The work of the Holy Spirit not only pervades the Scriptures from Genesis 1 to Revelation 22, but extends to every aspect of divine creation. Abraham Kuyper, the great Dutch theologian, summarized the work of the Holy Spirit in two significant propositions: “First, the work of the Holy Spirit is not confined to the elect and does not begin with their regeneration; but it touches every creation, animate and inanimate, and begins its operations in the elect at the very moment of their origin. Second, the proper work of the Holy Spirit in every creature consists in the quickening and sustaining of life with reference to his being and talents, and, in its highest sense, with reference to eternal life, which is his salvation” (The Work of the Holy Spirit, p. 46). From the standpoint of the importance of the person of the Spirit as the Third Person of the Godhead, from consideration of his extensive works as revealed in the Scriptures, and because the work of the Spirit is integral to every important undertaking of God, the work of the Holy Spirit is a pivotal doctrine of the Scriptures and of systematic theology, and its statement determines any system of theology of which it is a part.
Definition. The Nicene Creed as amended in A.D. 589 states the faith of the Church on the person and work of the Spirit in these words: “And I believe in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father and the Son, who with the Father and Son together is worshipped and glorified.” In modern creeds such as the Westminster Confession of Faith, the Spirit of God is defined as one of the three persons of the Godhead “of one substance, power, and eternity” with the Father and Son. Even Karl Barth who avoids the word person in reference to the Trinity, states of the Spirit: “The Holy Ghost is God the Lord in the fullness of Deity, in the total sovereignty and condescension, in the complete hiddenness and revealedness of God” (The Holy Ghost and the Christian Life, p. 11). The personality, deity, procession, and divine attributes of the Holy Spirit are always affirmed in orthodox theology. As Charles Hodge expresses it: “Since the fourth century His true divinity has never been denied by those who admit His personality” (Systematic Theology, Vol. I, p. 527).
The work of the Holy Spirit therefore is the work of God. Every important undertaking of God is related in some way to the ministry of the Holy Spirit. Among the more prominent ministries of the Spirit are those of divine revelation, the inspiration of the Scriptures, the creation of the physical world, the conception of Christ, enablement for spiritual service, the impartation of eternal life to believers, indwelling and baptizing of the saints, miraculous works, the bestowal of spiritual gifts, and the revealing of prophecy.
The Holy Spirit in the Old Testament. Early in the first chapter of Genesis the Spirit of God is introduced as one who moves upon the face of the waters. John Owen in his classic work, A Discourse Concerning the Holy Spirit, states: “Without Him, all was a dead sea; a rude inform chaos; a confused heap covered with darkness: but by the moving of the Spirit of God upon it, He communicated a quickening prolific virtue” (p. 56). The work of the Spirit in creation seems to be related to its order as in Genesis 1:2, its design as in Job 26:13, its life as in Job 33:4 and Genesis 1:26, and the glory of creation as in Psalm 33:6 and Psalm 19:1.
The most important work of the Holy Spirit in the Old Testament, however, is in relation to divine revelation and inspiration of the Scriptures. The revelation given to the prophets as well as that recorded in the Scriptures is traced to the Holy Spirit (2 Pet. 1:21; cf. 2 Sam. 23:2; Mic. 3:8). Frequently the writing of Scriptures themselves is attributed to the inspiration of the Holy Spirit (2 Sam. 23:2, 3; Isa. 59:21; Matt. 22:42, 43; cf. Ps. 110:1; Mark 12:36; Acts 1:16; cf. Ps. 41:9; Acts 28:25; cf. Isa. 6:9, 10; Heb. 3:7; 10:15, 16). The Apostle Peter spoke of the Spirit of God as the origin of all prophecy in these words: “For no prophecy ever came by the will of man: but men spake from God, being moved by the Holy Spirit” (2 Pet. 1:21).
Important also in the Old Testament was the ministry of the Holy Spirit to man. In numerous cases specific enablement for some divine service is attributed to the Holy Spirit (Gen. 41:38; Exod. 28:3; 31:3; 35:30–35; Num. 11:17, 25; Judges 3:10; 6:34; 11:29; 13:25; 14:6, 19; 15:14; 1 Sam. 10:9, 10; 16:13; Dan. 4:8; 5:11–14). The indwelling ministry of the Holy Spirit in the Old Testament in contrast to the New Testament, however, does not seem to be especially related to spiritual qualities, nor is it necessarily a gift to every believer. In some cases the indwelling of the Spirit was temporary (1 Sam. 16:14; Ps. 51:11). The Spirit of God was the source of wisdom, special skills, unusual physical strength, of miracles, and of divine revelation in the Old Testament.
The Holy Spirit’s Relation to Christ. The introduction of the ministry of the Holy Spirit in the New Testament is found in his relationship to the virgin birth of Christ. According to Luke 1:35, Christ was begotten of the Holy Spirit and filled with the Holy Spirit from the moment of conception (Isa. 11:2, 3; 42:1–4; 61:1, 2; John 3:34; cf. Luke 1:15). The ministry of the Holy Spirit to Christ at his baptism by John was not the beginning of this relationship, but rather its declaration. The public works of Christ such as his miracles were attributed to the Holy Spirit in Matthew 12:28 and Luke 4:14, 15, 18. By the Spirit, Christ was anointed to preach (Matt. 12:18–21; cf. Isa. 42:1–4; Luke 4:18–21; cf. Isa. 61:1, 2). Some evidence may be adduced that the Holy Spirit ministered to Christ in his sufferings and trials leading up to his crucifixion.
The Work of the Holy Spirit in Salvation. One of the major ministries of the Holy Spirit is related to the salvation of the lost. According to John 16:8, the Holy Spirit “when he is come, will convict the world in respect of sin, and of righteousness, and of judgment.” The work of the Spirit enters inscrutably in the act of faith in Christ. When a soul enters into the sphere of salvation, he is born of the Spirit or regenerated (John 1:13; 3:3–7; Rom. 6:13; 2 Cor. 5:17; Eph. 2:5, 10; Titus 3:5; Jas. 1:18). The regeneration effected by the Holy Spirit results in the believer’s possessing a new nature, a new experience, and also a new safety in Christ.
The Indwelling of the Spirit. Prominent in the New Testament is the doctrine of the indwelling of the Holy Spirit. Christ had predicted in John 14:17 concerning the spirit of truth, “… We know him; for he abideth with you, and shall be in you.” This promise of the indwelling of the Spirit was fulfilled on Pentecost when the indwelling presence of the Spirit became the common possession of all believers. Hence, the possession of the Spirit is essential to salvation (Rom. 8:9; Jude 19). The presence of the Spirit is the seal of God until the day of redemption (Eph. 4:30; cf. Eph. 1:13; 2 Cor. 1:22).
The Baptism of the Spirit. Prophesied in the Gospels and occurring for the first time on the Day of Pentecost (Acts 1:5; cf. Acts 11:15–17), the baptism of the Spirit is defined in 1 Corinthians 12:13 as placing the new believer in the body of Christ. It should therefore not be confused with regeneration, the indwelling of the Spirit, or the filling of the Spirit.
The Filling of the Spirit. Important and vital is the ministry of the Spirit described as the filling of the Spirit. This important work is given to those who fulfill the conditions and is not to be confused with the ministries of the Spirit which are found in every Christian, such as those of regeneration, indwelling, baptism, and sealing of the Spirit. It is a work of the Spirit which may be bestowed repeatedly and also withdrawn. Practically all spiritual experience is related to this aspect of the work of the Spirit.
The basic requirement for the filling of the Spirit is given in Galatians 5:16: “Walk by the Spirit, and ye shall not fulfill the lust of the flesh.” The power to overcome the sinfulness of the human nature is therefore attributed to the Holy Spirit. Walking by the Spirit implies a constant dependence upon and faith in the delivering power of the Spirit. Though sinless perfection is not promised the one filled by the Spirit, the control and divine grace represented by the experience transforms the life of the recipient. Instead of manifesting the works of the flesh, he produces the fruit of the Spirit: “Love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control” (Gal. 5:22, 23).
Related to this satisfying experience are the commands: “Quench not the Spirit” (1 Thess. 5:19), meaning not to resist the Spirit of God, and: “Grieve not the Holy Spirit of God” (Eph. 4:30), referring to a state of disobedience to God and failure to confess sin. The filling of the Spirit is characterized by an unhindering ministry of the Spirit of God to the believer permitting the work of the Holy Spirit in sanctifying (Rom. 15:16), teaching (John 16:12, 13; 1 Cor. 2:9–3:2), guiding (Rom. 8:14), giving assurance (Rom. 8:16), inspiring worship (Eph. 5:18–20), leading in prayer (Rom. 8:26), and empowering for service (John 7:38, 39). The varied gifts of the Spirit upon individual believers can be used to the full only when empowered by the Spirit of God.
Application. The secret of all spiritual power for the child of God lies in a proper relationship to the Holy Spirit of God. This is true for the novice as well as the mature saint, for those unusually gifted as well as those with moderate abilities. In the words of Paul: “We received, not the spirit of the world, but the spirit which is from God; that we might know the things that were freely given to us of God. Which things also we speak, not in words which man’s wisdom teacheth, but which the Spirit teacheth; combining spiritual things with spiritual words. Now the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; and he cannot know them, because they are spiritually judged” (1 Cor. 2:12–14). In our modem sophisticated world, just as in its counterpart in Corinth, the power of the Spirit working in the heart of man is the difference between human wisdom and divine revelation, human weakness and divine power, carnality and spirituality. Every soul that is saved is born of the Spirit; every revival is a work of the Spirit; every spiritual truth is taught by the Spirit; every holy character is sanctified by the Spirit.
Bibliography: K. Barth, The Holy Ghost and the Christian Life; L. S. Chafer, Systematic Theology, Vol. VI; L. Gaussen, Theopneustia; A. Kuyper, The Work of the Holy Spirit; F. E. Marsh, Emblems of the Holy Spirit; J. Owen, A Discourse Concerning the Holy Spirit, from The Works of John Owen, William H. Goold, ed., 4 vols., Philadelphia, 1862; R. Pache, La Personne et l’Oeuvre de Saint-Esprit; W. H. G. Thomas, The Holy Spirit of God; J. F. Walvoord, The Holy Spirit.
President
Dallas Theological Seminary
Dallas, Texas
