Pneumatology
I. The Person of the Holy Spirit
A. As to personhood: "He”, not "It”.
The Holy Spirit posses the chief qualities of personhood. He exercises intellect (I Cor. 12:11), experiences emotion (Rom. 15:30; Eph. 4:30) and executes His will (I Cor. 12:11). When referred to with the demonstrative pronoun, He is given masculine gender, not neuter (Jn. 16:14 - ekeinos, not ekeino).
B. As to Divinity: "He'. not "he".
The Spirit is given titles which bespeak His divine nature. Such are "Spirit of the Lord"( Is. 40:13), "Spirit of God" (I Cor. 3:16), "Spirit of Life' (Rom. 8:2) and " Spirit of Glory" (I Pet. 4:14). Further, several trinitarian formulae (what certainly appear to be) link the Holy Spirit as an equal partner with God the father and God the Son (Matt. 28:19; Lk. 1:35; 2 Cor. 13:14; 1 Pet. 1:2; Jude 20ff.). Attributes of divinity are ascribed to the Spirit such as sovereignty (I Cor. 12:11), holiness (Rom. 1:4), life giving (Jn. 3:8), eternal existence (Heb. 10:29) and glory (I Pet. 4:14). Peter equated lying to the Holy Spirit with lying to God (Acts 5:3,5).
II. The Ministry of the Holy Spirit
A. In Relation to Creation.
The Spirit was present to creation "moving over the face of the waters" (Gen. 1:2). The activity of creation was the activity of not part but of the total Godhead (cf. Gen l:26 and the possibility of "let us make" being more than a plural of majesty).
B. In Relation to Revelation.
The Holy Spirit plays a central role in the revelation of God's word to men. The Apostle Paul credited the words of Isaiah 6.9-10, to the Spirit (Acts 28:25ff.). Further, he said that all Scripture is "God breathed", or "God-spirited" (II Tim. 3:16). Peter asserted that the prophets were " moved by the Holy Spirit when they spoke (II Pet. 1:21). Finally, Jesus said that the Spirit would speak only what He heard, taking what is Christ's and declaring it to men (Jn. 16:13ff.).
C. In Relation to Salvation.
The Holy Spirit plays a complementary role to Jesus in salvation. His aim is to bear witness to Christ (Jn. 15:26) and to glorify Him (Jn. 16:13ff.). The Spirit begins with the task of convincing men of sin, righteousness and judgment (Jn. 16:7ff.).
Further, the Spirit converts the believer, regenerating (Jn. 3:16; II Cor. 3:6) and indwelling him (I Cor. 3:16). This is also spoken of as the baptism of the Holy Spirit. Christ is the agent in this baptism and the Spirit is the medium (Lk. 3:16). The believer is also immersed into the body of Christ (l Cor. 12:13; Gen. 13:27). The Spirit conveys the love of God to the believer (Rom 5:5) and seals him as one God's possessions (II Cor. 1:22; Eph. 1:13). He is our guarantee of full salvation (Eph. 1:14). (Also note "anointing" as reception of the Spirit (I Jn. 2:20; cf. I Sam. 16:13; Is. 61:1).
The Holy Spirit also changes the believer into the likeness of Christ through his daily walk of faith (II Cor. 3:18). He fills the one who yields himself through his daily walk of faith (II Cor. 3:18). He fills the one who yields himself to God (Acts 2:4; Eph. 5:18). This filling or controlling, results in assurance of salvation (Rom. 8:15-17), guidance (Acts 8:29; Rom. 8:26ff.), bearing Christ-like fruit (Gen. I5:22) and for witnessing (Acts 1:8).
The Spirit's effect in a believers life can be "quenched" and the Spirit, himself, grieved by sin (I Thess. 5:19; Eph. 4:30). I understand the blasphemy against the Holy Spirit to be unpardonable sin of ascribing the miracle working power in Christ to Satan instead of the Spirit (Mk. 3:28-30). It is questionable whether this sin can be committed today since Christ is not visibly on earth doing miracles. God knows and it is best, from a practical standpoint, not doing miracles. God knows and it is best, from a practical standpoint, not to consider any sin beyond repentance (l Jn. 1:9). We can be certain, however, that "final and willful rejection of Jesus Christ to the utmost limit of this probationary life" is unpardonable (G.C. Morgan, This Was His Life, p.200).
D. In Relation to the Church.
The descent of the Spirit gave birth to the church (Acts 2:1-4). The Spirit, from that point in time, places believers into the church and possesses her as the temple of God (I Cor. 6:19ff.) The Spirit presides over the church and is instrumental in appointing and empowering its leaders (Acts 13:2; 20:28; I Thess. 1:5ff.), in guiding business, guarding doctrine and in gifting the members for growth and ministry (Acts 6:3; 15:28; 1 Cor. 12:4ff.).
The Holy Spirit is, Himself, the Gift to the church (Acts 2:1-4). The Spirit also is the Giver of gifts to the church (2 Cor. 12:11). These gifts vary widely and are either purely supernatural endowments or natural abilities, sanctified. There are three "gifts lists". Ephesians 4 names four church leadership gifts. Romans 12 lists seven gifts in the context of Christian conduct. First Corinthians 12 shares nine gifts relating to public worship. It is clear that the Spirit's distribution of gifts vary and is not exactly the same today as it was in the first century. For instance, the gift of "apostle", strictly understood, refers to the twelve NT men (cf. Rev.21:14) and is no longer bestowed. It is my personal conviction, however, that the rest of the gifts listed, and more, are still at the Spirit's disposal today.
The gift of tongues is a supernatural ability to speak a foreign (Acts 2:6) or possibly angelic language (I Cor. 13:1). In so doing the believer speaks to God only and edifies himself only (I Cor. 14:2,4)
(The exceptions being if one is present to interpret or if the language spoken is understood by those present, as at Pentecost (Acts 2). When used in public, the tongue must be interpreted if it is not known (I Cor. 14:28). Even when used for private prayer, it is best if the prayer also possesses the gift of interpretation (l Cor. l4:14ff.).
Regarding the gift of healing, the Holy Spirit seems today to have vested this gift primarily in the spiritual leadership of the church (James 5:14ff.). Any prophetic revelation from God will be wholly consistent with the Bible, not adding to or subtracting from it (cf. Rev. 22:18ff.). All the gifts are intended for the benefit of the whole congregation (I Cor. l2:7) and must never be allowed to become a divisive element within the local church.
E. In relation to the Old Testament (Pre-Penetecost).
In general, and the Post-Pentecost period He dwelt ‘in’ men (Jn 14:17). The significance of this is that while prior to Pentecost, the Holy Spirit dealt '’with’ the disciples, watching over them, a time was coming when believers would be controlled by the Spirit from within (Merrill C. Tenny, John: The Gospel of Belief, p. 220).
Furthermore, in the OT the Holy Spirit involved Himself with individuals and without reference to personal character (Num 27:18; Is 45:1). In the NT He indwells the entire company of believers (I Cor. 3:16).
Bibliography:
The Holy Spirit. Geoffrey W. Bromiley
The Full Blessing of Pentecost. A. Murray The Holy Spirit. R.A. Torrey
The Release of the Spirit. Watchman Nee Baptism and Fullness. John R. W. Stoft
The Work of the Holy Spirit. D. L. Moody