Survey of Bible Doctrine: The Holy Spirit

HOLY SPIRIT ALPHEBET VOL. 2
WRITTEN AND EDITED BY GLENN PEASE
CONTENTS
DOCTRINE
DOVE
DRAWING
EARNEST
EMBLEMS
EMOTIONS
END TIME
FACTS
FULLNESS
GENTLE AND QUIET
GIFTS OF THE SPIRIT
GIFTS THAT MAY HAVE CEASED
GLORIFIES CHRIST
GRACE
GRIEVE NOT THE SPIRIT
GUIDANCE
HEALER
HEAVEN
HELPER
HONOR
ILLUMINATOR
INDWELLER
JESUS AND THE HOLY SPIRIT
JOY

DOCTRINE
Survey of Bible Doctrine: The Holy Spirit
I. The “personhood” of the Holy Spirit.
The Holy Spirit is a personal being just as the Father and the Son. The Spirit is not an
impersonal “it” or simply an influence.
A. The Spirit has personal characteristics.
1. He has intelligence (1 Cor. 2:10-11).
2. He has emotions (Eph. 4:30 – “Do not grieve the Holy Spirit”).
3. He has will (1 Cor. 2:11).
B. The Spirit acts in personal ways.
1. He teaches us (John 14:26).
2. He commands (Acts 8:29).
3. He intercedes for us in prayer (Rom. 8:26).
C. The Spirit is described in personal terms grammatically. The Greek word for
Spirit (pneuma) is neuter in gender, yet the Bible uses masculine pronouns (“He,”
“Him”) to refer to the Spirit (John 16:13-14; 15:26; 16:7-8. To be grammatically
correct, personal neuter pronouns (“it”) would be expected.
II. The deity of the Holy Spirit
A. He has the names and titles of deity.
1. Yahweh – What the Lord (Yahweh) said in Is. 6:8-13 is ascribed to the Holy
Spirit in Acts 28:25.
2. Spirit of God (Rom. 8:9, 14; 1 Cor. 2:11; 12:3; Eph. 4:30)
B. He possesses incommunicable attributes.
1. Self-existence (Rom. 8:2)
2. Omnipresence (Ps. 139:7 ff)
C. He performs incommunicable works (no one but God can do them).
1. Creation (Gen. 1:2)
2. Resurrection (Rom. 8:11)

D. He is equated with deity.
1. Acts 5:3, 4 – a lie to Spirit equals lie to God
2. 2 Cor. 3:17, 18 – “The Lord is the Spirit”
III. The Holy Spirit’s role prior to the Church Age
A. He took part in creation (Gen. 1:2; Job 33:4; Psalm 104:30).
B. He guided and protected Israel (Isaiah 63:10-14).
C. He spoke through prophets to produce Scripture (1 Peter 1:11: 2 Peter 1:20, 21).
D. He selectively and conditionally indwelt certain people in the Old Testament
(Joseph – Gen. 41:38; Joshua – Num. 27:18; Saul – 1 Sam. 10:9,10; David – 1 Sam.
16:13 etc.). The Spirit’s indwelling was specifically related to enabling someone to do
a particular task. The Holy Spirit could cease to indwell a person because of their
disobedience. The Spirit left Saul (1 Sam. 16:14). When David sinned he pled that the
Spirit not be taken from him (Psalm 51:11).
E. He was the empowering Agent in Christ’s earthly life.
1. He was the Agent of Christ’s virgin birth (Luke 1:35).
2. He empowered Christ’s ministry (Matt. 12:28; Luke 4:1,18).
3. He was the Agent of Christ’s resurrection (Rom. 1:4; 8:11).
IV. The Holy Spirit’s role in the Church Age
A. He is central in salvation (How people are saved).
1. He directs and enables evangelistic efforts (Philip/Ethiopian – Acts 8:26,29;
Great Commission – Acts 1:8).
2. He convicts the unbeliever of sin (John 16:8-11).
3. He regenerates (saves) the person.
a. He cleanses the person from sin and gives them the new nature
(Titus 3:5).
b. As He performs this spiritual “new birth,” the person enters “the
kingdom of God” (=eternal life – John 3:3-7, 16).
4. He seals (eternally secures) the person. The presence of the Holy Spirit
is the “seal” or guarantee that a person is saved and will remain saved
(Eph. 1:13).
5. He baptizes (places) the person into the body of Christ.
a. What is the baptism of the Holy Spirit?
- It is the Spirit’s work of uniting us with Christ – spiritually
identifying us with Christ’s death, burial and resurrection
(Rom. 6:3-5).
- It is the Spirit’s work of incorporating us into the universal
church (=the “body of Christ” – all church age believers – 1
Cor. 12:13).

b. When is the baptism of the Spirit?
- In each believer it occurs once and for all at their conversion
(1 Cor. 12:13; Gal. 3:26-28).
- In history it is limited to church age believers (predicted –
Acts 1:5; accomplished – 1 Cor. 12:13).
- Note: Exceptions – On the Day of Pentecost when the church
age began, both new and existing believers were baptized by
the Spirit (Acts 1:5; 11:15,16). Also in 2 other cases in the
early church it seems the Spirit was not given to believers until
an apostle was present (Acts 8:14-17; 19:1-6).
B. He is central in sanctification (How saved people grow).
1. He indwells believers.
a. The Spirit indwells all believers in this age (Rom. 5:5; 8:9; 1 Cor.
3:16; 6:19). (unlike the Old Testament where the Spirit indwelt some)
b. The Spirit indwells believers permanently in this age (John 14:16).
(unlike the Old Testament where the Spirit could depart)
c. The Spirit’s indwelling is the basis for His other ministries in
believer’s lives. (He teaches/illumines us about scripture – John 16:13;
He aids in prayer – Rom. 8:26; He assures us of our salvation –
Rom.8:16; He enables us to grow – see “filling” below – Eph. 5:18).
2. He “fills” believers.
- The “filling of the Spirit” describes the crucial work of God enabling
the believer to live a transformed life. The only way we grow
spiritually is by the empowering work of God (1 Peter 1:3). It is
specifically the ministry of the Holy Spirit that gives a Christian the
capability of change and growth in righteousness (by the Spirit…” –
putting to death the deeds of the body” – Rom. 8:13; the fruit of the
Spirit…” – Gal. 5:22, 23).
- Spiritual growth us a issue of control. We are either controlled by our
self-centered flesh or by the Holy Spirit who indwells us (Rom. 8:4-
11; Gal. 5:16, 17). Ephesians 5:18 describes this
controlling/empowering ministry of Spirit as the “filling” of the Spirit.
“Filling” is a metaphor (picture) of control. We can be filled/controlled
by fleshly desires (like alcohol) or be filled/controlled by the Spirit
(Eph. 5:18).
- Although it’s the Spirit’s power that is at work, the believer must
choose to be controlled/empowered by the Spirit. It is a command to
“Be filled” and likewise to “Walk in the Spirit” (Gal. 5:16). The
Spirit’s presence is permanent (indwelling) but we must repeatedly
choose to yield to God to experience the Spirit’s transforming power to
change and grow us (filling). In actual experience, “walking in the
Spirit” or “being filled with the Spirit” means living the Christian life

(facing temptations, making decisions, etc.) with a conscious
dependence on the Holy Spirit. He is the one who enable us –
producing godly “fruits” (Gal. 5:22, 23).
3. He gives spiritual gifts to believers.
a. Where do I find out about spiritual gifts? Four key passages describe
spiritual gifts: Romans 12:3-8; 1 Corinthians 12; Ephesians 4:7-16; 1
Peter 4:10,11.
b. What are spiritual gifts?
1) Definition: Spiritual gifts are God-given abilities to serve.
The Greek word for spiritual gift (charisma) is a form of the
word “grace.” So these special abilities are privileges. God
graciously enables all believers to serve in spiritual ministry.
2) Spiritual gifts are not particular positions. Youth ministry
leader or nursery worker are not gifts although those ministries
definitely can put to use spiritual gifts such as teaching,
serving, etc.
3) Spiritual gifts are not the same as natural talent (music
ability or mechanical aptitude, etc.) although God may often
give spiritual gifts that make use of natural abilities. A
musician may have the gift of encouragement. An experienced
school teacher may have the gift of teaching, etc.
c. How do we get spiritual gifts?
1) The Giver – The Holy Spirit in particular imparts these
special abilities (1 Cor. 12:7-11). But it is also accurate to say
that they are “Christ’s gifts” to the church (Eph. 4:7, 8, 10).
2) The Time – We receive spiritual gifts when we trust Christ
as Savior. That’s when we received the Spirit; that’s when we
became part of the body of Christ.
3) The Recipients – Each believer has at least one but perhaps
several gifts.
d. What is the purpose of spiritual gifts?
1) Spiritual gifts accomplish spiritual ministry that God desires.
2) Spiritual gifts equip others to minister (Eph. 4:12).
3) Spiritual gifts glorify God (1 Pet. 4:11).
e. What are the different spiritual gifts?
1) Some of the gifts listed seem to have been temporary,
serving to establish the early church and to verify the gospel to
people as Christianity began (Eph. 2:20; Heb. 2:3, 4 – See
supplement “The Charismatic Question” for more detail.). The
temporary sign gifts included apostleship, healing, miracle-
working, tongues, interpretation of tongues, etc. Also

temporary were the word of wisdom, word of knowledge, and
prophecy – by which God gave direct revelation to man. These
gifts were needed before the New Testament was complete.
They were also seemingly the gifts needed to write the New
Testament.
2) Gifts that doubtless exist today include teaching, helps
(serving), giving, administration (leadership), showing mercy,
evangelism, pastor-teacher (shepherding) and exhortation.
These gifts are crucial to the ongoing function of the church
throughout this age.
f. How do we discover and use our spiritual gift(s)?
1) We should concentrate on meeting needs, not pin-pointing
our gifts. Ministry experience may expose unused gifts.
2) We should allow the advice of other mature Christians to
guide us into areas of service for which we are suited and away
from areas for which we are not.
3) We should not use spiritual gifts as an excuse to avoid
certain ministries. Christians are universally told to do some
types of ministry (Show mercy – James 2:13; 3:17; Evangelize
– Acts 1:8; Exhort one another – Heb. 3:13; 10:25; Give – 2
Cor. 8:7) which are also the specific spiritual gifts of some
Christians (Mercy – Rom. 12:8; Evangelist – Eph. 4:11;
Exhortation – Rom. 12:8; Giving – Rom. 12:8).
4) We must realize that spiritual gifts do not benefit others
automatically.
- We must obediently put our gift(s) to use. No one
benefits if we don’t use them (Rom. 12:6-8; 1 Pet.
4:10,11).
- We must be diligent to become effective in using our
gift (1 Tim. 4:14; 2 Tim. 1:6, 7).
- We must use our gifts with proper attitudes (Rom. 12:8; 1 Pet. 4:11) and at appropriate
times and places (1 Cor. 14:9-12, 22, 23, 40). Otherwise they can be worthless or even
harmful to God’s purposes.
DOVE

PERRY STONE, "Why did God choose to represent His Spirit with a dove? The
answer—and its multilayered applications—can unlock one of the deep mysteries of
our divine Helper.
In biblical theology, we often consider a concept known as the law of first mention. It
teaches that when a person, animal, color, metal or number is first mentioned in
Scripture, it often sets the theme of that particular item throughout Scripture.
This is why the serpent that appeared in Genesis 3 as the tempter of Eve became the
symbol of Satan or sin throughout the Bible—even in the Apocalypse, where the seven-
headed dragon that gets hurled downis also referred to as a seven-headed serpent(Rev.
12:3-9). It’s why the symbol of a lamb, based on the Passover narrative in Exodus 12, in
the New Testament becomes the symbol of Christ, who is identified as the “Lamb of
God” (John 1:29) and referred to as such 26 out of 27 times in the book of Revelation.
Another significant symbol is the dove, the gentle creature that represents the Holy Spirit.
By applying the law of first mention, we can unlock many revelations about the Holy
Spirit and His ministry to us who belong to Christ.
The First Appearance
In the law of first mention, the dove is one of the two birds mentioned in the story of
Noah’s flood, which begins in Genesis 6. More than likely you’re familiar with Moses’
account of righteous Noah and his three sons who built a floating zoo and rode out a
universal deluge. As the waters began to slowly recede, Noah sent two birds out of the
ark: a raven and a dove.
Not only are these two birds totally opposite in nature, color and eating habits, but also
there is prophetic insight encoded within the story.
First, the differences. Noah sent a raven from the window in the ark, and the raven flew
back and forth until the waters were dried up, never to be seen again. He later sent a
dove, but the dove returned to the ark after finding no place to rest its feet (Gen. 8:7-9).
What’s worth noting here is that a raven will eat carrion (the bodies of animals killed by
other animals), but a dove will not. It has been said ravens will often follow packs of
wolves to gain access to the meat the wolves tear apart. But when the dove went forth
from the ark, it returned because doves will not rest on a carcass or eat decaying flesh, as
99 percent of their diet is seeds.
Eventually the dove brought an olive leaf back to the ark (v. 11). This is unique because
the olive became a sacred fruit for the priestly ministry. Crushed olives produced olive
oil, and the first pressing of oil was used in the temple menorah. Olive oil was also used
in the ceremonial anointing of kings, priests and prophets (Ex. 30:25, 31). The olive leaf
in the mouth of the dove speaks to us that out of the crises and storms of life, the Holy
Spirit will bring us an olive branch, today’s universal symbol of peace, in the midst of our
conflict.
Jesus and the Dove
At age 30, Christ was baptized at the Jordan River by his cousin, John. We read: “When
He had been baptized, Jesus came up immediately from the water; and behold, the
heavens were opened to Him, and He saw the Spirit of God descending like a dove and
alighting upon Him” (Matt. 3:16). This account of the Holy Spirit descending as a dove

upon Jesus was so important that it is mentioned in all four Gospels (Matt. 3:16; Mark
1:10; Luke 3:22; John 1:32).
I believe one of the reasons the Holy Spirit assumed the form of a dove is because a dove
has characteristics similar to those of the Holy Spirit. Doves are commonly white in
color, and white in the Scripture represents purity or righteousness (Rev. 19:8). A dove
expresses its affection by stroking its young and cooing in a soft tone. Spiritually, the
Holy Spirit causes believers to be caring and loving for one another and even for those
who are lost. The dove is a gentle creature and never retaliates against its enemies, while
believers are told to turn the other cheek, to pray for our enemies and those who
spitefully use us (Matt. 5:39-44) and to never retaliate. When the young of a dove are
attacked, the dove will not attack but instead will cry out in distress. This concept is also
seen in the words of Romans 8, as Paul wrote that when a believer does not know how to
pray, the Holy Spirit will make intercession for her with groanings (vv. 26-28).
The parallels between a dove and the Holy Spirit continue when we understand that a
dove can easily be spookedby strange noises. It is said that a dove will return to the same
spot a couple of times when hearing a strange noise but will not return a third time to the
same location. Similarly, God said to Noah, “My Spirit shall not strive with man forever”
(Gen. 6:3). The Holy Spirit can be vexed, grieved and even blasphemed (Eph. 4:30; Mark
3:29). When the Holy Spirit is purposely offended, He can eventually depart from a
person, as He did with King Saul (1 Sam. 16:14).
It is also interesting to note that when most birds hover in the air, their wing tips point
toward the back, in the direction of their tail feathers. On a dove, however, the wing tips
point toward the head. This is unique when we consider how the anointing oil was poured
upon the heads of the kings and priests in Israel. The oil was poured from one ear, across
the front of the head, to the other ear. It was poured in the form of a Hebrew letter kuf,
whose shape is similar to a dove’s wings when it is hovering and its wings are opened.
Just as the oil descended upon the heads of priests, the Holy Spirit manifested as a dove
at Christ’s baptism and descended upon His head.
Years ago, the great evangelist Leonard Ravenhill noted that there are nine main feathers
on the left and right wings of the dove. He pointed out that there are also nine gifts of the
Holy Spirit (1 Cor. 12:7-10) and nine fruits of the Spirit (Gal. 5:22-23). There are also
five main tail feathers on a dove, which can represent the fivefold ministry gifts of
apostles, prophets, pastors, evangelists and teachers (Eph. 4:11). The tail feathers of a
dove are like the rudder of a ship—they assist in balance and direction in flight, just as
the fivefold ministry gifts in the church bring balance to the body of Christ.
A Code in the Covering
Returning to the story of Noah, the ark was prepared with a special upper window. This
window is mentioned twice in the flood narrative—once before and once after, when the
waters were settling—and two different Hebrew words are used and translated “window.”
Before the flood, the window is called tsohar, a word meaning “light or illumination.”
This was a literal window in the ark where light could stream in from the outside world
and allow Noah to see out. This window was not glass but would have been an opening
on the top level of the ark, most likely protected by wooden coverings.

After the flood, Noah opened the same window. However, the Hebrew word used in this
instance is challown, which refers to the coveringover the window rather than the
window itself. The challown would have been made of wood and been designed to keep
the rain out. When Noah opened the window, the light and illumination poured into a dim
ark, and the dove had an opening to flow in and out.
Studying this many years ago, I realized the ark was a picture of safety and security in a
time of distress and trouble. This man-made window not only kept the rain from getting
in,but it also prevented or withheld the dove from being free to get outand fly.
I can’t help but compare this to some churches that place man-made barriers inside the
congregation to protect the people but which often lead to man-made control, such as
when the rain of the Holy Spirit is falling in locations other than their church and the
leadership “closes the window” to prevent anyone from seeing or experiencing these
outpourings. These barriers prevent the Dove, the Holy Spirit, from having free access to
the face of the waters where new life will soon burst in the light of the Son of God.
There are so many spiritual hindrances, including the traditions of men, that can stop the
flow of the Spirit. We must remove denominational coverings that have separated the
outpouring on the outside from the people on the inside. Spiritual veils must melt from
the eyes of our understanding, and this is accomplished through deeper illumination and
understanding of the Word. According to Paul, when these spiritual veils are removed,
then the Spirit is free to work, and “where the Spirit of the Lord is, there is liberty” (2
Cor. 3:17).
Time to Free the Dove
You’ll remember that in the New Testament, men served as money-changers at the
temple. This is because the Roman government was in charge of the currency, but only
Hebrew coins were permissible to pay the temple tax—thus the need for money-changers
who set up tables in the court of the Gentiles and exchanged the Roman coins for local
coins. Those attending worship from other nations often brought with them coins affixed
with the faces of men, gods or animals, which also were exchanged before entering the
temple. These exchanges provided oil, salt, wine and animals for the various sacrifices—
all purchasable for a price.
Money-changing had become a very profitable business, as the exchange rates went as
high as 300 percent. And on the particular day Christ entered the temple, He would have
first passed by the court of the Gentiles, where the tables of the money-changers were set.
While passing by, Christ would also have observed doves being kept and sold in the area.
According to Leviticus 12:5-6, the doves were a special offering after a woman gave birth
to a child, and the offering was for purification.
At the moment He saw all this activity, Christ set His heart on purifying the temple
compound, and He began overturning the tables of the money-changers and those who
sold doves: “Then Jesus went into the temple of God and drove out all those who bought
and sold in the temple, and overturned the tables of the money changers and the seats of
those who sold doves. And He said to them, ‘It is written, “My house shall be called a
house of prayer,” but you have made it a “den of thieves”’” (Matt. 21:12-13).
We can assume that when the fragile wooden cages of the doves struck the floor, they
broke, and suddenly the doves were loosed and began to fly. Imagine those freed white

birds seen by casual observers from any high hill, such as the Mount of Olives. In my
mind, I see many individuals who needed healing or a miracle watching the commotion
from afar. As they came to the temple to see—or perhaps were carried there by others—
notice what occurred next: “Then the blind and the lame came to Him in the temple, and
He healed them” (v. 14).
When the house of God is cleansed from selfish, greedy and carnal leaders and the church
no longer sits in its seat and attempts to control the movement of the Dove, releasing Him
instead within the body of Christ for ministry, then we see sinners converted, the
depressed released, the sick cured and the people rejoice.
An Anointing of the Mouth
Out of the flood waters, the dove returned to the ark with an olive leaf in its mouth. Of
the hundreds of possible tree leaves to reappear after the earth was covered with water,
the dove found the leaf of a tree created by God to produce olives. When crushed, the
olives from the olive trees produce thick yellow oil, which we’ve noted was used to
anoint the national and spiritual leaders of Israel. This is the leaf that came back in the
mouth of the dove.
The anointing of the Holy Spirit is not a cloud, a fire or even a dove, but rather a divine
presence whose authority is released through the mouth—through preaching, teaching,
singing and prophetic utterances flowing like oil from the lips of those upon whom the
Spirit has rested.
The prophet Zechariah described two olive trees on the left and right side of the menorah
whose olive branches are like pipes pouring out golden oil. They are identified as the two
anointed ones standing by the Lord (Zech. 4:11-14).
Thus, the dove represents the Holy Spirit and the olive leaf the anointing that flows
through the spoken word He gives. He is still like unto a dove!
Perry Stone is the best-selling author of numerous books, including How to Interpret
Dreams and Visions and The Code of the Holy Spirit, from which this article is adapted.
He directs one of America’s fastest-growing ministries, the Voice of Evangelism, and lives
in Cleveland, Tenn., with his wife, Pam, and their two children.
By faith I pass'd within the veil :
I heard Thee, Saviour, pleading there,
And felt at once I could not fail,
Nor need, with such a Friend, despair.
Sweet Dove ! 'twas Thine my heart to win,

To know and love this gracious Friend :
Then fan the holy flame within,
Still brightly burning to the end.
And when o'ercome by fear and grief,
A stranger in a world of strife,
Fly Thou, and pluck one single leaf,
To heal me, from the tree of life.
Sir E. Denny.
DRAWING
PINK WORKS IN UNBELIEVERS
God the Holy Spirit may work in men some good desires and feelings, and yet have
no design of saving them. But mark, none of these feelings are things that
accompany salvation, for if so, they would be continued. But He does not work
Omnipotently to save, except in the persons of His own elect, whom He assuredly
bringeth unto Himself. I believe, then, that the trembling of Felix is to be accounted
for by the restraining grace of the Spirit quickening his conscience and making him
tremble” (C. H. Spurgeon on Acts 24:25). The Holy Spirit has been robbed of much
of His distinctive glory through Christians failing to perceive His varied workings.
In concluding that the operations of the blessed Spirit are confined unto God’s elect,
they have been hindered from offering to Him that praise which is His due for
keeping this wicked world a fit place for them to live. Few today realize how much
the children of God owe to the Third Person of the Trinity for holding in leash the
children of the Devil, and preventing them from utterly consuming Christ’s church
on earth. It is true there are comparatively few texts which specifically refer to the
distinctive Person of the Spirit as reigning over the wicked, but once it is seen that in
the Divine economy all is from God the Father, all is through God the Son, and all is
by God the Spirit, each is given His proper and separate place in our hearts and
thoughts.

The Spirit’s Operation in the Non-elect
Let us, then, now point out a few of the Spirit’s general and inferior operations in
the non-elect, as distinguished from His special and superior works in the redeemed.
1. In restraining evil. If God should leave men absolutely to their own natural
corruptions and to the power of Satan (as they fully deserve to be, as He will in Hell,
and as He would now but for the sake of His elect), all show of goodness and
morality would be entirely banished from the earth: men would grow past feeling in
sin, and wickedness would swiftly and entirely swallow up the whole world. This is
abundantly clear from Genesis 6:3, 4, 5, 12. But He who restrained the fiery furnace
of Babylon without quenching it, He who prevented the waters of the Red Sea from
flowing without changing their nature, now hinders the working of natural
corruption without mortifying it. Vile as the world is, we have abundant cause to
adore and praise the Holy Spirit that it is not a thousand times worse. The world
hates the people of God (John 15:19): why, then, does it not devour them? What is it
that holds back the enmity of the wicked against the righteous? Nothing but the
restraining power of the Holy Spirit. In Psalm 14:1-3 we find a fearful picture of
20
the utter depravity of the human race. Then in verse 4 the Psalmist asks, “Have all
the workers of iniquity no knowledge? who eat up my people as they eat bread, and
call not upon the Lord.” To which answer is made, “There were they in great fear:
for God is in the generation of the righteous” (v. 5). It is the Holy Spirit who places
that “great fear” within them, to keep them back from many outrages against God’s
people. He curbs their malice. So completely are the reprobate shackled by His
almighty hand, that Christ could say to Pilate, “thou couldest have no power against
me, except it were given thee from above” (John 19:11)! 2. In inciting to good
actions. All the obedience of children to parents, all the true love between husbands
and wives, is to be attributed unto the Holy Spirit. Whatever morality and honesty,
unselfishness and kindness, submission to the powers that be and respect for law
and order which is still to be found in the world, must be traced back to the gracious
operations of the Spirit. A striking illustration of His benign influence is found in 1
Samuel 10:26, “Saul also went home to Gibeah: and there went with him a band of
men, whose hearts God (the Spirit) had touched.” Men’s hearts are naturally
inclined to rebellion, are impatient against being ruled over, especially by one raised
out of a mean condition among them. The Lord the Spirit inclined the hearts of
those men to be subject unto Saul, gave them a disposition to obey him. Later the
Spirit touched the heart of Saul to spare the life of David, melting him to such an
extent that he wept (1 Sam. 24:16). In like manner, it was the Holy Spirit who gave
the Hebrews favor in the eyes of the Egyptians—who hitherto had bitterly hated
them—so as to give earrings to them (Exo. 12:35, 36). 3. In convicting of sin. Few

seem to understand that conscience in the natural man is inoperative unless stirred
up by the Spirit. As a fallen creature, thoroughly in love with sin (John 3:19), man
resists and disputes against any conviction of sin. “My Spirit shall not always strive
with man, for that he also is flesh” (Gen. 6:3): man, being “flesh,” would never have
the least distaste of any iniquity unless the Spirit excited those remnants of natural
light which still remain in the soul. Being “flesh,” fallen man is perverse against the
convictions of the Spirit (Acts 7:51), and remains so forever unless quickened and
made “spirit” (John 3:6). 4. In illuminating. Concerning Divine things, fallen man is
not only devoid of light, but is “darkness” itself (Eph. 5:8). He had no more
apprehension of spiritual things than the beasts of the field. This is very evident
from the state of the heathen. How, then, shall we explain the intelligence which is
found in thousands in Christendom, who yet give no evidence that they are new
creatures in Christ Jesus? They have been enlightened by the Holy Spirit (Heb. 6:4).
Many are constrained to inquire into those scriptural subjects which make no
demand on the conscience and life; yea, many take great delight in them. Just as the
multitudes took pleasure in beholding the miracles of Christ, who could not endure
His searching demands, so the light of the Spirit is pleasant to many to whom His
convictions are grievous.
The Spirit’s Operation in the Elect
We have dwelt upon some of the general and inferior operations which the Holy
Spirit performs upon the non-elect, who are never brought unto a saving knowledge
of the Truth. Now we shall consider His special and saving work in the people of
God, dwelling mainly upon the absolute necessity for the same. It should make it
easier for the Christian reader to perceive the absoluteness of this necessity when we
say that the whole work of the Spirit within the elect is to plant in the heart a hatred
for and a loathing of sin as sin, and a love for and longing after holiness as holiness.
This is something which no human power can bring about. It is something which the
most faithful preaching as such cannot produce. It is something which the mere
circulating and reading of the Scripture does not impart. It is a miracle of grace, a
Divine wonder, which none but God can or does perform.
Total Depravity Apart from the Spirit
Of course if men are only partly depraved (which is really the belief today of the
vast majority of preachers and their hearers, never having been experimentally
taught by God their own depravity), if deep down in their hearts all men really love
God, if they are so good-natured as to be easily persuaded to become Christians,
then there is no need for the Holy Spirit to put forth His Almighty power and do for
them what they are altogether incapable of doing for themselves. And again: if
“being saved” consists merely in believing I am a lost sinner and on my way to Hell,

and by simply believing that God loves me, that Christ died for me, and that He will
save me now on the one condition that I “accept Him as my personal Savior” and
“rest upon His finished work,” then no supernatural operations of the Holy Spirit
are required to induce and enable me to fulfill that condition—self-interest moves
me to, and a decision of my will is all that is required. But if, on the other hand, all
men hate God (John 15:23, 25), and have minds which are “enmity against Him”
(Rom. 8:7), so that “there is none that seeketh after God” (Rom. 3:11), preferring
and determining to follow their own inclinations and pleasures. If instead of being
disposed unto that which is good, “the heart of the sons of men is fully set in them to
do evil” (Eccl. 8:11). And if when the overtures of God’s mercy are made known to
them and they are freely invited to avail themselves of the same, they “all with one
consent begin to make excuse” (Luke 14:18)—then it is very evident that the
invincible power and transforming operations of the Spirit are indispensably
required if the heart of a sinner is thoroughly changed, so that rebellion gives place
to submission and hatred to love. This is why Christ said, “No man can come to me,
except the Father (by the Spirit) which hath sent me draw him” (John 6:44). Again
—if the Lord Jesus Christ came here to uphold and enforce the high claims of God,
rather than to lower or set them aside. If He declared that “strait is the gate and
narrow is the way that leadeth unto Life, and few there be that find it,” rather than
pointing to a smooth and broad road which anyone would find it easy to tread. If the
salvation which He has provided is a deliverance from sin and self-pleasing, from
worldliness and indulging the lusts of the flesh, and the bestowing of a nature which
desires and determines to live for God’s glory and please Him in all the details of
our present lives—then it is clear beyond dispute that none
21
but the Spirit of God can impart a genuine desire for such a salvation. And if
instead of “accepting Christ” and “resting upon His finished work” be the sole
condition of salvation, He demands that the sinner throw down the weapons of his
defiance, abandon every idol, unreservedly surrender himself and his life, and
receive Him as His only Lord and Master, then nothing but a miracle of grace can
enable any captive of Satan’s to meet such requirements.
Objections to Total Depravity Proved False
Against what has been said above it may be objected that no such hatred of God as
we have affirmed exists in the hearts of the great majority of our fellow-creatures—
that while there may be a few degenerates, who have sold themselves to the Devil
and are thoroughly hardened in sin, yet the remainder of mankind are friendly
disposed to God, as is evident by the countless millions who have some form or other
of religion. To such an objector we reply, The fact is, dear friend, that those to whom

you refer are almost entirely ignorant of the God of Scripture: they have heard that
He loves everybody, is benevolently inclined toward all His creatures, and is so easy-
going that in return for their religious performances will wink at their sins. Of
course, they have no hatred for such a “god” as this! But tell them something of the
character of the true God: that He hates “all the workers of iniquity” (Psa. 5:5), that
He is inexorably just and ineffably holy, that He is an uncontrollable Sovereign, who
“hath mercy on whom He will have mercy, and whom He will He hardeneth” (Rom.
9:18), and their enmity against Him will soon be manifested—an enmity which none
but the Holy Spirit can overcome. It may be objected again that so far from the
gloomy picture which we have sketched above being accurate, the great majority of
people do desire to be saved (from having to suffer a penalty for their sin), and they
make more or less endeavor after their salvation. This is readily granted. There is in
every human heart a desire for deliverance from misery and a longing after
happiness and security, and those who come under the sound of God’s Word are
naturally disposed to be delivered from the wrath to come and wish to be assured
that Heaven will be their eternal dwelling-place—who wants to endure the
everlasting burnings? But that desire and disposition is quite compatible and
consistent with the greatest love to sin and most entire opposition of heart to that
holiness without which no man shall see the Lord (Heb. 12:14). But what the
objector here refers to is a vastly different thing from desiring Heaven upon God’s
terms, and being willing to tread the only path which leads there! The instinct of
self-preservation is sufficiently strong to move multitudes to undertake many
performances and penances in the hope that thereby they shall escape Hell. The
stronger men’s belief of the truth of Divine revelation, the more firmly they become
convinced that there is a Day of Judgment, when they must appear before their
Maker, and render an account of all their desires, thoughts, words and deeds, the
most serious and sober will be their minds. Let conscience convict them of their
misspent lives, and they are ready to turn over a new leaf; let them be persuaded
that Christ stands ready as a Fire-escape and is willing to rescue them, though the
world still claims their hearts, and thousands are ready to “believe in Him.” Yes, this
is done by multitudes who still hate the true character of the Savior, and reject with
all their hearts the salvation which He has. Far, far different is this from an
unregenerate person longing for deliverance from self and sin, and the impartation
of that holiness which Christ purchased for His people. All around us are those
willing to receive Christ as their Savior, who are altogether unwilling to surrender to
Him as their Lord. They would like His peace, but they refuse His “yoke,” without
which His peace cannot be found (Matt. 11:29). They admire His promises, but have
no heart for His precepts. They will rest upon His priestly work, but will not be
subject to His kingly scepter. They will believe in a “Christ” who is suited to their
own corrupt tastes or sentimental dreams, but they despise and reject the Christ of
God. Like the multitudes of old, they want His loaves and fishes, but for His heart-

searching, flesh-withering, sincondemning teaching, they have no appetite. They
approve of Him as the Healer of their bodies, but as the Healer of their depraved
souls they desire Him not. And nothing but the miracle-working power of the Holy
Spirit, can change this bias and bent in any soul. It is just because modern
Christendom has such an inadequate estimate of the fearful and universal effects
which the Fall has wrought, that the imperative need for the supernatural power of
the Holy Spirit is now so little realized. It is because such false conceptions of human
depravity so widely prevail that, in most places, it is supposed all which is needed to
save half of the community is to hire some popular evangelist and attractive singer.
And the reason why so few are aware of the awful depths of human depravity, the
terrible enmity of the carnal mind against God and the heart’s inbred and
inveterate hatred of Him, is because His character is now so rarely declared from
the pulpit. If the preachers would deliver the same type of messages as did Jeremiah
in his degenerate age, or even as John the Baptist did, they would soon discover how
their hearers were really affected toward God; and then they would perceive that
unless the power of the Spirit attended their preaching they might as well be silent.
Chapter 10 – The Holy Spirit Regenerating
Self-Regeneration Is Impossible
The absolute necessity for the regenerating operation of the Holy Spirit in order for
a sinner’s being converted to God lies in his being totally depraved. Fallen man is
without the least degree of right disposition or principles from which holy exercises
may
22
proceed. He is completely under a contrary disposition: there is no right exercise of
heart in him, but every motion of his will is corrupt and sinful. If this were not the
case, there would be no need for him to be born again and made “a new creature.”
If the sinner were not wholly corrupt he would submit to Christ without any
supernatural operation of the Spirit; but fallen man is so completely sunk in
corruption that he has not the faintest real desire for God, but is filled with enmity
against Him (Rom. 8:7). Therefore does Scripture affirm him to be “dead in
trespasses and sins” (Eph. 2:1). “But as many as received Him, to them gave He
power to become the sons of God, to them which believe on His name: Which were
born, not of blood, nor of the will of the flesh, nor of the will of man, but of God”
(John 1:12, 13). The latter verse expounds the former. There an explanation is given
as to why any fallen descendant of Adam ever spiritually receives Christ as His Lord
and Master, and savingly believes on His name. First, it is not because grace runs in
the blood—as the Jews supposed. Holiness is not transmitted from father to son. The

child of the most pious parents is by nature equally as corrupt and is as far from
God as is the offspring of infidels. Second, it is not because of any natural
willingness—as Arminians contend: “nor of the will of the flesh” refers to man in his
natural and corrupt state. He is not regenerated by any instinct, choice, or exertion
of his own; he does not by any personal endeavor contribute anything towards being
born again; nor does he cooperate in the least degree with the efficient cause:
instead, every inclination of his heart, every exercise of his will, is in direct
opposition thereto. Third, the new birth is not brought about by the power and
influence of others. No sinner is ever born again as the result of the persuasions and
endeavors of preachers or Christian workers. However pious and wise they are, and
however earnestly and strenuously they exert themselves to bring others to holiness,
they do in no degree produce the effect. “If all the angels and saints in Heaven and
all the godly on earth should join their wills and endeavors and unitedly exert all
their powers to regenerate one sinner, they could not effect it; yea, they could do
nothing toward it. It is an effect infinitely beyond the reach of finite wisdom and
power: 1 Corinthians 3:6, 7” (S. Hopkins).
Regeneration Is the Sole Work of the Spirit
In regeneration one of God’s elect is the subject, and the Spirit of God is the sole
agent. The subject of the new birth is wholly passive: he does not act, but is acted
upon. The sovereign work of the Spirit in the soul precedes all holy exercises of
heart—such as sorrow for sin, faith in Christ, love toward God. This great change is
wrought in spite of all the opposition of the natural heart against God: “So then it is
not of him that willeth, nor of him that runneth, but of God that showeth mercy”
(Rom. 9:16). This great change is not a gradual and protracted process, but is
instantaneous: in an instant of time the favored subject of it passes from death unto
life. In regeneration the Spirit imparts a real, new, and immortal life; a life not such
as that which was inherited from the first Adam, who was “a living soul,” but such
as is derived from the last Adam, who is “a quickening Spirit” (1 Cor. 15:45). This
new creation, though as real as the first, is widely different from it; that was an
original or primary creation in the dust of the earth becoming man by the word of
God’s power; this is the regeneration of an actual and existing man—fallen and
depraved, yet rational and accountable—into an heir of God and joint-heir with
Christ. The outcome is “a new man,” yet it is the same person, only “renewed.”
“Regeneration consists in a new, spiritual, supernatural, vital principle, or habit of
grace infused into the soul, the mind, the will and affections, by the power of the
Holy Spirit, disposing and enabling them in whom it is, unto spiritual, supernatural,
vital actings and spiritual obedience” (John Owen). No new faculties are created,
but instead, the powers of the soul are spiritualized and made alive unto God, fitted
to enjoy God and hold communion with Him. Regeneration consists in a radical

change of heart, for there is implanted a new disposition as the foundation of all
holy exercises; the mind being renovated, the affections elevated, and the will
emancipated from the bondage of sin. The effect of this is that the one who is born
again loves spiritual things as spiritual, and values spiritual blessings on account of
their being purely spiritual.
Regeneration of Existing (Not New) Faculties
In view of a certain school of teaching upon “the two natures in the believer,” some
readers may experience difficulty over our statement above that at regeneration no
new faculties are created, the soul remaining, substantially, the same as it was
before. No, not even in the glorified state will any addition be made to the human
constitution, though its faculties will then be completely unfettered and further
enlarged and elevated. Perhaps this thought will be the more easily grasped if we
illustrate it by a striking case recorded in 2 Kings 6:17, “Elisha prayed, and said,
LORD, I pray Thee, open his eyes, that he may see. And the LORD opened the eyes
of the young man, and he saw; and, behold, the mountain was full of horses and
chariots of fire round about Elisha.” No new faculties were communicated unto
Elisha’s servant, but the powers of his vision were so enlarged that he was now able
to discern objects which before were invisible to him. So it is with our
understandings at regeneration: the mind (abstractly considered) is the same in the
unregenerate as in the regenerate, but in the case of the latter, the Spirit has so
quickened it that it is now able to take in spiritual objects and act toward them. This
new spiritual visive (i.e., of vision) power with which the understanding is endowed
at the new birth is a quality, super-added to the original faculties. As this is a point
of importance, yet one which some find it difficult to grasp, we will proceed to dwell
upon it a moment longer. The bodily eye of the saint after resurrection will be
elevated to see angels (which are now invisible), and therefore may be rightly termed
a new eye, yea, a spiritual eye—even as the whole body will be a “spiritual body” (1
Cor. 15:44)—yet that change
23
will be but the super-induction of new spiritual qualities for the eye (and the whole
body) unto spiritual objects. In like manner, the entire being of one who is born
again is so spiritualized or endued with “spirit” (John 3:6) as to be styled a “new
man,” a spiritual man; nevertheless, it is but the original man “renewed,” and not
the creating of a new being. After regeneration things appear in an altogether new
light, and the heart exercises itself after quite a new manner. God is now seen as the
sum of all excellence. The reasonableness and spirituality of His law is so perceived
that the heart approves of it. The infinite evil of sin is discerned. The one born again
judges, condemns, and loathes himself, and wonders that he was not long ago cast

into Hell. He marvels at the grace of God in giving Christ to die for such a wretch.
Constrained by the love of Christ, he now renounces the ways of sin and gives
himself up to serve God. Hereby we may discover what it is which persons are to
inquire after in order to determine whether they have been born again, namely, by
the exercises of their hearts, and the influence and effects these have upon their
conduct. We have pointed out that at regeneration the faculties of the soul are
spiritually enlivened, grace putting into them a new ability so that they are capable
of performing spiritual acts. At the new birth the Holy Spirit communicates
principles of spiritual life, whereby the soul is qualified to act as a supernatural
agent and produce supernatural works. The need for this should be evident; God
and Christ, as they are revealed in the Gospel, are supernatural objects to the
natural faculties or powers of the soul, and there is no proportion between them—
not only such a disproportion as the bat’s eye has unto the sun, but as a blind man’s
eye to the sun. Thus there is a greater necessity for the soul to be given new
principles and abilities to act in a holy and spiritual manner than at the first
creation to act naturally.
Manifestations of Regeneration
Holiness in the heart is the main and ultimate birth brought forth in regeneration,
for to make us partakers of God’s holiness is the sum and scope of His gracious
purpose toward us, both of His election (Eph. 1:4), and of all His dealings afterward
(Heb. 12:10), without which “no man shall see the Lord” (Heb. 12:14). Not that
finite creatures can ever be partakers of the essential holiness that is in God, either
by imputation, or much less by real transubstantiation. We can be no otherwise
partakers of it than in the image thereof—“which after God (as pattern or
prototype) is created in righteousness and true holiness” (Eph. 4:24); “after the
image of Him that created him” (Col. 3:10). Regeneration is the first discovery and
manifestation of election and redemption to the persons for whom they were
intended: “But after the kindness and love of God our Savior toward man
appeared” (Titus 3:4); and how and when did it appear? “According to His mercy
He saved us by the washing of regeneration and renewing of the Holy Spirit” (v. 5).
“God’s eternal love, like a mighty river, had from everlasting run, as it were
underground. When Christ came, it took its course through His heart, hiddenly ran
through it, He bearing on the Cross the names of them whom God had given Him;
but was yet still hidden from us, and our knowledge of it. But the first breaking of it
forth, and particular appearing of it in and to the persons, is when we are converted,
and is as the first opening of a fountain” (T. Goodwin). There is a great display of
God’s power apparent in our regeneration; yea, an “exceeding greatness” thereof,
no less than that which raised up Christ from the dead (Eph. 1:19, 20). Because the
work of regeneration is often repeated, and accomplished in a trice, as seen in the

dying thief and Paul, and often accomplished (apparently) by a few words from one
frail mortal falling on the ears of another, we are apt to lose sight of the omnipotent
working of the Holy Spirit in the performing thereof. Indeed the Spirit so graciously
hides the exceeding greatness of His power working in sinners’ hearts, by using such
sweet persuasive motives and gentle inducements—drawing with “the cords of a
man” (Hosea 11:4)—that His might is inadequately recognized, owned, and adored
by us. The marvel of regeneration is the bringing of a soul out of spiritual death into
spiritual life. It is a new creation, which is a bringing of something out of nothing.
Moreover the new creation is a far greater wonder than is the old—in the first
creation there was nothing to oppose, but in the new all the powers of sin and Satan
are set against it. Regeneration is not like the changing of water into wine, but of
contrary into contrary—of hearts of stone into flesh (Ezek. 36:26), of wolves into
lambs (Isa. 11:6). This is greater than any miracle Christ showed, and therefore did
He tell His Apostles that, under the mighty endowment of the Holy Spirit, they
should work “greater works” than He did (John 14:12). Not only is there a
wondrous exhibition of His power when the Spirit regenerates a soul, but there is
also a blessed manifestation of His love. In the exercise of His gracious office
towards God’s elect and in His work in them, the Holy Spirit proves to a
demonstration that His love toward the heirs of glory is ineffable and
incomprehensible. As the principal work of the Spirit consists in making our souls
alive to God, in giving us to apprehend the transactions of the Father and the Son in
the Everlasting Covenant, and in imparting to them spiritual principles whereby
they are fitted to enjoy and commune with God, it is internal—hence it is that His
work being within us, we are more apt to overlook Him, and are prone to neglect the
giving to Him the glory which is distinctly His due, and most sadly do we fail to
praise and adore Him for His gracious work in us. Thus it is with all believers: they
find themselves more disposed to think on the love of Christ, or on the Father’s love
in the gift of Him than in exercising their minds spiritually in soul-inflaming and
heartwarming meditations on the love and mercy of the Holy Spirit towards them,
and His delight in them. Yet all that they really know and enjoy of the Father’s love
by faith in the finished work of the Son, is entirely from the inward teaching and
supernatural influences of the eternal Spirit. This is too plainly evident in our
neglect to ascribe distinctive glory to Him as a Divine person in the Godhead as God
and Lord.
24
Summary
“For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus

Christ, Who died for us, that, whether we wake or sleep, we should live together
with Him” (1 Thess. 5:9, 10). Yet, the Father’s appointment and the Son’s
redemption, with all the unspeakable blessings thereof, remained for a season quite
unknown to us. In their fallen, sinful, and guilty state, Christians lay “dead in
trespasses and sins,” without hope. To bring them out of this state, and raise them
from a death of sin into a life of righteousness is the great and grand work reserved
for the Holy Spirit, in order to display and make manifest thereby His love for them.
The Holy Spirit is fully acquainted with the present and everlasting virtue and
efficacy of the Person and work of Immanuel, and what His heart was set upon
when He made His soul an offering for sin, and how infinitely and eternally well
pleased was Jehovah the Father with it, who has it in perpetual remembrance. The
Father and the Son having committed the revelation and application of this great
salvation unto the persons of all the elect to the Holy Spirit, He is pleased therefore,
out of the riches of His own free and sovereign grace, to work in due season in all the
heirs of glory. And as Christ died but once—His death being all-sufficient to answer
every design to be effected by it—so the Holy Spirit by one act works effectually in
the soul, producing a spiritual birth and changing the state of its partaker once and
for all, so that the regenerated are brought out of and delivered from the power of
death and translated into the kingdom of God’s dear Son. Without this spiritual
birth we cannot see spiritual objects and heavenly blessings in their true worth and
excellence. The effect of the new birth is that the man born again loves spiritual
things as spiritual and values spiritual blessings on account of their being purely
spiritual. The spring of life from Christ enters into him, and is the spring of all his
spiritual life, the root of all his graces, the perpetual source of every Divine principle
within him. So says Christ: “But whosoever drinketh of the water that I shall give
him shall never thirst; but the water that I shall give him shall be in him a well of
water springing up into everlasting life” (John 4:14). This regeneration introduces
the elect into a capacity for the enjoyments which are peculiar to the spiritual world,
and makes the one alteration in their state before God which lasts forever. All our
meetness for the heavenly state is wrought at our regeneration (Col. 1:12, 13).
Regeneration is one and the same in all saints. It admits of no increase or
diminution. All grace and holiness are then imparted by the Spirit: His subsequent
work is but to draw it forth into exercise and act.
E.

EARNEST
What Is The Earnest of the Holy Spirit?
"What is the earnest of the Holy Spirit? What does it have to do with God's plan of
redemption? The earnest is mentioned in Ephesians 1:13,14; 2 Corinthians 1:22,23;
5:5.
It is the Greek word arrabon defined as: “to pledge; a word which seems to have
passed from the Phoenicians to the Greeks, and thence into Latin, an earnest, i.e.
money which in purchases is given as a pledge that the full amount will
subsequently be paid.” (Thayer, p. 75)
Another Greek lexicon defines the word arrabon as: “originally, earnest money
deposited by the purchaser and forfeited if the purchase was not completed, was
probably a Phoenician word, introduced into Greece. In general usage it came to
denote a pledge or earnest of any sort; in the N.T. it is used only of that which is
assured by God to believers... in modern Greek arrabona is an engagement ring.”
(Vine, p. 351)
Arrabon was a word that was used in the LXX (the Old Testament Greek
translation) in Genesis 38. When Tamar’s husband died, she was promised another
husband (another one of Judah’s sons when he became of marrying age), but the
promise was never fulfilled. Therefore, Tamar took matters into her own hands and
tricked Judah into conceiving a child with her (by disguising herself as a harlot).
Before the sinful act, Tamar (as the harlot) asked Judah, “What will you give me?”
Judah replies, “I will send to you a young goat from the flock.” But Judah did not
have the young goat at that time. So Tamar asked what he would give to her as an
earnest, that is, a down payment until he could send the young goat (Genesis 38:17-
19). Judah gives her his signet, cord, and staff as a guarantee.
Judah --------- young goat -------------- Judah's signet, cord, staff (earnest)
---------------- Tamar
2 Corinthians 1:22,23 states: "Now he that establisheth us with you in Christ, and
anointed us, is God; who also sealed us, and gave us the earnest of the Spirit in our
hearts.”
Notice that the earnest of the Holy Spirit is found in the heart of Paul and other true
messengers. It is “in” the hearts of the three messengers – Paul, Silvanus (Silas), and
Timothy. From the earlier verses, it is trustworthy and reliable. You can fully
depend upon God to deliver what He said He would. God will not go back on His
promise(s).
2 Corinthians 5:1-5 states: “For we know that if the earthly house of our tabernacle
be dissolved, we have a building from God, a house not made with hands, eternal, in
the heavens. For verily in this we groan, longing to be clothed upon with our
habitation which is from heaven: if so be that being clothed we shall not be found
naked. For indeed we that are in this tabernacle do groan, being burdened; not for

that we would be unclothed, but that we would be clothed upon, that what is mortal
may be swallowed up of life. Now he that wrought us for this very thing is God, who
gave unto us the earnest of the Spirit.”
Paul is speaking of the new, imperishable resurrected body that a person will
receive the day the Lord returns. How do faithful Christians know God will give
them a new body on that Day? His guarantee – His word that cannot lie (Titus 1:2) –
revealed by the Holy Spirit.
Ephesians 1:13,14 states: “in whom ye also, having heard the word of the truth, the
gospel of your salvation, — in whom, having also believed, ye were sealed with the
Holy Spirit of promise, which is an earnest of our inheritance, unto the redemption
of God’s own possession, unto the praise of his glory.”
It is possible that the word “which” here can go back to “the word” in verse 13.
Therefore, it could read like this: “in whom ye also, having heard the word of the
truth, the gospel of your salvation, — (...), which is an earnest of our inheritance,
unto the redemption of God’s own possession, unto the praise of his glory.” It is also
possible that the Holy Spirit himself is the earnest of the inheritance.
Father ------ (inheritance provided – Matthew 25:34) ---------------------------> Faithful
Christian
Son --------- (inheritance purchased – Ephesians 1:13,14) ----------------------->
Faithful Christian
Holy Spirit – (inheritance revealed and confirmed – 1 Peter 1:3-5) -------------->
Faithful Christian
Scriptures (inheritance promised – Ephesians 1:13,14) --------------------------->
Faithful Christian
Father ------------> Son --------------> Holy Spirit ----------> Scriptures -------->
Faithful Christian
The earnest of the Holy Spirit is the faithful and reliable word of God that was
revealed by the Holy Spirit." unknown
By:Algernon James PollockFrom:A.J. PollockFrom:The Holy Spirit of God and the
Great Adversary
The word, earnest, only occurs three times in the Scriptures.
" God hath also sealed us, and given the earnest of the Spirit in our hearts " (2 Cor.
1:22). " God... also hath given unto us the earnest of the Spirit " (2 Cor. 5:5).
" Ye were sealed with that Holy Spirit of promise, which is the earnest of our
inheritance " (Eph. 1:13,14).
The Greek word translated earnest signifies a pledge, money given in token of a
bargain made. For illustration, when a house is purchased, it is customary to pay
down a certain percentage of the purchase price to show that the purchaser means

to complete the bargain. When the seller gets the percentage, or earnest, he knows
that he will see the lump sum later on.
In a similar way we, Christians, are in this world of sin and suffering and discipline.
We are strangers and pilgrims on our way to the heavenly home where all shall be
sinless and stainless. We have not arrived yet, but the pledge that we shall be is
given by the Holy Spirit. In other words by the Spirit's power we taste now the joys
that shall be ours in all their fullness when we get to glory.
We remember hearing a good illustration of the seal and earnest of the Spirit.
Suppose a farmer goes to market and takes one of his men with him. He buys a few
sheep, and gives orders to his man to put his mark upon them, so that they can be
identified, if they get straying, or mixed up with sheep belonging to other owners.
That is like the sealing. The sheep are bought and the farmer instructs his man to
drive them home. On arriving it would be dark, so he instructs that they should be
placed in the empty barn for the night, and each given a few handfuls of clover to
eat, and on the morrow put in the clover field. Suppose the sheep could understand
and express their thoughts one to another, would they not say as they were enjoying
the clover in the dark barn, " If the clover tastes so good in the dark barn, how good
it will be to be in the clover field in the bright sunshine tomorrow?" So, if we
Christians enjoy the heavenly food in the dark barn of this world, what will it be
when we are in our proper sphere in the Father's house on high, enjoying these
things without let or hindrance? That is like the earnest. The following incident well
illustrates this.
A good many years ago a Christian conference was being held in the United States
of America. A lonely isolated Christian, who had a very few opportunities of
Christian fellowship, traveled a good thousand miles to be present. When he saw
more Christians gathered together than he had ever seen before probably, his spirit
was moved, and he asked the assembled Christians to sing the hymn beginning with
the words,
" What will it be to dwell above,
And with the Lord of glory reign,
Since the blest knowledge of His love,
So brightens all this dreary plain?
No heart can think, no tongue can tell,
What joy 'twill be with Christ to dwell."
The working of the earnest of the Spirit was plainly seen in what was filling his
mind with joyful anticipation.
THE EARNEST OF THE SPIRIT
By SMITH WIGGLESWORTH

II Cor. 5:1-6. For we know that if our earthly house of this tabernacle were
dissolved, we have a building of God, a house not made with hands, eternal in the
heavens. For we that are in this tabernacle do groan, being burdened, not that we
would be unclothed but clothed upon, that mortality might be swallowed up of life.
Now He that hath wrought for us the self-same thing is God, Who also hath given us
the earnest of the Spirit. God's Word is a tremendous Word, a productive Word,
producing what it is—power. Producing God-likeness. We get to heaven through
the Word of God, we have peace through the blood of His cross. Redemption is ours
through the knowledge of the Word. I am saved because God’s Word says so
(Rom. 10:9). “If thou shalt confess with thy mouth the Lord Jesus, and shalt believe
in thy heart that God hath raised Him from the dead, thou shalt be saved.” If I am
baptized with the Holy Spirit it is because Jesus said that ye shall receive power, the
Holy Ghost coming upon you. We must all have one idea—to be filled with the Holy
Ghost, to be filled with God.
THE UNCLAIMED DEPOSIT BY DANIEL STEELE
HE Scottish bankers have recently reported that
the unclaimed deposits in their banks amount to
forty million pounds, equal to nearly two hun¬
dred million dollars. For several generations de¬
positors have suddenly died, and their bank books have
been lost through casualties on the sea or land, and
their kindred are ignorant of the treasures rightly
theirs. Many of them are doubtless in great need
through what Socrates called “ myriad poverty/’ and
are fighting desperately to keep the wolf from the door.
If some philanthropist should get the names of these
lost depositors and search out the legal heirs to these
millions of money and persuade them to enforce their

claims, he would be a benefactor indeed, worthy of a
marble or bronze statue erected by their willing hands.
This suggests the vastness of the spiritual deposits
made by our Elder Brother, Jesus Christ, awaiting
every child of God when he presents and proves his
claim. Many of them are spiritual starvelings in hunger
and distress, going about in rags, crying, “ Oh! my
leanness, my leanness! ” when they might be feasting
in a palace, clothed in white linen, each having a purse
well filled with “gold tried in the fire.” For Jesus
Christ became poor that we who believe in Him might
become rich. President Wayland, in his “Political
Economy,” defines riches as the abundant means for
gratifying desire. Man’s deepest desires are rooted in
his spiritual nature. He desires unfailing happiness.
This in the presence of a holy God must come from
likeness to Him, so that we perfectly love what He
loves and perfectly hate what He hates. This likeness
dwells only in the sphere of love filling the soul to the
very brim, that perfect love which casteth out fear.
The origin of this love is not a fountain in the low¬
lands of nature; it is supernatural ; it is a stream pour¬
ing down from the uplands of heaven.

“The love of God is shed abroad in our hearts by
the Holy Spirit given unto us.” Therefore the gift of
the Holy Spirit Himself abiding in the believer is the
true riches, the source of supreme felicity, wherever He
is received as the indwelling Comforter. This gift is
on deposit for every believer. But many do not claim
this heritage of blessing, and others have not really
heard the good news of the great deposit in their name.
For there are many spiritual babes in God’s family to
whom, as they emerge from their minority, we must
unfold their wealth of Christian privilege. For the
gift of the abiding Paraclete is to those only who already
love our Lord Jesus Christ and prove it by obedience
(John xiv. 15, 16). Even to such persons this gift
does not come as a matter of course. He comes only
to those who so earnestly desire His presence as
definitely to ask, and to persevere in asking, till they
consciously receive this divine Person. Hence much
of gospel preaching has for its proper object the
incitement to seek this greatest gift which God can
now send or believers receive. If the pulpit theme is
prayer, there can be no real prayer unless the in¬
dwelling Spirit Himself “ makes intercession for us.”
For He is “the Spirit of grace and supplication.” If
the subject of the sermon is singing as a part of Chris¬

tian worship, the argument is incomplete without the
exhortation to “sing in the Spirit.” Does the Christian
aspire to real freedom ? He will find that where the
Spirit-of the Lord is, there, and there only in the wide
universe, is real liberty. If the believer is weak, the
faithful preacher will say that the only way for him to
be strengthened with might is “by the Spirit in the
inner man.” If the preacher divulges the secret of
true happiness, he will speak of “joy in the Holy
Ghost.” If the doubting soul needs assurance of son-
ship to God, the only voice which truly cries “Abba,
Father,” in believing hearts is that of “the Spirit of
his Son.” Without the cry of the living Spirit within,
the written word is not a sufficient ground of assurance.
Would you know where God’s temple is? “Know ye
not that ye are the temple of God, and that the Spirit
of God dwelleth in you ? ” Would you have the whole
galaxy of Christian virtues adorning your character ?
The Holy Spirit is the divine decorator, supplying
“love, joy, peace, long-suffering, gentleness, goodness,
faith, meekness, temperance.” If the believer, conscious
of sonship to God, is wrestling with inward hereditary
evil, that propensity to sin which theologians call origi¬
nal sin, and is desirous of deliverance and of a full
preparation for life everlasting, let him seek perfect

cleansing in the only way it can be found, “ through
sanctification of the Spirit and belief of the truth.”
Would he have an inward revelation of the Son of God
in all His loveliness, such as Paul had, let him study
Christ’s words respecting “another Comforter:” “He
shall glorify me ; for he shall take of mine, and show it
unto you; ” not to your bodily eyes, but to your spirit¬
ual perception, thus fulfilling the promise made by
Jesus,- not only to His twelve apostles and the disciples
who heard His words, but also to every believer through
all the coming generations, “ I will manifest myself unto
him.”
We have thus described this treasure on deposit for
you, my Christian reader, with a definite purpose. Is
it up to this hour, in your case, an unclaimed deposit ?
If it is, it may be because you have greatly underval¬
ued it under some misconception of its transcendent
excellence. Divest yourself of unworthy prejudice ; lay
aside the error which blinds you to the glory of the
gospel of the Comforter. Ask God to help you to study
“the promise of the Father” with anointed eyes and a
heart open skyward. Then will spiritual hunger, which
is itself one of the beatitudes, be awakened, and faith to
appropriate your now claimed deposit will spring up in

your aspiring soul.
But if the study of the Holy Scriptures does not over¬
come your spiritual inertia and banish the prejudice
which may be eclipsing this subject, listen to the testi¬
mony of those who have been to God’s bank and in the
name of Jesus Christ have boldly claimed this their
deposit. Testimony is the prime thing in our courts
and in all trade, social intercourse and medical science.
It has its place in Christianity. “ With the heart man
believeth, and with the mouth confession is made unto
salvation,” both initial and complete. Listen, therefore,
with candor to the testimony of victorious souls, and
you will find by what they conquered. You will con¬
quer by the same sign. In the same field where they
sought and found a treasure which makes them spirit-
ual millionaires there is .a lot reserved for your pickaxe
and spade. Dig and become rich. A pauper in grace
reflects little credit upon the Saviour who “ is able to
do exceeding abundantly above all that we ask or think,
according to the power that worketh in us, unto him
be glory in the church by Christ Jesus throughout all
ages, world without end. Amen.”

JOHN OWEN
The sixth work of the Holy Spirit is His being an “Earnest” of “deposit” or
“guarantee” (1 Cor 1:22; 5:5; Eph 1:13,14)
"From these verses, we learn that the Spirit himself is the “earnest, deposit or
guarantee.” Each of these words denotes a pledge. A pledge is that property which
anyone gives or leaves in the safe keeping of another, to assure him that he will give
him, or pay him all that he has promised at some future date. But that which is
meant by “earnest, deposit or guarantee” here is a part of that which is to come. An
“earnest” is part of the price of anything, or part of any grant given beforehand to
assure the person to whom it is given that at the appointed time he shall receive the
promised whole. For a thing to be an “earnest, deposit or guarantee,” it must be
part of the whole. It must be of the same kind and nature with the whole, just as if
we have some money as an “earnest, deposit or guarantee” that the whole amount
will be paid later. It must be a guarantee of a promise. First, the whole is promised,
then the “earnest” is given as a deposit or guarantee that the promise will be
fulfilled. The Holy Spirit is this “earnest.” God gives us the promise of eternal life.
To guarantee this to us, he gives us his Spirit. So the Spirit is the “earnest, the
deposit, the guarantee” of the full inheritance that is promised and purchased. The
Holy Spirit is an “earnest, deposit and guarantee” on God’s part, because God gives
him as the best part of the inheritance itself, and because the Holy Spirit is of the
same kind and nature as the whole inheritance, as an “earnest” ought to be. The full
inheritance promised is the fulness of the Spirit in the enjoyment of God. When that
Spirit which is given to us in this world has perfectly taken away all sin and sorrow
and has made us able to enjoy the glory of God in his presence, that is the full
inheritance promised. So that the Spirit given to us to make us fit for the enjoyment
of God in some measure whilst we are here is the “earnest or guarantee” of the
whole. God does this to assure us of the inheritance and to guarantee it to us.
Having given us his Word, promises, covenant, oath, the revelation of his
faithfulness and his immutability as guarantees, all of which exist outside us, he also
graciously gives us his Spirit to dwell within us, so that we may have all the security
and guarantee of which we are capable (Isa. 59:21). What more can be done? He has
given us his Holy Spirit. In him we have the first-fruits of glory, the utmost pledge of
his love, the earnest or guarantee of the whole. The Holy Spirit is also the “earnest,
deposit or guarantee” on the part of believers because he gives them an awareness of
the love of God for them. The Holy Spirit makes known to believers their
acceptance with God, that he is their Father and will deal with them as with
children and so, consequently, the inheritance will be theirs. He sends his Spirit into
their hearts, “crying Abba, Father” (Gal. 4:6). And what inference do believers
draw from this? “Now we are not servants, but sons, heirs of God and joint-heirs

with Christ” (Gal. 4:7; Rom. 8:17). So as children of God, we have a right to the
inheritance. Of this the Holy Spirit assures us. The Holy Spirit acquaints believers
with their inheritance (1 Cor. 2:9, 10). As the “earnest” is the part of the whole, so
by the “earnest” we get a foretaste of the whole. By the Holy Spirit, then, we get a
foretaste of the fulness of that glory which God has prepared for those that love him
and the more communion we have with the Holy Spirit as an “earnest,” the more we
taste of that heavenly glory that awaits us."
“What does the Scripture mean by saying that the Holy Spirit is 'the earnest of our
inheritance' in Ephesians 1:14?”
My Reply:
Okay. 'Earnest' there is from the Greek word 'Arrabon' - this is Gk. word No 728 in
Strong's Concordance system. The meaning is 'pledge' or 'part of the full purchase
money – or property – given in advance as security that the full amount will indeed be
paid.' Today we would say 'deposit' or 'down-payment.' When you pay a deposit on
a house or a car you are offering a small security of your commitment to paying the
full purchase price within either days, months or years (depending on the terms of
the agreement). What God is saying to Christians is that we should look upon the
Holy Spirit as a divine guarantee that we are indeed saved and will finally inherit
Eternal Life! The use of 'arrobon' is further - and surely pretty conclusive! -
evidence that Eternal Security is indeed a biblical doctrine.
The questioner quotes the KJV and one of the several problems with that particular
Bible translation is that many English words in that version are either now
completely obsolete or now have different meanings. No one would now use 'earnest'
in that context and even when I check my dictionary for 'earnest' the senses of
'small token,' 'pledge' or 'firstfruits' are placed last in a list of meanings of this
English word. This is actually made completely clear in the NIV, but let us start
from verse 13 to get the full context:
'And you also were included in Christ when you heard the word of truth, the gospel of
your salvation. Having believed, you were marked in him with a seal, the promised
Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of
those who are God's possession – to the praise of his glory.' (Ephesians 1:13-14, NIV
throughout ).
The Holy Spirit should be seen as a little bit of Eternal Life which God allows to
reside in believers right now. Does that make us absolutely perfect? Absolutely not!
But it gives us some of the very mind of God, we start to actually look on the
problems of the societies in which we live through God's eyes and – yes! – because of
this, we even start to see some of the real solutions to those problems! And that
should be a testimony to us that we are now ambassadors for Christ – living in the
present world but truly not part of it, for we represent a coming world! All of this
should really excite us but I feel we tend to become a bit blasé about it.

Funnily enough although this question usually arises because of Ephesians 1:14,
'arrabon' (deposit) also occurs in 2 Corinthians 1:22 and 2 Corinthians 5:5. Let us
check those verses out too:
'Now it is God who makes both us and you stand firm in Christ. He anointed us, set his
seal of ownership on us, and put his Spirit in our hearts as a deposit, guaranteeing
what is to come.' (2 Corinthians 1:21-22).
and,
'Now it is God who has made us for this very purpose and has given us the Spirit as a
deposit, guaranteeing what is to come.' (2 Corinthians 5:5).
Without actually using 'arrabon,' Paul also expresses almost the same sentiment in
Romans 8:23 where he writes,
'Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as
we wait eagerly for our adoption as sons, the redemption of our bodies.' (Romans 8:23,
my underlined emphasis).
'Firstfruits' is from Gk. Word 586 (apodekatoo), which means 'a tenth' 'a pledge' 'a
firstfruits' – again, the sense is in giving or receiving a little, but pledging something
infinitely grander. This word is rendered 'firstfruits' (and sometimes 'first converts'
– NIV), in not only Romans 8:23 but in Romans 11:16, Romans 16:15, 1 Corinthians
15:20,23, James 1:18 and in Revelation 14:4.
The teaching is clear: True Christian believers are now granted the 'firstfruits' of
the Spirit – not the full measure yet, of course, and we should see this as God's
'arrabon' or, pledge, or guarantee, that He will indeed one day grant us Eternal Life
in His eternal kingdom. He pays us a deposit right now and we are told to look upon
this as a guarantee – yet another indication that Eternal Security is a fully biblical
doctrine!
Rejoice!!
Robin A. Brace, 2006.
WITNESS LEE
"The New Testament also speaks of the Spirit as a pledge (2 Cor. 1:22; 5:5; Eph.
1:14). In 2 Corinthians 1:22 Paul says that God has given the pledge of the Spirit in
our hearts. The pledge of the Spirit is the Spirit Himself as the pledge. The seal of
the Spirit is a mark that we are God’s inheritance, God’s possession, belonging to
God. The pledge of the Spirit is a guarantee that God is our inheritance or heritage
belonging to us. The Spirit within us is the pledge, an earnest, of God being our
portion in Christ.
Ephesians 1:14 says that the Holy Spirit is “the pledge of our inheritance.” We need
the Spirit as both the seal and the pledge because in God’s work on us two kinds of
inheritances are involved. Ephesians 1:11 indicates that we were made God’s

inheritance, and verse 14, that God is our inheritance. In God’s economy we are an
inheritance to God, and God is an inheritance to us. This is a mutual inheritance.
For us to be God’s inheritance we need the seal. We are God’s possession, and as
our owner God has put a seal upon us. Because God is our inheritance we also need
the pledge of the Spirit as a guarantee. We shall inherit all that God is. For such an
inheritance, the Holy Spirit is the pledge, the guarantee.
The Greek word for pledge in Ephesians 1:14 also means foretaste, guarantee, token
payment guaranteeing the full payment, a part payment in advance. Because God is
our inheritance, the Holy Spirit is a pledge of this inheritance to us. God gives His
Holy Spirit to us not only as a guarantee of our inheritance, securing our
inheritance, but also as a foretaste of what we shall inherit of God.
In ancient times the Greek word for pledge was used in the purchase of land. The
seller gave the buyer a sample of the soil from the land being purchased. Hence, a
pledge, according to ancient Greek usage, was also a sample. The Holy Spirit is the
sample of what we shall inherit of God in full. As those who are to inherit God, we
have the Holy Spirit as a pledge, guarantee, earnest, and down payment of our
inheritance. At the same time the Spirit is also a sample and a foretaste. The
foretaste gives us a taste of God; the full taste is yet to come."
Why should the children of a king
Go mourning all their days?
Great Comforter, descend and bring
Some tokens of your grace.
Do you not dwell in all your saints,
And seal the heirs of heaven?
When will you banish my complaints,
And show my sins forgiven?
Assure my conscience of her part
In the Redeemer's blood;
And bear your witness with my heart,
That I am born of God.
You are the earnest of his love,
The pledge of joys to come;
And your soft wings, celestial Dove,
Will safe convey me home.
Isaac Watts
EMBLEMS

“In all the universe there should be no field of knowledge so enchanting to a
created mind as the study of God. The knowledge of God is always new, and
fresh, and elevating, and refining, sweetening, and utterly inexhaustible. The
more we become acquainted with him and the more we enter into fellowship
with his threefold personality, as Father, Son, and Holy Spirit, the more
quickly we detect how everything in creation is in some way a type of
himself, a faint shadow under which he hides his attributes and mysterious
life and will.
In considering the many operations of the Holy Spirit, we find him in
Scripture selecting various things as types of his person and work. He
condescends to represent himself as a breath, a flowing stream, a fire, a
fragrant oil, a dove, a voice, and other things in creation, each and all of
which are needful to set forth the multiplied form of his presence and work.
Each of the emblems he selects represents his operation on a certain definite
line, and no two types have exactly the same significance.
From Thematic Bible
Symbols of the Holy Spirit » Water » Cleansing
Symbols of the Holy Spirit » Water » Fertilizing
Symbols of the Holy Spirit » Water » Freely given
Symbols of the Holy Spirit » Oil » Illuminating
Symbols of the Holy Spirit » Oil » Consecrating
Symbols of the Holy Spirit » Fire » Searching
Symbols of the Holy Spirit » A seal » Securing

Symbols of the Holy Spirit » Wind » Reviving
Symbols of the Holy Spirit » A seal » Authenticating
Symbols of the Holy Spirit » Wind » Independent
Symbols of the Holy Spirit » Dove » Gentle
Symbols of the Holy Spirit » Rain and dew »
Imperceptible
Symbols of the Holy Spirit » Water » Refreshing
Symbols of the Holy Spirit » Oil » Healing
Symbols of the Holy Spirit » Fire » Illuminating
Symbols of the Holy Spirit » Fire » Purifying
Symbols of the Holy Spirit » A voice » Guiding
Symbols of the Holy Spirit » Oil » Comforting
Refreshing
Symbols of the Holy Spirit » Wind » Powerful
Symbols of the Holy Spirit » Water
Symbols of the Holy Spirit » Cloven tongues

Fertilizing
Symbols of the Holy Spirit » A voice » Warning
Symbols of the Holy Spirit » A seal
Symbols of the Holy Spirit » A voice » Speaking
Symbols of the Holy Spirit » Water » Abundant
Symbols of the Holy Spirit » A dove
Abundant
Symbols of the Holy Spirit » Rain and dew
Symbols of the Holy Spirit » A voice
Symbols of the Holy Spirit » Oil
Symbols of the Holy Spirit » Wind » Sensible in its
effects
Symbols of the Holy Spirit » Water » Cleansing
EMOTIONS

The Holy Spirit and Our Emotions
Emotions are an ignored reality in much of the Evangelical Church, but it is not so in the Bible.
Within the Bible’s pages the Trinity manifests a rich emotionality. Within the New Testament
the Person of the Spirit not only manifests rich emotions Himself, but is given to the believer to
profoundly influence her or his emotional life. As we cooperate with the Spirit and sound
spiritual principles, we shall experience an increasingly rich emotional life. The health of our
emotions is a critical category of our spiritual life. The why and how of that is explored.
The Significance of Emotions
Why spend our time on the Holy Spirit and emotions? First, emotions are closer to us than air.
They are the ever present current within us: they define the inner world and give us continual
commentary on the outer world. Awareness of life even starts with emotions. Life demands an
understanding of emotions. Setting aside the biblical realities and the evangelical scene, simple
existence demands an understanding of the place of emotions. They are closer to us than our
skin, than the air we breathe. Emotions are as constant and present as the weather surrounding
us. We need to understand and manage them.
Second, emotions come with great intensity. Most of us struggle with our emotions. A thought
may be put out of the mind; it is not necessarily so with a fearful emotion. When a person is
filled with dread, the source may be a fearful thought or situation, yet the force of the emotions
is what makes the individual preoccupied. We cannot flee from our feelings; therefore, we must
deal with them.
Third, the evangelical’s approach to emotions may be the weakest part of our “system” of
spirituality. Note just the differences between charismatics and the Bible movement with
reference to emotions. Time after time all of us have heard the biblically-oriented evangelical
question the validity of emotions. At the same time the charismatic often elevates emotional
experiences to the level of definitive spiritual reality. We desperately need clarity in the area.
Fourth, not only is the place of emotions a significant issue in the evangelical movement, but the
place of the emotions is a significant issue within the pages of the Bible. For example, as we shall
see, the management of the emotions is critical to the spiritual life. One of the ministries of the
Spirit of God is to mold the human ability to have emotions into an instrument for the display of
Christ’s character. A very practical understanding of the Holy Spirit’s role relative to our
emotions will lead to a deeper understanding of the spiritual life.
Fifth, with the counseling revolution going on in our circles, clarity is needed concerning the
place of emotions. The doorway to the inner life is not the world of dreams as it was with Freud,
but among contemporary counselors it is the experience of emotions. Since emotions are where
the counselor begins, a proper understanding of them will help define the relationship between

the pastor and counselor.
Sixth, whether the counseling revolution occurred or not, pastors in their teaching and leading
need to understand the function of emotions. Many view pastors as having nothing to say about
the world of emotions. We will see that pastors of all people in the helping professions should
have the most to say. The pastor is not playing a pivotal role, however, in the church’s
understanding of emotions. Many believe that more evangelicals with significant emotional
problems are going to Christian and non-Christian counselors rather than their pastors.
According to researchers about one out of twenty pastors still counsels and another one out of
twenty trains disciples. Every pastor does counsel in preaching—often very directly—and
therefore, also should counsel and disciple individually. In fulfilling these roles he should know
intimately the biblical role of emotions. No reason exists that the professional counselor should
have a monopoly on the understanding of the world of emotions. The concepts and the material
regarding the place of emotions are not that difficult to understand. Freud himself believed that
no need existed for the psychiatrist to have a medical degree. In fact, he suggested that the
intelligent and insightful lay person could do as well as the medically trained. In the same way
pastors can just as easily master the world of emotions. This is especially true because the
contents of the Bible constantly address the world of emotions and sometimes address the
world of the unconscious.
Seventh, effective preaching demands a clear understanding of emotions. A misconception
exists in many places that a deeply emotional sermon striking the congregation with power is,
on the face of it, suspect because “it is emotional.” That may be a mistaken understanding.
Deeply emotional sermons and a strongly felt response may just mean that the preacher has
communicated clearly. The emotions exist because both the preacher and the congregation
apprehended the perceived existential greatness of what was being taught.
Finally, emotions do not authenticate truth; emotions cannot verify the historicity of the
resurrection of Christ or other historical and theological realities. Emotions, however, do
authenticate our understanding of the truth. A happy heart is the greatest evidence of the
apprehension of spiritual truth. In the Bible, truth is supposed to strike the life with positive
emotional force. Truth without effect is an unknown within scripture.
Given the significance of emotions I contend that the Holy Spirit has a fundamental role to play
in the emotional life of the Christian. To appreciate this role, three factors must be examined
and understood. The first is that we as humans are an analogy of the divine. The reason that we
have emotions is that God has emotions. We are made in the image of God, an image that
includes a key component of emotions—in short, his emotional image. When we speak of God
having emotions, this is not anthropopathic language. We are not saying we are making God in
our image. Instead we are in his; therefore, we feel and want.
As we proceed, we will examine the source of our emotional life—God himself. Second, we will
see that with the coming of the Holy Spirit into our lives, a richly emotional presence has

entered our person. Finally we must learn how to cooperate with this person for our emotional
well being.
The Trinity—The Source of Our Emotions
Where do these amazing things called emotions come from? Feelings are the bane and blessing
of our existence: a blessing, for example, as they create a profound joy within us as we look
upon our children; or a bane as we experience times of grief and loss. At those various times our
emotions match the delights and disasters of life. The source of emotions is a surprising place.
This ability to feel comes from our being made in the image of God.
A short while back I had a frighteningly interesting experience (more frightening than
interesting) of having an ophthalmologist operate on my eye. The procedure was complicated so
the operation was at a hospital in an operating room. Stretched out on a gurney I was waiting
outside the operating room. Then, an anesthesiologist came over to check on me. We ended up
in a conversation. I told him that having a series of eye problems had led me to appreciate how
wonderfully our two eyes work together to create the sense of depth. I did not want to lose
that, I said.
Then he replied, “Isn’t evolution fantastic because a million years ago we had one eye in the
middle of our heads, and then it migrated down to our face, and on the way it split in half.”
Gesturing he placed two hands together on his head and then he slid each hand down to each
eye. “That’s how we got two eyes,” he stated.
Please understand I had been in pain for several weeks and had experienced high levels of
stress. I am not as unsubtle as I will now appear.
“That is so stupid,” I replied, “that I’m almost forced into believing that God did it.” He got the
best of the argument because shortly thereafter I was unconscious.
What is true of our bodies is true of our emotions: God did it! Our bodies are repositories of
wonder. Within our frame is an unimaginably complex set of abilities. From whistling a tune, to
thinking up the splitting of the atom, we are fearfully and wonderfully made. Yet the greatest
wonder of all is, all of this is expressed by a moving and flexible pile of chemical and electrical
activity. Such is so wonderful that it makes the existence of God reasonable. Not only what we
can bring forth is a marvel but what is within is also. Inside of us is a world of emotions,
appetites, and imagination.
Our ability to do things without and sense things within exists because God molded clay into an
electricochemical masterpiece that makes the complexity of the most advanced computer
laughable. What was his model in doing so? The answer is himself. We are flesh and blood
expressions of the divine; we are made in his image. If that is so, than the contemplation of
ourselves is in some way a basic introduction to deity.
God does have the ability not only to think and to will, but also to feel. The language of the Bible

expresses it this way. God is said to have two qualities: he is spirit and he has a soul. The classic
statement is John 4:24, “God is spirit.” The Greek construction is anarthrous (without the
definite article) and emphasizes spirit as a quality. A way of translating the phrase would be,
“God as to quality is spirit.” Spirit implies self-awareness, reflection, and will. The Hebrew and
Greek words for spirit are commonly connected to terms of reflection, intellect, and intention.
God is also described as having a soul. Soul implies sensation, feelings, and appetites. Since he is
a sensate being, God has what can be described as a soul. Some erroneously take the language
revolving around the word soul and almost turn it into some substance within God or man. I am
not suggesting that the soul is a “thing”; rather the soul is best understood as a category of
language and psychological observation and not a substance.
Jer 15:1—“Then said Yahweh to me, ‘If Moses and Samuel were standing before me, my soul
would not be with this people.’”
Isa 1:14—“Your New Moons and appointed Feasts my soul hates. They have become a burden
to me. I am weary of putting up with them.” Note how the strong aversion or dislike is
connected with the soul.
Isa 42:1—“Behold, my slave whom I am holding fast, my chosen one. My soul delights in him. I
have placed my spirit upon him.” In this verse the soul senses delight.1
Notice the collocations or the terms that are found around the word “soul.” They are
emotionally rich terms like delight, hate, burden, etc. The soul is connected to the experiencing
of desiring and feeling.2
By its very nature language can generate confusion; this is one of those instances. It is easy to
presume that soul and spirit imply substances, a spirit substance and a soul substance. Yet
Christians generally understand that God is incorporeal, or is not a body. Instead of God having
substance, soul and spirit, these terms may be describing processes within a person. Soul
implies that the person has desires and emotions while spirit implies that the person can reflect
and be self-observing.
God as the archetype of personhood is therefore the source of emotions. At the center of all
reality is a being who feels and thinks. We are a reflection of that deep and wondrous reality.
Since the Bible says that we are made in his image, we too feel and think.3
Being made in his image is the reason for our emotions and our thoughts. Men and women are
similar to animals in having flesh and soul (man—1 Cor 2:11; animals—Gen 7:22; Eccl 3:21-22),
but the critical difference is that we are made in the image of God (Gen 1:26-28). The totality of
our personhood including our psychological make-up has been molded to be a reflection of the
divine. Animals are a whimsical poetic expression of God’s artistry; we are expressions of his
nature.
Everything about us is a reflection of the deity: we are an analogy of the divine. Yes, we have a

soul like God but that is only a part of it. And indeed we have a spirit like God, but it is more
than that. Everything about us is an afterthought from and about deity.4
Since the Godhead possesses emotions and feels emotions, it is simple deductive logic that the
Holy Spirit has emotions. In some senses the Holy Spirit is the emotionally rich member of the
Trinity5 insofar as he is the primary agent of personal interaction with us as human beings. Since
the Spirit of God has emotions and is said to interact with humans and be affected emotionally
by human activity, that makes our emotional life even more significant.
Lastly the Spirit of God has a direct ministry to our emotional life. This ministry is critical to the
quality of the spiritual life. Indeed the implications for the spiritual life and the practice of
Christian counseling are endless.
The Emotional Life of the Spirit of God
The emotions that exist within us do follow the pattern of the emotions of God. But God is more
than emotions: God is the infinitely deep love and relationships shared among the Three in One.
In a number of ways the process of living a godly life is designed to make the believing heart
aware of the Trinity. We are called to relate to God as a Father; the Son is the one who saves
and protects us. The Father sent Jesus Christ from heaven to earth. After the departure of Jesus
Christ to heaven, he sent another Comforter who would be in believers. Those first two persons,
in a real sense, are external to the life and consciousness of the believer. It is to our advantage
that the Christ outside of us left the disciples, so that the Holy Spirit would come to reside inside
of us. Jesus said, “But I tell you the truth, it is to your advantage that I am going away. For if I do
not go away, the Advocate will not come to you, but if I go, I will send him to you”(John 16:7).
The third member of the Trinity is the one who emphasizes God’s ministry to our inner life. Far
more so than any other member of the Trinity, the ministry of the Spirit of God is uniquely
connected to the emotional life of the believer.6 Concerning this Jesus also said,
Then I will ask the Father, and he will give you another Advocate to be with you forever—the
Spirit of truth, whom the world cannot accept, because it does not see him or know him. But
you know him, because he resides with you and will be in you.
It is the Spirit who directly influences our inner life. Jesus outside a believer is not as effective as
the Spirit of God inside a believer. This one conforms those who have trusted Christ to the
character of Christ. Such character has a richly emotional component.
It is fascinating that not only does the Spirit of God address our inner life with its never-ending
stream of emotions, but the Holy Spirit’s experience within us is deeply emotional. Not only is
the work of the Spirit emotional; the New Testament emphasizes his emotions. One can see by
various portions in the New Testament that his existence among us involves deep responses.
This is indicated by his personal reactions.
a. Deep pain. Ephesians 4:25-32 contains Paul’s admonitions about effective and godly

Survey of Bible Doctrine: The Holy Spirit

Survey of Bible Doctrine: The Holy Spirit

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Survey of Bible Doctrine: The Holy Spirit