Holy Spirit
In Bible versions:
Holy Spirit: AVS TEVHoly Spirit [nave]
HOLY SPIRIT.Gen. 1:2; Gen. 6:3; Gen. 41:38; Ex. 31:3 Ex. 35:31. Num. 27:18; Neh. 9:20; Job 16:19; Job 32:8; Job 33:4; Psa. 51:11, 12; Psa. 103:9; Psa. 139:7; Isa. 4:4; Isa. 6:8; Isa. 11:2; Isa. 28:6; Isa. 30:1; Isa. 32:15; Isa. 40:13; Isa. 42:1; Isa. 44:3, 4; Isa. 48:16; Isa. 51:12; Isa. 54:13; Isa. 59:19, 21; Isa. 61:1 Luke 4:18. Isa. 63:10, 11, 14; Ezek. 36:27; Ezek. 37:9, 14; Ezek. 39:29; Joel 2:28, 29; Mic. 2:7; Mic. 3:8; Hag. 2:5; Zech. 4:6 vs. 1-7.; Zech. 12:10; Matt. 1:18 v. 20.; Matt. 3:11 [John 1:33; Acts 11:16.] Matt. 3:16, 17 Mark 1:10; Luke 3:22; John 1:32. Matt. 4:1; Matt. 10:20 Mark 13:11. Matt. 12:28; Matt. 28:19; Mark 12:36; Mark 13:11; Luke 1:15, 35, 67; Luke 2:25-27; Luke 11:13; Luke 12:12; Luke 24:49; John 1:9; John 3:5, 6, 34; John 4:14; John 6:45, 63; John 7:38, 39; John 14:16, 17, 26; John 15:26; John 16:7-14; John 20:22; Acts 1:2, 5, 8, 16; Acts 2:2-4, 33, 38; Acts 4:8, 31; Acts 5:3, 4, 9, 32; Acts 6:5; Acts 7:51; Acts 8:15-19; Acts 9:31; Acts 10:19, 20, 44-47 Acts 11:17. Acts 11:15, 16, 24; Acts 13:2, 4, 9, 52; Acts 15:8, 28; Acts 16:6, 7; Acts 19:2-6; Acts 20:28; Rom. 1:4; Rom. 5:5 vs. 3-5.; Rom. 8:1, 2, 4, 9, 11, 13-16, 23, 26, 27 vs. 1-27.; Rom. 9:1; Rom. 14:17; Rom. 15:13, 16, 18, 19, 30; 1 Cor. 2:4, 10 [Rom. 11:33, 34.] 1 Cor. 2:11-14; 1 Cor. 3:16 1 Cor. 6:19. 1 Cor. 6:11, 19; 1 Cor. 12:3-11; 2 Cor. 1:22 2 Cor. 5:5. 2 Cor. 3:3, 6, 17, 18; 2 Cor. 5:5; 2 Cor. 6:4, 6; 2 Cor. 13:14; Gal. 3:2, 3, 14; Gal. 4:6; Gal. 5:5, 16-18, 22, 23, 25; Gal. 6:8; Eph. 1:12-14, 17; Eph. 2:18, 22; Eph. 3:5, 16; Eph. 4:3, 4, 30; Eph. 5:9, 18; Eph. 6:17, 18; Phil. 1:19; Phil. 2:1; Col. 1:8; 1 Thess. 1:5, 6; 1 Thess. 4:8, 9; 1 Thess. 5:19; 2 Thess. 2:13; 1 Tim. 4:1; 2 Tim. 1:7, 14; Tit. 3:5, 6; Heb. 2:4; Heb. 3:7; Heb. 6:4; Heb. 9:14; Heb. 10:15, 29; 1 Pet. 1:2, 11, 12, 22; 1 Pet. 3:18; 1 Pet. 4:14; 2 Pet. 1:21; 1 John 2:20; 1 John 3:24; 1 John 4:2, 13; 1 John 5:6-8; Jude 19, 20; Rev. 1:4 Rev. 4:5; 5:6. Rev. 2:7 vs. 11,29.; Rev. 11:11; Rev. 14:13; Rev. 19:10; Rev. 22:17 See: God, A Spirit; Inspiration; Word of God, Inspiration of.
Inspiration of
Instances of: Joseph, Gen. 41:38.
Bezaleel, Ex. 31:3; 35:31.
The seventy elders, Num. 11:17.
Balaam, Num. 24:2.
Joshua, Num. 27:18.
The Judges: Othniel, Judg. 3:10; Gideon, Judg. 6:34; Jephthah, Judg. 11:29; Samson, Judg. 13:25; 14:6, 19.
King David, 1 Chr. 28:11, 12.
The prophets: Azariah, 2 Chr. 15:1; Zechariah, 2 Chr. 24:20; Zech. 1:1; Ezekiel, Ezek. 8:3; 11:1, 5, 24; Daniel, Dan. 4:8; Zacharias, Luke 1:67; Elizabeth, Luke 1:41; Simeon, Luke 2:25, 26.
The disciples, Acts 6:3; 7:55; 8:29; 9:17; 10:45.
See: Inspiration.
Sin Against
Isa. 63:10; Matt. 12:31, 32 Luke 12:10. Mark 3:29 Luke 2:10; 1 John 5:16; Acts 5:9. Acts 5:3, 9; Acts 7:51; Acts 8:18-22; Eph. 4:30; Heb. 10:29
Withdrawn from Incorrigible Siers
Gen. 6:3; Deut. 32:30; Psa. 51:11; Prov. 1:24-28; Jer. 7:29; Hos. 4:17, 18; Hos. 5:6; Hos. 9:12; Matt. 15:14; Luke 13:7; Rom. 1:24, 26, 28 See: Reprobacy.
Instances of: Antediluvians, Gen. 6:3-7.
People of Sodom, Gen. 19:13, 24, 25.
Israelites, Num. 14:26-45; Deut. 1:42; 28:15-68; 31:17, 18.
Samson, Judg. 16:20.
Saul, 1 Sam. 16:14; 18:10-12; 19:9-11; 20:30-33; 22:7-19; 28:15, 16; 2 Sam. 7:15.
Holy Spirit [baker]
[N] [J]Third person of the Trinity.
Old Testament. Some have argued that Old Testament believers were saved and sanctified by the Spirit just as New Testament believers. But such teaching appears nowhere in the Old Testament. However people were made right with God, the focus of the Old Testament roles of the Spirit lies elsewhere.
In the earliest Scriptures, the Spirit does not clearly emerge as a distinct personality. The Hebrew word for "spirit" (ruah [; Wr]) can also mean wind, breath, or life-force. Most commonly designated as "of God" or "of the Lord, " the Spirit appears as God's agent of creation (Gen 1:2; Job 33:4; 34:14-15), a mode of his interacting with humans (Gen 6:3), his agent of revelation (Gen 41:38; Num 24:2), and a mode of empowering select leaders of God's people (Moses and the Seventy — Num 11:17-29; possibly Joshua — Num 27:18; Deut 34:9). All of these uses recur throughout the Old Testament, but one other remains unique to these earliest days—equipping Bezalel and Oholiab with the skills of craftsmanship for constructing the tabernacle (Exod 31:3; 35:31), although the provision of gifts of the Spirit in the New Testament will become a close analogue.
In the books of Judges, Samuel, and Kings, certain characteristic activities of the Spirit begin to emerge. He comes upon significant individuals, almost as an energizing power, temporarily equipping leaders for physical prowess and military victory. Four judges are so characterized (Othniel — Judges 3:10; Gideon — 6:34; Jephthah — 11:29; Samson — 14:19; cf. Amasai — 1 Chron 12:18). This supernatural power combines with inspiration for verbal utterances in the earliest form of prophecy, usually assumed to have been somewhat uncontrollable or "ecstatic" (cf. Saul's "ravings" in 1 Sam 19:20-23; 10:6, 10; 11:6; for David, see 2 Sam 23:2). With the advent of the monarchy, the presence of the Spirit functions as divine authentication of the legitimate king. When Saul no longer remains God's choice for the throne, the Spirit leaves him and comes upon David instead (1 Sam 16:13-14). First Samuel 16:13 further suggests that David retained the Spirit as a permanent possession, apparently unlike others in the Old Testament. In 1 Chronicles 28:12, the Spirit reveals to David the blueprint for the temple. By the time of the divided kingdom, the Spirit is beginning to inspire and empower prophets, guiding individuals to specific places where they proclaim messages of salvation or judgment from God to appointed audiences (Elijah — 1 Kings 18:12; 2 Kings 2:16; Micaiah — 1 Kings 22:24; Azariah — 2 Chron 15:1; Jahaziel — 2 Chron 20:14; Zechariah son of Jehoiada — 2 Chron 24:20).
Of all the canonical Wisdom literature, the Spirit appears unambiguously only in the psalms. In addition to uses already noted, the Spirit is now for the first time called "Holy" (Psalm 51:11) and "good" (143:10). The first of these texts demonstrates a characteristic fear in Old Testament times; even David in his unique situation did not have the assurance of God's abiding presence that would later characterize the New Testament age. The second text reflects the development of a belief in the Spirit's role in personal and moral guidance. Psalm 139:7 ("Where can I go from your Spirit?") is embedded in a key passage on the omnipresence of God.
The writing prophets preserve many of the older insights about the Spirit but for the first time begin to disclose the coming of a new era in the Spirit's ministry. God's people can look forward to restoration from exile and to a new covenant in which the Spirit will empower all his followers in the creation of a new spiritual community.
Isaiah develops this theme in several texts. God will bring a new spirit of judgment and of fire (4:4)—perhaps the inspiration for John the Baptist in Matthew 3:11. The Spirit will rest on the messianic "branch" with wisdom, power, knowledge, and holiness (11:2; cf. 42:1 and 61:1, in which the Spirit similarly anoints the Suffering Servant). He will be poured out corporately on all of God's people to bring about justice, righteousness, and peace (32:15; 34:16), including their descendants forever (44:3; 59:21). Isaiah 63:10-11 contains the only other Old Testament use of "Holy Spirit, " harking back to God's guidance of Moses and the wilderness wanderers. Isaiah also recognizes the Spirit as the inspiration for his own prophecy (48:16; 59:21).
For Ezekiel, the most characteristic activity of the Spirit is "lifting" him up, sometimes literally from prostration (2:2; 3:24), many times transporting him to new locations (3:12-14; 11:1; 37:1; 43:5), including those seen only in visions (8:3; 11:24). In 11:5, he is explicitly said to be the source of Ezekiel's prophecy. In 36:27, the future eschatological restoration again appears. God will give Israel a new spirit: He will put his spirit in them and move them to obey the law and receive the fulfillment of all of his promises. Again we see a corporate presence of the Spirit not previously encountered (cf. also Eze 37:14; Eze 39:29).
Perhaps the most important prophetic text on the Spirit is Joel 2:28-32, which Peter quotes at Pentecost (Acts 2:17-21). Here the prophet envisages a day in which God will pour out his Spirit on individuals irrespective of gender, age, social status, or ethnicity, particularly bestowing the gift of prophecy on many of his choice. Other themes recur too. Micah 3:8 affirms the prophecy's origination in the Spirit. Haggai 2:5 and Zechariah 4:6 connect the Spirit's presence with the empowerment for rebuilding the temple. In Zechariah 6:8 the execution of God's will brings his Spirit rest.
The Old Testament thus concludes self-consciously open-ended, anticipating a new era in which the Spirit will work among a greater number of individuals and different kinds of people to create a more faithful community of men and women serving God. Apparently they will also be more mightily empowered. The fulfillment of these promises in the New Testament conforms to the prophecy of the Old Testament.
New Testament. Although relatively infrequent in his Old Testament appearances, the Spirit now emerges to dominate the theology and experience of the major New Testament witnesses. The term "Holy Spirit" (pneuma [pneu'ma] hagion [a&gion]) becomes common, although the absolute use remains frequent and "Spirit of God/the Lord" and even "Spirit of Christ" appear too. A distinct personality emerges and, ultimately, explicit trinitarian teaching.
The Spirit is the agent of Mary's virginal conception of Jesus (Matt 1:18, 20; Luke 1:35). Christian theology has frequently perceived here God's chosen manner of enabling his Son to be fully divine as well as fully human. John the Baptist, the prophet who will herald Jesus as Messiah, "will be filled with the Holy Spirit even from birth" (Luke 1:15). This prophecy alerts his parents to his unique nature; no one in Old Testament times was filled so early. John announces Jesus as the one who will baptize with the Holy Spirit and fire (Matt 3:11), purifying and judging his people, to be classically fulfilled at Pentecost and finally consummated at the final judgment. The Spirit himself descends and anoints Jesus at his baptism to prepare him for ministry. All four evangelists use simile in describing the descent like a dove (Matt 3:16; Mark 1:10; Luke 3:22; John 1:32); what was literally seen remains unknown. Symbolically, the dove may represent peace, re-creation, or love. The Spirit's arrival should not be taken to imply that Jesus had no previous experience of the Spirit but, in characteristically Lucan fashion, reflects empowerment for bold proclamation of the gospel.
First, however, the Spirit must lead Jesus to the place of temptation by the devil (Luke 4:1). Will Christ succumb to the lure to use his power for self-aggrandizement or will he follow the road to the cross? The Spirit's role here teaches two important truths: God remains sovereign over the devil but God himself tempts no one (cf. James 1:13). When Jesus resists the tempter's wiles, the Spirit again empowers him for service (Luke 4:14), which John makes clear is a gift without its previously characteristic limits (John 3:34). Jesus' whole ministry is therefore Spirit-led, but particularly significant manifestations include the fulfillment of prophecy (Matt 12:18, ; citing Isa 42:1; Luke 4:18, ; citing Isa 61:1), exorcisms (Matt 12:28), and miracles more generally (Acts 10:38; Rom 15:19). Because Jesus' signs and wonders most directly reveal God's spirit at work, attribution of them to Satan puts one in jeopardy of committing an unforgivable sin (the "blasphemy against the Spirit" [Matt 12:31] — probably equivalent to persistent and unrepentant rejection of Christ ).
Jesus agrees with the Old Testament prophets that Scripture is Spirit-inspired (Matt 22:43, ; citing Psalm 110:1). The Holy Spirit gives him joy (Luke 10:21). Christ gives as part of the Great Commission a trinitarian baptismal formula (Matt 28:19), which even if it reflects the liturgical language of the later church (contrast Acts 2:38), gathers together Jesus' authentic self-understanding as uniquely one with God and the Spirit (cf. Matt 11:26-27; 12:28-32).
As the Spirit has empowered Jesus, so Jesus promises that he will similarly empower the disciples. John 7:39 and 14:17 make plain that the full future outpouring of the Spirit is not yet present even with Jesus but awaits his glorification. Then his followers will be emboldened to testify even under hostile circumstances (Matt 10:19-20). The Spirit will be the preeminent good gift for which they can pray (Luke 11:13; cf. Matt 7:11). He will make possible the new birth, over which Nicodemus so marvels (John 3:5-8), and will create new spiritual lives (6:63).
Jesus' most extensive and distinctive teaching about the Spirit emerges in the five "Paraclete" passages found only in John's Gospel. Parakletos [paravklhto"] can be translated variously as "advocate, " "exhorter, " "encourager, " or "counselor." He is Jesus' personal representative and substitute, enabling the disciples to carry on ministry without Christ's physical presence on earth (John 14:16). Five distinct functions can be discerned in these passages: The Spirit will help Jesus' followers, remaining with them forever (14:15-21); he will enable them to interpret Jesus' words (14:15-17); he will testify to the world who Jesus is (15:26-16:4); he will prosecute sinners, convicting them of their offenses (16:5-11); and he will reveal further truth (16:12-15), doubtless including though not explicitly specified as the New Testament canon. A week after his resurrection, Jesus begins to fulfill these promises as he breathes the Spirit on the eleven (20:22); fuller fulfillment will come a month and a half later at Pentecost.
Luke develops several distinctive themes of the Spirit's work. Most characteristic are his references to people whom the Spirit "fills." Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim God's Word. With Elizabeth (Luke 1:41), Zechariah (1:67), and Simeon (2:25-27), the Spirit comes with temporary power as in the Old Testament. From Pentecost on, however, the Spirit becomes a permanent possession of God's people, yet believers may still be repeatedly "filled" in order to speak courageously for Christ (the 120 — Acts 2:4; Peter — 4:8; all Jerusalem believers — 4:31; Saul — 9:17; 13:9). On the other hand, Luke reserves the expression "full of the Spirit" to refer to a mature, godly character (the first "deacons" — Acts 6:3, 5; Barnabas — 11:24).
The testimony of Acts agrees with the Gospels that the Old Testament writers were inspired by the Spirit (Acts 1:16; 4:25; 28:25), as was Jesus himself (1:2). The Spirit and God in certain contexts are interchangeable (5:3-4). The Spirit is clearly a person who can be resisted (7:51) and lied to (5:3). He supplies personal guidance and instruction (for obliterating social taboos — 10:19; 11:12 for choosing church leaders — 13:1-4; 20:28 for making difficult theological decisions — 15:28 for making travel/ ministry plans 16:6-7). He inspires predictive prophecy (11:28; 21:11), even if it remains subject to potential misinterpretation by the prophets in ways not found in the Old Testament.
Three passages in Acts are particularly controversial. At Pentecost (2:1-41) the Holy Spirit "comes on" the disciples (1:8), but also fills them (2:4), leading them to speak in foreign languages that they did not previously know. But this phenomenon (vv. 5-13) was not required to facilitate communication because Peter subsequently explains what has happened in normal speech (vv. 14-36). Rather, it must be a sign to authenticate the message and ministry of the disciples. Here is the fulfillment and end of the old covenant and the beginning of the new. The Spirit who has spoken in past prophecy (2:17-18), including through Jesus (2:33), now makes himself available as a "gift" along with the forgiveness of sins to all who repent (2:38) and obey (5:32). Although baptism is closely linked as a testimony to this repentance, Peter does not likely see it as essential for reception of forgiveness or the Holy Spirit, since his next closely parallel sermon concludes only with the call for repentance (3:19). The four elements of this "Pentecostal package" (repentance, baptism, the coming of the Spirit, and forgiveness) nevertheless provide a paradigm for much subsequent New Testament theology (cf. Peter's own repeated references back to this event in passages that mention the Spirit — 10:44; 11:15-16; 15:8).
In two places in Acts, however, the "package" seems to be broken up. In 19:1-7 Paul encounters in Ephesus followers of John the Baptist whom Luke calls "disciples" (v. 1). But upon subsequent conversation, he discovers they have never heard of the Holy Spirit (v. 2). This suggests that they were not Jews and that they had a very truncated understanding even of John's message. So it is inconceivable that Paul could have viewed them as truly regenerate believers in Christ. They do respond to his preaching about faith in Jesus, though, and are thereafter baptized, upon which they receive the Holy Spirit and speak in tongues and prophesy. The Pentecostal package, in fact, remains intact.
Acts 8:1-7 proves more complex. Samaritans "believed Philip as he preached" (v. 12a) and are baptized (v. 12b); yet they do not receive the Holy Spirit until Peter and John come from Jerusalem to see what has happened (vv. 14-17). At least three interpretations are defensible and it is impossible to choose definitively among them. First, the belief of verse 12 may have been more intellectual than volitional and hence not salvific. The baptism then, though well-intentioned, would have been premature. Second, because of the unusual hostility between Jews and Samaritans, God may have chosen to act differently on this occasion at the beginning of the church's mission outside Jewish boundaries. The Jewish apostles' arrival then enables them to confirm the salvation of the Samaritans and to begin to dissipate the previous hatred that had divided them. Third, the Spirit may not have come in a consistently predictable fashion among the first believers; he has the sovereign freedom to act however he wants (John 3:8)! Whichever explanation is given, however, the passage remains an anomaly, even in Acts, and therefore cannot be made paradigmatic for subsequent Christian experience.
Paul's theology of the Spirit is the richest of all of the biblical witnesses and least amenable to short summary. He echoes previous themes, seeing his own writing as Spirit-inspired (1 Cor 7:40), as with the ministry of apostles and prophets more generally (Eph 3:5). Incipient trinitarianism emerges in the benediction of 2 Corinthians 13:14 (cf. also Eph 2:18). The word of God contains dynamic, Spirit-induced power to overwhelm the forces of evil (Eph 6:17), and the Spirit may bring physical deliverance (Php 1:19).
Paul develops several relatively new themes as well. The constituting characteristic of a Christian is the presence of the Spirit (Rom 8:9). Paul commands all believers to be continually or repeatedly "filled" with the Spirit (Eph 5:18), defined as including musical praise of God, thanksgiving, and mutual submission (vv. 19-21). The Spirit is the person who raised Jesus from the dead and exalted him to heaven, thereby vindicating his message and ministry (1 Tim 3:16), and powerfully confirming his Sonship (Rom 1:4). Christ's resurrection guarantees that all believers will be raised by the Spirit as well (Rom 8:11). One of Paul's most distinctive contributions is his concept of the Spirit as "deposit" (2 Cor 1:22) and "seal" (Eph 1:13-14). The Spirit's presence in a believer's life is a promise of more to come, a partial installment of future blessings, and a divine guarantee of preservation by God.
The Spirit is God's agent for bringing people to himself and helping them to mature spiritually. Only through his power can individuals first receive God's Word as divine (1 Thess 1:5-6). Those who convert are "saved … through the washing of rebirth and renewal by the Holy Spirit" (Titus 3:5). The Spirit "justifies" them, acquitting them of sin (1 Cor 6:11). He then initiates the lifelong process of sanctification (Rom 15:16; 2 Thess 2:13), producing attributes such as love, righteousness, peace, joy, and hope. These are well-epitomized as the "fruit of the Spirit" (Gal 5:22-23).
In sharp contrast stand the works of the flesh (vv. 19-21), reflecting a characteristic Pauline opposition between a Spirit-controlled life and attempts to live under one's own power, variously attributed to the flesh, body, sin, or law (Rom 2:29; 7:6; 8:1-14; 2 Col 3:1-18; Gal 3:1-5; 5:16-26). In short, Paul is closing the door on a past reliance on one's own accomplishments (and, arguably, for Jews, on their national identity) which is incompatible with the new covenant and the endowment of the Spirit. But believers should want to "walk by the Spirit" (Gal 5:25), in this new sphere of existence, because he alone provides true freedom, glory (2 Cor 3:17-18), and mastery over sin (Rom 6:1-14). The distinctive and characteristic form of ministry for each believer is then described in terms of the diverse "gifts" of the Spirit (Rom 12:1-8; 1 Cor 12-14; Eph 4:7-14).
The Spirit also makes unique spiritual insight available to believers (1 Cor 2:10-16). In light of the consistent scriptural use, this likely involves more volition (obedience to God) than cognition (the mere ability to state truths about God accurately, which many unbelievers can in fact do!). Corporately, the Spirit indwells his church to make her holy, like the temple of old (1 Cor 3:16; 6:19), and to build her up like a dwelling (Eph 5:23), creating unity and fellowship out of former enemies (Eph 2:18; 4:3-4; Php 2:1). Individually, he aids in believers' prayers, bringing a newfound intimacy with God (Rom 8:15-16; Gal 4:6).
No other New Testament writer gives the Spirit nearly so prominent a role. He is the author of Scripture (Heb 3:7; 10:15), the one who empowers Christ (9:14) and believers (6:4), sovereignly bestows gifts (2:4), and can be insulted through apostasy (10:29). He sanctifies (1 Peter 1:2), inspires prophets (1 Peter 1:11-12; 2 Peter 1:21), vindicates Christ (1 Peter 3:18), and brings blessing to believers (1 Peter 4:14). He provides assurance of salvation (1 John 3:24; 4:13), testifies to who Jesus is (5:6-8), and produces orthodox Christology (4:1-3). He is the characteristic mark of Christians (Jude 19) who pray in him (v. 20). The Spirit creates the states in which John receives his visions (Rev 1:10; 4:2; 17:3; 21:10), is the source for the messages to the seven churches (chaps. 2-3), and one of the heavenly speakers John overhears (14:13; 22:17).
A biblical theology of the Spirit is difficult to epitomize. He sovereignly Acts as he chooses! Most Christian traditions stress the data of certain portions of Scripture (most notably Acts or Paul) at the expense of others. But an essential summary ought to include at least that the Spirit is the transcendent, omnipresent spiritual and localizable presence of God's personality and power, living in and divinely empowering all of God's true people in diverse and incomplete ways that foreshadow their complete, future renewal at the end of the age.Craig L. Blomberg
See also See also Blasphemy Against the Holy Spirit; God;Holy Spirit, Gifts of
Bibliography. D. I. Block, JETS32 (1989): 27-49; G. W. Bromiley, ISBE, 2:730-46; G. M. Burge, The Anointed Community; J. D. G. Dunn, Jesus and the Spirit; D. Ewert, The Holy Spirit in the New Testament; M. Green, Believe in the Holy Spirit; D. Guthrie, New Testament Theology; G. F. Hawthorne, The Presence and the Power; W. E. Mills, The Holy Spirit: A Bibliography; G. T. Montague, The Holy Spirit; C. F. D. Moule, The Holy Spirit; H. MŸller, NIDNTT, 3:689-709; L. Neve, The Spirit of God in the Old Testament; J. I. Packer, Keep in Step with the Spirit; W. Russell, TrinityJ7 (1986): 47-63; E. Schweizer, The Holy Spirit; idem, TDNT, 6:332-455; R. J. Sklba, CBQ46 (1984): 1-17; R. Stronstad, The Charismatic Theology of St. Luke; L. J. Wood, The Holy Spirit in the Old Testament.
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[N] indicates this entry was also found in Nave's Topical Bible
[J] indicates this entry was also found in Jack Van Impe's Prophecy Dictionary
HOLY SPIRIT [bridgeway]
There is only one God, and this God has always existed in a trinity of Father, Son and Holy Spirit. Our understanding of the Holy Spirit is therefore tied up with our understanding of the Trinity, and that in turn is tied up with the life and ministry of Jesus Christ. Yet, though the revelation reaches its climax in Christ, its origins are in the Old Testament.The Old Testament period
When people of Old Testament times saw some remarkable demonstration of the power of God, they called that power by the Hebrew word ruach. This word was used in everyday speech without any particular reference to God and could have the meaning of wind (1 Kings 18:45), breath (Gen 7:15,22) or spirit (in the sense of a person’s life or feelings) (Gen 41:8; 45:27).
In relation to God, ruach could apply to the wind that God used to direct the course of nature (Gen 8:1; Exod 10:19), to the breath of God’s ‘nostrils’ or ‘mouth’, by which he did mighty deeds (Ps 18:15; 33:6), or to his spirit, through which he had power, actions and feelings as a living being (Gen 1:2; 6:3). The ruach of God indicated to the Hebrews something that was powerful and irresistible. It was not only full of life itself but was also life-giving (Judg 6:34; 2 Kings 2:16; Job 33:4; Ps 104:30; Ezek 37:14).
On certain occasions this Spirit of God, or power of God, came upon selected people for specific purposes. It may have resulted in victorious leadership (Judg 3:10; 6:34; Zech 4:6), superhuman strength (Judg 14:6,19; 15:14; 16:20) or artistic ability and knowhow (Exod 31:3-5). Frequently it produced unusual behaviour (Num 11:25-29; 1 Sam 10:6,10-11; 19:23-24). Always it was on the side of right and opposed to wrong (Ps 51:10-12; Isa 32:15-16; 63:10; Micah 3:8). Prophets who received God’s messages and passed them on to his people did so through the activity of God’s Spirit upon them (2 Sam 23:2; 2 Chron 24:20; Neh 9:30; Isa 61:1; Zech 7:12; see PROPHECY, PROPHET).
God promised that a day was coming when not merely selected people, but all God’s people, regardless of status, sex or age, would have God’s Spirit poured out upon them (Joel 2:28-29; cf. Num 11:29; Ezek 36:27). And the one upon whom God’s Spirit would rest in a special way was the Messiah (Isa 11:1-5; see MESSIAH).
In spite of all this, it is probably still true to say that when the Old Testament people spoke of the Spirit of God, they were thinking more of the living and active power of God than of a person within a trinity. They probably had no more understanding of the Spirit of God as a person within a triune Godhead than they had of the Son of God as a person within a triune Godhead.
These Old Testament believers, however, did not regard the Spirit as simply an impersonal force. They identified the Spirit with a personal God, yet at the same time they made some distinction between God the Almighty and his Spirit (Gen 1:1-2; 1 Sam 16:13; Ezek 37:26). It was all a preparation for the fuller revelation of the Trinity that came through the life and work of Jesus Christ.
The coming of Jesus
With the coming of Jesus came a much clearer revelation concerning the Spirit of God. People may not always have realized it, but every work ever done in people’s hearts, whether in turning them initially to God or in creating new character within them, was the work of God’s unseen Spirit. In more spectacular demonstrations of God’s working, the Spirit of God had come upon selected people for certain tasks, but Jesus had the Spirit without limit. He lived his life and carried out his work through the unlimited power of God’s Spirit working through him unceasingly (Isa 11:1-5; 42:1-4; Matt 1:18; 3:16-17; 12:28; Luke 4:1,14,18; John 3:34-35; Acts 10:38).
Through Jesus people now began to have a new understanding of the Spirit. As Jesus’ baptism showed, God the Father was in heaven, God the Son was on earth, and God the Spirit had come from the Father to rest upon the Son (Matt 3:16-17). Through Jesus it was shown that the Spirit was more than merely the power of God. Certainly, the Spirit demonstrated the power of God, but people now began to see that the Spirit was a person – someone distinct from Father and Son, yet equal with them and inseparably united with them (Matt 28:19; John 14:15-17; 16:13-15; Acts 5:30-32; 1 Cor 12:4-6; see TRINITY).
Unlike the Son, the Spirit did not become flesh, but he was still a person, having knowledge, desires and feelings (Acts 16:6; Rom 8:27; 15:30; 1 Cor 2:11,13; Eph 4:30). Nor was the Spirit merely a ‘part’ of God. He was God himself (Acts 5:3-4; 1 Cor 3:16; 6:19-20).
The Spirit always had been fully God and fully personal, even in Old Testament times. The difference between Old and New Testament times was not that there was some change or development in the Holy Spirit (for since he is God, he is eternal and unchanging; Heb 9:14). There may have been a change in the way the Spirit worked, and there was a development in how people understood the Spirit, but the Spirit himself did not change.
With the coming of Jesus and the events that followed in the early church, people now had a better understanding of what God had been doing during the pre-Christian era. They now saw more in Old Testament references to the Spirit of God than the Old Testament believers themselves understood (cf. Joel 2:28-29 with Acts 2:16-18; cf. Zech 7:12 with Acts 7:51; 28:25; 1 Peter 1:11).
Once God had come into the world in the person of Jesus, Jesus became the means by which God gave his Spirit to others (John 1:33; 20:22). Jesus became the one mediator between God and the human race. No one could come to the Father except through Jesus, and no one could receive God’s Spirit except through Jesus (John 14:6,16-17,26; 15:26; Acts 2:33).
Jesus’ promise to his disciples
During his earthly life Jesus accepted the limitations of time and distance that apply to people in general. Consequently, the work that the Holy Spirit was doing in the world through him was limited to those times and places where Jesus worked. The Spirit was, so to speak, tied to Jesus.
Jesus, however, would not remain in the world indefinitely. After he had completed the work his Father had given him to do (a work that could be completed only through his death and resurrection), he would return to his Father, leaving his followers to carry on his work upon earth. To enable them to do this work satisfactorily, the Father would give them the same Spirit as had worked through Jesus (John 14:16-18; 15:26; 16:13-15).
This was why Jesus told his disciples that once he had returned triumphantly to his Father, they would do greater works than he had done. The power of the Spirit had previously been limited to the few years of one man’s ministry in one place; but now that power would be poured out on all Jesus’ disciples, and they would carry on his work in all countries, till the end of the age (John 14:12,16). In view of this, it was to the disciples’ advantage that Jesus leave them and return to his Father; for then they too would be indwelt by God’s Holy Spirit (John 14:17; 16:7).
The Holy Spirit is the Spirit of Christ
Although the Holy Spirit is a separate person from the Son, he is inseparably united with the Son, as the Son is with the Father (John 5:43; 14:26). The Holy Spirit is the Spirit of Jesus Christ. He bears the stamp of Jesus’ character, as Jesus bore the stamp of his Father’s character (Acts 16:6-7; Rom 8:9; Gal 4:6; Phil 1:19; 1 Peter 1:11; cf. Heb 1:3).
Through the Holy Spirit, Jesus continues to abide with his disciples, even though physically he is no longer in the world (John 14:18; Gal 2:20; Col 1:27). The Spirit is called the Counsellor or Helper, for he gives Jesus’ followers the same counsel or help as Jesus gave them when he was physically with them. Through the Holy Spirit, the presence of Jesus, previously limited to first century Palestine, becomes timeless and worldwide (John 14:16,18,26; 15:26; 16:7).
It is impossible, therefore, to have the Spirit without having Christ. Equally it is impossible to have a relationship with God through the Spirit but not through Christ (Acts 2:38; Rom 8:9-11). The Spirit does not exalt himself above Christ, for the Spirit’s task is to direct people to Christ (John 15:26; 1 Cor 12:3).
There is no competition between the Spirit and Christ, for the Spirit is the Spirit of Christ. Life ‘in Christ’ is life ‘in the Spirit’ and vice versa (Rom 8:1,9; 2 Cor 3:14-18). Just as Jesus received his authority from the Father, glorified the Father and taught people about the Father, so the Spirit receives his authority from Christ, glorifies Christ and teaches people about Christ (cf. John 8:28 with John 16:13; cf. John 17:4 with John 16:14; cf. John 17:8 with John 14:26, 16:15).
The Spirit and the early church
Because Jesus was to be the channel through whom God would give the Holy Spirit to believers in general, Jesus had to complete the work given him by his Father before believers could receive the Spirit. Moreover, the Father wanted to show his satisfaction with Christ’s work by raising him from the dead and giving him glory. Only after such a triumphant conclusion to Christ’s earthly ministry would the Father give the Spirit to others (John 7:39; 1 Peter 1:21).
Jesus therefore told his disciples to wait in Jerusalem after his ascension and they would receive the Holy Spirit as he had promised (Acts 1:4-5). The fulfilment of this promise came on the Day of Pentecost. Just as there were unusual happenings when God poured out the Spirit on Jesus, so there were when he poured out the Spirit on Jesus’ disciples (Acts 2:1-4,33; cf. Matt 3:16-17; John 1:33; for details see BAPTISM WITH THE SPIRIT). The new age had dawned. God had promised to pour out his Spirit on all believers, regardless of status, sex or age, and that promise was now fulfilled (Joel 2:28-29; Acts 2:16-18,33,39).
Having received the Holy Spirit, the disciples then carried on the work of Jesus. Jesus had begun that work during the time of his earthly ministry (Acts 1:1-2), and he continued to do the work through his followers (Acts 3:6; 4:10,27-30; 5:12; cf. Luke 4:18).
Jesus was working through his disciples by the power of the Holy Spirit whom he had given them. Through that Spirit the disciples were bearing witness to Jesus, whose life, death and resurrection had changed the course of history. Jesus had made forgiveness available to the repentant, but judgment certain for the unrepentant. As the disciples made known this message, they presented their hearers with the alternatives of forgiveness and judgment (John 16:7-11; 20:22-23; Acts 1:8; 5:32).
All this may be summarized by saying that the Holy Spirit is the one who equips God’s people for the task of spreading the gospel of Jesus, making disciples of Jesus and establishing the church of Jesus (Acts 1:8; 9:31; 13:2; 20:28). He gives different abilities to different people to enable the church to function harmoniously and fruitfully. These abilities are called gifts of the Spirit (1 Cor 12:4-7; see GIFTS OF THE SPIRIT).
Examples from the early church show that the Holy Spirit works in both spectacular and unspectacular ways. He gives Christians boldness in the face of opposition (Acts 4:8; 6:10; 13:9-10), but also the quiet ability to organize church affairs smoothly (Acts 6:3). He guides Christians through inner promptings and visions (Acts 8:29,39; 10:19; 11:28), but also through reasoned discussion (Acts 15:28). He directs Christian activity by opening new opportunities (Acts 13:4), but also through closing others (Acts 16:6-7). (See also CHURCH; PROPHECY; TONGUES.)
Salvation through the Spirit
By nature all people are dead in sin and under God’s judgment, with no way of saving themselves. Only by the work of the Holy Spirit can they be cleansed from sin and given spiritual life (John 3:5; 6:63; 16:7-11; 1 Cor 6:11; Eph 2:1-4; Titus 3:3-6; see REGENERATION). (Concerning the sin against the Holy Spirit see BLASPHEMY.) The Holy Spirit, having given believers new life, remains with them in an unbroken union. The Spirit dwells within them permanently (Rom 8:9-11; 1 Cor 6:19; 2 Tim 1:14; 1 John 3:24; 4:13).
Christians, then, may be described as those who are ‘in the Spirit’ (Rom 8:9), who ‘have the Spirit’ (Rom 8:9), who are ‘led by the Spirit’ (Rom 8:14) and who ‘live by the Spirit’ (Gal 5:25). The Spirit is God’s seal, God’s mark of ownership, upon them. He gives them the inner assurance that God has made them his sons, and he guarantees to them that they will inherit his eternal blessings (Rom 8:15-17; 2 Cor 1:22; Gal 4:6; Eph 1:13-14; 4:30; Heb 10:15-17).
Christian life and conduct
There is a constant conflict in the lives of believers, because the old sinful nature (the flesh) fights against the Spirit of God who has now come and dwelt in them (Rom 8:5-7; Gal 5:17; Eph 4:29-32). They triumph over the sinful desires of the flesh not by putting themselves under a set of laws, but by allowing God’s Spirit to direct their lives (Gal 3:3; 5:16-25).
Because of their union with Christ, believers have died to the law. The Spirit has given them life and freedom – not a freedom to do as they like, but a freedom from the bondage that the law brings (Rom 7:6; Gal 5:1). Through the Spirit they now have the freedom, and the power, to develop the righteousness that the law aimed at but could never produce (Rom 8:1-4; 2 Cor 3:6,17; Gal 5:5; see FLESH; FREEDOM; LAW).
This change in the behaviour of believers does not happen automatically as a result of the Spirit’s dwelling within them. It requires self-discipline and effort (Rom 12:9-13; 1 Cor 9:27; Gal 6:7-10; Eph 6:11-18; 2 Tim 2:1-6; see SELF-DISCIPLINE). But if the Spirit of Christ has control in their lives and is directing their self-discipline and effort, the result will be a quality of character that is like that of Christ himself (Rom 14:17; 2 Cor 3:18; Gal 5:22-23; see LOVE).
Such Christlike character is what the Bible calls the fruit of the Spirit (Gal 5:22). The production of spiritual fruit, not the exercise of spiritual gift, is the evidence of the Spirit’s working in people’s lives. Even those who are unspiritual can exercise abilities given them by the Spirit, but they cannot produce the character that only the Spirit of God can create (cf. 1 Cor 1:7; 3:1-4; 12:1-3).
A constant helper
Christians should not think that the Spirit-controlled life will be without disappointment, hardship or sorrow. If Jesus suffered, his followers can expect to suffer also (Matt 10:24-25; 2 Tim 3:12), but the Spirit of Jesus within them will help them maintain joy and peace through their sufferings (John 14:18,26; 16:33; Acts 13:52; 20:23; 1 Thess 1:5-6; 1 Peter 4:13-16; see JOY; PEACE).
When believers allow God’s Spirit within them to have full control in their lives, they are said to be filled with the Spirit. This filling of the Spirit is not a once-for-all event, but the constant spiritual state of all who live in a right relationship with God and with others (Acts 6:3,5; 11:24; Eph 4:16; 5:18-21).
A person full of the Spirit is, in other words, a spiritual person (as someone full of wisdom is a wise person, or someone full of joy a joyful person; Acts 6:3,5,8; 9:36; 11:24; Rom 15:13-14). Yet this Spirit-filled person may receive additional ‘fillings’ in certain circumstances. That is, the person who truly lives by the Spirit can be assured of the Spirit’s added help when special needs arise (cf. Acts 6:5 with 7:55; cf. Acts 9:17 with 13:9-11). Often the Spirit gives such special help to enable believers to have boldness when facing opposition because of their allegiance to Jesus Christ (Acts 2:4; 4:8-12,31; 7:55; 13:50-52).
Just as believers who allow God to control their lives are said to be filled with the Spirit, so those who allow the old sinful nature to control their lives are said to grieve the Spirit (Eph 4:29-32; cf. Acts 5:9; 1 Thess 5:15-19). Obedience and faith are as necessary for enjoying the Spirit’s power as they are for receiving the Spirit in the first place (Acts 5:32; Gal 3:2).
Worship, prayer and the Word
The Holy Spirit creates unity and fellowship among Christians (1 Cor 12:12-13; 2 Cor 13:14; Eph 4:3-4; Phil 2:1-2; see FELLOWSHIP). When Christians join together in worship, the Holy Spirit is the one who unites them in a common purpose and directs their worship (Acts 13:2; 1 Cor 12:7-8). In fact, they can worship God acceptably only as the Spirit works in their thoughts and words (John 4:24; Phil 3:3; see WORSHIP).
True prayer, like true worship, is an activity that believers can carry out only through the activity of the Holy Spirit in them (Eph 6:18; Jude 20). Jesus Christ is their mediator in heaven (Rom 8:34; Heb 7:25), and the Spirit of Jesus Christ is within them on earth (Rom 8:9). As believers pray, the Spirit helps them and brings their real desires before God. This is particularly so when they themselves cannot find the right words to express those desires (Rom 8:26-27; Eph 2:18; see PRAYER).
Not only the believer’s word to God, but also God’s word to the believer involves the activity of the Spirit. Just as a person’s own spirit, and no one else’s, knows what is going on inside that person, so the Spirit of God, and no one else, knows what is going on within God. Therefore, only those who have the Spirit of God can properly understand the Word of God or teach it to others (1 Cor 2:10-13). Christian teachers or preachers, while they are careful to make sure that the hearers understand their message, must nevertheless rely upon the working of God’s Spirit for that message to be effectual (Acts 4:8; 1 Cor 2:3-5; see PREACHING).
God’s Spirit and God’s Word are inseparable, because each works through the other. The Old Testament Scriptures were written by the inspiration of God’s Spirit upon the writers (2 Tim 3:16; 2 Peter 1:20-21; see INSPIRATION). This same Spirit worked in his fulness through Jesus, and enlightened Jesus’ followers by applying and developing his teachings (John 14:26; 16:12-15; 1 Peter 1:12). Through the work of the Holy Spirit in those men, the New Testament Scriptures came into being. As people read those Scriptures, the Spirit continues to bear witness to Jesus (John 15:26).
