Post #44 The Doctrine of God - Summarizing Jesus' teaching on the Holy Spirit's ministries and relationship to the Father and the Son

Introduction:

       As we move ahead in our study of the doctrine of the Trinity, I've labored these last several posts to set forth the Biblical theological understanding of the doctrine of God. Before we can consider the Systematic theological treatment of the Trinity (that is, theological conclusions we draw from the Biblical text in conversation with other disciplines), we must first have an understanding of how God progressively revealed Himself through the Bible. 

    The task of Biblical theology with respect to the doctrine of the Trinity it two-fold: God's unity of being and plurality of identity as Father, Son, and Holy Spirit. Once this foundational work is completed, only then can we move onto consideration of what Christians throughout church history understood reflected in the Biblical data (Historical theology). Consequently, once the work of Biblical theology and historical theology are considered, we can then reap the harvest of systematic theological reflection. 

    We surveyed the Old Testament's teaching and revelation of the Person and work of the Holy Spirit. In this post, we will observe how Jesus handled the revelation of the Spirit's identity and work. 

    Much the same way we observed in our studies of Jesus' teaching on the relationship between Himself and the Father, so too we shall see how Jesus' teaches the Personhood and true deity of the Holy Spirit. Such observations will reinforce to us the Trinitarian understanding of the doctrine of God found in the remainder of the New Testament. 

What Jesus taught on the Holy Spirit

    Throughout the four Gospels we find references to the Person and work of the Holy Spirit. Author John Walvoord's book "The Holy Spirit" summarizes these mentions of the Holy Spirit in the life of Jesus by way of five headings.

1. The Holy Spirit in Christ as a child.

    Isaiah 11:2-3; 42:1-4; 61:1-2 all refer to the anointing of the Messiah with the Holy Spirit. It is in passages such as Luke 1:35; 2:40,52 and John 3:34 that we find the Holy Spirit accompanying Jesus from His virginal conception and early life. Let readers be reminded that the incarnate Son of God has two natures or "two ways of expressing His Personality". There is the "Divine nature" which He shares eternally with the Father and Holy Spirit. Then, we have the "human nature" He received when the Holy Spirit united true humanity to the Person of the Son in the virginal conception in Mary (see Matthew 1:20-23; Luke 1:35). 

2. The Holy Spirit and the baptism of Jesus.

     It was the prediction of Old Testament prophecies (such as Isaiah 11; 61:1-2) that the Messiah, as a man, would be marked by the empowerment of the Holy Spirit, which was fullfilled by Jesus once He was publically baptized. The Spirit of God's working was with the incarnate Son from the beginning of His human life. The empowerment and Messianic anointing phase of the Spirit's working began at Jesus' baptism, thus initiating Him into public ministry. 

      Scriptures such as Matthew 3:17 record for us the descent of the Holy Spirit in the form of a Dove. This public anointing of Jesus was a public way of expressing that Jesus was indeed God's Messiah. Walvoord comments on the scene in Matthew 3:17 - "The Holy Spirit descended in the form of a dove, and Christ was coming up from the Jordon. No better instance of the revelation of the Trinity could be desired." 

    Readers may note that in Jesus' baptism, we have the voice of the Father from Heaven, coupled with the descent of the Spirit upon the Son of God incarnate.

3. The Holy Spirit in relationship to Christ's public ministry (Luke 4:18 compared to Isaiah 61:1-2; also see Matthew 12:28; Mark 5:30; Luke 5:17; 6:19; 8:46). 

4. The Holy Spirit in relationship to the sufferings of Christ.

    Walvoord reminds us here of how the Holy Spirit drove Christ into the wilderness to face Satan the Temper in Mark 1:12 and Luke 4:14. No doubt the writer of Hebrews references the Holy Spirit's work in enabling Jesus to endure suffering on the cross, thus presenting His once-for-all sacrifice to the Father (Hebrews 9:14). 

5. The Holy Spirit's relation to the resurrection and glorification of Christ. 

    Jesus had already indicated in John 11:25 that He was the resurrection and the life. In John 10:17-18, Jesus stated that He could lay down His life and take it up at will. As to the Holy Spirit's work in the resurrection of Jesus from the dead, Paul calls Him the "Spirit of holiness" that exercised that resurrection power in Christ's lifeless body to raise Him in Romans 1:4. The Apostles commonly credited the Holy Spirit with the work of raising our Lord from the dead (see Acts 2:32-36; 1 Peter 3:18). 

    Coupled with Jesus' resurrection is the Holy Spirit's activity in His ascension, especially in how He works with the Son in the distribution of spiritual gifts to the church (Ephesians 4:12-16; 1 Corinthians 12:1-7). The coming of the Holy Spirit to empower the church at Pentecost was proof positive of Jesus' ascension (see Acts 2:22-36). 

    It is no wonder that Jesus taught so much on the Person and work of the Holy Spirit, since the Spirit Himself was resident in Christ's humanity, as well as active throughout His life, ministry, death, resurrection, and ascension. We find the following two ideas summarizing what Jesus taught about the Holy Spirit.

1. The Holy Spirit as the Divine Person of the Comforter.

    The Deity and Personality of the Holy Spirit are evident in what Jesus taught about Him as "the Comforter", "Helper", or "Paraclete" in John 14:16; 15:26-27; and 16:7. This truth of the Holy Spirit as the Comforter calls to mind all of the references to Yahweh as the "Helper" or "Comforter" of Israel (Deuteronomy 33:26; Deuteronomy 33:29; Psalm 115:9; Isaiah 41:14, 44, 49:8;Hosea 13:9). No doubt the Holy Spirit's predicted ministry to believers would come as a consequence of Jesus' accomplished work and the sending forth of the Spirit by Himself and the Father (see John 14:26; John 15:26).

2. The mutual indwelling of the Holy Spirit with the Father and the Son.

    A couple of posts back I devoted time to showing how Jesus as the Son taught about He and the Father's mutual indwelling or unity with one another as the One True and Living God. 

    This "He in me" language is Jesus' theological short-hand for summarizing how He and the Father are distinct Persons yet truly God within the Godhead or Divine nature. In John 14:17 and 14:23, we see a prime example of how the Holy Spirit would mutually indwell somehow with the Father and the Son in the indwelling ministry He would come to have in the life of believers. 

    Jesus also used this same "Him in Me, I in Him" language to convey the Holy Spirit's work of uniting the Christian to Christ upon their profession of faith in Him. 

    Such a work is what theologians call the "believer's union with Christ". It is this union with Christ that the Spirit uses to bring to every Christian the Person and ministry of Jesus on their behalf in Heaven, so that they may sense their Savior at work within them (see Romans 6:4-12; 1 Corinthians 12:12-13; Galatians 2:20; Colossians 1:27 and roughly 100 other places in the New Testament that use the phrase "in Christ"). The Holy Spirit weds our humanity to His in a wondrous work that Peter describes as "participation in the Divine nature" (2 Peter 1:3-4). What this means is that all that Christ is and has done is mine to experience, enjoy, and to ground my identity.  

    This closeness of "mutual indwelling that the Holy Spirit shares with Christ is of such nature that seven New Testament passages refer to Him as "the Spirit of Christ" or some other variation (Acts 5:9; 8:39; Acts 16:7; Rom 8:9; Galatians 4:6; Phil 1:19; 1 Pet 1:11). 

    Much like what we saw in the mutual indwelling language of the Father and the Son, the Holy Spirit's mutually indwelling work with the Father and the Son entails His "unity of essence" with the Father and Son, while preserving His distinct identity as the third member of the Trinity. 

Closing thoughts for the day.

    We have witnessed how much the Old Testament set the tone for the New Testament's teaching of the Holy Spirit as a distinct member in the Godhead, co-equal in power and glory with the Father and the Son. We also observed how Jesus carried on such a "Trinitarian consciousness" in His teaching about the Holy Spirit. In the next post we will lay out what the remainder of the New Testament teaches about the Godhead with respect to the Divine unity of the Godhead and the three distinct Persons. 

Post #43 The Doctrine of God: The Old Testament and Jesus' teaching on the Divine Person of the Holy Spirit

Introduction:

    In the last three posts, I've written about what the Old Testament and Jesus taught about God the Father, His relationship with the Son, and His works in creation and redemption. Interested readers may review those last two most here http://www.growingchristianresources.com/2024/04/post-40-doctrine-of-god-jesus-teaching.html here http://www.growingchristianresources.com/2024/04/post-41-doctrine-of-god-old-testament.html and here http://www.growingchristianresources.com/2024/04/post-42-doctrine-of-god-old-testament.html

    In those prior posts, we covered the following:

1. God the Father as truly God.

2. God the Father sharing the same equality of deity or Godhead with the Son.

3. God the Father being the Creator of the world.

4. God the Father being the Savior of His people.

    We discovered that Jesus was carrying forth the "Trinitarian consciousness" resident within the Old Testament Scriptures and in His own teaching. As the incarnate Son of God Himself, Jesus gave unique authority and personal experience in how He communicate the two truths that form the cornerstone of the doctrine of the Trinity:

1. The unity of the Godhead or Divine nature, revealing God as One True and Living God. 

2. The plurality of Persons within the Godhead, identified as "the Father", "the Son" (or "the Word" and "Angel of the Lord" in the Old Testament), and the Holy Spirit (or "Spirit of God", "Spirit of Holiness", "The Glory of Israel" in the Old Testament).

    We've seen thus far continuity from Old Testament implications about those two cornerstones of the doctrine of God to Jesus' explicit teachings about their meaning. In today's post we want to uncover what the Old Testament and Jesus had to teach about the Person and work of the Holy Spirit.

The Deity, Personhood, and work of the Holy Spirit and His relationship to the Father and Son in the Old Testament.

    As we've explored the Old Testament's teaching on the Godhead or Divine nature, we've discovered what it had to teach us about God's nature and attributes in regards to His unity of being, as well as His Personal identification thus far as the Father. Consideration of the Father gets us to the understanding of God as one true and living God, personally identified as "Father". 

    We've also seen too that mention is made of "the Son" (Psalm 110 and Proverbs 30:4), a.k.a. as "the Angel of the Lord" (Zechariah 3 for instance) and "the Word" (Psalm 33:6,9). Such pre-incarnate appearances of the Divine Son of God in the Old Testament are what we call "Christophanies", whether as one of the three mysterious visitors to Abraham in Genesis 21 or as the fire in the burning bush to Moses (Exodus 3). The Son is revealed as exhibiting the same Divine attributes, names, and actions as the Father, while distinct from Him in regards to identity. In future posts I plan to write about the useage of the term "begotten" to describe the Divine relationship between the Father and the Son, discussed in passages such as Psalm 2:7 and John 3:16).  

    As the student of the Bible explores the Biblical revelation of God, they find a consistency of presentation regarding Divine personhood and Divine nature or Godhead. We've already noticed these two trends in our studies thus far of how the Persons of the Father and Son progress from Old Testament implication to what Jesus Himself explicitly taught. So, do we see this same pattern of Divine Personhood and Godhead with respect to the Holy Spirit? 

    In Genesis 1:2 we see first mention of the Holy Spirit's activity as the Creator "hovering over the waters of the deep". The Spirit's work of infusing life into the otherwise inanimate creation demonstrates His creative capacity as we would expect of God (see Psalm 33:6; 104:29-30; Job 26:13; 33:4; 40:13). Author John Walvoord in his classic book "The Holy Spirit" noted the following about the Holy Spirit's creative activity,

"Creation is ordered by God in such a way as to be self-sustaining to some extent, the design of animal and plant life being such that species are self-perpetuating. Behind the outward phenomena, however, is the work of the Holy Spirit, sustaining, directing, renewing."

    As we understand the Holy Spirit's abilities in creation, we can also note His activity as the Redeemer. No doubt the Holy Spirit was at work in the Old Testament convicting people of their sin and working to change hearts and lives to turn to God in what the Old Testament called "the circumcision of the heart" (Deuteronomy 10:18; Psalm 51:11; Isaiah 63:10-11; Nehemiah 9:20; Psalm 143:10). 

    In as much as the Spirit's work of salvation was not as robust as we see in the New Testament, it nonetheless had the same principles - changing of the heart, saving faith, preservation of the believer in their salvation. Jesus makes note that the key differences of the Spirit's working of salvation in Old and New Testaments was in the former He worked "outward and upon", whereas in the latter He would come to work "inwardly and through" (see John 14:17; John 16:8-12). 

    By the Spirit's works of creation and redemption, we readily see proof of His deity. 

    Further, in those same works we see evidence that He indeed was a "He" and not an "it". The Spirit could be grieved (Isaiah 63:10-11); jealous for His glory (1 Samuel 15:25); exhibiting a will in terms of restraining sin or working forth holiness in the life of the Jewish people (see Genesis 6:1-9; Isaiah 32:15ff; 44:3-5; Ezekiel 36:26; Zech 12:10). The Spirit distributed gifts, another indication of His will or volition (Exodus 31:3; 35:30 for example). We know He spoke to the prophets in words (for instance Psalm 16:9-10; Acts 2:25-31; 2 Peter 1:10-12; 1:19-21). 

Closing out of today's post.

    In addition to the Holy Spirit's deity and personhood in the Old Testament, we finally see evidence of Him alongside the Father and the Son. Two prime examples of this is Isaiah 48:12-16, and even more explcitly, Isaiah 63. Isaiah 63:1-7 shows us God the Father, ever calling to His people. Then in Isaiah 63:8-9 we see the Angel of the Lord, corresponding to the Person of the Son. In Isaiah 63:10-14, we see mention of the Holy Spirit, performing the same acts of deity we mentioned above. Remarkably, the remainder of Isaiah 63 closes with focus upon God as the true and living God, giving us the two foundations necessary for the later New Testament's full revelation of the Trinity: Divine unity and plurality of Personhood. 

The Doctrine of Scripture Series - Jesus In All 66 Books of the Bible - Jesus Is Present With His People In The Book of Acts

Introduction: 

    In today's post, we continue to follow Jesus through the 66 Books of the Bible. We want to note how He is present with His people. The Book of Acts shows us how Jesus Christ, post-ascension, is still accessible to His people back then and to His people in the here-and-now. What follows below is an attempt to discover how the Book of Acts develops this idea. We will then theologically unpack how Jesus Christ as truly God and truly man can be still present with us, even though He has ascended to Heaven (a clue is found in the present ministry of the Holy Spirit). We will close with applications and examples of how Jesus is present with His people in key experiences of their lives.  

Quicknotes on the Book of Acts.

    The Book of Acts records the thirty year span of time that followed Jesus' life, death, burial, resurrection, post-resurrection appearances, and ascension. Acts is the sequel to Luke's Gospel, written by the same author. 

    

    In as much as Acts is called "The Acts of the Apostles", in reality, the Book could be more accurately termed "The Acts of the Holy Spirit". In my reading of the Book of Acts, I find some fifty-seven occasions where the Holy Spirit is referenced. 

    As I pondered on the amount of times one finds the Holy Spirit in the Book of Acts, I was curious as to how often Jesus is found. A search uncovered that Jesus, whether preached, appearing, or referenced, is found in some twenty places. Now why mention these statistics? The one thing we know about the Person and work of the Holy Spirit is that His main job is to point people to Jesus Christ (see John 14:26-27; 15:26-27; 16:8-12). 

    Furthermore, as I mention below, the Holy Spirit connects God's people to Jesus Christ, and He to them. Four times in the New Testament we find reference to this particular ministry of the Holy Spirit in the titles "Spirit of Christ" (Romans 8:9; 1 Peter 1:11) and "Spirit of Jesus" (Acts 16:7; Philippians 1:19). 

    In the Book of Acts, we find the outline for the book contained in Acts 1:8 

"but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” 

    The outline of course conveys the church's witnessing about Jesus in Jerusalem (Acts 1-8); Judea/Samaria (Acts 9-12); and the uttermost parts of the earth (Acts 13-28). Even though the promise spoken of by Jesus pertains to the sending of the Holy Spirit, we nonetheless see the result: the power to testify about Jesus Christ.

Distinguishing the states of Christ.

    Whenever we study the doctrine of Christ (known as Christology) in the Bible, we sometimes will focus attention upon what is called "the states of Christ". All we mean by the term "states of Christ" is in what way creation's relationship to Christ changes as He interracts with it. Also, this discussion pertains to what changes Christ undergoes in His human nature, from incarnation, through resurrection, through ascension, to exalation. It merits our attention to consider the "states of Christ", particularly in the realm of His incarnation in the Gospels (sometimes called "the pre-Pentecost Jesus") and His exalation or ascension in Acts (sometimes called "the post-Pentecost Jesus").

    Most oftentimes, theologians speak of the following "states":

1. Christ's pre-existent state, that is, He as the Second Person of the Trinity, existing co-eternally with the Father and Holy Spirit as the blessed Trinity from all eternity.

2. Christ's pre-incarnate state. When we come into the Old Testament, we find God making appearances to His people or traveling alongside with them. At times, we encounter a figure known as "The Angel of the Lord". This mysterious figure is referred to some fifteen times in the Old Testament. Most theologians refer to the "Angel of the Lord" as a "Christophany", that is, an appearance of the Son. 

    Other manifestations of the Son of God include the rock that somehow accomapnied the Jews in the wilderness (see 1 Corinthians 10:1-6), or the pillar of cloud we find oftentimes in the Book of Numbers. This visible manifestation of Yahweh, Jehovah, i.e. "The Son" (see for instances Psalm 2; Proverbs 30:4), is what we call "Christ's pre-incarnate state", meaning His activity in history before he took unto Himself a human nature.

3. The third state of Christ we often speak of is of course His incarnation. Christ's incarnation is where He, as a Divine Person, unites with truly human nature (comprising a rational human soul and physical body), whence was obtained from the virgin Mary by the Holy Spirit's work in the virginal conception. 

    Sometimes theologians will refer to this miracle of the incarnation as "the hypostatic union". The word "hypostatic" derives from the Greek term "hypostasis" meaning "Person". Hence, the Person of the Son, already having the Divine nature as God, with which He has union with the Father and Spirit, joins to His Personhood the human nature of which we mentioned. 

    The Father and Holy Spirit were not incarnated - only the Son. The incarnation, once begun, would remain a permanent feature of the Son of God's life and ministry as a man, whether on earth or now in Heaven.

4. The fourth state we speak of is the resurrected state of our Lord Jesus Christ. Resurrection refers to a physical body being raised to glory and immortality. It is important at this point to remind readers that when we talk of the "states of Christ", were not speaking of a change in the Divine nature of our Lord. 

    Passages such as Malachi 3:6 and Hebrews 13:8 underscore how the divine nature of deity never undergoes alteration, addition, subtraction, or diminishment (also known as "The Doctrine of Divine Immutability). As God, Christ retains all the perfections and their use. His relationship with our world represents change from our vantage point, being that, for instance, there is a difference between there not being a creation and there being one.

    Whenever Christ would enter our world in the Old Testament, it was not He who changed, but instead He was expressing Himself through the media of the changing creation (whether clouds, rocks, or even temporarily taking on human form (see Genesis 18; Joshua 5). As for Jesus' human nature, that certainly undergoes change. 

    

    Furthermore, in His experience as man, the Son of God learns and increases in knowledge and wisdom, since He has a human mind, along with a human body (see Luke 1:48-52). This applies in the realm of His resurrection of the dead. He ever remained truly God - unchanging and eternal, a Divine Person. As also man, He as the Divine Son of God experiences all that occurs in resurrection as the glorified man, Jesus Christ. One Person, two natures - this is Jesus Christ, the Word made flesh (John 1:14). He as God with us, Immanuel, still remains also "man for us", Jesus, our Savior (see Matthew 1:21-23).

5. The fifth state, which brings us to Acts, is what we call "Jesus' exalted state" or what I've heard referred to sometimes as "The post-Pentecost Jesus". Philippians 2:9-11 records this exaltation of Christ to the Father's right hand. As our exalted Lord, Jesus Christ is our Prophet, who speaks through the Scriptures (Acts 2:30-36; Hebrews 1:1-2). He is our Eternal High Priest, interceding and representing us (Acts 7; Hebrews 7:24-25). He is our Soon coming King, returning for His people and aiming to set up His Kingdom here on earth (Acts 1:11-14; Philippians 3:20). In this exalted state, Jesus Christ still retains His glorified, resurrected body. As man, He is locally in Heaven, seated at the Father's righthand. As God, He is everywhere present with the Father and Spirit.

6. The sixth state, which I'll mention briefly, is what we could call Christ in His "Messianic Kingdom State." Whatever one may believe about the nature of the Millennium in Revelation 20, we know that in the future, Christ's Kingdom in Heaven will become visible and earthly. Luke alluded to this in Acts 1:11-14. Pre-millennialists (like myself) are convinced this will entail a 1,000 year reign on earth before the ushering in of the New Heaven and Earth. Other believers who hold to an A-millennial or Post-Millennial viewpoint believe that Christ's return will usher in the New Heavens and Earth. I won't go into the distinctions between these views, only to point out they all agree that our Lord will return visibly and rule over the earth and the universe from the earth.  Our Lord will be visible to all. This "Messianic State" our our Lord will feature Him ruling on His throne, over the nations, with His saints alongside Him (see Ephesians 3; Revelation 20). 

7. For sake of completion, if we were to assign a possible seventh state concerning Christ in His humanity, it would be where He delivers up the Kingdom to the Father as recorded in 1 Corinthians 15:23-28. This final act, right before the whole creation is renewed (see 2 Peter 3:13 for example), represents Christ and His people together for eternity in a glorified New Heavens and Earth (see Revelation 21-22).

The activity of Jesus in the Book of Acts and today.

    The reason for working through the various states of Christ that we find in the Bible is to aid us in thinking of how we find Jesus in the Book of Acts. For example, we find Jesus encountering Saul of Tarsus on the road to Damascus in Acts 9:3-7

"Now as he was traveling, it happened that he was approaching Damascus, and suddenly a light from heaven flashed around him; 4 and he fell to the ground and heard a voice saying to him, “Saul, Saul, why are you persecuting Me?” 5 And he said, “Who are You, Lord?” And He said, “I am Jesus whom you are persecuting, 6 but get up and enter the city, and it will be told to you what you must do.” 7 The men who traveled with him stood speechless, hearing the voice but seeing no one."

    Who was it that Saul encountered. In 1 Corinthians 15:8, Saul (renamed "Paul", see Acts 13), mentioned Jesus "appearing to Him": "and last of all, as to one untimely born, He appeared to me also." 

    Whenever we study the other post-resurrection appearances of Jesus mentioned by Paul in 1 Corinthians 15:1-8, they all feature Jesus appearing physically, bodily, as the post-resurrected Jesus. Paul classifies Jesus' appearance to Him in these same terms. This appearance of Jesus was not a vision, nor hallucination, nor a trance. There were physical phenomena (light, sound, physical interraction). How do we account for this?

    One of the things we note about Jesus' state of exaltation (i.e. "The post-Pentecost Jesus") is that by the ministry of the Holy Spirit, Who was sent from the Father and Himself to the church at Pentecost in Acts 2 and in subsequent outpourings in Acts 8, 10, and 19), the deity and humanity of our Lord is made accessible to His people. 

    As I stated earlier, Jesus' humanity remains localized in Heaven, whilst His Deity of course is unconstrained by the limits of time and space. His purpose for sending the Spirit was so that He could be connected to His followers here on earth. The New Testament believer in Jesus has a greater accessibility to the "Post-Pentecost Jesus" than the twelve disciples did to the "pre-Pentecost Christ".

    He as the Divine Son of God, united to the Spirit and the Father, is immediately accessible to His people. The humanity of our Lord, also attached to His Person, is made accessible because of the Holy Spirit's working. The whole Christ, as truly God and truly man, is that precious stone that is made accessible by faith to the Christian (1 Peter 2). 

    In the Book of Acts, we see the early church celebrate the Lord's Table (see Acts 2:37-42). The Lord's Supper, instituted by our Lord, depicts this reality of having access to Him by the Holy Spirit. When I eat the bread and drink the juice, I am not eating the body and blood of Christ in those elements. Instead, the bread and fruit of the vine signify or symbolize the reality of other Christians and myself mystically interracting with the Person of Christ by faith, through the Holy Spirit (see John 6; 1 Corinthians 11:23-28). Christ indwells every Christian by the Holy Spirit (John 14:23; Colossians 1:27). We cannot comprehend how this is so. Nonetheless, the Lord's Supper symbolizes and seals this truth of such an experience by faith to every Christian. 

    The introduction to great fifth century Calcedonian Creed expresses this point of Jesus Christ, as truly God and truly man, having the ability to be with His people today:

"We, then, following the holy Fathers, all with one consent, teach men to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood; truly God and truly man, of a reasonable [rational] soul and body; consubstantial [co-essential] with the Father according to the Godhead, and consubstantial with us according to the Manhood. "

    He who was able to mysteriously, yet wondrously appear to Paul on the road to Damascus in Acts 9 is still available to every believer this day. He who stood to receive the soul of Stephen upon his stoning in Acts 7 prays for and feels the pain of every Christian, as their human representative, while exercising His omnipresence as God to meet their every need (see Hebrews 4:16; Hebrews 7:24-25; 1 Peter 4:16-17; 1 John 1:9-2:2). 

    What the Book of Acts establishes as fact about our Lord is expounded further in the New Testament letters. Consider a few New Testament texts that affirm what I just said.

We see how Christ, as truly God and truly man, is present with His people in suffering.

2 Corinthians 1:5-6 "For just as the sufferings of Christ are ours in abundance, so also our comfort is abundant through Christ. 6 But if we are afflicted, it is for your comfort and salvation; or if we are comforted, it is for your comfort, which is effective in the patient enduring of the same sufferings which we also suffer."

We see also how Jesus is present with His people, by the Spirit, in their worship.

Hebrews 2:11-13 "For both He who sanctifies and those who are sanctified are all from one Father; for this reason He is not ashamed to call them brothers and sisters, 12 saying, “I will proclaim Your name to My brothers, In the midst of the assembly I will sing Your praise.” 13 And again, “I will put My trust in Him.” And again, “Behold, I and the children whom God has given Me.”

Once more, we note how Jesus as God and man is present with Christians in temptation.

Hebrews 2:14-18 "Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, so that through death He might destroy the one who has the power of death, that is, the devil, 15 and free those who through fear of death were subject to slavery all their lives. 16 For clearly He does not give help to angels, but He gives help to the descendants of Abraham. 17 Therefore, in all things He had to be made like His brothers so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. 18 For since He Himself was tempted in that which He has suffered, He is able to come to the aid of those who are tempted."

Understanding the Holy Spirit's work of salvation in the Old and New Testaments

Ezekiel 36:26-27 “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. 27“I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances.

Introduction:

Salvation is identified in both Old and New Testaments (or Old Covenant and New Covenant scriptures) as being "of the Lord". (see Isaiah 43:10; Jonah 2:9; Romans 10:13) The distinctions lie in the level to which the Spirit manifests Himself in the lives of His people. In the Old Testament the Spirit worked "upon" and "with" people; whereas in the New Testament we find the Spirit working "within" and "through" people. (see John 14:17). 

The Holy Spirit was already doing a work in human hearts, a precursor to the New Birth called "circumcision of the Heart". (see Deuteronomy 10:16; 30:6)  Both types of work were needed in order for believers to respond and receive God's well-meant offer of salvation. (see Genesis 15:16; Romans 4:3; Ephesians 2:8-9; Titus 3:4-5; James 1:17-18) 

In seeing the Spirit's work in the Old Testament, the time would need to be inaugurated for a new, deeper and more abiding work.  Old Testament prophets like Ezekiel and Jeremiah gave readers a glimpse into what would be the New Covenant work of the New Birth. In this post today, we want to sketch out the distinctions between what is called "the Old Covenant" and "the New Covenant" as it pertains to the Spirit's work in salvation.

The functions and limits of the Old Covenant

Israel as a nation had failed in her covenant obligations to God that He had outlined for them in Exodus 19-20.  Though God had given His promises to His people through the Abrahamic and Davidic Covenants, it was in the Mosaic Covenant of Exodus 19-20 that God outlined their redemptive identity.  The Mosaic Covenant or Sinaitic Covenant (so-called because it was made by God with His people at Mount Sinai), spelled out the type of righteousness God expected if anyone were to have any relationship with Him.  

The covenant that God made at Sinai demanded righteousness, but could not deliver it.  God knew that the people of Israel would try to get to Him apart from grace through faith, and so He gave the law to show them their inability to do so.  

The Covenant of Sinai, also called "The Old Covenant", awaited the day God would reveal a "New Covenant" to His people.  Since the people of Israel came to be identified with Moses and the "Old Covenant", the entire age leading up to the cross is called the "Old Covenant" or "Old Testament Age".  A " New Covenant" was needed.  Hebrews 8:7 states:

"For if that first covenant had been faultless, there would have been no occasion sought for a second."

The glorious revelation of the New Covenant

When God began to reveal His New Covenant promises to Israel in passages like Jeremiah 31:31-34 and Ezekiel 36:25-27, He pointed to a future age.  That final age will entail Christ's reign on earth - i.e "the Millennium". (see Revelation 20)  Israel the nation was promised by God to be restored at Messiah's second coming.  The people as a nation would look upon the One whom they had pierced and be saved. (see Zechariah 12:10; Revelation 1:7)  What the New Covenant promises were designed for was to give hope to a nation that had been sent to exile in Babylon for 70 years.  They would become not only a nation once again, but would end up fulfilling their original calling. (see Genesis 12:1-7; Deuteronomy 7:1-7; Amos 3:1-7). 

That time for Israel will come. (see Romans 11:25-26). However, from what we gather in the New Covenant scriptures (another name for the New Testament), these New Covenant promises have been spiritually inaugurated in the life of the Church.  Whenever one reads 2 Corinthians 3-5 and Hebrews 8-9, it is discovered that the "Age to Come" is overlapping with this current church age.  We as Christians, by way of the New Birth, are partaking spiritually of the promises communicated in Jeremiah and Ezekiel.  

How the New Covenant exceeds the Old Covenant

When we turn to passages such as Hebrews 8:7-13, we discover just how wonderful our salvation is in light of the fact that we are spiritual partakers of the New Covenant.  Let the reader take note:



Old Covenant        vs         New Covenant

Hebrews 8:10                   Hebrews 8:10

-Demands godliness         -Delivers godliness

-Principles for holy living   -Power for holy living

-God was unapproachable  -God is approachable

Hebrews 8:11                    Hebrews 8:11

-I know about God            -I come to know God

Hebrews 8:12                   Hebrews 8:12

-Sin is shown as sin          -Sin is forgiven

Hebrews 8:13                   Hebrews 8:13

-change is not available     -change is expected



As you can see, by gaining an understanding of the New Covenant versus Old Covenant systems, we can better appreciate the background leading up to the work of the New Birth. The Old Testament saints needed to receive the working of the Holy Spirit like New Testament Christians do today - by faith. Such faith is a gift of God that attracts the sinner to respond freely to God's overtures of grace. Such grace was made known in the types an shadows of the Old Testament which were based upon what would be the New Testament coming of the Lord Jesus Christ. (see 1 Peter 1:10-11)  

Why understanding the Old and New Covenants matters to you

I hope this brief summary today has shed light and edified your heart dear reader. So why is this important? Make no mistake about it, the New Testament teaching on salvation includes the Old Testament background. The starting point of salvation is the New Birth. Whenever Jesus was teaching Nicodemas in John 3 that one "must be born-again" to enter into the Kingdom of Heaven, He assumed Nicodemas, a teacher of Israel, knew about the Old Covenant background. Nicodemas' confusion demonstrated how much he was in need of salvation. He was religious but not right with God. Understanding these truths aid us in seeing the unity of scripture's testimony of how someone is brought into right relationship with God. Furthermore, knowing that the Holy Spirit is vital in salvation leads us to rely upon Him in life that follows from salvation. Unless God in His grace calls us and sustains us, none can be saved and none can live the Christian life. Whether we are talking about Old Testament or New Testament believers - the point is - salvation is of the Lord.

The Holy Spirit's Identity And Ministries In Luke And Acts

Luke 1:15 For he will be great in the sight of the Lord; and he will drink no wine or liquor, and he will be filled with the Holy Spirit while yet in his mother’s womb.

Introduction:

Today's post is aimed at introducing the reader to Luke's Gospel and his second volume, the Book of Acts, regarding what He has to write about the Person and work of the Holy Spirit. The Person and work of the Holy Spirit is among my favorite subjects to study in God's Word. The inevitable outcome of studying the Person and work of the Holy Spirit is that of focusing upon the Person and work of the Lord Jesus Christ. To enter into this rich truth requires the aid of Biblical authors that expound upon the Spirit's ministry and identity - especially His work within the arena of the New Testament. No other writer in either Old or New Testament writes as much about the Holy Spirit's working as the Holy Ghost as does Luke (over 50 references in all!) 

To keep today's post at a readable length, I will give the reader headings with accompanying scripture from Luke and Acts that refer to the Holy Spirit. May the reader find these to be encouraging, informative and insightful to the glory of Jesus Christ!

1. Filling of the Holy Spirit.

In events or persons associated with the life of Christ: Luke 1:15,17,35,41; 2:25; 3:32; 4:1

In the life of the church: Acts 6:3,5,11:24; 13:52

2. Conception

In the humanity of Christ: Luke 1:35

The believer's New birth: Acts 2:33,38; 8:15,17,19; 10:45-47; 19:2

3. Leading/prompting

In Jesus' life: Luke 2:27,27

In the church's life: Acts 1:2; 8:29; 11:12; 13:2,4; 15:28; 16:6; 19:21; 20:22,23; 21:4

4. Baptism

Jesus' baptism: Luke 3:16

Spirit's baptism (to inaugurate New Covenant church) promised on the day of Pentecost by Jesus: Acts 1:5

5. Anointing of the Spirit

Jesus' anointing: Luke 4:18; 10:21; 12:12

Anointing of the Holy Spirit in the church: Acts 1:8; 4:8,31; 5:32; 6:10; 11:28; 13:9; 20:28; 21:11; 28:28

6. Warnings of blaspheming the Holy Spirit

Jesus' warnings: Luke 12:10

Possible blaspheming by individuals: Acts 8:9-24

7. The Person of the Holy Spirit is God

Jesus says the Spirit to be fully Divine: Luke 12:10

The Holy Spirit is explicitly equated to be fully Divine: Acts 5:3,4,9

More on the Holy Spirit's Ministry As Comforter

John 14:16-17 "I will ask the Father, and He will give you another Helper, that He may be with you forever; 17 that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you."

Introduction:

In our last post we began considering the role of the Holy Spirit as "Comforter" or "Helper". We looked at the Old Testament background for this title - noting that reference to the Holy Spirit as "Comforter" or "Helper" asserts His divine nature as truly God (a divine nature He shares with the Father and with the Son). We then noted Jesus' teaching on this subject. Today's post aims to conclude this short study on this vital truth about the identity of the Holy Spirit. 

1. So why the word "comforter"?

When the King James Translators (as well as other Older English Translations, such as the Geneva Bible, 1560 and 1599 translations) were producing Bibles, many of the scholars were learned men who being theologians knew Latin. The Latin term that they knew of that was used in the Bible translation called the Latin Vulgate was the term "comfortis". This term is made up of two Latin words: "com" meaning "with" and "forte" meaning "to strengthen". Thus, you have likely heard of a "fort" or "fortress" - i.e a place of strength, protection. In music we will run across the term "forte", which means to make the music "louder" or "stronger". Thus, when the English translators were producing those early English Bibles, they simply took the best Latin word they knew and put English letters to it - hence the title "Comforter". 

In our day and age we often think of a "comforter" as someone who soothes and makes us fell better. Without a doubt the Holy Spirit can do those things and does by way of His peace for example (Galatians 5:22). However, when considering what the word "comforter" was intended to mean, as well as Jesus' terminology and the Old Testament revelation, we discover that the Person of the Holy Spirit is literally God Himself coming alongside and strengthening us inside. It is His comforting strength that urges us on to complete the work He has called us to do and to live the Christian life He convicted and converted us to at saving faith.

2. The Holy Spirit's comforting or strengthening ministry in the early church

In light of the last post and this one, it is hoped the reader will understand the significance of this title of the Holy Spirit. Luke's statement about the early church in Acts 9:31 is connected to  outcomes that are attributed to the Holy Spirit's comforting ministry:

a. Peace. Acts 9:31a "So the church throughout all Judea and Galilee and Samaria enjoyed peace....".

b. Edification or "being built up". Acts 9:31a "being built up...."

c. Feared the Lord. Acts 9:31a "and going on in the fear of the Lord." This "fear of God" speaks of a deep reverence and desperate dependence upon God, fearing what life and ministry would be like if He were to remove His hand or if we were to do anything to provoke His Fatherly discipline.

These first few statements describe for us the effects that were taking place in the life of the church in the wake of Saul of Tarsus' conversion and the temporary reprieve from persecution that the church would enjoy as a result (compare Acts 9:1-22 and 9:23-30). But now what is the ultimate Cause or Agent behind the peace, the building up and the increased dependence or fear of the Lord in the early church? The next part of Acts 9:31 gives us the answer: "and in the comfort of the Holy Spirit, it continued to increase."

The first part of 9:31 views the mighty effects and activities that were taking place, whereas the second part takes us in the walls and behind the scenes and inside the people to see Who the source is - the Holy Spirit, the Mighty Comforter Himself. He is the One who "comes alongside" and Strengthens the church to do the bidding of the Lord. Peter's healing of Aeneus in Acts 9:32-35 and the raising of the little servant girl Tabitha in 9:36-43 following on the heels of the statement of the Holy Spirit's comforting ministry in 9:31 shows us Who is responsible for any ministry done in and among God's people.

Closing thoughts:

Were it not for the Holy Spirit, the Great Comforter or "Helper", there would had been no ability for Peter to say to Aeneus to "take up his bed and walk" nor for Aeneus to have such an ability. Also too, the same can be said of how the Spirit's worked through Peter to raise the little girl Tabitha from the dead. The Spirit of God is the author of life - both physically and spiritually. Because the Holy Spirit performs all these operations in the life of His people, it can be seen why He is the Mighty "Comforter" or "Helper" of the Christian.

The Holy Spirit's Ministry As Comforter

John 14:16-17 I will ask the Father, and He will give you another Helper, that He may be with you forever; 17 that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you."

Introduction:

I'll never forget my fourth grade teacher. This remarkable lady had only been with our fourth grade class for a half year. Due to unforeseen circumstances, my teacher had to leave mid-year with another taking her place. Despite that short period of time, my teacher had helped me to discover a love for reading. With a span of three months, the teacher had raised my reading level. Her encouragement spurred me onto a life-time adventure of reading. I often think of the various people God has placed across my path. In my last count, I identified over 125 specific people (teachers, maintenance people, cooks, various leaders and so forth) that I can say helped me along my journey. 

Human persons can be used greatly of God in helping and providing strength. However, I can think of no other Person that grants more help, comfort or strength than the Holy Spirit. In today's post we aim to look at the ministry of the Holy Spirit as "the Comforter" or "Helper".  It is hoped that you will discover what God's Word has to say, and in the process learn what the Bible truly means by the Spirit's comforting ministry.

1. What the Old Testament has to say about the Lord as the "Comforter" or "Helper"

The Holy Spirit's work of comfort or help implies Him being no less than God Himself.  Jesus of course spoke to His disciples of how He was going to send to them the Holy Spirit as the "comforter", or as this term is rendered in other translations "Helper" (John 14:16; 15:26-27; 16:7). This promise from Jesus has in mind all of the references to Yahweh as the "Helper" or "Comforter" of Israel. In one of the first mentions of this title we read in Deuteronomy 33:26 “There is none like the God of Jeshurun,Who rides the heavens to your help, And through the skies in His majesty." Isaiah 49:8 is another example where the LORD identifies Himself as the "Helper" of His people: "Thus says the Lord, 'In a favorable time I have answered You,
And in a day of salvation I have helped You; and I will keep You and give You for a covenant of the people, To restore the land, to make them inherit the desolate heritages.'" 

Other Old Testament passages repeatedly use this title translated "Helper" to describe the LORD's redeeming work on behalf of and in the lives of His people. (Deuteronomy 33:29; Psalm 115:9; Isaiah 41:14, 44, 49:8; Hosea 13:9).

It is very clear as one studies the revelation of the Old Testament that the primary attribute of God that is disclosed by this word translated "Helper" is that of God's strength. The Theological Wordbook of the Old Testament explains this word (Hebrew "ezer") translated helper:

"God exercises this strength on behalf of His people people against their foes. This is particularly well illustrated in Exodus 13:15. This word is used figuratively to describe the security enjoyed by the righteous....Thus in hymns of praise God's strength shows itself as His overwhelming majesty, and in the laments it appears as His helping protection."1 

So in all reality, the LORD as the believer's "Helper" is truly the One who strengthens.2

2. What Jesus teaches about the Holy Spirit as the "Helper" or "paraclete" or "comforter"

Clearly the Lord revealed Himself as the "Helper" or "Strengthener" of His people in the Old Testament. Such a title was clearly assigned to the God of scripture in the Old Testament, and continues on in Jesus' statements about Himself and the Holy Spirit. When Jesus says in John 14:16 that He will send to the disciples "another comforter" or as rendered in some English translations "another Helper", He is speaking of another who is of like-kind to Himself. The word Jesus uses to describe the Holy Spirit and Himself has the same meaning as the word we saw earlier in our study of the LORD's self designation in the Old Testament. 

Quite clearly the Divine idea of the God of the Bible being the strengthener and source of strength in His peoples' lives is ascribed to all Three Persons of the Godhead.3 R.C. Sproul in his studies on the Holy Spirit suggests that the word translated "comforter" (paraclete) referred to a family lawyer who was always on retainer and could be called upon to come to the aid and support of the family in times of need.

Without a doubt the Person of the Son, being truly Divine while being truly man, promised His disciples that upon his exit from this world in His ascension that He would send them another "Comforter". This "Comforter" or "Helper" would exercise the same level of strengthening ministry as Jesus. Case in point, consider John 15:26-27 “When the Helper comes, whom I will send to you from the Father, that is the Spirit of truth who proceeds from the Father, He will testify about Me, 27 and you will testify also, because you have been with Me from the beginning." 

Similar words are mentioned in John 16:8, with the promise being that the apostles and ultimately every Christian will not be devoid of the power and presence of God as expressed by the Person of the Holy Spirit. We will look more into this incredible truth about the Person and work of the Holy Spirit in the next post. 

Endnotes:

1. R. Laird Harris, Gleason L. Archer, Jr., Bruce K. Waltke. Theological Wordbook of the Old Testament. Moody. 1980. Page 1597.

2. As an interesting side note, when God tells Adam that Eve is going to be His "helpmeet" in Genesis 2:20, the idea is that without her, Adam would be incomplete. The same Hebrew word "ezer" is used in Genesis 2:20 as we find throughout the self-revealed title that the Lord uses for Himself in describing the need of His people for His strength and help. The bringing of the woman to the man not only would complete him but actually supply strength - i.e help.

3. The word translated "comforter" or "helper" in John 14:16 is the word "parakletos" from the verb "parakaleo" from whence comes the sometimes used title for the Holy Spirit "The Paraklete". The word refers to someone who "comes up alongside and offers strength and support". Jesus Himself is described as being our Heavenly "advocate" or "Paraclete" in 1 John 2:1 who ever represents our interests before His Father in Heaven as the believer's Prophet, priest and King. Hence the Holy Spirit then is the believer's "paraclete" or "advocate" here on earth Who works in concert with Jesus, the believer's "Advocate" or "Strengthener" in Heaven.

God's Plan For Spiritual Growth Is For You To Grab Hold Of His Purpose For Your Life

Matthew 28:6-7 "He is not here, for He has risen, just as He said. Come, see the place where He was lying. 7 Go quickly and tell His disciples that He has risen from the dead; and behold, He is going ahead of you into Galilee, there you will see Him; behold, I have told you.”

Introduction:

It was not to long ago that I had been running my first half-marathon. I had set some personal goals and had some friends who were in the race with me. The course was well marked and I had everything I needed to do a good race. All was going well until the last turn. I was getting tired and another race was being conducted at the same time as the half-marathon. The runners of the other race were returning from having completed a turn-around on their course. In my confusion, I mistook the runners of the other race with those in the half-marathon and ended up missing the final turn. Before it was all said and done, I ran an extra mile out of my way! Even though I still finished with an o.k time - imagine how much better I would had finished if I had not gotten distracted by the other race.

Understanding God's Purpose For The Christian Life Is Essential To Following His Prescribed Path To Spiritual Growth

When it comes to the path to spiritual Christian growth, many followers of Jesus Christ find themselves getting off the well-marked path. There are so many distractions in our world and numerous things that the enemy of our soul uses to discourage our spiritual growth. Oftentimes, the Christian's lack of spiritual growth can be due to their own inattentiveness to prayer, daily Bible study and other spiritual disciplines. 

God's Word certainly cannot be faulted, since the entirety of sacred scripture was revealed to thoroughly equip God's people for every good work (see 2 Timothy 3:17). What is involved in the path to Christian spiritual growth? When I look at that word "path", the first letter of that word - "p" - brings to my mind the term "purpose". 

Whenever we consider where to look when discerning the path to spiritual growth in Jesus Christ, the go-to text is none other than Matthew 28:18-20. This passage is what is referred to as "the great commission". Matthew 28:18-20 is Jesus' final instructions to His disciples and really, the church, prior to His ascension into Heaven. Jesus states the following in Matthew 28:18-20 

"And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth. 19 Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.”

This passage ought to be familiar to anyone who reads the Bible or to those desiring to know the central truths about Jesus' ministry. The context that comes before these verses give the pathway of spiritual growth mentioned earlier. As I already stated, one's purpose is essential when understanding what it means to grow spiritually in Jesus Christ. 

What Exactly Is Meant By The Term "Purpose"?

When one backs up to Matthew 28:6, we find the women gathered at the doorway of the empty tomb. Jesus has just risen from the dead and the angels are instructing them on what they need to do next. The whole narrative of Matthew 28:6-17 is about getting the women and the disciples to go meet Jesus at a designated mountain in Galilee. In Matthew 28:7 the angel tells the women: "Go quickly and tell His disciples that He has risen from the dead; and behold, He is going ahead of you into Galilee, there you will see Him; behold, I have told you.” Later on, the post-resurrected Jesus meets the women in their hastening to the disciples and says the following to them in Matthew 28:10 Then Jesus said to them, “Do not be afraid; go and take word to My brethren to leave for Galilee, and there they will see Me.” It is then in Matthew 28:16 we behold the disciples and the women reaching the designated destination: "But the eleven disciples proceeded to Galilee, to the mountain which Jesus had designated."

Whenever we consider the above verses, it is very clear that the purpose of God had been laid out for the disciples. Whenever I use the term "purpose" as so described here, I'm referring to "God's designated destination". In everyday life we can understand the place of "purpose". Although a purpose speaks of the end of a process or a journey, nevertheless we typically consider the "purpose" of something at the beginning of our planning. When going on a trip, we want to know the "designated destination", that is - the address or the city. I know when I'm preparing a sermon to be preached on a given Sunday, the conclusion or purpose of the message is planned first. Why? If I don't know the "designated destination" of the message, then I won't know how to begin it. 

Clearly the place that the angels and Jesus had told the women and the disciples to go was a "designated place" (see Matthew 28:16). Below is a picture of Mount Tabor (source, wikimedia commons),  the place speculated to be the spot where the post-resurrected Jesus has the disciples to come and meet with Him.

If this mountain, or one like it in Northern Israel, was the spot where the disciples went, there is no doubt concerning its distinctiveness. The mountain is clearly observed in comparison to the surrounding geography. I'm sure climbing a mountain such as the one in the photograph would not be easy. Do you realize that whenever a Christian makes the effort to trust God and follow His purposes, its never easy. Despite whatever difficulties come, following God's purposes is always worth it! 

The Holy Spirit's Work In The Lives Of Non-Christians And Christians

John 16:8-11 "And He, when He comes, will convict the world concerning sin and righteousness and judgment; 9 concerning sin, because they do not believe in Me; 10 and concerning righteousness, because I go to the Father and you no longer see Me; 11 and concerning judgment, because the ruler of this world has been judged." 

John 16:12-13 “I have many more things to say to you, but you cannot bear them now. 13 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.

Introduction:

The opening passage for today's post has been put into two distinct sections that highlight the Holy Spirit's work in the lives of unbelievers (John 16:8-11) and believers (John 16:12-13). As a quick note on the latter of these, although Jesus' instructions are primarily toward the apostles, by extension, the Spirit's work described by Jesus can include all Christians (see for instance 1 Corinthians 2:10-13; 1 John 2:20,27). 

The Divine Person of the Holy Spirit and His workings among and in people

Today's post features the Holy Spirit's work among non-Christians and Christians. Whether people realize it or not, God in the Person of the Holy Spirit is ever working to bring the glory of God to people. The Divine Person of the Holy Spirit is the Member of the Trinity that works as the chief agent in affecting conversion in sinners and ongoing change in the lives of Christians. As a Divine Person, the Holy Spirit is truly God - thus making what He does among people a work of God and entailment of the other two Members of the Trinity (the Father and the Son). 

The Holy Spirit works as the Ambassador of the Trinity, bringing to unbelievers the power and Person of the Son for them to place their trust. Unbelievers need His works of conviction and soulish illumination to enable them to either perceive the message of general revelation that leaves them without excuse or to quicken them to the special revelation of the Gospel that leads to true saving faith. 

Christians need the Spirit's working from the inception of regeneration all the way through to the end before their leaving this world. By the Person and work of the Holy Spirit, each Christian is reminded that they are an adopted son or daughter of the Heavenly Father (see Romans 8:14-16; Galatians 4:4-6) and have Jesus as their elder brother according to the flesh (see Hebrews 2:14-17). Below is an unfolding of these general observations in further, specific applications as it regards the Holy Spirit's workings among non-Christians and Christians.

The Holy Spirit's work among non-Christians

First, sinful man must have the Spirit’s work of convincing Him that Jesus is worthy of worship. The problem is that sinful man has no desire to worship this great God. The Holy Spirit’s task in regenerating lost sinners in saving faith is to remove the heart of rebellion against God and replace it with a heart that desires God. Romans 8:5-6 tells us – “For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit. 6 For the mind set on the flesh is death, but the mind set on the Spirit is life and peace.” 

The preacher may come to you with polished words and the song leader may be angelic in their voice and musical ability. Yet, lest the preacher’s message be accompanied by the Holy Spirit’s conviction and lest the song service be charged with the Holy Spirit's anointing power, all will fall on deaf ears. The anointing refers to the Holy Spirit's ministry in delivering whatever is necessary to break away the dependence upon self and to receive empowerment as a result of dependence upon God. As mentioned, The Holy Spirit acts as the Ambassador of the Trinity. He brings the desire to worship God to unbelieving man, convicting him of sin, righteousness and judgment and making known to Him the things of God (John 16:8-12).

The Holy Spirit's work among Christians 

Then in terms of the Holy Spirit's working in the Christian life, the New Testament details the work of the Holy Spirit in the Christian life from its inception as seen in the following ministries He performs:

i. New Birth/regeneration.

James 1:18 "In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures."

ii. Filling of the Holy Spirit.

Ephesians 5:18 "And do not get drunk with wine, for that is dissipation, but be filled with the Spirit."

iii. Leading/prompting of the Spirit

1 Corinthians 10:13 "No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it." Philippians 3:15 "Let us therefore, as many as are perfect, have this attitude; and if in anything you have a different attitude, God will reveal that also to you."

iv. Union with Christ by the Spirit

1 Corinthians 12:13 "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." (1)

v. Anointing/power/illuminating ministry of the Holy Spirit

1 John 2:20 "But you have an anointing from the Holy One, and you all know."

1 John 2:27 "As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him."

Closing thoughts:

As we close out today's post, we have toured the work of the Holy Spirit in the lives of unbelievers and Christians. May all of us be ever receptive to His work in our lives. 

Endnote:
(1) This particular point is not water baptism, which follows and signifies the reality of this work of the Spirit already having occurred in conversion. Water baptism is a God-ordained picture that re-enacts and illuminates the new believer to the truth of what happened to them at salvation.  People don't get water baptized to get saved and spirit baptized, rather they are water baptized following their salvation. 

Water baptism logically connects the new Christian back to the reality of their prior spirit baptism, however it does not impart the salvation which it pictures or points.  In the death, burial, resurrection sequence of believer's baptism by immersion, the Christian acts out in sign form the Spirit's uniting of them to Jesus Christ which occurred in His spiritual baptism or uniting of them to Christ at prior saving faith.