Latin word meaning “one who strengthens," while parakletos means “one called to the side of another—with a view to providing help.” In 1 John 2:1 the word clearly means “advocate,” or “counselor” (lawyer, attorney), in the legal sense; and John 14:16 refers to the Holy Spirit as “another” parakleton. This argues strongly for uniformity of translation. Furthermore, the Greek word is a passive form. [4] Thus, the active concept of “one who strengthen,” “helper” (e.g., John 14:16) is an outgrowth or secondary meaning. For these reasons the term “counselor” is used here, though in light of the multifaceted sense of the word (due as much to its usage as to its etymology) it must be admitted that no one translation does justice to its rich meaning. [5]
Commenting on the variety of meaning found in this term Raymond Brown states,
The Paraclete is a witness in the defense of Jesus and a spokesman for him in the context of the trial of Jesus by his enemies; the Paraclete is a consoler of the disciples; more important, he is their teacher and guide and thus, in an extended sense their helper. No one translation captures the complexity of these functions…. In rendering this word into Latin for the Vulgate Jerome had a choice among such Old Latin renderings as advocatus and consolatory and the custom of transliterating the term simply as paracletus. In the Gospel he took the latter expedient…, a course also followed in the Syriac and Coptic traditions. We would probably be wise to do the same in modern times and settle for “Paraclete,” a near transliteration that at least preserves the uniqueness of the title and does not emphasize one of the aspects of the concept to the detriment of others. [6]
3. He is designated as a person
The noun pneuma is a neuter noun and normally we would expect, as is usually true, that its pronominal referents would likewise be neuter (a pronoun normally agrees with its antecedent in gender and number in the Greek language). There are, however, some notable examples of the masculine personal pronoun, the masculine demonstrative pronoun, and the masculine relative pronoun used in reference to the Spirit: personal pronoun, ego (Acts 10:19-20) and moi (Acts 13:2); demonstrative pronoun ekeinos (John 16:13) which is identified with the “Spirit of truth” and refers back to verses seven and eight where “that person” is called parakletos who is identified in 14:26 and 15:26 as the Holy Spirit; relative pronoun, hos (“who” rather than “which”) Eph. 1:13-14). It is also to be noted that the several times John uses parakletos in his gospel it is in the masculine form, although being an adjective used substativally it could just as well have been used in the neuter. [7]
In John 14:16 the Holy Spirit is referred to as allon parakleton indicating that there is another beside himself. The other is Christ, referred to in I John 2:1. Since allos refers to “another of the same kind” this suggests that the Holy Spirit, like Christ, is a divine person. “The pregnant meaning of allos as used of the Paraclete is highlighted by Brown in his listing of twenty-five parallels between the Holy Spirit and Christ.” [8]
4. He is treated as a person
The personhood of the Holy Spirit is indicated in a number of ways. He is equated with the Father and the Son (Matt. 28:19; 2 Cor. 13:1; I Pet. 1:1-2). As a person he is to be obeyed (Acts 10:19-20; 11:12; 13:4; 16:6-7). Also, he may be grieved (Eph. 4:30). He may be sinned against (Matt. 12:31). None of these statements make sense if the Spirit is only an influence.
5. He is distinguished from His own power
That he is a person with his own power rather than the personification of power is seen in such passages as Luke 1:35; 4:14; Acts 10:38; Romans 15:13; and 1 Corinthians 2:4.
C. His Deity
The Holy Spirit is specifically called God in Acts 5:1-4 (see also 1 Corinthians 3:16-17). Exodus 17:7 and Hebrews 3:7-11 compared with Psalm 95:6-7, will confirm this same truth. Divine attributes are ascribed to him as well. He is omnipresent (Ps. 139:7-10; 1 Cor. 12:13); he is omnipotent (1 Cor. 12:11; Rom. 8:11; Luke 1:35); and he is omniscient (1 Cor. 2:10-11; cf. Isa. 40:13-14 and Rom. 11:34). Finally, he is said to be involved in works which deity alone could accomplish. Some of these are the works of creation (Gen. 1:2; Isa. 40:12-14; Job 26:13) miracles (Matt. 12:28; 1 Cor. 12:9-11); regeneration (John 3:5-7; Titus 3:5); and sanctification (Rom. 15:16; 2 Thess. 2:13).
III. The Work of the Holy Spirit
A. His Place in the Economic Trinity
As is true of the first and second persons of the Godhead so with this third person certain things are more specifically ascribed to him than to others. He is especially prominent in the bringing to completion the works of God. This involves the making known and applying of the truth, particularly in the work of sanctification. His work follows the work of the Son just as the Son’s work follows that of the Father. His work cannot be divorced from the objective work of Christ without leading to a false mysticism. [9]
B. His Work in Relation to Creation
Together with the Father and the Son the Holy Spirit had a part in the creation of the universe. Apparently his responsibility was to give design, beauty, and orderliness to the creation (Isa. 40:12-14; Job 26:13, cf. Gen. 1:2). Also he was involved in giving life to the creation (Job 33:4; Ps. 104:30).
C. His Work in Relation to Miracles
(1 Kings 18:12: Ezek. 3:12, 14: Acts 8:39: Matt. 12:28: 1 Cor. 1.2:9-11).
D. His Work in Relation to the Scriptures
There is ample evidence to demonstrate the fact that the Holy Spirit is viewed by the scriptures as their divine author (2 Pet. 1:21; Mark 12:36; Acts 4:25; Matt. 22:43; Acts 8:25; Heb. 3:7; 10:15-16). It is also interesting to note that these passages teach confluency, i.e., the joint divine-human authorship of scripture.
E. His Work in Relation to Jesus Christ
The Holy Spirit was unquestionably involved in the birth of Jesus Christ (Matt. 1:18-20/ Luke 1:35). In the Matthew passage the use of ek should be noted indicating that the Holy Spirit was the divine source of Christ’s humanity. Thus, through his work the pre-existent Son became the God-man.
The life of Christ on earth was lived in close relationship with the Holy Spirit, as well. He was filled with the Holy Spirit as prophesied in Isaiah 11:2-3 and 42:1-4. That this prophecy was fulfilled is pointed out in Luke 4:1 compared with John 3:34. Jesus Christ was anointed by the Holy Spirit to preach and to perform his messianic mission (Matt. 12:28; Luke 4:18; Acts 10:38). On occasion, at least, he was empowered by the Holy Spirit for his might works (Matt. 12:28; Luke 4:14). The scriptures also declare that Jesus Christ was led by the Holy Spirit (Luke 4:17).
The relationship of the Holy Spirit to Jesus Christ in his death and resurrection is based upon two disputed passages. Hebrews 9:14 declares that Christ “through the eternal spirit offered himself without blemish unto God.” Some feel that this refers to Christ’s own spirit rather than to the Holy Spirit. [10 Even more questionable than the Hebrews passage is 1 Peter 3:18 which is related by some to his resurrection. In all likelihood this is a reference to Christ’s sprit rather than to the Holy Spirit in light of the parallel structure of the passage as it speaks of “flesh” and “spirit” This does not mean, however, that the Spirit was uninvolved in Christ’s death and resurrection. As Peter notes, he did predict, through the prophets, “the sufferings of Christ and the glories that would follow” (1 Peter 1:11).
F. His Work in Relation to Man
The works of the Holy Spirit in relationship to men fall into two general categories: his work with mankind in general, which is a phase of the work of common grace; and his work with the heirs of salvation. (The following summary statements will be given further development in the sections on soteriology and ecclesiology.)
1. Mankind in General
a) The restraint of sin
One of the major areas of the work of the Holy Spirit in the world has to do with the restraint of sin (Gen. 6:3; Isa. 59:19; A.S.V. margin; 2 Thess. 2:6-7). The latter passage [2 Thess. 2:6-7], which is a much disputed one, is undoubtedly the most important as well. Without giving a detailed exegesis (see chapter 35 for a more complete treatment) the following would be a summary of what is felt to be the proper interpretation. The problem of the passage revolves around the identity of the restraining power and person. Whichever interpretation most satisfactorily meets the requirements of the passage should be preferred. It is felt that the interpretation which sees God (the Holy Spirit) as the restraining power and person most adequately fits these requirements. He may be described by either the masculine or neuter gender which is required by the passage. The power referred to is known to the Thessalonians, that is the power of God. It must be greater than Satan’s power and the power of God alone qualifies at this point; and, it must be removed before the appearance of the man of lawlessness.
b) The enlightenment of need
The second area in which the Holy Spirit works among mankind in general has to do with the enlightenment of their need (John 16:7-11; 1 Cor. 2:14; cf. 2 Cor. 4:3-4 which points up the need). The key passage here is John 16:7-11. Westcott points out that the word “convict” contains a complex concept. [11] It involves authoritative examination, unquestionable proof, decisive judgment, and punitive power. The outcome of the conviction is not determined by the term itself (that is, belief or rejection) but the one involved is left without excuse if he does reject. The three peri phrases identify the areas of conviction. The three hoti clauses mark the reasons for the conviction in each case. The specifics are the sin of unbelief, the righteousness of Christ, and the judgment of Satan. Two things should be especially noted in connection with this work of the Sprit. The Holy Spirit’s work in relation to t he world centers in Christ and his work, and the work of the Holy Spirit in conviction is not apart from the believer. In verse seven of the passage, the Paraclete was sent to them and when he was thus come (verse 8) he convicts.
2. The heirs of Salvation
a) In the Old Testament
In the Old Testament the work of the Holy Spirit in relation to the heirs of salvation is given limited revelation. It should be noted that this does not necessarily mean limited ministry. His ministry in the Old Testament was different from that of this dispensation but it is not always evident in what way it is so.
It appears from some Old Testament passages that the Spirit’s relationship to some men was temporary (see, for example, 1 Sam. 16:14; Ps. 51:11)although it is difficult, if not impossible, to build a doctrine from such limited and uncertain information. This last passage should probably be understood as referring to a filling ministry rather than to an indwelling ministry of the Spirit (see discussion of this issue in Chapter 3). That there was some difference is more clearly seen from John 7:37-39 and 14:16-17. In this later passage there seems to be a contrast intended between the prepositions meta properly translated “with” suggesting fellowship, para properly translated “with” or “along side” suggesting personal presence, and en properly translated “in” or “within” suggesting individual indwelling. Also, there is a significant change in tense from menei (present tense) to estai (future tense). In light of this data some have suggested that the Holy Spirit’s ministry to men in the Old Testament may have been more sovereign and selective rather than universal and permanent as it clearly is, as to his indwelling, today (see Rom. 8:9). [12]
Serious questions for this view, however, have been raised by Leon Wood [13] and by Dwight Hunt. [14] While we acknowledge that some distinction in the Old and New Testament working of the Spirit should be maintained in the purposes of God, Ryrie, Pache and Walvoord seem to call for too great a disjunction. They seem to be driven by a compelling need to distinguish Israel and the church to such a degree that they go beyond the evidence. In calling for an acknowledgment of the formal corporate distinctions they seem to submerge the need to acknowledge the personal similarities between the believing Israelite and the believing member of the Body of Christ. The difference in ministry of the Spirit for which John 14:16-17 calls may well be one of the individual indwelling which is true of all saints of every age. [15]
The Holy Spirit’s work in the Old Testament is also often connected with some special enablement for service. See, for example, such passages as Exodus 31:3 and Judges 14:5-6.
b) In the New Testament
In the New Testament where the revelation is much fuller and much more specific, the Holy Spirit’s works as relating to the heirs of salvation fall into two categories: his works in relation to salvation, and his works in relation to the Christian life.
1) In relation to salvation
The works of the Holy Spirit in relation to salvation are once for all acts. They are facts for faith related to the work of God rather than to the experience of the believer.
Efficacious grace is the “work of the Holy Spirit which effectively moves men to believe in Jesus Christ as Savior.” [16] Two key passages in this connection are 1 Thessalonians 4:7-8 and 2 Thessalonians 2:13. The phrase en hagiasmoi should probably be translated “in the sphere of sanctification” and be viewed as a reference to a pre-salvation work of sanctification by the Holy Spirit. Further support for the doctrine is seen in passages which refer to God’s “call” such as Romans 8:28; 1 Timothy 6:12; 2 Peter 1:3, 10.
ii. Regeneration
Regeneration is the work of the Holy Spirit whereby we are born again into the kingdom of god (John 1:12-13; John 3:2-15; Titus 3:5). This involves our entering a relationship rather than a position (note the use of teknon rather than huios in John 1:12). As Morris observes, “John refers to them as ‘children’ rather than as ‘sons’ of God. The term he uses is one which draws attention to community of nature (cf. 2 Pet. 1:4, ‘that… you may become partakers of the divine nature’), rather than one which would stress the rights and privileges of sonship.” [17] According to John 1:13 it is a passive experience on the part of the believer, while John 3:3, 5, 7 indicate that it is necessary. John 3:5 and 6 make it clear that this si a spiritual work (the spirit is revivified by the Spirit). This is a sovereign act of God (John 3:8, cf. James 1:18) and it is self confirming (John 3:14-15) and is conditioned upon faith in Christ (John 1:12). The result of this work is eternal life (John 3:15-16) and a new nature (2 Cor. 5:17).
iii. Indwelling
Another most important work of the Holy Spirit is the work of indwelling (John 14:16-17; Rom. 8:9; 1 Cor. 6:19). While the extent of this ministry is often debated, the biblical facts support the contention that it is universal among all believers. This is true for the following reason: the absence of the Holy Spirit is proof of an unsaved condition (Rom. 8:9; cf. Jude 19). Sinning Christians possess the Holy Spirit (1 Cor. 6:19 and its context). He is a gift to believers, that is, there are no strings attached (John 7:37-29; Rom. 5:5; 1 Cor. 2:12). The indwelling ministry of he Spirit must be universal in light of God’s standards for believers which require supernatural enablement.
As to its duration the indwelling work of the Spirit is permanent (John 14:16) and thus becomes a support for the security of the believer. Sin affects the ministry of the power of the Holy Spirit but not the fact of his presence.
The importance of this work may be gauged by the fact that the presence of the Holy Spirit in the believer is basis for our sanctification. Our being filled by the Holy Spirit is based upon his presence within. This in turn makes possible a fruitful Christian life (Gal. 5:22-23). Thus holy living is made possible, although not necessarily actual, by his indwelling ministry.
Two questions relating to this doctrine and which have significant bearing on our faith and life must be considered. First, is obedience that is holy living, a condition for being indwelt by the Spirit? Acts 5:32 records words of the apostles concerning “… the Holy Spirit, whom God has given to those who obey him”. As we have already noted above, there are several lines of evidence which support the contention that the indwelling of the Holy Spirit is the universal experience of all believers. This particular passage is best understood in light of Acts 6:7; Hebrews 5:9; and 1 John 3:23-24 which show that the obedience required is the obedience of faith. It is evangelical obedience rather than sanctifying obedience.
The Second question is, should the indwelling of the Spirit be viewed as a work that is subsequent to salvation, i.e., is it a “second work of grace”? The answer must be that indwelling takes place at the same moment as regeneration. This is supported by the reasoning offered above regarding the universality and permanence of the Spirit’s indwelling i.e., time and circumstances have no bearing on the fact of indwelling). It is also seen in the juxtaposition Paul makes between indwelling and redemption in 1 Corinthians 6:19-20. What then of the delay in receiving the Spirit by the disciples in Samaria and Ephesus as recorded in Acts 8:14-17 and 19:16? In answering this it must be borne in min, first of all, that experiences recorded in Acts (or in any other narrative section) are not appropriated sources from which to build doctrine. They are merely descriptive of some incident not prescriptive of a course of action to be followed or a doctrine to believe. Secondly, neither of these instances provides a doctrinal norm because in each case there was a peculiar set of historical circumstances involved. As regards the Samaritan believers it was very important that they be related to the apostolic and catholic faith through Peter and John in the face of the problems with Simon the sorcerer. Also, there was the danger of a schismatic Samaritan church being founded as over against the predominantly Jewish church in Jerusalem as formerly there was enmity between Samaritans and Jews. This was designed to preserve the unity of the church in its infancy. In Ephesus, in answer to the question, “Did you receive the Holy Spirit when [not since or after] you believed?” the new believers professed complete ignorance regarding such a thing. Here the question relates to John’s baptism which was pre-Pentecostal and thus not involving the finished work of Christ or the existence of the Church. They were apparently genuine Old Testament believers with limited instruction regarding the Spirit who were not yet joined to the body of Christ. Upon receipt of more full information they not only personally appropriated it but also were at that point identified with the new thing God was doing. Because of the peculiar timing of this situation it could not possibly be repeated today.
iv . Baptizing
Another work of the Holy Spirit about which much confusion exists is that of his baptizing ministry (1 Cor. 12:13; Rom. 6:1-14). This ministry, too, is universal among all Christians. Note the use of the word “all” in 1 Corinthians 12:13. The emphasis upon “one body” (cf. Eph. 4:4-5) suggests that the church thus formed is a new thing composed of both Jews and Gentiles while Acts 1:5 would seem to suggest that this ministry began at Pentecost in light of the statement “… in a few days you will be baptized with the Holy Spirit.”
As to its nature its may be said to be non-experiential. That is, it is not based upon nor derived from experience. We do experience the results but not the act. It is an accomplished, historical fact based upon Pentecost (note the aorist tense in 1 Cor. 12:13) into which one enters at salvation (1 Cor. 12:13; cf. Eph. 4:5) just as the work of Christ at the cross is a finished, historical work into which one enters when saved. This work accomplishes two things and brings, correspondingly, two results. It places us in Christ and thus becomes the basis for victory in the Christian life (Rom. 6:1-14; Gal. 3:27; Col. 2:12). Secondly, it places us in the body of Christ, the church (1 Cor. 12:12-13, cf. Col. 1:18; Eph. 4:3-6). The result is unity in the body of Christ (1 Cor. 12:13; Eph. 4:3-6).
The gospel records (Matt. 3:11, Mark 1:8; Luke 3:16; John 1:33) make it clear that the baptizer is Christ, but acts 1:5; 11:6, and 1 Corinthians 12:13 suggest that the intermediate agent through whom he works is the Holy Spirit (see extended discussion in chapter 43). Consequently, it is not inappropriate to speak of the baptizing ministry of the Holy Spirit as long as we recognize that he is the agent through whom the Lord is viewed as working.
Two errors relating to this doctrine need consideration. One is an unfortunate error of imprecision whereby this doctrine is confused with the filling of the Spirit. This will be addressed below in the discussion of the Spirit’s filling ministry. Suffice it to say here that the ministry of baptizing relates to the believer’s location in the body of Christ while the ministry of filling relates to the believer’s effectiveness in the Body.
The other error is one of association. Many have insisted that the mark of being baptized with the Spirit is speaking in tongues. Without this evidence there is no baptism. Biblical revelation, however, is completely to the contrary. As demonstrated above it is a work enjoyed by all believers and is non-experiential. It relates to placement in the Body of Christ while tongues relates to ministry and is a sign (1 Cor. 14:20-25). This association of Spirit baptism and tongues is based on the experiences recorded in the book of Acts, which are not normative for Christian faith and life, rather than upon the didactic portions of the New Testament. It is instructive to note that those epistolary passages which set forth the doctrine of Spirit baptism do not include instruction regarding tongues as an integral part thereof (see e.g., 1 Cor. 12:12-13; Rom. 6:1 ff.; Gal 3:27; Eph. 4:4-5; Col. 2:12).
v. Sealing
Finally, among the works of the Holy Spirit in relation to salvation we should note his sealing ministry, this work is a work of God in which the Holy Spirit himself is the seal as well as the sealer (2 Cor. 1:22; Eph. 1:13; 4:30). It is a work that is universal among all believers, since Ephesians 1:13 it is related to the statement “having believed” and in 2 Corinthians 1:22 it is affirmed as true of the carnal Corinthian church. Nowhere in the New Testament is there a command or an exhortation to be sealed, but rather there is a simple statement or declaration regarding this fact.
The result of the sealing work of the Spirit is a guarantee of believer’s security in Christ (Eph. 1:13-14). The phrase “in whom” of verse thirteen refers to Christ. We are sealed in him by the Holy Spirit unto the day of final redemption. This fact, in turn, becomes the basis for a plea for holy living as seen in Ephesians 4:30.
2) In relation to the Christian life
Not only does the Holy Spirit work regarding the heirs of salvation in relation to salvation but he also works in relation to the Christian life. Two things should be considered at this point.
i. Spiritual gifts
First of all, the Holy Spirit works to provide the believer with spiritual gifts (1 Cor. 12:1-14:40; Rom. 12:3-8; 1 Pet. 4:10-11; Eph. 4:7-16). Certain facts concerning spiritual gifts in general should be noted from these scriptures. It is clear that gifts are given to every believer. Hekastoi, “to each one,” occurs in each of the passages. First Corinthians 12:7 indicates that they are given for the benefit the body where we read, “with a view to the profiting [of others] (cf. 1 Cor. 10:33). The Revised Standard Version translates this phrase “for the common good.” Gifts are diverse as to distribution, function, and enablement (1 Cor. 12:4-6). They are all performed in the energy of God the Holy Spirit (1 Cor. 12:6-11). They are given through the Spirit (1 Cor. 12:8) and they are sovereignly bestowed (1 Cor. 12:11) indicating that they are not to be “worked up” or “prayed down.”
They are distinct from offices for which there are qualifications established as in 1 Timothy chapter 3. First Corinthians 12:28 indicates that there is an order of importance among the spiritual gifts and not all believers are expected to manifest all the gifts (1 Cor. 12:29-30). Thus the possession or lack of same, of a particular gift cannot be a test of spirituality. A comparison of 1 Corinthians 12:28 with Ephesians 2:20 (see also 1 Cor. 13:8) will show that some of the gifts, at least, were clearly temporary, being foundational. Some were intended for the childhood of the Church, according to 1 Corinthians 13:11. The general purpose of the gifts is twofold: they are for the benefit of the Church (1 Cor. 12:28; 14:12; 26) and for the glory of God in Jesus Christ (1 Pet. 4:11). There are gifts to the Church of gifted men as well as of abilities (1 Cor. 12:28; Eph. 4:11). (See chapter 39 for a detailed development of this subject.)
ii. Filling
The second significant ministry of the Holy Sprit to the believer in relationship to the Christian life is that of filling. In contrast to the previously named works of regeneration, indwelling, baptizing and sealing, which are all non-experiential, this may be said to be the experiential work of the Holy Spirit. The key passage is Ephesians 5:18. The fact that we are commanded to be filled with the Spirit demonstrates that this is an experiential thing in contrast to the matters of fact as stated of the other works. Also, the fact that this is an ongoing or repeatable work indicates the same thing in contrast to the point action (Greek aorist tense) character of the others. The exhortation to “be filled,” as used here, has the sense of control by the power which fills. The context reinforces the idea of exclusive or total control. That is, the filling power (in this case, person) shapes and directs the whole existence of the individual involved. The intent of the contrast is that as wine takes full possession of the drunkard so will the Holy Spirit take full possession of the yielded believer. (Note well that it is not a matter of his presence—indwelling—but his dominance.) In addition to the contrast between “wine” and “Spirit” there is one between “drunk” and “filled.” One is irrational and base, the other rational and exalted. One state dulls the senses, the other heighten. As with every doctrine of the Christian faith the only legitimate and ultimate criteria is the Word of God. Thus, while this ministry of the Spirit leads to a certain kind of Christian experience, the criteria for being filled are not established by experience.
As well as speaking of the natural man, that is, the unsaved man (! Cor. 2:14, cf. Jude 19); and the carnal man, that is the Christian who lives on the level of the flesh (1 Cor. 3:1); the scriptures speak of the spiritual man, the Christian yielded to and controlled by the Holy Spirit (1 Cor. 2:15). This spiritual man is the man who is controlled by or filled by the Holy Spirit.
On the basis of the statement, “be filled with the spirit” (plerousthe en pheumati), in Ephesians 5:18 several things about this doctrine may be observed. First of all, the filling of the Holy Spirit is a command of God. The verb is an imperative. Thus this is not an option for the believer. In light of the fact that disobedience to God’s Word is sin, it may be said that failure to be filled with the Spirit is sin. Secondly, it should be noted that the filling of the Spirit is a divinely accomplished work. The verb is passive in form and the agent is the Holy Spirit not the believer. Thirdly, this work of the Spirit is to be an ongoing (or repeated, if necessary) experience. The verb is in the Greek present tense. This calls for continuous or iterative action. That is to say, a pattern of life is in view rather than an isolated experience. For biblical example, notice Acts 2:4 and 4:31 where the same group is filed on different occasions.
The question naturally arises, how does one receive this ministry? Is it by fervent and importunate prayer or by “tarrying”? To support this idea some appeal to the experience of the apostles just prior to and on the day of Pentecost (Acts 1-2). A careful examination of the text will show, however, that the baptizing and filling that took place on that day were only indirectly related to waiting or prayer. It was the fulfillment of the Lord’s promise that brought it about and their obedience enabled them to enjoy it. Furthermore, their experience is not intended as a pattern for ours. Is it by following some other regimen such as reading a booklet or repeating a formula? Again, the answer must be “no.” Nowhere is any formula given. Therefore, we must come at the issue somewhat differently. The filling of the Spirit involves his control in the life. Control involves mastery and for the Lord to be master requires obedience to his commands. It is inconceivable that the consciously disobedient child of God would be filled or that the obedient would not be. The condition of being controlled by the Spirit, then, is not a matter of meeting this or that requirement; it is rather to have an attitude of submissive obedience to the exhortation of scripture (see e.g., John 14:21, 23; 15:10).
Three of these exhortations should particularly be noted as representative of an appropriate believer/spirit relationship. In 1 Thessalonians 5:19 the believer is exhorted, “Quench not the Holy Spirit.” The figure suggests the idea of not putting a damper on the Holy Spirit’s ministry in your life, especially, as the context suggests, in relation to the assembly of the believers. Do not say “no” to him. This involves an initial act of presentation, yielding, and surrender (Rom. 12:1) and a continuous recognition of this act (Rom. 6:11). This is not a dedication to do something, but of the entire life.
The Second exhortation to be noted in this regard is found in Ephesians 4:30: “grieve not the Holy Spirit.” Do not allow unjudged sin to remain in the life, especially sins of speech, as suggested by the context in verses 29 and 31. Unjudged sin is that sin we ourselves do not judge and which, therefore, we allow to destroy fellowship with God and with our fellows. When this happens God’s remedy is confession of that sin according to 1 John 1:9, or as Paul says, “Let all bitterness … be put away from you” (Eph. 4:31; cf. Heb. 12:15).
A final exhortation to be noted is found in Galatians 5:16: “walk by means of the Spirit.” Walk in absolute dependence upon him. Do nothing apart from him. The result will be that we will realize the other facts of the Holy Spirit’s working and enjoy their benefits.
There is yet one more response to the question of how one receives the Spirit’s filling ministry that must be given. It is more succinct and significant than all else that has been or yet may be said. In the parallel passage in the companion Colossian epistle (Col. 3:16) Paul gives us the ultimate clue. Whereas in Ephesians 5:18 he speaks of the filling of the Spirit in Colossians 3:16 he urges the rich indwelling of the word of Christ. In the apostle’s mind these two things are apparently inseparable. There will be no control of the Spirit if there is no evidence of the word in the life.
Finally, when one is rightly related to God’s Spirit and word there will be various tokens of this control (Eph. 5:19-21). There will be Spirit-prompted speech which serves to teach and admonish (19a, cf. Col. 3:16); Spirit-prompted song, distinguished in the text from “speaking,” which is from within and focused Godward (19b); Spirit-prompted thanks that is continual, indiscriminate, and theologically oriented (20); and, Spirit-promoted submission to one another in a spirit of reverential fear lest he displease Christ by inappropriate lace of concern for fellow members of his body (21).
Since one of the marks of the Spirit’s control is Spirit-prompted speech, is tongue-speaking therefore to be construed as a necessary concomitant of the filling ministry? Paul’s question in 1 Corinthians 12:31 with its implicit answer is ready response to such an idea. He says, “All do not speak with tongues, do they?” expecting a negative answer. Furthermore, when applied to much that currently is passed off as tongue-speaking, this very passage rules it out. This “speaking” referred to in Ephesians 5:19 is to be “to one another” which rules out the so-called private use of tongues. Colossians 3:16 indicates that it is to be in “all wisdom teaching and admonishing one another” ruling out the senseless gibberish and meaningless repetition often associated with the public practice.
References:
| 1 | Dead Sea Scrolls, Manual of Discipline, 3:18-26; Order of Warfare; 13:9-12; 17:6-8; see translation of A. Dupont-Sommer, The Essene Writings from Qumran, pp. 78-79, 189, 194 |
| 2 | R. E. Brown, “The Paraclete in the Fourth Gospel,” p. 126 |
| 3 | W. Robert Cook, The Theology of John, p. 120, ftnt. 6 |
| 4 | B. F. Westcott, The Gospel According to St John, pp. 211-12 |
| 5 | Cook, op. cit., pp. 121-22 |
| 6 | Brown, op. cit., pp. 118-19 |
| 7 | For further discussion on this point see Cook, The Theology of John, pp. 62-3 |
| 8 | Cook, op. cit., p. 123 |
| 9 | See Louis Berkhof, Systematic Theology, p. 98 |
| 10 | See Brooke Foss Westcott, The Epistle to the Hebrews, pp. 263-64, for the view that it is Jesus’ own spirit, and F.F. Bruce, Commentary on the Epistle to the Hebrews, p. 205, for the teaching that it is the Holy Spirit. |
| 11 | Westcott, op. cit., p. 228 |
| 12 | For a more full discussion of this matter see C.C. Ryrie, The Holy Spirit, pp. 41-44; Rene Pache, The Person and Work of the Holy Spirit, pp. 29-36; J.F. Walvoord, The Holy Spirit, pp. 70-77 |
| 13 | Leon Wood, The Holy Spirit in the Old Testament and by Dwight Hunt in an unpublished master’s thesis, “Jesus Teaching Concerning the Paraclete in the Upper Room Discourse”. See also the extended discussion of the issue in chapter three of this work. |
| 14 | Dwight Hunt, “Jesus Teaching Concerning the Paraclete in the Upper Room Discourse”, unpublished master’s thesis. See also the extended discussion of the issue in chapter three of this work. |
| 15 | See Hunt, op. cit., pp. 64-65; Wood, op. cit., pp. 85-87 |
| 16 | Charles C. Ryrie, The Holy Spirit, p. 61 |
| 17 | Leon Morris, The Gospel According to John, p. 98 |
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