Reading: The Holy Spirit (ISBE Article)

The Holy Sprit

The expression Spirit, or Spirit of God, or Holy Spirit, is found in the majority of the books of the
Bible. In the Old Testament, the Hebrew word uniformly employed for the Spirit as referring to God's
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it is ‫רוּח‬, rūaḥ meaning "breath," "wind" or "breeze." The verb form of the word is ‫רוּח‬, rūaḥ,
or ‫ריח‬, rı̄ aḥ used only in the Hiphil and meaning "to breathe," "to blow." A kindred verb
is ‫רוח‬, rāwaḥ, meaning "to breathe" "having breathing room," "to be spacious," etc. The word
always used in the New Testament for the Spirit is the Greek neuter noun πνεῦμα, pneúma, with
or without the article, and for Holy Spirit, πνεῦμα α ̔́γιον, pneúma hágion, or τὸ πνεῦμα τὸ
α ̔́γιον, tó pneúma tó hágion ̌. In the New Testament, we also find the expressions, "the Spirit of
I. Old Testament
God," "the Spirit ofTeachings as toSpirit
the Lord," "the the Spirit
of the Father," "the Spirit of Jesus," "of Christ." The word for
Spirit in the Greek
1. Meaning of the Word is from the verb πνἕω , pnéō, "to breathe," "to blow." The corresponding word in
the Latin is spiritus, meaning "spirit."
At the outset, we note the significance of the term itself. From the primary meaning of the word
which is "wind," as referring to Nature, arises the idea of breath in man and thence the breath, wind
or Spirit of God. We have no way of tracing exactly how the minds of the Biblical writers connected
the earlier literal meaning of the word with the Divine Spirit. Nearly all shades of meaning from the
lowest to the highest appear in the Old Testament, and it is not difficult to conceive how the original
narrower meaning was gradually expanded into the larger and wider. The following are some of the
shades of Old Testament usage. From the notion of wind or breath, rūaḥ came to signify: (1) The
principle of life itself; spirit in this sense indicated the degree of vitality: "My spirit is consumed, my
days are extinct" (Job 17:1; also Judges 15:19; 1 Samuel 30:12); (2) human feelings of various
kinds, as anger (Judges 8:3; Proverbs 29:11), desire (Isaiah 26:9), courage (Joshua 2:11); (3)
intelligence (Exodus 28:3; Isaiah 29:24); (4) general disposition (Psalm 34:18; 5l 17; Proverbs
14:29; Proverbs 16:18; Proverbs 29:23).
No doubt the Biblical writers thought of man as made in the image of God (Genesis 1:26,27), and it
was easy for them to think of God as being like man. They preserve, however, a profoundly spiritual
conception of God as compared with that of surrounding nations. But as the human breath was an
invisible part of man, and as it represented his vitality, his life, and energy, it was easy to transfer
the conception to God in the effort to express His energetic and transitive action upon man and
creation. The Spirit of God, therefore, as based upon the idea of the rūaḥ or breath of man,
originally stood for the energy or power of God (Isaiah 31:3), as contrasted with the weakness of the
flesh.
2. The Spirit in Relation to the Godhead
We consider next the Spirit of God in relation to God Himself in the Old Testament. Here there are
several points to be noted. The point of view of Biblical writers is nearly always practical rather than
speculative. They did not philosophize about the Divine nature. Nevertheless, they retained a very
clear distinction between spirit and flesh or other material forms. Again we observe in the Old
Testament both an identification of God and the Spirit of God and also a clear distinction between
them. The identification is seen in Psalm 139:7, where the omnipresence of the Spirit is declared,
and in Isaiah 63:10; Jeremiah 31:33; Ezekiel 36:27. In a great number of passages, however, God
and the Spirit of God are not thought of as identical, as in Genesis 1:2; Genesis 6:3; Nehemiah
9:20; Psalm 51:11; Psalm 104:29,30. Of course, this does not mean that God and the Spirit of God
were two distinct beings in the thought of Old Testament writers, but only that the Spirit had
functions of His own in distinction from God. The Spirit was God in action, particularly when the
action was specific, intending to accomplish some particular end or purpose of God. The Spirit
came upon individuals for special purposes. The Spirit was thus God immanent in man and the
world. As the angel of the Lord, or angel of the Covenant in particular passages, represents both
Yahweh Himself and one sent by Yahweh, so in like manner the Spirit of Yahweh was both Yahweh
within or upon man, and at the same time one sent by Yahweh to man.
Do the Old Testament teachings indicate that in the view of the writers the Spirit of Yahweh was a
distinct person in the Divine nature? There are numerous Old Testament passages that are in
harmony with the Trinitarian conception and prepare the way for it, such as Genesis 1:26, Psalm
139:7; Isaiah 63:10; Isaiah 48:16; Haggai 2:5; Zechariah 4:6. The Spirit is grieved, vexed, etc., and
in other ways is conceived of personally, but as He is God in action, God exerting power, this was
the natural way for the Old Testament writers to think of the Spirit.
3. The Spirit in External Nature
We consider next the Spirit of God in external nature. "And the Spirit of God moved (was brooding
or hovering) upon the face of the waters" (Genesis 1:2). The figure is that of a brooding or hovering
bird (compare Deuteronomy 32:11). Here the Spirit brings order and beauty out of the chaos and
conducts the cosmic forces toward the goal of an ordered universe. Again in Psalm 104:28-30, God
sends forth His Spirit, and visible things are called into being: "Thou sendest forth thy Spirit, they
are created, and thou renewest the face of the ground." In Job 26:13 the beauty of the heavens is
ascribed to the Spirit: "By his Spirit the heavens are garnished." In Isaiah 32:15 the wilderness
becomes a fruitful field as the result of the outpouring of the Spirit. They regarded the phenomena
of nature as the result of God's direct action through His Spirit.
4. The Spirit of God in Man
The Spirit may next be considered in imparting natural powers both physical and intellectual. In
Genesis 2:7, God originates man's personal and intellectual life by breathing into his nostrils "the
breath of life." In Numbers 16:22, God is "the God of the spirits of all flesh." In Exodus 28:3; Exodus
31:3; Exodus 35:31, wisdom for all kinds of workmanship is declared to be the gift of God. So also
physical life is due to the presence of the Spirit of God (Job 27:3). And Elihu declares (Job 33:4)
that the Spirit of God made him (see also Ezekiel 37:14 and Ezekiel 39:29).Thus, man is regarded
by the Old Testament writers, in all the parts of his being, body, mind, and spirit, as the direct result
of the action of the Spirit of God. In Genesis 6:3, the Spirit of God "strives" with or "rules" in or is
"humbled" in man in the ancient world. Here, the reference is not made to the Spirit's activity over
and above, but within the moral nature of man.
5. Imparting Powers for Service
The greater part of the Old Testament passages that refer to the Spirit of God deal with the subject
from the point of view of the covenant relation between Yahweh and Israel. And the greater portion
of these, in turn, have to do with gifts and powers conferred by the Spirit for service in the ongoing
of the kingdom of God. We fail to grasp the full meaning of many statements of the Old Testament
unless we constantly keep in mind the covenant relations between God and Israel. Extraordinary
powers exhibited by Israelites of whatever kind were usually attributed to the Spirit. These are so
numerous that our limits of space forbid an in-depth presentation. The main points we may notice.
(1) Judges and Warriors
The children of Israel cried unto Yahweh, and He raised up a savior for them, Othniel, the son of
Kenaz: "And the Spirit of Yahweh came upon him, and he judged Israel" (Judges 3:10). So also
Gideon (Judges 6:34): "The Spirit of Yahweh came upon (literally, clothed itself with) Gideon." In
Judges 11:29, "the spirit of Yahweh came upon Jephthah"; and in Judges 13:25, "the Spirit of
Yahweh began to move" Samson. In Judges 14:6, "the Spirit of Yahweh came mightily upon him."
In 1 Samuel 16:14, we read "the Spirit of Yahweh departed from Saul..." In some cases, the Spirit
exerts physical energy in a more direct way ( 2 Kings 2:16; Ezekiel 2:1,2; Ezekiel 3:12).
(2) Wisdom for Various Purposes
Bezalel is filled with the Spirit of God in wisdom and in understanding to work in gold, and silver and
brass, etc., in the building of the tabernacle (Exodus 31:2-4; Exodus 35:31). And the Spirit of
wisdom is given to others in making Aaron's garments (Exodus 28:3). So also of one of the builders
of Solomon's temple (1 Kings 7:14; 2 Chronicles 2:14). In these cases, there seems to be a
combination of the thought of natural talents and skill to which is superadded a special endowment
of the Spirit. Pharaoh refers to Joseph as one in whom the Spirit of God is, as fitting him for
administration and government (Genesis 41:38). Joshua is qualified for leadership by the Spirit
(Numbers 27:18). In this and in Deuteronomy 34:9, Joshua is represented as possessing the Spirit
through the laying on of the hands of Moses. This fact is an interesting Old Testament parallel to the
bestowment of the Spirit by laying on of hands in the New Testament (Acts 8:17; Acts 19:6). Daniel
is represented as having the wisdom to interpret dreams through the Spirit, and afterward because
of the Spirit he is exalted to a position of authority and power (Daniel 4:8; Daniel 5:11-14;
Daniel 6:3). The Spirit qualifies Zerubbabel to rebuild the temple (Zechariah 4:6). The Spirit was
given to the people for instruction and strengthening during the wilderness wanderings (Nehemiah
9:20) and to the elders along with Moses (Numbers 11:17,25). It thus appears how very widespread
were the activities of the redemptive Spirit, or the Spirit in the covenant.
(3) In Prophecy
The most distinctive and important manifestation of the Spirit's activity in the Old Testament was in
the sphere of prophecy. In the earlier period, the prophet was called seer (‫ראה‬, rō'eh), and later he
was called prophet (‫נביא‬, nābhı̄ '). The word "prophet" (Προφἥτης, prophḗtēs) means one who
speaks for God. The prophets were very early differentiated from the masses of the people into a
prophetic class or order, although Abraham himself was called a prophet, as were Moses and other
leaders (Genesis 20:7; Deuteronomy 18:15 ). The prophet was primarily distinguished from others
as the man who possessed the Spirit of God (Hosea 9:7). The prophets ordinarily began their
messages with the phrase, "thus saith Yahweh," or its equivalent. But they ascribed their messages
directly also to the Spirit of God (Ezekiel 2:2; Ezekiel 8:3; Ezekiel 11:1,24; Ezekiel 13:3). The case
of Balaam presents some difficulties (Numbers 24:2). He does not seem to have been a genuine
prophet, but rather a diviner, although it is declared that the Spirit of God came upon him. Balaam
serves, however, to illustrate the Old Testament point of view. The chief interest was the national
covenant ideal, not that of the individual. The Spirit was bestowed at times upon unworthy men for
the achievement of these ends. Saul presents a similar example. The prophet was God's
messenger speaking God's message by the Spirit. His message was not his own. It came directly
from God, and at times overpowered the prophet with its urgency, as in the case of Jeremiah
(Jeremiah 1:4).
6. Imparting Moral Character
The activity of the Spirit in the Old Testament is not limited to gifts for service. Moral and spiritual
character is traced to the Spirit's operations as well. "Thy Holy Spirit" (Psalm 51:11); "his holy spirit"
(Isaiah 63:10); "thy good Spirit" (Nehemiah 9:20); "Thy Spirit is good" (Psalm 143:10) are
expressions pointing to the ethical quality of the Spirit's action. "Holy" is from the verb form
(‫קדׁש‬, ḳādhash), whose root meaning is unclear, but which probably meant "to be separated" from
which it comes to mean to be exalted, and this led to the idea of being Divine. And as Yahweh is
morally right, the conception of "the holy (= Divine) one" came to signify the holy one in the moral
sense. Thence, the word was applied to the Spirit of Yahweh. Yahweh gives His good Spirit for
instruction (Nehemiah 9:20). The Spirit is called good because it teaches to do God's will
(Psalm 143:10). The Spirit gives the fear of the Lord (Isaiah 11:2-5); judgment and righteousness
(Isaiah 32:15); devotion to the Lord (Isaiah 44:3-5); hearty obedience and a new heart (Ezekiel
36:26,27); penitence and prayer (Zechariah 12:10). In Psalm 51:11, there is an intense sense of
guilt and sin coupled with the prayer, "Take not thy Holy Spirit from me." Thus, we see that the Old
Testament in numerous ways recognizes the Holy Spirit as the source of inward moral purity,
although the thought is not so developed as in the New Testament.
7. The Spirit in Connection with the Messiah
In both the first and the second sections of Isaiah, there are distinct references to the Spirit in
connection with the Messiah. The Messiah is conceived as the ideal King, who springs from the root
of David in some instances, and in others as the Suffering Servant of Yahweh. The prophet rises in
the employment of both conceptions to the thought of the Messiah who is the "anointed" of Yahweh
as endued especially with the power and wisdom of the Spirit. In Isaiah 11:5, a vivid picture is given
of the "shoot out of the stock of Jesse." The Spirit imparts "wisdom and understanding" and endows
him with various gifts through the exercise of which he shall bring in the kingdom of righteousness
and peace. In Isaiah 42:1, the "servant" is in like manner endowed most richly with the gifts of the
Spirit by which he shall bring forth "justice to the Gentiles." In Isaiah 61:1, occur the great words
cited by Jesus in Luke 4:18,19, beginning, "The Spirit of the Lord is upon me" etc. In these
passages, the prophet describes elaborately and minutely the Messiah's endowment with a broad
range of powers, all of which are traced to the action of God's Spirit.
8. Predictions of Future Outpouring of the Spirit
In Isaiah 44:3, the Spirit is to be poured out on Jacob and his seed; and in Isaiah 59:20, a
Redeemer is to come to Zion under the covenant of Yahweh, and the Spirit is to abide with the
people. The passage, however, which primarily indicates the transition from Old Testament to New
Testament times is that in Joel 2:28-32, which is cited by Peter in Acts 2:17-21. In this prophecy, the
bestowal of the Spirit is extended to all people, is attended by miraculous signs and is accompanied
by the gift of salvation. Looking back from the later to the earlier period of Old Testament history, we
observe a twofold tendency of teaching concerning the Spirit. The first is from the outward gift of the
Spirit for various uses toward a deepening sense of the inner need of the Spirit for moral purity, and
consequent emphasis upon the ethical energy of the Spirit. The second tendency is toward a sense
of the futility of the merely human national organization in and of itself to achieve the ends of
Yahweh, along with a feeling of the need for the Spirit of God upon the people generally, and a
prediction of the universal diffusion of the Spirit.
II. The Holy Spirit in the New Testament
In the New Testament, there is unusual symmetry and completeness of teaching as to the work of
the Spirit of God in relation to the Messiah Himself, and to the founding of the Messianic kingdom.
The simplest mode of presentation will be to trace the course of the ongoing activities of the Spirit,
or teachings regarding these activities, as these are presented to us in the New Testament.
1. In Relation to the Person and Work of Christ
(1) Birth of Jesus
In Matthew 1:18, Mary is with child "of the Holy Spirit" (ἐκ πνεὕματος αγἵου, ek pneúmatos
hagı́ou). Then an angel tells Joseph that that "which is conceived in her is of the Holy Spirit"
(Matthew 1:20). This occurrence is declared to be in fulfillment of the prophecy that a virgin shall
bring forth a son whose name shall be called Immanuel (Isaiah 7:14). In Luke 1:35, the angel says
to Mary that the Holy Spirit (pneuma hagion) shall come upon her, and the power of the Most High
(δὕναμις Υψἵστου, dúnamis Hupsı́stou) shall overshadow her. Here "Holy Spirit" and "power of
the Most High" are parallel expressions meaning the same thing; in the one case, emphasizing the
Divine source and, in the other, the holiness of "the holy one that is begotten" (Luke 1:35). In
connection with the presentation of the baby Jesus in the temple, Simeon is described as one upon
whom the Holy Spirit rested, to whom revelation was made through the Spirit and who came into
the temple in the Spirit (Luke 2:25-28). So also, Anna the prophetess speaks concerning the baby,
under the influence of the Holy Spirit (Luke 2:36).
It is clear from the preceding that the passages in Matthew and Luke mean to set forth, first, the
supernatural origin, and secondly, the sinlessness of the baby born of Mary. The act of the Holy
Spirit is regarded as creative, although the words employed signify "begotten" or "born"
(γεννηθἕν, gennēthén, Matthew 1:20; and γεννὥμενον, gennō̄̇menon, Luke 1:35).
(2) Baptism of Jesus
The New Testament records give us little information regarding the growth of Jesus to manhood. In
Luke 2:40, a picture is given of the boyhood, exceedingly brief, but full of significance. The "child
grew, and became strong; he was filled with wisdom, and the grace of God was upon him." Then
follows the account of the visit to the temple. Evidently in all these experiences, the boy is under the
influence and guidance of the Spirit. This fact alone would supply an adequate explanation although
Luke does not expressly name the Spirit as the source of these particular experiences. The Spirit's
action is assumed.
Great emphasis, however, is given to the descent of the Spirit upon Jesus at His baptism. Matthew
3:16 declares that after His baptism "the heavens were opened unto him, and he saw the Spirit of
God descending like a dove, and coming upon him." Mark 1:10 repeats the statement in
substantially equivalent terms. Luke 3:22 declares that the Spirit descended in "bodily form, as a
dove" (σωματικῷ͂ εἰ ̀δει ως περιστερἅν, somatikō̄̇ eıd
́ ei hōs peristerán). In John 1:32,33,
John the Baptist testifies that he saw the Spirit descending upon Jesus as a dove out of heaven and
that it abode upon Him. He also testified that this descent of the Spirit was the mark by which he
was to recognize Jesus as "he that baptizeth in the Holy Spirit."
We gather at the baptism that there was a new communication of the Spirit to Jesus in great
fullness, as a special anointing for His Messianic vocation. The account declares that the dovelike
appearance was seen by Jesus as well as John, which is scarcely compatible with a subjective
experience merely. The dove, as a living organism, complete in itself, may suggest the totality and
fullness of the gift of the Spirit to Jesus. John 3:34 emphasizes the fullness of the bestowal upon
Jesus: "For he whom God hath sent speaketh the words of God: for he giveth not the Spirit by
measure." In the witness of the Baptist, the permanence of the anointing of Jesus is declared:
"Upon whomsoever thou shalt see the Spirit descending, and abiding" (John 1:33).
It is probable that the connection of the bestowal of the Spirit with water baptism, as seen later in
the Book of Acts, is traceable to the reception of the Spirit by Jesus at His baptism. Baptism in the
Spirit did not supersede water baptism.
The gift of the Spirit in fullness to Jesus at His baptism was no doubt His formal and public anointing
for His Messianic work (Acts 10:38). The baptism of Jesus could not have the same significance
with that of sinful men. For the symbolic cleansing from sin had no meaning for the sinless one. As
an act of formal public consecration, it was appropriate to the Messiah. It brought to a close His
private life and introduced Him to His public Messianic career. The conception of an anointing for
public service was a familiar one in the Old Testament writings and applied to the priest (Exodus
28:41; Exodus 40:13; Leviticus 4:3,5,16; Leviticus 6:20,22); to kings (1 Samuel 9:16; 1 Samuel
10:1; 1 Samuel 15:1; 1 Samuel 16:3,13); sometimes to prophets (1 Kings 19:16; compare Isaiah
61:1; Psalm 2:2; Psalm 20:6). These anointings were with oil, and the oil was regarded as a symbol
of the Spirit of God.
The anointing of Jesus with the Holy Spirit qualified Him in two particulars for His Messianic office.
(a) It was the source of His endowment of power for the endurance of temptation, for teaching, for
casting out demons, and healing the sick, for His sufferings and death, for His resurrection and
ascension. The question is often raised, why Jesus, the Divine one, should have needed the Holy
Spirit for His Messianic vocation. The reply is that His human nature, which was real, required the
Spirit's presence. Man, made in God's image, is constituted in dependence upon the Spirit of God.
Apart from God's Spirit man fails of his true destiny, merely because our nature is represented as
dependent upon the indwelling Spirit of God for the performance of our proper functions. Jesus as
human, therefore, required the presence of God's Spirit, notwithstanding His Divine-human
consciousness. (b) The Holy Spirit's coming upon Jesus in fullness also qualified Him to bestow
the Holy Spirit upon His disciples. John the Baptist especially predicts that it is He who shall baptize
in the Holy Spirit (Matthew 3:11; Mark 18; Luke 3:16; see also John 20:22; Acts 15). It was
particularly true for the king that He was anointed for His office, and the term Messiah
(‫מׁשיח‬, māshı̄ aḥ, equivalent to the Greek ο Χριστὅς, ho Christós), meaning the Anointed One,
points to this fact.
(3) Temptation of Jesus
The facts as to the temptation are as follows: In Matthew 4:1, we are told that Jesus was led by the
Spirit into the wilderness to be tempted of the devil. Mark 1:12 declares in his compelling way that
after the baptism "straightway the Spirit driveth (ἐκβἅλλει, ekbállei) him forth into the wilderness."
Luke 4:1 more sufficiently declares that Jesus was "full of the Holy Spirit," and that He was "led by
the Spirit in the wilderness during 40 days." The impression that the narratives of the temptation
give is of energetic spiritual conflict. As the Messiah confronted His life task, He was subject to the
ordinary conditions of other men in an evil world. Not by pure divinity and acting from without as
God, but as human also and a part of the world, He must overcome, so that while He was sinless, it
was nevertheless true that the righteousness of Jesus was also an achieved righteousness. The
temptations were no doubt such as were peculiar to His Messianic vocation, the misuse of power,
the presumption of faith and the appeal of temporal splendor. To these He opposes the restraint of
power, the poise of faith and the conception of a kingdom wholly spiritual in its origin, means and
ends. Jesus is hurled, as it were, by the Spirit into this terrible conflict with the powers of evil, and
His conquest, like the temptations themselves, was not final, but typical and representative. It is a
mistake to suppose that the temptations of Jesus ended at the close of the forty days. Later in His
ministry, He refers to the disciples as those who had been with Him in His temptations (Luke 22:28).
The temptations continued throughout His life, though, of course, the wilderness temptations were
the severest test of all, and the victory there contained in principle and, by anticipation, later
triumphs.
At His baptism, in the temptation, and at the beginning of His public ministry (Luke 4:14) very
special stress is placed upon the fact that the Spirit is on Jesus. Thenceforward, the Spirit's
presence and action are assumed. From time to time, reference is made to the Spirit for special
reasons, but the work of the Spirit in and through Jesus is always assumed.
(4) Public Ministry of Jesus
Here we can select only a few points to illustrate a much larger truth. The writers of the Gospels,
and especially Luke, conceived of the entire ministry of Jesus as under the power of the Holy Spirit.
After declaring that Jesus was "full of the Holy Spirit" and that He was led about by the Spirit in the
wilderness forty days in Luke 4:1, he declares, in Luke 4:14, that Jesus "returned in the power of
the Spirit into Galilee." This thought is followed in the next verse by a general summary of His
activities: "And he taught in their synagogues, being glorified of all." Then, as if to complete his
teaching as to the relation of the Spirit to Jesus, he narrates the visit to Nazareth and the citation by
Jesus in the synagogue of Isaiah's words. The passage begins, "The Spirit of the Lord is upon me,"
with the detailed description of His Messianic activity (to name a few, preaching to the poor,
announcement of release to the captives, and to proclaim the acceptable year of the Lord (Isaiah
61)). Jesus announces the fulfillment of this prophecy in Himself (Luke 4:21). In Matthew 12:18 a
citation from Isaiah 42:1-3 is given in connection with the miraculous healing work of Jesus. It is a
passage of exquisite beauty and describes the Messiah as a quiet and unobtrusive and tender
minister to human needs and possessed of irresistible power and infinite patience. Thus the highest
Old Testament ideals as to the operations of the Spirit of God come to realization, especially in the
public ministry of Jesus. The absolute terms of the description make it incontestably clear that the
New Testament writers thought of the entire public life of Jesus as directed by the Spirit of God. We
need only to read the evangelic records to fill in the details.
The miracles of Jesus were wrought through the power of the Holy Spirit. Occasionally, He is seized
as it were by a sense of the urgency of His work in some such way as to impress beholders with the
presence of a strange power operating in Him. In one case, men think He is beside Himself (Mark
3:21). In another, they are impressed with the authoritativeness of His teaching (Mark 1:22). In
another, His intense devotion to His task makes Him forget bodily needs (John 4:31). One time,
men think He has a demon in John 8:48. Another time, He is seized with a rapturous joy when the
70 return from their successful evangelistic tour, and Luke declares that at that hour Jesus rejoiced
in the Holy Spirit (Luke 10:21; compare Matthew 11:25). One of the most impressive aspects of this
activity of Jesus in the Spirit is its suppressed intensity. Nowhere is there lack of self-control.
Nowhere is there evidence of a coldly didactic attitude, on the one hand, or of a loose rein upon the
will, on the other. Jesus is always an intensely human Master wrapped in Divine power. No miracle
is wrought until after His anointing with the Spirit at baptism.

(5) Death, Resurrection and Pentecostal Gift.

It is not possible to give here a complete outline of the activities of Jesus in the Holy Spirit.
We observe one or two additional points as to the relations of the Holy Spirit to Him. In
Hebrews 9:14, it is declared that Christ "through the eternal Spirit offered himself without
blemish unto God." And in Romans 1:4, Paul says He was "declared to be the Son of God
with power, according to the spirit of holiness, by the resurrection from the dead" (also
compare Romans 8:11).
As already noted, John the Baptist gave as a particular designation of Jesus that it was He
who should baptize with the Holy Spirit, in contrast with his baptism in water. In John
20:22, after the resurrection and before the ascension, Jesus breathed on the disciples and
said, "Receive ye the Holy Spirit." There was a real communication of the Spirit in this act
of Jesus in anticipation of the outpouring in fullness on the day of Pentecost. In Acts 1:2, it
is declared that He gave commandment through the Holy Spirit. In Acts 1:5, it is predicted
by Him that the disciples should "be baptized in the Holy Spirit not many days hence."
And, In Acts 1:8, it is declared, "Ye shall receive power when the Holy Spirit comes upon
you."
It is clear from the preceding that in the thought of the New Testament writers Jesus is
completely endued with the power of the. Holy Spirit. It is in large measure the Old
Testament view of the Spirit; that is to say, the operation of the Spirit in and through Jesus
is chiefly with a view to His official Messianic work, the charismatic Spirit imparting
power rather than the Spirit for holy living merely. There is a difference between the Old
Testament and New Testament representations here. In the Old Testament, the agency of
the Spirit is made very prominent when mighty works are performed by His power. In the
Gospels, the view is concentrated less upon the Spirit than upon Jesus Himself, though it is
always assumed that He is acting in the power of the Spirit.
2. The Holy Spirit in the Kingdom of God:
Our next topic in setting forth the New Testament teaching is the Holy Spirit in relation to
the kingdom of God. The covenant relations between God and Israel were the
presupposition of all the blessings of the Old Testament. In the New Testament, there is not
an identical but a corresponding point of view. God is continuing His work among men.
Indeed, He has begun a new work, but this new work is the fulfillment of the old.
(1) Synoptic Teachings.
We consider the synoptic teachings as to the Holy Spirit in relation to the kingdom of God
briefly. The forerunner of Jesus goes before His face in the Spirit and power of Elijah
(Luke 1:17). Of Him, it had been predicted that He should be filled with the Holy Spirit
from His mother's womb (Luke 1:15). The Master expressly predicts that the Holy Spirit
will give the needed wisdom when the disciples are delivered up. "It is not ye that speak,
but the Holy Spirit" (Mark 13:11). In Luke 12:12, it is also declared that "The Holy Spirit
shall teach you in that very hour what ye ought to say." Likewise in Matthew 10:20, "It is
not ye that speak, but the Spirit of your Father that speaketh in you." In Luke 11:13 is a
beautiful saying: "If we who are evil give good gifts to our children, how much more shall
the "heavenly Father give the Holy Spirit to them that ask him." This is a variation on the
parallel passage in Matthew (7:11) and illustrates Luke's marked emphasis upon the
operations of the Spirit. In Matthew 28:19, the disciples are commanded to baptize in the
name of the Father, the Son, and the Holy Spirit.
(2) In the Writings of John
In the Gospel of John, there is a more elaborate presentation of the office and work of the
Holy Spirit, particularly in John 14-17. We may sum up the teachings as to the Spirit in
these four chapters as follows:
He is the Spirit of truth; He guides into all truth; He brings to memory Christ's teachings;
He shows things to come; He glorifies Christ; He speaks not of Himself but of Christ; He,
like believers, bears witness to Christ; He enables Christians to do greater works than those
of Christ; He convicts the world of sin, of righteousness, and of judgment; He comes
because Christ goes away; He is "another Comforter"; He is to abide with Christ's disciples
forever.
We add a few lines as to John's teachings in the Epistles and Revelation. In general, they
are in close harmony with the teachings in his Gospel and do not require extended
treatment. The Spirit imparts assurance (1 John 3:24); incites to a confession of Christ (1
John 4:2); bears witness to Christ (1 John 5:6). The Spirit speaks to the churches (1 John
2:7,11; 3:6). The Spirit joins the church in the invitation of the gospel (1 John 2:17).
(3) In Acts.
The Book of Acts contains the record of the pouring out of the Holy Spirit. There is at the
outset the closest connection with the recorded predictions of the Holy Spirit in the
Gospels. Particularly does Luke make clear the continuity of his thought regarding the
Spirit in his earlier and later writing. Jesus in the first chapter of Acts gives commandment
through the Holy Spirit and predicts the reception of power as the result of the baptism in
the Holy Spirit, which the disciples are soon to receive.
The form of the Spirit's activities in Acts is chiefly charismatic, that is, the miraculous
endowment of the disciples with power or wisdom for their work in extending the
Messianic kingdom.
We now proceed to give a brief summary of the Holy Spirit's activities as recorded in Acts.
The great event is, of course, the outpouring or baptism of the Holy Spirit at Pentecost
followed by the completion of the baptism in the Holy Spirit by the baptism of the
household of Cornelius (2:1; 10:17-48). Speaking with tongues, and other striking
manifestations attended this baptism, as also witnessing to the gospel with power by the
apostles. This outpouring is declared to be in fulfillment of Old Testament prophecy, and
the assertion is also made that it is the gift of the exalted Lord Jesus Christ (2:17,33).
Following this baptism of the Holy Spirit, the disciples are endued with miraculous power
for their work. Miracles are wrought (Acts 2:43), and all necessary gifts of wisdom and
Divine guidance are bestowed. A frequent form of expression describing the disciples is,
"filled with the Holy Spirit." It is applied to Peter (4:8); to disciples (4:31); to the seven
deacons (6:3); to Stephen (6:5; 7:55); to Saul who becomes Paul (13:9).
The Holy Spirit is connected with the act of baptism, but there does not seem to be any
fixed order as between the two. In Acts 9:17, the Spirit comes before baptism; and after
baptism in 8:17 and 19:6. In these cases, the coming of the Spirit was in connection with
the laying on of hands also. But in 10:44, the Holy Spirit falls upon the hearers while Peter
is speaking before baptism and with no laying on of hands. These instances, in which the
order of baptism, the laying on of hands and the gift of the Spirit, show that as with where
the wind blows, there is no formula to the pouring out of the Spirit.
In Acts, the entire historical movement is represented by Luke as being under the direction
of the Spirit. He guides Philip to the Ethiopian and then "catches away" Philip (8:29,39).
He guides Peter at Joppa through the vision and then leads him to Cornelius at Caesarea
(10:19; 11:12 f). The Spirit commands the church at Antioch to separate Saul and Barnabas
for missionary work (13:2). He guides the church at Jerusalem (15:28). He forbids the
apostle to go to Asia (16:6-8). The Spirit enables Agabus to prophesy that Paul will be
bound by the Jews at Jerusalem (21:11; also compare 20:23). The Spirit appointed the
elders at Ephesus (20:28).
(4) In Paul's Writings.
The teachings of Paul on the Holy Spirit are so rich and abundant that space forbids a
comprehensive presentation. In his writings, the Biblical representations reach their
climax. A careful study of Paul's teachings discloses three parallel lines, one relating to
faith, another to Christ, and the third to the Holy Spirit. That is to say, his teachings
coalesce, as it were, point by point, about these three subjects.
(a) The Spirit and Jesus
We begin with a brief reference to the connection in Paul's thought between the Spirit and
Jesus. The Holy Spirit is described as the Spirit of God's Son (Romans 8:14; Galatians 4:6),
as the Spirit of Christ (Romans 8:9). He who confesses Jesus does so by the Holy Spirit,
and no one can say that Jesus is anathema in the Holy Spirit (1 Corinthians 12:3). Christ is
called a life-giving Spirit (1 Corinthians 15:45); and in 2 Corinthians 3:17 the statement
appears, "Now the Lord is the Spirit." All of this shows how completely one Paul regarded
the work of Christ and the Spirit because their task and aim were identical, there was no
sense of discord in Paul's mind in explaining their activities in similar terms.
(b) In Bestowing Charismatic Gifts
The Spirit appears in Paul as in Acts imparting all kinds of charismatic gifts for the
Messianic kingdom. He enumerates a long list of spiritual gifts. Gifts such as prophecy (1
Thessalonians 5:19); tongues (1 Corinthians 12-14); wisdom (1 Corinthians 2:6);
knowledge (1 Corinthians 12:8); power to work miracles (1 Corinthians 12:9); discerning
of spirits (1 Corinthians 12:10); interpretation of tongues (1 Corinthians 12:10); faith (1
Corinthians 12:9); boldness in Christian testimony (2 Corinthians 3:17). In addition to the
above list, Paul especially emphasizes the Spirit's action in revealing to himself and
Christians the mind of God (1 Corinthians 2:10-12; Ephesians 3:5). He speaks in words
taught by the Spirit (1 Corinthians 2:13). He preaches in the demonstration of the Spirit and
of power (1 Corinthians 2:4; 1 Thessalonians 1:5).
In the above manifestations of the Spirit, as mentioned in Paul's writings, we have
presented what we have already seen in Acts, but with some additions. In 1 Corinthians 14
and elsewhere, Paul gives a new view as to the charismatic gifts which was greatly needed.
He insists that all things be done unto edification, that spiritual growth is the aim
of spiritual endowments.
(c) In the Beginnings of the Christian Life
We note the Spirit in the beginnings of the Christian life. From beginning to end the
Christian life is regarded by Paul as under the power of the Holy Spirit. The Holy Spirit in
the beginnings of the Christian life is outlined in many forms of statement. They who have
the Spirit belong to Christ (Romans 8:9). We received not the Spirit of bondage but of
adoption, "whereby we cry, Abba, Father" (Romans 8:15). "The Spirit himself beareth
witness with our spirit, that we are children of God" (Romans 8:16). The Spirit is received
by the hearing of faith (Galatians 3:2; See also Romans 5:5; 8:2; 1 Corinthians 16:11;
Galatians 3:3,14; Ephesians 2:18). There are two or three expressions employed by Paul,
which express some particular aspect of the Spirit's work in believers. One of these is "first-
fruits" (Romans 8:23), which means that the immediate possession of the Spirit by the
believer is the guarantee of the full redemption which is to come, as the first-fruits were the
guarantee of the full harvest. Another of these words is "earnest" (2 Corinthians 1:22; 5:5),
which also means a pledge or guarantee. Paul also speaks of the "sealing" of the Christian
with the Holy Spirit of promise, as in Ephesians 1:13. This refers to the seal by which a
king stamped his mark of authorization or ownership upon a document.
(d) In the Entire Life of the Christian
Paul gives a great variety of expressions indicating the presence and activity of the Holy
Spirit in the life of the Christian. At every point, that life is under the guidance and
sustaining energy of the Spirit. If we live after the flesh, we die; if we live in the Spirit, we
live (Romans 8:6). The Spirit helps the Christian to pray (Romans 8:26). The kingdom of
God is righteousness and peace and joy in the Holy Spirit (Romans 14:17). Christians are to
abound in hope through the Holy Spirit (Romans 15:13). "The fruit of the Spirit is love, joy,
peace, patience, kindness, goodness, faithfulness, gentleness, and self-control" (Galatians
5:22). Christians are warned to grieve not the Holy Spirit (Ephesians 4:30) and are urged to
take the sword of the Spirit (Ephesians 6:17). The flesh is contrasted with the Spirit at
various points in Paul's writings (e.g. Romans 8:5; Galatians 5:17). Paul contrasts the Spirit
with the letter (2 Corinthians 3:6) and puts strong emphasis on the Spirit as the source of
Christian liberty.
(e) In the Church.
Toward the end of his ministry and in his later group of epistles, Paul devoted much
thought to the subject of the church, and one of his favorite figures was of the church as the
body of Christ. The Holy Spirit communicates to this body life and directs all its affairs. By
one Spirit, all are baptized into one body and made to drink of one Spirit (1 Corinthians
12:13). All the gifts of the church, charismatic and otherwise, are from the Spirit (1
Corinthians 12:4,8-11). All spiritual gifts in the church are for edification (1 Corinthians
14:12). Prayer is to be in the Spirit (1 Corinthians 14:15). The church is to preserve the
unity of the Spirit in the bond of peace (Ephesians 4:3). Love (Colossians 1:8), fellowship
(Philippians 2:1), and worship (Philippians 3:3) are in the Spirit. The church is the
habitation of the Spirit (Ephesians 2:22). The church is an epistle of Christ written by the
Spirit (2 Corinthians 3:3). Thus, the whole life of the church falls under the operation of the
Holy Spirit.
(f) In the Resurrection of Believers
The Spirit also carries on His work in believers in raising the body from the dead. In
Romans 8:11, Paul asserts that the present indwelling in believers of the Spirit that raised
up Jesus from the dead is the guarantee of the quickening of their mortal bodies by the
power of the same Spirit. See also 1 Corinthians 15:44; Galatians 5:5.
The personality of the Spirit appears in Paul as in John. The benediction in 2 Corinthians
13:14 distinguishes clearly Father, Son, and Spirit (also compare Ephesians 4:4). In many
connections, he Spirit is distinguished from the Son and Father, and the work of the Spirit
is set forth in personal terms.
(5) The Holy Spirit in Other New Testament Writings.
There is little to add to the New Testament teaching as to the Holy Spirit. Paul and
John practically cover all the aspects of His work which are presented. There are a few
passages, however, we may note in concluding our general survey. The Holy Spirit is
referred to a number of times as inspiring the Old Testament Scriptures (Hebrews 3:7;
9:8; 10:15). In 1 Peter, we need only refer to 1:11 in which Peter declares that the
"Spirit of Christ" was in the Old Testament prophets, pointing forward to the
sufferings and glories of Christ