The holy spirit in systematic theology

THE HOLY SPIRIT IN SYSTEMATIC THEOLOGY
EDITED BY GLENN PEASE
What is the theologicalstudy of pneumatology?
The word Pneumatologycomes from the words pneuma (wind/spirit) and
ology(study of) and refers to the study of the Holy Spirit. In Christian
systematic theology, Pneumatologyis the branch of study that investigates
what the Bible teaches aboutthe Holy Spirit. It includes:
Who/What Is the Holy Spirit?: The Personof the Holy Spirit has been subject
to much discussionand debate throughout the history of the church. The
Bible mentions the Holy Spirit synonymously with God, and Jesus commands
His followers to baptize in the name [singular] of the Father, Son, and Holy
Spirit (Matthew 28:19). Scholars point out that these and other teachings help
us understand that the Holy Spirit is the third Personof the Triune Godhead.
The Baptism of the Holy Spirit: Pneumatologyalso considers exactlywhat
constitutes the baptism of the Holy Spirit. First Corinthians 12:12-13 clearly
notes that all believers are baptized by "one Spirit"; it is not a secondblessing
given after conversion, but something that happens when we receive Christ.
Receiving the Holy Spirit: In the Old Testamentonly certain people received
the Holy Spirit, seeminglyfor a limited period of time. However, the New
Testamentreveals that all believers in Jesus have receivedthe Holy Spirit; He
indwells them permanently. Pneumatologydiscusses the difference between
receiving the Holy Spirit and being filled with the Holy Spirit.

The Filling of the Holy Spirit: A key passagein this discussionis Ephesians
5:17-18 which reads, "Therefore do not be foolish, but understand what the
will of the Lord is. And do not get drunk with wine, for that is debauchery,
but be filled with the Spirit."
The Gifts of the Holy Spirit: The Bible is clearthat the Holy Spirit gives each
believer spiritual abilities and/or gifts. Key passagesthat refer to these gifts
include 1 Corinthians 12 and 14, Romans 12, and Ephesians 4. Of particular
emphasis is whether the sign gifts or charismatic gifts are still operating
today, along with defining what eachof the listed biblical gifts includes.
The study of pneumatology is of tremendous importance to Christians as it is
a study of God Himself. The Holy Spirit plays a vital role in the life of each
believer. He is our Comforter (John 16:7) and helps in our prayers (Romans
8:26). Further, studying the role and work of the Holy Spirit protects us from
the many inaccurate teachings that have circulatedwithin churches. By
engaging in pneumatology, we can grow personally and help others to live
according to what Scripture truly teaches in this area.
https://www.compellingtruth.org/
therestoredhouse.com/
PNEUMATOLOGY:THE DOCTRINE OF THE HOLY SPIRIT I. THE
THIRD PERSON OF THE TRINITY The word pneumatologycomes from
two Greek words, pneuma, meaning “spirit,” and logos, meaning “doctrine.”
Hence, pneumatology is the doctrine of the Holy Spirit, the Third Personof
the Trinity. One of the most misunderstood doctrines of the Bible is the
doctrine of the Holy Spirit. The student will do wellto carefully study what
the Bible reveals to us about the Holy Spirit, our Comforter. A. The Holy
Spirit is a Person. The Holy Spirit is the third Personof the Trinity. That does

not mean that He is inferior to the Father or the Son. It is simply an
expressionthat is used because ofthe order in which the Trinity is most often
found in the Bible (Matt. 28:19—20;2 Cor. 13:14). Some view the Holy Spirit
as a force or as a power, not as a Person. This opinion has arisenpartly
because ofthe King James Versiontranslators’use of the word it in reference
to the Spirit. The word spirit in the Greek language is in the neuter gender.
Every noun in Greek has a gender (masculine, feminine, or neuter). But
gender does not imply personality. In the Greek language,inanimate cities
are often in the feminine gender. In the German language, one of the words
for girl is in the neuter gender. In the English language, we oftenrefer to ships
and cities as feminine. The translators of the King James Version occasionally
referred to the Holy Spirit as it (Rom. 8:26) to remind us that a pronoun must
agree with its antecedentin genderand number (singular or plural). Since the
antecedent(Spirit) was neuter, the pronoun (it) must be neuter as well. 1. The
personality of the Holy Spirit is shown by His names. a. Comforter. This word
(paraclete in the Greek)means one “calledto your side,” as a lawyer. “But the
Comforter, which is the Holy Ghost, . . . shall teachyou all things, and bring
all things to your remembrance, whatsoeverI have said unto you." John 14:26
“But when the Comforter is come, . . . even the Spirit of truth, . . . he shall
testify of me.” John 15:26 b. Guide.
Page 2
“Howbeitwhen he, the Spirit of truth, is come, he will guide you into all truth:
for he shall not speak ofhimself; but whatsoeverhe shall hear, that shall he
speak.” John16:13 c. Intercessor. The Holy Spirit intercedes (pleads) for us
during our prayer time. “Likewise the Spirit also helpeth our infirmities: for
we know not what we should pray for as we ought: but the Spirit itself maketh
intercessionfor us with groanings which cannotbe uttered. And he that
searcheththe hearts knoweth what is the mind of the Spirit, because he
maketh intercessionforthe saints according to the will of God.” Rom. 8:26—
27 THE INTERCESSION OF THE Holy SPIRIT 1. We are too sinful to
understand what we really need. (Rom. 8:26) 2. The Holy Spirit knows the
will of the Fatherfor our lives. (Rom. 8:27) 3. As we submit to the Lord’s will,
His will becomes our will. (Rom. 8:27) 4. The Holy Spirit prays with us for the
requests we truly need. (Rom. 8:27) Thus our prayers will be answeredand

everything in our lives will work togetherfor God’s ultimate good. (Rom.
8:28) 2. The personalityof the Holy Spirit is shownby His characteristics.a.
He has a will. “The selfsame Spirit, [is] dividing to every man severallyas he
will.” 1 Cor. 12:11 b. He has a mind. “And he that searcheththe hearts
knowethwhat is the mind of the Spirit.” Rom. 8:27 c. He has greatknowledge.
(John 14:26; 15:26;1 Cor. 2:10—13)“The Holy Ghost... shall teachyou all
things.” John 14:26 d. He has speechability. (Acts 1:16; 28:25;Rev. 2:7, 11)
“The Holy Spirit spoke rightly through Isaiah the prophet to our fathers…”
Acts 28:25 e. He has sensibilities. 1. He canbe grieved by the Christian. (Eph.
4:30) 2. He can belied to by the Christian. (Acts 5:3) 3. He canbe quenched by
the Christian. (1 Thess. 5:19)
Page 3
4. He can be resistedby the unsaved. (Acts 7:51) 5. He can be blasphemed by
the unsaved. (Matt. 12:31) 6. He can be insulted by the unsaved. (Heb. 10:29)
3. The personality of the Holy Spirit is shownby His abilities. a. He teaches.
“The Holy Ghost… shall teach you all things.” John 14:26 b. He guides. “For
as many as are led by the Spirit of God, they are the sons of God.” Rom. 8:14
c. He commissions. “So they, being sentforth by the Holy Ghost, departed.”
Acts 13:4 d. He intercedes. “The Spirit itself maketh intercession.”Rom8:26
e. He commands. “Thenthe Spirit said unto Philip, ‘Go near.’” Acts 8:29 f. He
restrains. “My Spirit shall not always strive with man.” Gen. 6:3 g. He loves.
“… for the love of the Spirit.” Rom. 15:30 4. The personality of the Holy
Spirit is shown by the unusual grammar of the New Testament: Although the
word Spirit is in the neuter gender, there are times when a masculine pronoun
is used to refer to Him. This seems to be the case wheneverone of the Holy
Spirit’s duties is being revealed. This exception to grammaticalrules indicates
that the Bible views the Holy Spirit as a Person. In John 14:16, Jesus Christ
used the masculine pronoun in referring to the Comforter. B. The Holy Spirit
is God. 1. The divine names for the Holy Spirit show that He is God. a. The
Spirit is called “God.” “But Petersaid, ‘Ananias, why hath Satanfilled thine
heart to lie to the Holy Ghost.... Thouhast not lied unto men, but unto God.’”
Acts 5:3-4 b. The Spirit is called“Lord.” “But we. . . are changedinto the
same image from glory to glory, even as by the Spirit of the Lord.” 2 Cor. 3:18
The Spirit is equal with the Father and the Son.

“…baptizing them in the name of the Father, and of the Son, and of the Holy
Ghost.” Matt. 28:19 2. The divine attributes of the Holy Spirit show that He is
God. a. He is eternal. “How much more shall the blood of Christ, who through
the eternalSpirit offeredhimself without spot to God, purge your conscience.”
Heb. 9:14 b. He is omniscient. “The Spirit searchethall things, yea, the deep
things of God.” 1 Cor. 2:10 “But the Comforter, which is the Holy Ghost, . . .
shall teachyou all things.” John 14:26 c. He is omnipotent. “By his Spirit
[Holy Spirit], he hath garnishedthe heavens;his hand hath formed the
crookedserpent.” Job26:13 “And the angelansweredand said unto her, The
Holy Ghostshall come upon thee, and the powerof the Highest shall
overshadow thee:... For with Godnothing shall be impossible.” Luke 1:35—
37 d. He is omnipresent. “Whither shall I go from thy spirit [Holy Spirit]? or
whither shall I flee from thy presence?... If I take the wings of the morning,
and dwell in the uttermost parts of the sea;Even there shall thy hand lead me,
and thy right hand shall hold me.” Ps. 139:710 e. He is holy It is often
forgottenthat His name contains one of His important attributes. He is God;
therefore He is holy. It should be remembered always that the One Who is
present with us at all times is holy. f. He is truth. “And it is the Spirit that
beareth witness, because the Spirit is truth.” 1 John 5:6 g. He is life. “Forthe
law of the Spirit of life in Christ Jesus hath made me free from the law of sin
and death.” Rom. 8:2
Page 5
h. He is wisdom. “Who hath directed the Spirit of the LORD, or being his
counselorhath taught him?” Isa. 40:13 i. He is sovereign. “Butall these
workeththat one and the selfsame Spirit, dividing to every man severally as
he will.” 1 Cor. 12:11 In the context, this passageis dealing with spiritual gifts.
The point is that the Holy Spirit is sovereign. No one can demand a certain
spiritual gift. Although eachChristian does have a spiritual gift given to him
by the Spirit, it is important to note that the Spirit determines what the gift
will be. THE MOST MISERABLE PERSONWho is the most miserable
person in the world? One might answerthat the wicked, unsaved person
surely must be because he is on his way to hell. But that is not true. The

unsaved can enjoy the pleasures ofsin for a season(Heb. 11:25). However, the
true Christian cannot. The moment he accepts Jesus Christas his Savior, the
Holy Spirit takes up residence in his life. He canno longerenjoy a life of sin.
Therefore, a Christian who is not right with God is the most miserable person
in the world. His own carnal desires will not let him enjoy his Christianity,
and the Holy Spirit will not let him enjoy his sin.
Page 6
II. THE HOLY SPIRIT’S PAST AND PRESENT WORKA. The Holy
Spirit’s work in the past 1. In creationEachmember of the Godheadwas
present and active in the creationof the world and mankind. This included
the Holy Spirit. “And the Spirit of God moved upon the face of the waters.”
Gen. 1:2 “And God said, Let us make man in our image, after likeness.”Gen.
1:26 “Thousendestforth thy Spirit [Holy Spirit], they are created:and thou
renewestthe face of the earth.” Ps. 104:30 “Byhis spirit [Holy Spirit] he hath
garnished the heavens, his hand hath formed the crookedserpent.” Job26:13
“The spirit of Godhath made me, and the breath of the Almighty hath given
me life.” Job 33:4 2. In the inspiration of the Scriptures One of the Holy
Spirit’s most important works was the inspiration of the Bible through
approximately 40 men of God over a period of 1,500 years. His very name,
Spirit (“Breath”), reminds us of the definition of inspiration (“Godbreathed”).
“ForDavid himself said by the Holy Ghost, The LORD saidto my Lord, Sit
thou on my right hand, till I make thine enemies thy foot stool.” Mark 12:36
quoting Ps. 110:1 “Menand brethren, this scripture must needs have been
fulfilled, which the Holy Ghostby the mouth of David spake before
concerning Judas, which was guide to them that took Jesus. . . . For it is
written in the book of Psalms, Let his habitation be desolate, and let no man
dwell therein: and his dwelling place let another take.” Acts 1:16—20 quoting
Ps. 69:25 “After Paul had said one word, ‘The Holy Spirit spoke rightly
through Isaiahthe prophet to our fathers, saying, ‘Go to this people and say:
'Hearing you will hear, and shall not understand; And seeing you will see, and
not perceive;For the hearts of this people have grown dull.’’’” Acts 28:25-27
quoting Isaiah6:9-10 “Forprophecy never came by the will of man, but holy
men of God spoke as they were moved by the Holy Spirit.” 2 Peter1:21 3. In
the Lord’s work

Through the centuries the Holy Spirit has been actively empowering
Christians for specialtasks. As these Christians yield their lives to the Lord,
they experience the joy of knowing the Holy Spirit’s powerin their lives. The
powerof the Holy Spirit is not for the preaching ministry alone. All
responsibilities in the Lord’s work need the power of the Holy Spirit behind
them if they are to glorify God and count for eternity. a. Bezaleelwas
empoweredby the Holy Spirit. “See, I have calledby name Bezaleelthe son of
Uri, the son of Hur, of the tribe of Judah: And I have filled him with the Spirit
of God.” Exodus 31:2-3 “See, the Lord hath calledby name Bezaleel… And he
hath filled him with the Spirit of God… in all manner of workmansip; And to
devise curious works, to work in gold, and in silver, and in brass, and in the
cutting of stones… And he hath put in his heart that he may teach.” Exodus
35:30-34 Godcalledthis man, Bezaleel, to work in manual labor and teach
those skills to others. The preacher is not the only one who needs the power of
God in his life. If God impresses upon a persona ministry of labor, or
teaching, that personwill need the powerof the Holy Spirit as much as any
other Christian. b. Gideon was empoweredby the Holy Spirit. “But the Spirit
of the Lord came upon Gideon.” Judges 6:34 Gideonfelt totally inadequate
for the job he was calledby Godto do (Judges 6:13-15). With the Spirit’s help,
Gideon and his three hundred men were able to win a greatvictory over the
Midianites. The Christian solder in today’s world needs the powerof the
Holy Spirit as much as anyone else. c. Samsonwas empoweredby the Holy
Spirit. Although we usually think of Samsonas a poor example of a Christian
worker, severalfacts should be remembered: (1) His name is included in the
“Faith Chapter,” Hebrews 11:32. (2) He judged Israel for 20 years. Judges
16:31. (3) His two major failures occurredtoward the end of his 20- year
judgeship. (4) He was filled with the Spirit on at leastfour occasions. Judges
13:25;14:6, 19; 15:14. He is the only judge of which this is recorded. d. David
was empoweredby the Holy Spirit.
Page 8
“Then Samueltook the horn of oil, and anointed him in the midst of his
brethren: and the Spirit of the LORD came upon David from that day

forward.” 1 Sam. 16:13 e. It is important to realize that Christians of all ages
need the powerof the Holy Spirit in their lives. QUENCHING THE HOLY
SPIRIT “Quenchnot the Spirit.” 1 Thess. 5:19 The power of the Holy Spirit
can be quenched by sin in a believer’s life. Saul and David are both Old
Testamentexamples of this truth. “But the Spirit of the Lord departed from
Saul, and a distressing spirit from the Lord troubled him.” 1 Sam. 16:14-15
“Do not castme awayfrom Your presence, And do not take Your Holy Spirit
from me.” (From David’s confessionin Ps 51:11) David’s sin with Bathsheba
destroyedhis testimony with others. He needed the Holy Spirit’s power in
order to again have a successfulministry. “Restoreto me the joy of Your
salvation, And uphold me by Your generous Spirit. Then I will teach
transgressors Your ways, And sinners shall be convertedto You.” Ps 51:12-13
B. The Holy Spirit’s work in the present 1. Foretoldby Jesus Jesus foretold
the coming of the Holy Spirit: “In the last day, that greatday of the feast,
Jesus stoodand cried, saying, ‘If any man thirst, let him come unto me, and
drink. He that believeth on me, as the scripture hath said, out of him shall
flow rivers of living water.’(But this spake he of the Spirit, which they that
believe on him should receive:for the Holy Ghost was not yet given; because
that Jesus was notyet glorified.)” John 7:37—39 When Jesus was glorified
after His resurrectionthat evening in the upper room, He breathed upon the
disciples, signifying the coming of the Holy Spirit to every Christian. “And
when he had said this, he breathed on them, and saith unto them, ‘Receive ye
the Holy Ghost.’” John20:22 Since then every truly born-again Christian
receives the Personof the Holy Spirit at his conversion. 2. In salvation
Page 9
When an individual receives Jesus Christas his personalSavior, he also
receives the Holy Spirit to dwell in his body. The following Scriptures teach
this important truth. “Forin him[Jesus Christ] dwelleth the fullness of the
Godheadbodily. And ye are complete in him, which is the head of all
principality and power.” Col. 2:9—10 There is no need for a subsequent
receptionof the Holy Spirit into our lives. He comes in at salvation. There is
no need to pray for the Holy Spirit’s presence in our lives, although we need
to daily pray for His powerand fullness in our lives. At Pentecostthe disciples
did not “pray down the Spirit.” They were commanded by the Lord to “wait

for the promise of the Father” (Acts 1:4). The Holy Spirit’s coming at
Pentecostwas according to God’s schedule. Pentecostwas the fiftieth day
after the offering of the barley sheaf(Feastof Firstfruits) during the Passover
week. Justas Jesus Christ came in “the fullness of the time” at Bethlehem
(Gal. 4:4), so the Holy Spirit also came in God’s perfect timing at the Feastof
Pentecost. “Forby one Spirit are we all baptized into one body, whether we be
Jews orGentiles, whether we be bond or free; and have been all made to
drink into one Spirit." 1 Cor. 12:13 The Greek verbs in 1 Corinthians 12:13
are in the aorist tense, signifying a once-for-alloccurrence. It is significant
that we are never commanded to “receive the Holy Spirit,” but we are
commanded in Ephesians 5:18 to “Be filled with the Spirit”; that is, we are to
allow the Holy Spirit to have His full reign in our lives. “And grieve not the
Holy Spirit of God, whereby ye are sealedunto the day of redemption.” Eph.
4:30 At salvation the Holy Spirit gives us a guarantee that someday“this
corruptible” [body] will “put on incorruption” (1 Cor. 15:53). Our body is
finally changed(Rom. 8:22-23). “Know ye not that ye are the temple of God,
and that the Spirit of God dwelleth in you?” 1 Cor 3:16 “What? Know ye not
that your body is the temple of the Holy Ghost which is in you, which ye have
of God, and ye are not your own?” 1 Cor6:19 3. In Sanctification
Page 10
Sanctificationis the act of setting apart something or someone from the world
and unto God’s service. It is a work that only the Holy Spirit of God cando.
As we yield to the Holy Spirit, he purifies our lives and uses us for God’s
work. The phrase “filling of the Spirit” is often used to describe this process of
sanctification. We are commanded to be filled with the Holy Spirit. “And be
not drunk with wine, wherein is excess;but be filled with the Spirit.” Eph.
5:18 The command of Ephesians 5:18 “be filled with the Spirit” is in the
Greek presenttense which denotes a continual process forthe Christian. The
more we yield to Him, the more He canuse us. Without the powerof the Holy
Spirit in our lives, our service for God will reap only wood, hay, and stubble
(1 Cor. 3:11-17). III. THE GIFTS AND GRACES OF THE HOLY SPIRIT A.
Introduction The indwelling of the Holy Spirit in the believer’s life is a
wonderful reality. He not only provides us with abilities to serve Godmore
effectively but also helps us to mature as Christians by refining spiritual

qualities in our lives. These spiritual advantages are revealedin two passages
of Scripture. 1 Corinthians 12:4-11 outlines nine specialgifts that the Holy
Spirit gives to believers. Galatians 5:2223 discussesnine graces whichmake
up the fruit (evident result) of the Holy Spirit’s work in our lives. “There are
diversities of gifts, but the same Spirit. There are differences of ministries, but
the same Lord. And there are diversities of activities, but it is the same God
who works all in all. But the manifestation of the Spirit is given to eachone for
the profit of all: for to one is given the word of wisdom through the Spirit, to
another the word of knowledge through the same Spirit, to another faith by
the same Spirit, to another gifts of healings by the same Spirit, to another the
working of miracles, to another prophecy, to another discerning of spirits, to
another different kinds of tongues, to another the interpretation of tongues.
But one and the same Spirit works all these things, distributing to eachone
individually as He wills.” 1 Cor. 12:4-11 “But the fruit of the Spirit is love,
joy, peace, longsuffering, kindness, goodness, faithfulness, 23 gentleness, self-
control. Against such there is no law.” Gal5:22-24
Page 11
NINE GIFTS (1 COR. 12:4-11)NINE GRACES (GAL. 5:22-23)Wisdom Love
Knowledge Joy Faith PeaceHealing Longsuffering Miracles Gentleness
Prophecy(preaching) Goodness Discerning Faith Tongues (languages)
MeeknessInterpretationTemperance There are important distinctions
betweenthe gifts and the graces (fruit of the Spirit):
Distinctions BetweenThe Gifts And The Graces NINE GIFTS NINE
GRACES Eachgift is distinct. All nine graces make up the fruit of the Spirit.
God determines which gift to give eachbeliever. God wants the believer to
have all nine of these graces. The gift equips the believer for service. The fruit
consists ofimportant characterqualities. Gifts are representedin every
church. These graces are to be representedin every Christian. The ultimate
purpose of gifts is power in soul winning. Their purpose is maturity of the
Christian so that the world will see a difference in the believer.

B. The gifts of the Spirit 1 Cor. 12:4—11 Spiritual gifts are “extraordinary
powers, distinguishing certain Christians and enabling them to serve the
church of Christ, the receptionof which is due to the power of divine grace
operating in their souls by the Holy Spirit.” —J. H. Thayer 1. Every believer
has one spiritual gift. “But the manifestation of the Spirit is given to every
man to profit of all.” 1 Cor. 12:7 "But one and the same Spirit works all these
things, distributing to eachone individually as He wills.” 1 Cor. 12:11 2. Each
spiritual gift is given by the sovereignchoice ofthe Holy Spirit. No Christian
has a right to ask for a particular gift. “But now hath God setthe members
every one of the in the body, as it bath pleasedhim.” 1 Cor. 12:18 3. Each
spiritual gift is important because of the Giver, not the receiver. “And there
are djfferences of administration, but the same Lord.” I Cor. 12:5 "But one
and the same Spirit works all these things…” 1 Cor. 12:11 For this reason, no
one has a right to boastin his spiritual gift. The Christian is just the
instrument; the powercomes from God. 4. The greatdiversity of spiritual
gifts brings unity to the body of Christ. “But now are they many members, yet
but one body.” 1 Cor. 12:20 It is clearfrom Scripture that we as Christians
need eachother. We cannot all be the “eye” in the body of Christ, nor canwe
all be the “foot.” Goduses the analogyof the human body to show the
importance of every member of the body of Christ (1 Cor. 12:12—27). 5. No
one should compare his spiritual gift with the spiritual gift of another. “Nay,
much more those members of the body, which seemto be more feeble, are
necessary:And those members of the body, which we think to be less
honourable, upon these we bestow more abundant honour; and our uncomely
parts have more abundant comeliness. Forour comelyparts have no need:
but God hath tempered the body together, having given more abundant
honour to that part which lacked:That there should be no schism in the body;
Page 13
but that the members should have the same care one for another.” 1 Cor.
12:22—25 6. God’s spiritual gift will never guide you contrary to God’s Word.
Some might think that God’s gift of wisdom, knowledge, ordiscernment
might supersede what God has revealedin His Word. But the “same Lord”

and “the selfsame Spirit” which gave us God’s Word are the Ones who give
the diversity of gifts. We should never be guilty of accusing the Holy Spirit of
“leading us” in a direction which is contrary to God’s Word. The Holy Spirit
will never lead a personto marry an unsaved person. God has alreadyspoken
on that subject (2 Cor. 6:14). We should never use “spirituality” as an excuse
for disobedience (1 Sam. 15:1—35). “This people draweth nigh unto me with
their mouth, and honoureth me with their lips; but their heart is far from
me.” Matt. 15:8 C. The graces of the Spirit Gal. 5:22—23 “Butthe fruit of the
Spirit is love, joy, peace, ion gsuffering, gentleness, goodness,faith, Meekness,
temperance:againstsuch there is no law.” Gal. 5:22—23 The fruit (singular)
is made up of nine Christian graces (characteristics). Theyall need to be a
part of the Christian’s walk. Justlike the notes of a musical scale, allmust be
present in order to have a harmonious Christian life. The key to the fruit of
the Spirit is love. “Thoushalt love the LORD thy God with all thy heart, and
with all thy soul, and with all thy mind.” Matt. 22:37 The greatlove chapter (1
Cor. 13) shows that with love as the root, all of the Christian graces can
blossominto fruit in the Christian’s life. ROOT (LOVE) – 1 COR. 13:4-13
FRUIT - GALATIANS 5:22-23 “The greatestofthese is love.” (v.13) Love
“rejoices inthe truth” (v.6) Joy “is not easilyprovoked” (v. 5) Peace
Page 14
“suffers long” (v. 4) Longsuffering “is kind” (v. 4) Gentleness “thinks no evil”
(v. 5) Goodness “believesallthings” (v. 7) Faith “does not seek its own” (v.5)
Meekness“doesnotbehave rudely” (v. 5) Temperance FAITH: A GIFT AND
A GRACE The word faith is the only characteristic found in both the listing
of the nine spiritual gifts and the listing of the nine graces ofthe fruit of the
Spirit. Evidently all Christians are to increase their faith, but there is also a
specialgift of faith given only to certain Christians. Occasionallya young
person will become frustrated by someone who is able to “trust God to supply
his every need.” Yet when he asks Godfor that same help nothing happens.
Does that mean his faith is weak? Ofcourse not. In fact, it may take more
faith to keeptrusting in God when there is no “evidence” ofGod’s working.
George Muller, a man who knew the powerof prayer, determined never to
ask man for anything, only to ask God. But he also admitted that his belief
was not to be the pattern for others. God had given to George Mullera special

gift, the gift of faith. IV. The Blasphemy againstthe Holy Spirit The
blasphemy againstthe Holy Spirit (or the unpardonable sin, as it is sometimes
called) is a doctrine that is only vaguely understoodby most Christians. It is
probably more misunderstood than any other teaching on the Holy Spirit. A.
The Scriptural accountof the blasphemy againstthe Holy Spirit The
blasphemy againstthe Holy Spirit is found in Matthew 12:22—32, Mark
3:22—30, and Luke 12:10. “Thenwas brought unto him one possessedwith a
devil, blind, and dumb.’ and he healedhim....But when the Phariseesheardit,
they said, ‘This fellow doth not castout devils, but by Beelzebub the prince of
the devils.’ And Jesus knew their thoughts, and said unto them,. . . ‘if Satan
castout Satan, he is divided againsthimself; how shall then his kingdom
stand? Wherefore I say unto you, All manner of sin and blasphemy shall be
forgiven unto men: but the blasphemy againstthe
Page 15
Holy Ghostshall not be forgiven unto men. And whosoeverspeaketha word
againstthe Son of man, it shall be forgiven him: but whosoeverspeaketh
againstthe Holy Ghost, it shall not be forgiven him, neither in this world,
neither in the world to come.’” Matt. 12:22—32 The following observations
should be made: Jesus Christ contrastedspeaking againstHimself with
blasphemy againstthe Holy Spirit. Questioning the deity of Christ could be
expected, since He purposefully veiled His deity throughout most of His
ministry. Jesus neverstated that the Pharisees hadjust committed the
blasphemy againstthe Holy Spirit. B. The Scriptural ingredients of the
blasphemy againstthe Holy Spirit It would seemthat two facts were present
in Matthew 12 and Mark 3 that perhaps cannotbe duplicated today: 1. A
work was done (before many observers)by Christ on earth that was
unmistakably supernatural. 2. A work that was clearlythe work of Deity was
insultingly ascribedto Satan. The doctrine of an “unpardonable sin” should
not be viewed lightly. Is it possible for such a sin to be committed today?
SeveralBible scholars believe that it is not. Those who do believe that such a
sin is possible equate it with the rejectionof Jesus Christ as Savior. “Sins
againstthe Son of man may be forgiven because it was easilypossible, by
reasonof His humble birth, lowly parentage, etc., to question the claims He
put forth to deity. But when, after Pentecost, the Holy Spirit came, and

presentedto every man’s conscienceevidence sufficientto prove the truth of
these claims, the man who then refusedto yield to Christ’s claims was guilty
of resisting, insulting, and that amounts to blaspheming the testimony of the
whole Godhead, of which the Spirit is the executive.” —William Evans A
person who fears he has committed the unpardonable sin is clearly indicating
that he has not. A hard-hearted personwould not care about the things of the
Lord. He would not be concernedwith the things of salvation. A spiritually
soft-heartedperson, on the other hand, either is savedor is close to salvation.
He should be shown the love of God which passethknowledge.
Page 16
“There is no fear in love; but perfect love castethout fear: because fearhath
torment. He that feareth is not made perfect[mature] in love.” 1 John 4:18
Even when it appears that God’slongsuffering has exhausted itself, he is still
patient. “Ephraim is joined to idols: let him alone.” Hosea 4:17 Yet later God
says:“How shall I give thee up, Ephraim?” Hosea 11:8 The sinner who
repeatedly hears the gospeland knowinglyand willingly rejects the Spirit’s
tugging at his conscience to acceptChristas Saviormay in time reach the
place that he not only rejects God’s dealing in his life, but also despises God’s
dealing to such an extent that he openly and defiantly speaks blasphemously
againstthe Holy Spirit’s dealing in his life. C. The Scriptural contrastbetween
the blasphemy againstthe Holy Spirit and the “sin unto death” Occasionally
the blasphemy againstthe Holy Spirit is confusedwith the sin unto death. The
expression“sin unto death” is found in 1 John 5:16, “There is a sin unto
death.” This refers to a habitual life of sin that the Christian becomes involved
in which ultimately leads to a premature death. The theme of Hebrews deals
with this sin. At Kadesh-barnea the Jewishnation rejectedGod’s offer of the
PromisedLand and committed the “sin unto death.” As a result, all the
Israelites over20 years of age (exceptJoshua and Caleb)eventually died in
the wilderness. In the book of Hebrews we are warned not to follow in their
footsteps since we have it so much better than they did. “Therefore, as the
Holy Spirit says:‘Today, if you will hear His voice, Do not harden your hearts
as in the rebellion, In the day of trial in the wilderness, Where your fathers
testedMe, tried Me, And saw My works forty years. Therefore I was angry
with that generation, And said, 'They always go astrayin their heart, And

they have not knownMy ways.' So I swore in My wrath, 'They shall not enter
My rest.'’ Beware, brethren, lest there be in any of you an evil heart of
unbelief in departing from the living God…” Heb. 3:7-13 Throughout the
book of Hebrews the Christian is warned not to harden his heart against
God’s leading or God will take him home early. In Hebrews chapter 12 God
gives the progressionofHis dealings with His children. 1. God exhorts His
children to do right. God uses parents, the Word of God, preachers, and
Christian teachers to admonish His children to obey His commands.
Page 17
“And ye have forgottenthe exhortation which speaks unto you as unto
children.” Heb 12:5 2. Godchastises His children if they reject His
exhortations. God’s secondstep is sending tribulation into the lives of His
children. It may be in the form of sickness,financialreverses, animosity
among friends, discouragement, failure in a class, orhundreds of other ways.
“And you have forgottenthe exhortation which speaks to you as to sons: ‘My
son, do not despise the chastening of the Lord, Nor be discouragedwhen you
are rebuked by Him; For whom the Lord loves He chastens, And scourges
every son whom He receives.’"Heb. 12:5-6 3. As a last resort, God will finally
take His child home to heaven prematurely. An event that would normally be
accompaniedby the blessings of God will insteadbe accompaniedby the
sorrow of God’s judgment. The rewards that could be gainedwith additional
lifeonn earth will be forever lost. This is God’s final step in working with
disobedient children who did not listen to the exhortations nor heed the
chastisementof a holy God. They finally are guilty of sinning the “sin unto
death.” “Shall we not much rather be in subjection unto the Father of spirits,
and live?” Heb 12:9
The Doctrine of the Holy Spirit
The GreatDoctrines of the Bible — Rev. William Evans

I. THE PERSONALITYOF THE HOLY SPIRIT.
1. PERSONALNAMES GIVEN TO THE SPIRIT.
2. PERSONALPRONOUNS USED OF THE SPIRIT.
3. THE SPIRIT ASSOCIATED WITHTHE FATHER AND THE SON.4.
THE SPIRIT POSSESSES PERSONALCHARACTERISTICS.
5. PERSONALACTS ARE ASCRIBED TO THE HOLY SPIRIT.
6. THE SPIRIT IS SUBJECT TO PERSONALTREATMENT.
II. THE DEITY OF THE HOLY SPIRIT.
1. DIVINE NAMES ARE GIVEN TO THE SPIRIT.
2. DIVINE ATTRIBUTES.
3. DIVINE WORKS.
4. NAME OF THE SPIRIT ASSOCIATED WITH NAMES OF THE
DEITY.5. COMPARISONOF OLD TESTAMENT PASSAGESWITH
SOME IN THE NEW TESTAMENT.
III. THE NAMES OF THE HOLY SPIRIT.
1. THE HOLY SPIRIT.
2. THE SPIRIT OF GRACE.
3. THE SPIRIT OF BURNING.
4. THE SPIRIT OF TRUTH.
5. THE SPIRIT OF LIFE.
6. THE SPIRIT OF WISDOM AND KNOWLEDGE.
7. THE SPIRIT OF PROMISE.
8. THE SPIRIT OF GLORY.
9. THE SPIRIT OF GOD AND OF CHRIST.

IV. THE WORK OF THE HOLY SPIRIT.
1. IN RELATION TO THE WORLD.
a) The Universe.
b) The World of Mankind.
2. IN RELATION TO THE BELIEVER.
3. IN RELATION TO THE SCRIPTURES.
4. IN RELATION TO JESUS CHRIST.
V. OFFENCESAGAINST THE HOLY SPIRIT.
1. BY THE SINNER.
a) Resisting.
b) Insulting.
c) Blaspheming.
2. BY THE BELIEVER.
a) Grieving.
b) Lying to.
c) Quenching.
THE DOCTRINE OF THE HOLY SPIRIT.
We are living in the Age of the Spirit. The Old Testamentperiod may be
calledthe Age of the Father; the period coveredby the Gospels, the Age of the
Son; from Pentecostuntil the secondadvent of Christ, the Age of the Spirit.
All matters pertaining to the doctrine of the Holy Spirit should, therefore, be
of specialinterest to us who live in this age of specialprivilege. Yet how
ignorant is the average Christianconcerning matters pertaining to the Spirit.

The Christian church today needs to heed Paul's exhortation: "Now
concerning spiritual gifts (or, perhaps better, "matters pertaining to the
Spirit"), I would not have you ignorant." May it not be that the reasonwhy
the sin againstthe Holy Spirit is so grievous is because it is a sin committed in
the light and with the knowledge ofthe clearestand fullest revelation of the
Godhead. We cannot, therefore, afford to remain in ignorance ofthis all-
important doctrine.
I. THE PERSONALITYOF THE HOLY SPIRIT.
It seems strange that it should be necessaryto discuss this phase of the subject
at all. Indeed, in the light of the last discourse ofthe Master(John 14-16), it
seems superfluous, if not really insulting. During all the ages ofthe Christian
era, however, it has been necessaryto emphasize this phase of the doctrine of
the Spirit (cf. Arianism, Socinianism, Unitarianism).
1. WHY IS THE PERSONALITYOF THE HOLY SPIRIT QUESTIONED?
a) Because,as Contrastedwith the Other Persons ofthe Godhead, the Spirit
Seems Impersonal.
The visible creationmakes the personality of Godthe Father somewhateasy
to conceive;the incarnation makes it almost, if not altogether, impossible to
disbelieve in the personality of Jesus Christ; but the acts and workings of the
Holy Spirit are so secretand mystical, so much is said of His influence, graces,
powerand gifts, that we are prone to think of Him as an influence, a power, a
manifestation or influence of the Divine nature, an agentrather than a
Person.
b) Because ofthe Names Given to the Holy Spirit.
He is calledbreath, wind, power. The symbols used in speaking of the Spirit
are oil, fire, water, etc. See John 3:5-8; Acts 2:1-4; John 20:22;1 John 2:20. It
is not strange that in view of all this some students of the Scriptures may have
been led to believe, erroneouslyof course, that the Holy Spirit is an
impersonal influence emanating from God the Father.

c) Becausethe Holy Spirit is not usually Associatedwith the Fatherand the
Son in the Greetings and Salutationof the New Testament.
For illustration, see 1 Thess.3:11 -- "Now Godhimself and our Father, and
our Lord Jesus Christ, direct our way unto you." Yet we must remember, in
this connection, that the Apostolic Benedictionin 2 Cor.13:14 does associate
the three persons of the Trinity, thereby asserting their personality equally.
d) Because the Word or Name "Spirit" is Neuter.
It is true that the same Greek wordis translated wind and Spirit; also that the
Authorized Version uses the neuter pronoun "itself," when speaking ofthe
Holy Spirit (Rom.8:16, 26). As we shall see later, the RevisedVersion
substitutes "himself" for "itself."
The importance of the personalityof the Spirit, and of our being assuredof
this factis forcibly set forth by Dr. R. A. Torrey: "If the Holy Spirit is a
Divine Personand we know it not, we are robbing a Divine Being of the love
and adorationwhich are His due. It is of the highest practicalimportance
whether the Holy Spirit is a power that we, in our ignorance and weakness,
are somehow to get hold of and use, or whether the Holy Spirit is a personal
Being . . . . who is to gethold of us and use us. It is of the highest experimental
importance. . . . . Many can testify to the blessing that came into their lives
when they came to know the Holy Spirit, not merely as a gracious influence . .
. . but as an ever-present, loving friend and helper."
2. METHOD OF PROOF.
It is difficult to define personality when used of the Divine Being. God cannot
be measured by human standards. God was not made in the image of man,
but man in the image of God. God is not a deified man; man is rather a
limited God ("a little . . .. less than God." Heb.2:7, R. V.). Only God has a
perfect personality. When, however, one possessesthe attributes, properties
and qualities of personality, then personality may be unquestionably
predicated of such a being. Does the Holy Spirit possesssuchproperties? Let
us see.
a) Names that Imply Personalityare Given to the Spirit.

The Comforter: John 14:16;16:7. "Comforter" means one who is called to
your side -- as a client calls a lawyer. That this name cannotbe used of any
abstract, impersonal influence is clearfrom the factthat in 1 John 2:1 the
same word is used of Christ. (See Rom.8:26). Again in John 14:16 the Holy
Spirit, as the Paraclete, is to take the place of a person -- Christ Himself, and
to personally guide the disciples just as Jesus had been doing. No one but a
person cantake the place of a person; certainly no mere influence could take
the place of Jesus Christ, the greatestpersonalitythat everlived. Again,
Christ, in speaking of the Spirit as the Comforter, uses the masculine definite
article, and thus, by His choice ofgender, teaches the personality of the Holy
Spirit. There can be no parity betweena person and an influence.
b) PersonalPronouns are Used of the Holy Spirit.
John 16:7, 8, 13-15:Twelve times in these verses the Greek masculine
pronoun ekeinos (that one, He) is used of the Spirit. This same word is used of
Christ in 1 John 2:6; 3:3, 5, 7, 16. This is especiallyremarkable because the
Greek word for spirit (pneuma) is neuter, and so should have a neuter
pronoun; yet, contrary to ordinary usage, a masculine pronoun is here used.
This is not a pictorial personification, but a plain, definite, clear-cut statement
asserting the personality of the Holy Spirit. Note also that where, in the
Authorized Version, the neuter pronoun is used, the same is correctedin the
RevisedVersion: not "itself," but "Himself" (Rom.8:16,26).
c) The Holy Spirit is Identified with the Father and the Son -- and, indeed,
with Christians -- in Such a Way as to Indicate Personality.
The BaptismalFormula. Matt.28:19. Suppose we should read, "Baptizing
them in the name of the Father, and of the Son, and of the wind or breath."
Would that sound right? If the first two names are personal, is not the third?
Note also:"In the name" (singular), not names (plural), implying that all
three are Persons equally,
The Apostolic Benediction.2 Cor.13:14.The same argument may be used as
that in connectionwith the Baptismal Formula, just cited.

Identification with Christians. Acts 15:28. "Forit seemethgoodto the Holy
Ghost, and to us." Shall we say, "It seemethgoodto the wind and to us"? It
would be absurd.10:38 -- "How God anointed Jesus of Nazarethwith the Holy
Ghostand with power." Shall we read, "Anointed .. with powerand power?"
Rom.15:13 -- "That ye may abound in hope, through the power of the Holy
Ghost." Shall we read, "Thatye may abound in hope, through the powerof
the power"? See alsoLuke 4:14. Would not these passagesrebelagainstsuch
tautologicaland meaningless usage?Mostassuredly.
d) PersonalCharacteristicsare Ascribedto the Holy Spirit.
The Holy Spirit is representedas searching the deepestand profoundest
truths of God, and possessing knowledgeofHis counsels sufficiently to
understand His purposes (1 Cor.2:10, 11). Could a mere influence do this? See
also Isa.11:3;I Pet.1:11.
Spiritual gifts are distributed to believers according to the will of the Spirit (1
Cor.12). Here is wisdom, prudence and discretion, all of which are
distinguishing marks of personality. The Spirit not only bestows spiritual
gifts, but bestows them discreetly, according as He thinks best. See John3:8
also.
The Spirit is said to have a mind, and that implies thought, purpose,
determination: Rom.8:27, cf. v.7. Mind is an attribute of personality.
e) PersonalActs are Ascribed to the Holy Spirit.
The Spirit speaks:Rev.2:7 (cf. Matt.17:5 -- "Hear ye him.") It is the Spirit
who speaks throughthe apostles (10:20). Speechis an attribute of personality.
The Spirit maketh intercession:Rom.8:26 (R. V.), cf. Heb.7:25; I John 2:1, 2,
where Christ is said to "make intercession."
Acts 13:2; 16:6, 7; 20:28. In these passages the Holy Spirit is seencalling
missionaries, overseeing the church, and commanding the life and practice of
the apostles andthe whole church. Such acts indicate personality.
f) The Holy Spirit is Susceptible to PersonalTreatment.

He may be grieved (Eph.4:30); insulted (Heb.10.29);lied to (Acts 5:3);
blasphemed and sinned against(Matt.12:31, 32). Indeed, the sin againstthe
Holy Spirit is a much more grievous matter than the sin againstthe Son of
Man. Can such be said of an influence? Can it be said even of any of the sons
of men?
II. THE DEITY OF THE HOLY SPIRIT.
By the Deity of the Holy Spirit is meant that the Holy Spirit is God. This fact
is clearly setforth in the Scriptures, in a five-fold way:
1. DIVINE NAMES ARE GIVEN TO THE HOLY SPIRIT.
In Acts 5:4, the Spirit is calledGod. And this in opposition to man, to whom,
alone, Ananias thought he was talking. Can any statementallege deity more
clearly? In 2 Cor.3:18 -- "We .... are transformed into the same image from
glory to glory, even as from the Lord the Spirit" (R. V.). Here the Spirit is
calledthe Lord. Forthe meaning of "Lord" see under the Deity of Christ,
p.60.
2. THE HOLY SPIRIT POSSESSESDIVINE ATTRIBUTES.
He is eternalin his nature (Heb.9:14, R. V.); omnipresent (Psa.139:7-10);
omnipotent (Luke 1:35); omniscient (1 Cor.2:10, 11). Forthe meaning of these
attributes, see under the Doctrine of God and Jesus Christ, pp.28 and 63.
3. DIVINE WORKS ARE ASCRIBED TO THE HOLY SPIRIT.
Creation(Gen.1:2; Psa.104:30,R. V.); Job 33:4 -- "The Spirit of Godhath
made me, and the breath of the Almighty hath given me life." Regeneration
(John 3:5-8); Resurrection(Rom.8:11).
4. THE NAME OF THE HOLY SPIRIT IS ASSOCIATED WITH THAT OF
THE FATHER, AND OF THE SON.
See under Personalityof the Spirit, p.107. The same arguments which there
prove the Personalityof the Spirit may be used here to prove the Deity of the
Spirit. It would be just as absurd to say, "Baptizing them in the name of the
Father, and of the Son, and of Moses" -- thus putting Moses onan equality

with the Fatherand the Son -- as it would be to say, "Baptizing them in the
name of the Father, and of the Son, and of the wind" -- thus making the wind
as personalas the Father and the Son. The Spirit is on an equality with the
Father and the Son in the distribution of spiritual gifts (1 Cor.12:4-6).
5. PASSAGES WHICH IN THE OLD TESTAMENTREFER TO GOD ARE
IN THE NEW TESTAMENTMADE TO REFER TO THE HOLY SPIRIT.
Compare Isa.6:8-10 with Acts 28:25-27;and Exod.16:7 with Heb.3:7-9.
III. THE NAMES OF THE HOLY SPIRIT.
Just as the Fatherand the Sonhave certain names ascribedto them, setting
forth their nature and work, so also does the Holy Spirit have names which
indicate His characterand work.
1. THE HOLY SPIRIT.
Luke 11:13 -- "How much more shall your heavenly Fathergive the Holy
Spirit to them that ask Him?" Rom.1:4 -- "The Spirit of holiness." In these
passagesit is the moral characterof the Spirit that is setforth. Note the
contrast:"Ye, being evil," and "the Holy Spirit." The Spirit is holy in Himself
and produces holiness in others.
2. THE SPIRIT OF GRACE.
Heb.10:29 -- "And hath done despite unto the Spirit of grace." As the
executive of the Godhead, the Spirit confers grace. To resistthe Spirit,
therefore, is to shut off all hope of salvation. To resistHis appealis to insult
the Godhead. That is why the punishment mentioned here is so awful.
3. THE SPIRIT OF BURNING.
Matt.3:11, 12 -- "He shall baptize you with the Holy Ghost, and with fire."
Isa.4:4 -- "When the Lord shall have washedawaythe filth of the daughters of
Zion.... by the spirit of judgment and the spirit of burning." This cleansing is
done by the blast of the Spirit's burning. Here is the searching, illuminating,
refining, dross-consuming characterofthe Spirit. He burns up the dross in
our lives when He enters and takes possession.

4. THE SPIRIT OF TRUTH.
John 14:17; 15:26;16:13;I John 5:6. As God is Love, so the Spirit is Truth.
He possesses, reveals, confers, leads into, testifies to, and defends the truth.
Thus He is opposedto the "spirit of error" (1 John 4:6).
5. THE SPIRIT OF LIFE.
Rom.8:2 -- "Forthe law of the Spirit of life in Christ Jesus hath made me free
from the law of sin and death." That which had been the actuating principle
of life, namely, the flesh, is now deposed, and its controlling place takenby the
Spirit. The Spirit is thus the dynamic of the believer's experience that leads
him into a life of liberty and power.
6. THE SPIRIT OF WISDOM AND KNOWLEDGE.
That the references inIsa.11:2;61:1, 2 are to be understood as referring to the
Spirit that abode upon the Messiah, is clearfrom Luke 4:18 where "Spirit" is
capitalized. Christ's wisdom and knowledge resulted, in one aspectof the case,
from His being filled with the Spirit. "Wisdomand understanding" refer to
intellectual and moral apprehension; "Counseland might," the powerto
scheme, originate, and carry out; "Knowledge and the fear of the Lord,"
acquaintance with the true will of God, and the determination to carry it out
at all costs. Thesegracesare the result of the Spirit's operations on the heart.
7. THE SPIRIT OF PROMISE.
Eph.1:13 -- "Ye were sealedwith that holy Spirit of promise." The Spirit is
the fulfillment of Christ's promise to send the Comforter, and so He is the
promised Spirit. The Spirit also confirms and seals the believer, and thus
assures him that all the promises made to him shall be completely fulfilled.
8. THE SPIRIT OF GLORY.
1 Pet.4:14 -- "The spirit of glory and of God resteth upon you." What is
glory? Glory as used in the Scripture means character. The Holy Spirit is the
One who produces godlike characterin the believer (cf.2 Cor.3:18).
9. THE SPIRIT OF GOD, AND OF CHRIST.

1 Cor.3:16 -- "The Spirit of Goddwelleth in you." Rom.8:9 -- "Now if any
man have not the Spirit of Christ, he is none of his." The fact that the Spirit is
sent from the Father and the Son, that He represents them, and is their
executive, seems to be the thought conveyed here.
10. THE COMFORTER (p.109).
IV. THE WORK OF THE HOLY SPIRIT.
The Work of the Spirit may be summed up under the following headings: His
work in the universe; in humanity as a whole; in the believer; with reference
to the Scriptures; and, finally, with reference to Jesus Christ.
1. IN RELATION TO THE WORLD.
a) With Regardto the Universe.
There is a sense in which the creationof the universe may be ascribedto
God's Spirit. Indeed Psa.33:6 -- "By the word of the Lord were the heavens
made; and all the host of them by the breath (Spirit) of his mouth," attributes
the work of creationto the Trinity, the Lord, the Word of the Lord, and the
Spirit of the Lord. The creationof man is attributed to the Spirit. Job 33:4 --
"The Spirit of God hath made me, and the breath of the Almighty hath given
me life." It would be proper, doubtless, to saythat the Fathercreatedall
things through the agencyof the Word and the Spirit. In the Genesis account
of creation(1:3) the Spirit is seenactively engagedin the work of creation.
Not only is it true that the Spirit's agencyis seen in the act of creation, but His
poweris seenalso in the preservationof nature. Isa.40:7 -- "The grass
withereth, the flowerfadeth, because the spirit of the Lord bloweth upon it."
A staggering declaration.
THE DOCTRINE OF THE HOLY SPIRIT
The Spirit comes in the fierce eastwind with its keen, biting blast of death. He
comes also in the summer zephyr, which brings life and beauty.
b) With Regardto Humanity as a Whole.

John 16:8-11 -- "And when He is come, he will reprove the world of sin, and
of righteousness, andof judgment; of sin, because theybelieve not on me; of
righteousness, becauseI go unto my Father and ye see me no more; of
judgment, because the prince of this world is judged." Here are three great
facts of which the Spirit bears witness to the world: the sin of unbelief in
Christ; the fact that Christ was righteous and absolutely true in all that He
claimed to be; the fact that the power of Satanhas been broken. Of sin: the sin
in which all other sins are embraced;of righteousness:the righteousness in
which all other righteousness is manifested and fulfilled; of judgment: the
judgment in which all other judgments are decided and grounded. Of sin,
belonging to man; of righteousness, belonging to Christ; of judgment,
belonging to Satan.
John 15:26 -- "The Spirit of truth ... shall testify of me." Acts 5:32 -- "And we
are his witnesses ofthese things; and so is also the Holy Ghost." It is the work
of the Holy Spirit to constantly bear witness of Christ and His finished work
to the world of sinful and sinning men. This He does largely, although hardly
exclusively, through the testimony of believers to the saving power and work
of Christ: "Ye also shall bear witness" (John15:27).
2. THE WORK OF THE SPIRIT IN RELATION TO THE BELIEVER.
a) He Regeneratesthe Believer.
John 3:3-5 -- "Born of ... the Spirit." Tit.3:5 -- "The... renewing of the Holy
Ghost." Sonship, and membership in the kingdom of God, come only through
the regenerating ofthe Holy Spirit. "It is the Spirit that quickeneth." Just as
Jesus was begottenofthe Holy Ghost, so must every child of God who is to be
an heir to the kingdom.
b) The Spirit Indwells the Believer.
1 Cor.6:19 -- "Your body is the temple of the Holy Ghostwhich is in you."
Also 3:16; Rom.8:9. Every believer, no matter how weak and imperfect he
may be, or how immature his Christian experience, still has the indwelling of
the Spirit. Acts 19:2 does not contradict this statement. Evidently some
miraculous outpouring of the Spirit is intended there, the which followed the

prayer and laying on of the hands of the apostles. "Now ifany man have not
the Spirit of Christ, he is none of his." "No man can say that Jesus is the Lord,
but by the Holy Ghost" (Rom.8:9; 1 Cor.12:3).
c) The Spirit Seals the Believerwith Assurance of Salvation.
Eph.1:13, 14 -- "In whom also after that ye believed, ye were sealedwith that
Holy Spirit of promise; which is the earnestof our inheritance." Also 4:30 --
"Sealedunto the day of redemption." This sealing stands for two things:
ownership and likeness (2 Tim.2:19-21). The Holy Spirit is "the Spirit of
adoption" which God puts into our hearts, by which we know that we are His
children. The Spirit bears witness to this greattruth (Gal.4:6; Rom.8:14, 16).
This sealing has to do with the heart and the conscience -- satisfying both as to
the settlementof the sin and sonship question.
d) The Holy Spirit Infills the Believer.
Acts 2:4 -- "And they were all filled with the Holy Ghost." Eph.5:18 -- "Be
filled with the Spirit." The filling differs somewhatfrom the indwelling. We
may speak ofthe baptism of the Spirit as that initial actof the Spirit by which,
at the moment of our regeneration, we are baptized by the Spirit into the body
of Christ; the Spirit then comes and takes up His dwelling within the believer.
The filling with the Spirit, however, is not confined to one experience, or to
any one point of time exclusively; it may be repeatedtimes without number.
There is one baptism, but many infillings with the Spirit. The experience of
the apostles in the Acts bears witness to the fact that they were repeatedly
filled with the Spirit. Whenevera new emergencyarose they sought a fresh
infilling with the Spirit (cf. Acts 2:4 with 4:31 showing that the apostles who
were filled on the day of Pentecostwere againfilled a few days after).
There is a difference betweenpossessing the Spirit, and being filled with the
Spirit. All Christians have the first; not all have the second, although all may
have. Eph.4:30 speaks ofbelievers as being "sealed," whereas5:18 commands
those same believers to "be filled (to be being filled againand again)with the
Spirit."

Both the baptism and the infilling may take place at once. There need be no
long wilderness experience in the life of the believer. It is the will of God that
we should be filled (or, if you prefer the expression, "be baptized") with the
Spirit at the moment of conversion, and remain filled all the time. Whenever
we are calledupon for any specialservice, orfor any new emergency, we
should seek a fresh infilling of the Spirit, either for life or service, as the case
may be.
The Holy Spirit seeks --so we learn from the story of the Acts -- for men who
are not merely possessedby but also filled with the Spirit, for service (6:3, 5;
9:17; 11:24). Possessiontouches assurance;infilling, service.
e) The Holy Spirit Empowers the Believerfor Life and Service.
Rom.8:2 -- "Forthe law of the Spirit of life in Christ Jesus hath made me free
from the law of sin and death" (also vv.9-11). There are two natures in the
believer: the flesh and the Spirit (Gal.5:17). But while the believer is still in
the flesh, he does not live after the flesh (Rom.8:12, 13). The Holy Spirit
enables the believer to getconstantand continual victory over sin. A single act
of sin a believer may commit; to live in a state of sin is impossible for him, for
the Spirit which is within him gives him victory, so that sin does not reign over
him. If sinless perfectionis not a Scriptural doctrine, sinful imperfection is
certainly less Scriptural. The eighth chapter of Romans exhibits a victorious
life for the believer; a life so different from that depicted in the seventh
chapter. And the difference lies in the fact that the Holy Spirit is hardly, if at
all, mentioned in the seventhchapter, while in the eighth He is mentioned over
twelve times. The Spirit in the heart is the secretof victory over sin.
Then note how the Holy Spirit produces the blessedfruit of the Christian life
(Gal.5:22, 23). What a beautiful cluster of graces!How different from the
awful catalogue ofthe works of the flesh (vv.19-21). Look at this clusterof
fruit. There are three groups: the first, in relation to God -- love, joy, peace;
the second, in relation to our fellowman -- longsuffering, gentleness,goodness;
the third, for our individual Christian life -- faith, meekness,self-control.
f) The Holy Spirit is the Guide of the Believer's Life.

He guides him as to the details of his daily life, Rom.8:14; Gal.5:16, 25-"Walk
in the Spirit." There is no detail of the believer's life that may not be under
the controland direction of the Spirit. "The steps (and, as one has well
said,'the stops')of a goodman are ordered by the Lord."
The Holy Spirit guides the believer as to the field in which he should labor.
How definitely this truth is taught in the Acts 8:27-29;16:6, 7; 13:2-4. What a
prominent part the Spirit played in selecting the fields of labor for the
apostles!Every stepin the missionary activity of the early church seemedto
be under the direct guidance of the Spirit.
g) The Holy Spirit Anoints the Believer.
This anointing stands for three things:
First, for knowledge and teaching.1 John2:27 -- "But the anointing which ye
have receivedof him abideth in you, and ye need not that any man teachyou;
but as the same anointing teachethyou of all things, and is truth . . . ye shall
abide in him." Also 2:20. It is not enough to learn the truth from human
teachers, we must listen to the teaching of the Spirit.1 Cor.2:9-14 teaches us
that there are some greattruths that are spiritually discerned; they cannot be
understood saving by the Spirit-filled man, for they are "spiritually
discerned." See also John14:26;16:13.
Second, for service. How dependent Christ was upon the Holy Spirit for
powerin which to perform the duties of life is clearfrom such passagesas
Luke 4:18 -- "The Spirit of the Lord is upon me, because he hath anointed me
to preach," etc. Also Acts 10:38 -- "How God anointed Jesus ofNazareth with
the Holy Ghostand with power:who went about doing good." Ezekielteaches
a lessonby his vivid picture of the activity of God portrayed in the wheels
within wheels. The moving power within those wheels was the Spirit of God.
So in all our activity for God we must have the Spirit of power.
Third, for consecration. Three classesofpersons in the Old Testamentwere
anointed: the prophet, the priest, and the king. The result of anointing was
consecration-- "Thy vows are upon me, O God";knowledge ofGod and His
will -- "Ye know all things"; influence -- fragrance from the ointment. Just as

the incense at Meccaclings to the pilgrim when he passesthrough the streets,
so it is with him who has the anointing of the Spirit. All his garments smell of
myrrh, and aloes, and cassia. He has about him the sweetodor and scent of
the Rose ofSharon and the Lily of the Valley.
3. THE RELATION OF THE HOLY SPIRIT TO THE SCRIPTURES.
a) He is the Author of the Scriptures.
Holy men of God spake as they were moved by the Holy Spirit.2 Pet.1:20, 21.
The Scriptures came by the inbreathing of God, 2 Tim.3:16. "Hearwhat the
Spirit saith to the churches," Eev.2 and 3. It was the Spirit who was to guide
the apostles into all the truth, and show them things to come (John 16:13).
b) The Spirit is also the Interpreter of the Scriptures.
1 Cor.2:9-14. He is "the Spirit of wisdom and revelation," Eph.1:17. "He shall
receive of mine and show it unto you," John 16:14, 15. (See under the
Inspiration of the Bible, p.194.)
4. THE RELATION OF THE HOLY SPIRIT TO JESUS CHRIST.
How dependent Jesus Christwas, in His state of humiliation, on the Holy
Spirit! If He needed to depend solelyupon the Spirit can we afford to do less?
a) He was Conceivedby the Holy Spirit, born of the Spirit, Luke 1:35.
b) He was led by the Spirit, Matt.4:1.
c) He was Anointed by the Spirit for Service, Acts 10:38.
d) He was Crucified in the Powerofthe Spirit, Heb.9:14.
e) He was Raisedby the Powerof the Spirit, Rom.1:4; 8:11.
f) He gave Commandment to His Disciples and Church Through the Spirit,
Acts 1:2.
g) He is the Bestowerofthe Holy Spirit, Acts 2:33.
V. OFFENCESAGAINST THE HOLY SPIRIT.

Scarcelyany phase of the doctrine of the Spirit is more solemn than this. It
behooves us all, believer and unbeliever alike, to be careful as to how we treat
the Holy Spirit. Sinning againstthe Spirit is fraught with terrific
consequences.
For convenience sakewe are classifying the offences againstthe Spirit under
two generaldivisions, namely, those committed by the unbeliever, and those
committed by the believer. Not that there is absolutely no overlapping in
either case. For, doubtless, in the very nature of the case there must be. This
thought will be kept in mind in the study of the offences againstthe Spirit.
1. OFFENCESCOMMITTEDBY THE UNBELIEVER.
a) Resisting the Holy Ghost.
Acts 7:51-"Ye do always resistthe Holy Ghost." Here the picture is that of the
Holy Spirit attacking the citadel of the soul of man, who violently resists the
gracious attempts of the Spirit to win him. In spite of the plainest arguments,
and the most incontestable facts this man wilfully rejects the evidence and
refuses to acceptthe Christ so convincingly presented. Thus is the Holy Ghost
resisted. (See Acts 6:10.) That this is a true picture of resistance to the Holy
Spirit is clearly seenfrom Stephen's recital of the facts in Acts 7:51-57.
b) Insulting, or Doing Despite unto the Holy Spirit.
Heb.10:29 (cf. Luke 18:32). It is the work of the Spirit to present the atoning
work of Christ to the sinner as the ground of his pardon. When the sinner
refuses to believe or acceptthe testimony of the Spirit, he thereby insults the
Spirit by esteeming the whole work of Christ as a deception and a lie, or
accounts the death of Christ as the death of an ordinary or common man, and
not as God's provision for the sinner.
c) Blaspheming the Holy Spirit.
Matt.12:31,32. This seems to be the most grievous sin of all, for the Master
asserts thatthere is no forgiveness forthis sin. Sins againstthe Sonof Man
may be forgiven because it was easilypossible, by reasonof His humble birth,
lowly parentage, etc., to question the claims He put forth to deity. But when,

after Pentecost,the Holy Spirit came, and presentedto every man's conscience
evidence sufficient to prove the truth of these claims, the man who then
refused to yield to Christ's claims was guilty of resisting, insulting, and that
amounts to blaspheming the testimony of the whole Godhead, of which the
Spirit is the executive.
2. OFFENCESCOMMITTEDBY THE BELIEVER.
a) Grieving the Spirit.
Eph.4:30, 31; Isa.63:10 (R. V.). To grieve means to make sad or sorrowful. It
is the word used to describe the experience of Christ in Gethsemane;and so
the sorrow ofGethsemane may be endured by the Holy Spirit. The Spirit is
the most sensitive personof the Godhead. He is calledthe "Mother -- heart"
of God. The contextof this passage (v.31)tells us how the Spirit may be
grieved: by "foolishtalking and jesting." Wheneverthe believer allows any of
the things mentioned in this verse (and those statedalso in Gal.5:17-19)to find
place in his heart and expression in his words and life; when these things
abide in his heart and actively manifest themselves, then the Spirit is sad and
grieved. Indeed to refuse any part of our moral nature to the full swayof the
Spirit is to grieve Him. If we continue to grieve the Spirit, then the grief turns
into vexation (Isa.63:10).
b) Lying to the Holy Spirit.
Acts 5:3, 4. The sin of lying to the Spirit is very prominent when consecration
is most popular. We stand up and say, "I surrender all" when in our hearts
we know that we have not surrendered all. Yet, like Ananias, we like to have
others believe that we have consecratedour all. We do not wish to be one whit
behind others in our profession. Beadcarefully in this connectionthe story of
Achan (Joshua 7), and that of Gehazi (2 Kings 5:20-27).
c) Quenching the Spirit.
1 Thess.5:19-"Quenchnot the Spirit." The thought of quenching the Spirit
seems to be used in connectionwith fire: "Smoking flax shall he not quench"
(Matt.12:20);"Quenchthe fiery darts" (Eph.6:16). It is therefore related
more to the thought of service than to that of life. The context of 1 Thess.5:19

shows this. The manifestationof the Spirit in prophesying was not to be
quenched. The Holy Spirit is seenas coming down upon this gathered
assemblyfor praise, prayer, and testimony. This manifestation of the Spirit
must not be quenched. Thus we may quench the Spirit not only in our hearts,
but also in the hearts of others. How? By disloyalty to the voice and call of the
Spirit; by disobedience to His voice whether it be to testify, praise, to do any
bit of service for God, or to refuse to go where He sends us to labor -- the
foreign field, for example. Let us be careful also lestin criticizing the
manifestation of the Spirit in the testimony of some believer, or the sermon of
some preacher, we be found guilty of quenching the Spirit. Let us see to it that
the gift of the Holy Ghostfor service be not lostby any unfaithfulness, or by
the cultivation of a criticalspirit on our part, so that the fire in our hearts dies
out and nothing but ashes remain -- ashes, a sign that fire was once there, but
has been extinguished.
From what has been said the following may be summarily stated:
Resisting has to do with the regenerating work of the Spirit;
Grieving has to do with the indwelling Holy Spirit;
Quenching has to do with the enduement of the Spirit for service.
https://biblehub.com
The Doctrine of the Holy Spirit: Introduction to Pneumatologyby Dr. Robert
L. DeanJr.
1. The Holy Spirit is the third Personof the Trinity. 2. The Trinity: A
technicaltheologicalwordthat designates Godas one in essencebut three
coequal, coinfinite, and coeternalpersons:God the Father, Godthe Son, and
God the Holy Spirit (2 Cor. 13:14). 3. The Trinity came to be understood in
the early church through a series of theologicalcontroversiesand battles
which produced some of the greatesttheologicalstatementsofall times called
the ecumenicalcreeds. Theywere "ecumenical" because atthis stage there

were no denominational divisions yet, only one "catholic" whichmeans
universal, church. Roman Catholicismdid not developfor another 300 years
and the split betweenEastand Westdid not develop for another 700 years.
The ProtestantReformationwas over1200 years away. a. Who was Jesus
before He came? This was answeredby the Nicene confession. The issue
was the full deity and eternality of the Son. The battle was overthe Greek
homoousios versus homoiousios;the first means "same or identical being" the
secondmeans, "similar or like-being." The secondopens the door to Christ
being less than God, with a beginning either in time [full subordinationism,
adoptionism] or before time [Arianism (Jehovah's Witnessesare a modern
form of Arianism]. It was the battle with Arius over his teaching that created
the theologicalcontroversythat gave rise to the Nicene Creed. There they
affirmed Christ was "the only begottenSon of God, Begottenofthe Father
before all worlds; God of God, Light of Light, Very God of Very God,
Begotten, notmade, Being of one substance [homoousios]with the Father;"
Athanasius, the advocate of the true position was victorious. But the battle
wasn't over. Due to the influence of power politics and the lack of real
theologicalunderstanding by the keybishops at the council, the decisionwas
overthrown, and reversed againseveraltimes over the next 50 years.
Athanasius, defender of the deity of Christ, was forcedinto exile four times,
but eventually the issues were understoodand the Nicene Creedwas validated
at Constantinople (AD 381). b. Who was Jesus whenHe came? This was
the issue that determined the relationship of His deity to His humanity and
gave us the terminology "hypostatic union" that in Jesus there is united in one
person two natures, undiminished deity and true humanity. This does not
relate to the subject of the Holy Spirit. c. What was the relationship of the
Holy Spirit to these other two Persons? These initial Creeds said little about
the Holy Spirit exceptby Constantinople they were affirming that Christ
proceededfrom the Father, terminology lifted directly from John 15:26, yet
left unexplained. In the sixth century Arianism stiill maintained control
over certain sections ofEurope, among them Spain. Yet, the truth was
winning. At the secondSynod of Toledo (447)they affirmed but
Page 1 of 5The Doctrine of the Holy Spirit
12/10/2004file://Y:WebDevprestoncitybible.orgCDholyspirit.htm

did not creedalize the processionfrom the Son. And then, King Reccaredof
Spain, a recentconvert from Arianism, called the fifth Synod of Toledo. There
he wished to defeat Arianism for once and all time. So at that synod they
included the processionof the Spirit, which in itself affirms a greater
understanding of the cosubstantialityof the Spirit with the Son. Schaff
wrote: The double porcessionfollows inevitably from the consubstantiality
of the Fatherand the Son, and from the identity of the Spirit of God and the
Spirit of Christ. It also forms a connecting link betweenthe Trinity and
Christology, and between Christologyand Anthropology, by bringing the
Holy Spirit and His work into more immediate connectionwith Christ, and
through Him, with the church and the believer. It was therefore not accidental
that the same Augustine, who first taught clearly the double procession,
developed also those profound views of sin and grace, whichtook permanent
root in the West, but had not influence in the East. (History of The Christian
Church III, 288ff) 4. Names and Titles for the Holy Spirit. a. The Spirit of
God, Gen1:2; Matt 3:16. b. The Spirit of the Lord, Lk 4:18. c. The Spirit
of YHWH, Judges 3:10. d. The Spirit of the Lord God, Isa 61:1. e. The
Spirit of the living God, 2 Cor 3:3. f. My Spirit, Gen 6:3. g. The Spirit of
our God, 1 Cor 6:11. h. The Lord, the Spirit, 2 Cor 3:18. i. The eternal
Spirit, Heb 9:14. j. The Spirit of glory, 1 Pet4:14. k. The Spirit of life in
Christ Jesus, Rom8:2. l. He is called God in Eph 4:30, "Furthermore, stop
grieving the Holy Spirit, the God, by whom you were sealedfor the day of
redemption." Five titles revealthe relationship of the Holy Spirit to the Son.
a. Spirit of Christ (Rom. 8:9; 1 Peter 1:11) b. Spirit of Jesus Christ(Phil.
1:19) c. Spirit of Jesus (Acts 16:7) d. Spirit of His son (Gal. 4:6)
e. Spirit of the Lord (Acts 5:9; 8:39) Titles that revealHis ministry.
Spirit of Glory (1 Pet. 4:14) reveals his role in glorifying Christ and in
bringing all believers into glory. Spirit of Life (Rom. 8:2) reveals His role as
the agentof regeneration(Titus 3:5). Spirit of Holiness (Rom 1:4); the Holy

Spirit (Matt. 1:20 et al); the Holy One (1 John 2:20) all emphasize His role as
the agentof our sanctification. Spirit of Wisdom and Understanding, The
Spirit of Counseland Might, Spirit of Knowledge and of the Fearof the Lord
(Is. 11:2); Spirit of Truth (John 14:7; John 15:26); and the Spirit of Faith (2
Cor. 4:13-Faith takenobjectively as "what is believed," i.e., doctrine) all
emphasize His role to communicate, clarify, teach, guide, and help the believer
understand Bible Doctrine. Spirit of Grace (Heb 10:29)and Spirit of Grace
and Supplication (Zech 12:10) all emphasize that the Holy Spirit as co-equal
with the other two members of the Trinity in operating exclusively on a grace
basis. Spirit of Adoption (Rom. 8:15) emphasizes His role in the adoption of
the believerinto the RoyalFamily of God. Comforter, To nourish, guide,
nurture, strengthen, and assure the believer. This is always done through
Bible doctrine which is the communication of Truth. Conclusion: The
names, titles and appellations given the Third Personof the Trinity all
emphasize His Deity. 5. The Deity of God the Holy Spirit He is Identified
with YHWH. Compare Acts 28:25 and Isa. 6:1-13 to see that the one called
Adonai and YHWH in Isaiahis equated with the Holy Spirit in Acts. Also
compare Heb. 10:15-17 with Jer. 31:31-34. Titles of Deity are used of the
Holy Spirit: The Spirit of God, The Spirit of Jesus, the Spirit of YHWH.
The Holy Spirit is associatedwith God the Father and God the Son on equal
terms (Matt. 28:19; 2 Cor. 13:14) 6. The Personalityof the Holy Spirit: This
doctrine has been much attackedin liberal circles as a back end attack on the
doctrine of the Trinity. Attributes of Personality:Intellect and Will (1 Cor.
2:10-11;Isa 11:2; Eph. 1:17; Rom. 8:7; 1 Cor. 12:11) 1Cor. 2:10 For to us
God revealedthem through the Spirit; for the Spirit searchesallthings, even
the depths of God.
1Cor. 2:11 Forwho among men knows the thoughts of a man except the
spirit of the man, which is in him? Even so the thoughts of God no one knows
exceptthe Spirit of God. Is. 11:2 And the Spirit of the LORD will reston

Him, The spirit of wisdom and understanding, The spirit of counseland
strength, The spirit of knowledge and the fear of the LORD. Eph. 1:17 that
the Godof our Lord Jesus Christ, the Father of glory, may give to you a spirit
of wisdom and of revelation in the knowledge ofHim. Rom. 8:7 because the
mind set on the flesh is hostile toward God; for it does not subject itself to the
law of God, for it is not even able to do so; 1Cor. 12:11 But one and the
same Spirit works all these things, distributing to eachone individually just as
He wills. b. The Holy Spirit performes the actions of PersonalityGuides:
Rom. 8:14 Forall who are being led by the Spirit of God, these are sons of
God. Commands: Acts 8:29 And the Spirit said to Philip, "Go up and join
this chariot." Witnesses:John 15:26 Intercedes: Rom. 8:26 And in the
same way the Spirit also helps our weakness;for we do not know how to pray
as we should, but the Spirit Himself intercedes for us with groanings too deep
for words;
7. The Processionofthe Spirit.
The doctrine of the double processionofthe Spirit is related to the being and
the eternity of the Holy Spirit in His relationto the Father and to the Son. Just
as the Son is eternally begottonfrom the Father, the Spirit eternally proceeds
from Father and Son and the Fatherand Son eternally spirate the Holy Spirit.
The early Trinitarian confessions hammered out in the greatecumenical
councils at Nicea, Ephesus, Constantinople, andChalcedonindicated that
Jesus was the same in substance and essencewith the Father. But little was
said about the Holy Spirit. By the fifth century it was commonly held that the
Holy Spirit proceededfrom both, but not creedalized. The SecondCouncil of
Toledo affirmed this in AD 447, but did not insert it in the Creed, this was
inserted as the filioque "and the Son" clause atthe Third Synod of Toledo
(AD 589).
Only 150 years later under the PatriarchPhotius did the Easternbranch
challenge Toledo. Bythat time the authority of the Pope was becoming an
issue, and Easternchurches challengedthe right of the Westto change the
creed.

Though this is often painted as an authority issue or a theologicalissue oflittle
consequence this is done so by those ignorant of history and philosophy.
Failure to acceptdouble processionindicatedin subtle failure to realize the
full implications of the complete equality of the Sonin His essencewith the
Father. So the ultimate metaphysic of the Eastbreaks down in the Trinity and
it works itself out in authority
problems and developed a religious systemthat raises a mystical conceptof
the Church above all else especiallythe priesthood of individual believers, and
politically in a predisposition towardtotalitarian and excessivelyauthoritative
systems with no real regard for the rights of individuals.
The Apostles Creed I believe in God the Father Almighty Makerof heaven
and earth. And in Jesus Christ, his only Son, our Lord; Who was conceivedby
the Holy Ghost, Born of the Virgin Mary, Suffered under Pontius Pilate, Was
crucified, dead, and buried; He descendedinto Hell [lit., Hades]; The third
day He rose againfrom the dead; He ascendedinto heaven, and sitteth on the
right hand of God the Father Almighty; From thence he shall come to judge
the quick and the dead. I believe in the Holy Ghost; the holy catholic Church;
the communion of saints;the forgiveness ofsins; the resurrectionof the body;
and the life everlasting. Amen.
The Nicene Creed(A. D. 325;revisedat Constantinople in A. D. 381)
We believe in one God, the Father Almighty; Makerofheaven and earth, and
of all things visible and invisible. And in one Lord, Jesus Christ, the only
begottenSon of God, Begottenofthe Fatherbefore all worlds; God of God,
Light of Light, Very God of Very God, Begotten, not made, Being of one
substance with the Father; By whom all things were made; Who, for us men
and for our salvation, Came down from heaven, And was incarnate by the
Holy Ghostof the Virgin Mary, And was made man; And was crucified also
for us under Pontius Pilate; He suffered and was buried; And the third day he
rose again, According to the Scriptures; And ascendedinto heaven, And

sitteth on the right hand of the Father; And he shall come again, with glory,
To judge both the quick and the dead; Whose kingdom shall have no end.
And we believe in the Holy Ghost, the Lord and Giver of life; Who proceedeth
from the Father[and the Son]; Who with the Fatherand the Sontogetheris
worshiped and glorified; Who spake by the prophets. And we believe in one
holy catholic and apostolic Church. We acknowledge one baptism for the
remissionof sins; And we look for the resurrectionof the dead, and the life of
the world to come. Amen.
The Symbol of Chalcedon(A. D. 451)
We, then, following the holy fathers, all with one consent, teachmen to confess
one and the same Son, our Lord Jesus Christ, the same perfect in Godhead
and also perfectin manhood; truly God and truly man, of a reasonable soul
and body; consubstantialwith the Fatheraccording to the Godhead, and
consubstantialwith us according to the Manhood; in all things like unto us,
without sin; begottenbefore all ages according to the Godhead, and in these
latter days, for us and for our salvation, born of the Virgin Mary, the Mother
of God, according to the Manhood; one and the same Christ, Son, Lord,
Onlybegotten, to be acknowledgedin two natures; inconfusedly,
unchangeably, indivisibly, inseparably; the distinction of natures being by no
means takenawayby the union, but rather the property of eachnature being
preserved, and concurring in one Personand one Subsistence, notparted or
divided into two persons, but one and the Son, and only begotten, Godthe
Word, the Lord Jesus Christ, as the prophets from the beginning have
declaredconcerning him, and the Lord Jesus Christ himself has taught us,
and the Creed of the holy Fathers has handed down to us.
www.divineviewpoint.com/
SYSTEMATIC THEOLOGY
PNEUMATOLOGY

DR. E. C. BRAGG
PNEUMATOLOGY
TABLE OF CONTENTS
I. Introduction II. Personof the Holy Spirit
A. Personalityof the Holy Spirit
1. PersonalAttributes Ascribed to the Holy Spirit 2. PersonalAppellations
Used of the Holy Spirit 3. PersonalActs Attributed to the Holy Spirit 4.
PersonalReactions Affecting the Holy Spirit
B. Deity of the Holy Spirit
1. Titles of the Holy Spirit 2. Attributes of the Holy Spirit 3. Works of the
Holy Spirit 4. Honors Bestowedupon the Holy Spirit
C. Names of the Holy Spirit
1. Holy Spirit in Relationto the Godhead 2. Holy Spirit in Relationto
Believers 3. Oil of Gladness 4. Comforter
D. Symbols of the Holy Spirit

1. Dove 2. Oil 3. Water4. Wind 5. Wine 6. Earnestand Seal7. Fire
III. Ministry of the Holy Spirit
A. Ministry of the Holy Spirit in Relationto Revelation
1. Holy Spirit, RevelatorofScripture (Author) 2. Holy Spirit, Illuminator of
Scripture (Interpreter) 3. Holy Spirit, Applicator of Scripture (Invigorator)
B. Ministry of the Holy Spirit in Relation to the World
1. Holy Spirit in Relationto Creation2. Holy Spirit's Ministry, Restraining
and Conviction
C. Ministry of the Holy Spirit in Old TestamentTimes
1. Holy Spirit's Ministry in Old TestamentSaints 2. Holy Spirit's Ministry in
Christ 3. Holy Spirit's Ministry in the GreatTribulation 4. Holy Spirit's
Ministry in the Millennium
D. Ministry of the Holy Spirit in the DispensationofGrace
1. Baptism of the Spirit 2. Communion of the Spirit

a. Holy Spirit Intercedes for Us b. Holy Spirit TeachesUs c. Holy Spirit
Guides Us d. Holy Spirit Puts to Death the "Old Man." e. Holy Spirit
Brings the "New Man"'to Full Age f. Holy Spirit Perfects the Image of
Christ in Us g. Holy Spirit Cleanses the Daily Walk of the Believer h. Holy
Spirit Sheds Abroad the Love of God in our Hearts i. Holy Spirit Unifies the
Believers j. Holy Spirit Brings Forth Fruit in the Believer k. Holy Spirit
Guides Us into True Spirit-Worship l. Holy Spirit Quickens the Mortal
Body
3. Endowment of the Holy Spirit 4. Administration of the Holy Spirit
a. In the Government of the Church b. In the MissionaryWork of the
Church c. In the Preaching of the Gospel d. In the Public Worship
5. Fullness of the Holy Spirit
a. Implication of the Holy Spirit's Fullness b. Import of the Holy Spirit's
Fullness c. Imperative of the Holy Spirit's Fullness d. Impartation of the
Holy Spirit's Fullness
PNEUMATOLOGY
I. Introduction
There is hardly a more confusing subject to be found in the Holy Scriptures,
among religious people, than the identity, work and mission of the Holy Spirit,
hence, the need of the cleardoctrinal presentationof Pneumatology, or the
Doctrine of the Holy Spirit. Few subjects could be weightier or more fraught
with more far-reaching consequencesto our theology, or victorious Christian

living and successfulministry than this one. If the Study of Christologyis
important, and it is, to the all-important work of Jesus Christ, as the very Son
of God, dying in substitution to save us, then this study of the Holy Spirit is
important, as He is the only One to apply and work out that redemption as it
is in Christ Jesus our Lord. There is no other to apply and perfect that
Salvationin us. He is the "Another Comforter" promised of Jesus before He
left His disciples to "sitdown at the right hand of God." How we need to know
all that the Scriptures have to teachabout this wonderful, heavenly Paraclete
that we may perfectly yield to His every desire and impulse, completely
cooperating with Him always, never grieving or quenching Him. May the
BlessedHoly Spirit Himself guide our Study in Pneumatology, for He is the
One who "CarriedHoly men of God along as they wrote" about the Holy
Spirit. Under this topic of the need of our study we might note the prevailing
ignorance concerning the person and work of the Holy Spirit. First, there is
the complete ignorance of the world about Him. Have you ever noticed the
absolute absence ofany reference to the Holy Spirit in all periodicals,
magazines, newspaperorbooks, radios, as far as the secularpress and radio is
concerned? Neveris His Name mentioned. The sinner uses the Holy Names of
God and of Christ in blasphemy in every conceivable waythe Devil can
suggestto them; but never do they use the Holy Spirit. It was as if He had no
existence atall. They even use every sacredthing and heaven and hell itself in
their blasphemy but never the Holy Spirit. The reasonis the same the
Ephesians followers ofJohn the Baptist gave, "We have not so much as heard
that there be a Holy Spirit." Jesus gave the reason, John14:17,(Of the
comforterwho is to abide with believers forever) "Even the Spirit of Truth,
whom the world cannot receive, because itseethHim not, neither knoweth
Him." The unconverted man has no spiritual faculty with which to receive or
know the Holy Spirit of God, for He is Spirit and contactedor known only by
the redeemedSpirit, hence the absence ofall reference to the Holy Spirit in all
cults, with only a few erroneous, sketchyremarks about Him in a very few,
like Christian Science whichwould make Mary BakerEddy the Holy Spirit.
(Same idea anyhow sees "Glossaryof Science andHealth, "Holy Spirit is
divine Science, whichshe makes synonymous with herself). The sad part is the
awful darkness of the great number of sincere believers who, being ignorant
of the presence, personalityand power of the indwelling Spirit of God, thwart

His every effort to perfect in them the image of Christ. Jesus continues in
John 14:17, "But ye know Him; for He dwelleth with you and shall be in you."
As we read Acts, we realize how conscious these earlyDisciples were ofthe
Holy Spirit; how complete their acknowledgementand cooperationwith Him.
Secondly, under the importance of our study, we might note that without Him
we can do nothing. Without His illumination of the Scriptures, we canknow
nothing. Without His mighty powerwe can do nothing. Without His precious
infilling we cannot live victoriously. He transforms the Scriptures from a dry
book into a juicy one. He transforms our defeated, listless, dull lives into more
than conquerors. He transforms our useless,powerless fruitless ministry into
mighty evangels forChrist. He takes our dry, arid lives and makes "rivers of
living water" of them. Let us stop trying to do it all with our human ingenuity,
human strength, human programs, and psychologicalapproaches. Christ
knew all these would fail for "the weapons of our warfare are not carnal (of
the flesh or human at all) but are mighty of God to the tearing down of the
strongholds of Satan;" And "We wrestle not againstflesh and blood but
againstspiritual wickednessin the heavenlies," supernaturalfoes where the
arm of flesh has no power at all, where we need the whole armour of God.
Christ, in going awaysaid, I'll send another Comforter." Let us lean wholly
upon Him, and, to do this, let us learn all we can about Him, not just with
intellectual doctrinal discussions, but let us yield unto His every way as He
"Guides us into all Truth." Our course ofstudy in Pneumatologywill follow
two parts: The Personof the Holy Spirit and The Ministry of the Holy Spirit.
Under part one, we shall considerthe personality of the Holy Spirit, the deity
of the Holy Spirit, the names of the Holy Spirit, and the symbols of the Holy
Spirit. Under part two, we shall considerthe ministry of the Holy Spirit in the
Old and the New Testament, showing the difference in His operations in the
old Economyand under Grace now. Under this last heading we shall lay all
emphasis on the paramount truth, "This is the dispensationof the Holy
Spirit," therefore, any ignoring, any exclusion, and any quenching of the Holy
Spirit is to doom our every effort to failure. There is no other to do His work.
Let us know Him, to be conscious ofHis indwelling, and yield to His every
impulse as He seeksto glorify Christ in us and complete the inward work of
redemption, and bring to full fruition all the fruits of the Spirit in our lives.

Let us evermore rely upon His supply of Powerfor witnessing. All I supply is
the yielded, willing, consecrated, and purged vessel, the whole working capital
of Christ's life, fruits, gifts, and powerare supplied by the Holy Spirit.
II. The Personof the Holy Spirit
A. NegativelyConsidered
1. At the very outsetof our study we need to have impressedupon our minds
the very important truth, the Holy Spirit is a Person. He has personality, He is
not, as so many believe, an influence, an atmosphere such as the spirit of
Christmas is an atmosphere, so they have taught He is only an atmosphere of
spirituality, of worship, spirit of prayer, spirit of power, etc., all meaning not
personality but a concentratedspirit of pervading thought or feeling.
Unconsciously, all too many Christians fall into this habit of thinking of the
Holy Spirit, when praying, "SendThy Holy Spirit into the service this
morning." They have not thought of an August SovereignPersonalitycoming
down into the service and ordering it to suit Himself, changing it to His will,
leading them into true spiritual worship. They have only in mind God lending
a certain kind of atmosphere which will make them feel good, will give the
preachera certain kind of fleshy success,and so all will be kindness,
sweetness,light and nobody will get hurt. If He really did come down as the
Sovereignof the Church, Christ's Vice-Regentonearth, as He was of old, He
would wreck a lot of our little programs, and a greatnumber who pray the
Father to send the Holy Spirit into their meetings would find, after He came,
that there was no room on the program, provided by the program committee,
for Him.
2. Others have taught that the Holy Spirit is only an attribute of God, such as
the energyor operation of God. (The Arians and Unitarians have so taught.)
This teaching would make the Holy Spirit, not a separate member of the
Trinity, with personality, but only some manifestationof God's Person. 3. The

most common error taught concerning the Holy Spirit in almost all cults, such
as Russelism, is that the Holy Spirit is an emanation of God, a divine out
flowing of God's own nature like the sun's rays or beams are an emanation of
the sun. Paul of Samesata earlyin the third century was probably the first of
any importance to deny the personalityand deity of the Holy Spirit. (He also
denied the deity of Christ) He desiredto explain fully every mystery of the
Word and found he could only do so by watering it down to his own level. The
Socians during the Reformationfollowedin Paul of Samesata'sfootstepsand,
in more recent times, Lyman Abbott has given the modernists’ viewpoint in
"The Outlook" illustrating the Trinity thus:
a. The artist working on his pictures b. The same man teaching his pupils to
paint c. The same man entertaining his friends at home.
He has takenon these types of conduct, as three-fold nature; artist, teacher,
friend, thus he "explains" the Trinity, not three personalities but only three
revelations of one personality in three guises. This is only the error of
Sabellius (270 A.D.) of an expanding God Head, the unity became a trinity by
expansion. The sad part is that even born-againbelievers have fallen into the
same error of thinking of the Holy Spirit not as a person, but as an impersonal
being. How often has a believer spokenof the infilling of the Holy Spirit, "Did
you getit?” The Authorized Version of King James following the error
translated the personalpronoun “autes,” the Spirit itself of Romans 8:26 and
Romans 8:16. The R.V. and American Standard Version correctedthis to
"The Spirit Himself" as it should be. As we shall later, see even the
Authorized Version's use of Ghost insteadof Spirit came of this error.
B. Positively Considered

What do we mean by calling the Holy Spirit a person? It is manifest in the:
Doctrine of the Divine Trinity that we are not teaching three Gods. We are not
polytheists but Trinitarians. There is but one God in essence, but manifesting
Himself in three persons, so the meaning of "person" cannotmean separate in
essence. There is but one essencein the Godhead, and that fullness is in all
three members, and the three are one in being. Within the Scriptures,
however, they manifest themselves in three distinct personalities, Father, Son,
and Holy Spirit. The word "Person'" denotes individuality. The Latin "per"
equaled "through" and "sonare" equaled"to sound" and was used of the
mark through which the actor's voice sounded as he representeda certain
personage, hence the word came to indicate individuality, but not of things,
elements, forces, orinfluences; only of beings expressing the component
elements of personality. When we seek to prove from the Scripture the
Personalityof the Holy Spirit we wish to show that He has real being,
possessing intelligence, emotion, and volition. This brings us to the very first
thought by way of introduction to our proofs:What are the three primary
elements of personality? What makes one being a person, and another an
animal, plant, or insect but not a person? Some of the greatestofthinkers
have said there are two: selfconsciousnessand self-determination. These are
more or less modes of operationof the three primary elements that go to make
up personality:
a. Intellect b. Sensibility (emotion) c. Volition
Eachof these acts with more or less of the other two, all with self-
consciousnessandself-determination. Every thought or actof our lives has
these three elements in them, and it is the possessionofthese three elements
which make us a person. We have seenin Anthropology that they make men
and man separate with an impassable chasm from beasts. We have seenthat
God the Father has personality in our study of Theology. In the study of
Christologywe prove that Christ had all the elements of personality. We shall

see in our first argument for the Personalityof the Holy Spirit, that the same
three elements are ascribedto Him.
1. PersonalAttributes are ascribedto the Holy Spirit, the three essential
attributes of personality. These are impossible to ascribe to inanimate objects
or abstractprinciples, such as influences or energies oremanations.
a. Mind or intelligence - knowing - is ascribedto the Holy Spirit, Romans
8:27, "The mind of the Spirit" and I Corinthians 2:11, "Evenso the things of
God knowethno man, but the Spirit of God." b. Emotions or sensibility is
ascribedto the Holy Spirit, as His being vexed, Isaiah 63:10, and grieved or
made sorrowful, Ephesians. 4:30; "The love of the Spirit," Romans 15:30, so
love is a fruit of the Spirit. c. Volition or will is ascribed to the Holy Spirit, I
Corinthians 22:11, "But all these workeththat one and the selfsame Spirit,
dividing to every man severally as He wills; eight times in two verses (John
16:13-14). The words the Lord will and shall are used of the Holy Spirit - He
shall, He will. Here is personalpurposeful actionof self-determination.
2. Personalappellations are used of the Holy Spirit. By figures of speech
personalnames, pronouns, and attributes are attributed to inanimate objects,
by metaphor, personification, metonomy, but always in such figurative
language as to be beyond liberalizing. If these personalpronouns and names
are so used in ordinary, nonfigurative language, in common speechthen they
must belong to personality.
a. Personalpronouns are used of the Holy Spirit. The word Spirit "pneuma"
is neuter in the Greek and according to all usage must have the neuter
pronoun. Instead, the Masculine pronoun is used with Spirit. In John 14:16
Jesus uses againand againthe personalmasculine pronoun "ekeines,"Note
John 14:16: "I will pray the Father and He shall give you another comforter

that He (lit, that one) may abide with you forever." See John 14:26;16:7-8.
See all through 16:13-15.
(Ten times the longestpersonalappellation in the Greek language is applied to
the Holy Spirit in three verses.)b. From the appellation Christ gives to the
Holy Spirit of "Another Comforter." Under the names of the Holy Spirit later
we shall see that this Greek wordis one of the proper names of the Holy
Spirit, and it take its full meaning there, but, when Christ In the Gospelof
John 14:16 calls Him Another Comforter, there is much that is involved which
demands that the Holy Spirit be a person. The same name Parakletosis used
of Christ in I John 2:1-2 rendered "Advocate." It carried personalactivities;
our word lawyertoday is close to the idea - "who takes my case and pleads for
me." You wouldn't leave your case to an impersonal force. The primary
implication is in the Word, "Another" by which Christ differentiates the Holy
Spirit from Himself, yet designatedHim as of the same kind of helper. First
note: It is not the Greek word"hetros" which means a diverse kind, one of
another genus entirely; but instead Christ used the Greek word"allos" an
entirely different Greek word for "another" which means another of the same
genus; we would say one of another of the same kind, just like the first, only
differentiated in individuality. Note the clear emphasis:The Holy Spirit is not
to be confusedwith Christ Himself as many do - to say that the coming of the
Holy Spirit on Pentecostwas the SecondComing of Christ. The inference is
clear. The Holy Spirit must be a Personand further, a Member of the
Godheadas was Christ to be called Parakletos, "AnotherComforter." If the
Holy Spirit is not a person, then neither was Jesus Christ since allos makes
them of the same genus, same in kind; they are both Comforters, Helpers,
Advocates of ours on the same infinite level as members of the Godheadand
are persons. c. Personalacts are attributed to the Holy Spirit. None of these
could be accomplishedby a substance, anit, or a thing. These will find
enlargementunder the ministry of the Holy Spirit.
1.) He speaks:I Timothy 4:1 ("poetic" language alone allowsinanimate
objects to talk) 2.) He comforts, helps: John 15:16-17. 3.)He testifies:John
l5:26 and bears witness with our spirits, Romans 8:16 (Heb. 10:15) 4.) He

The holy spirit in systematic theology

The holy spirit in systematic theology

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to The holy spirit in systematic theology

Similar to The holy spirit in systematic theology (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

The holy spirit in systematic theology