Questions About The Holy Spirit (3)
Is cessationism biblical? What is a cessationist? (1)
Cessationism is the view that the “miracle gifts” of tongues and healing have ceased—that the end of the apostolic age brought about a cessation of the miracles associated with that age. Most cessationists believe that, while God can and still does perform miracles today, the Holy Spirit no longer uses individuals to perform miraculous signs.
The biblical record shows that miracles occurred during particular periods for the specific purpose of authenticating a new message from God. Moses was enabled to perform miracles to authenticate his ministry before Pharaoh (Exodus 4:1-8). Elijah was given miracles to authenticate his ministry before Ahab (1 Kings 17:1; 18:24). The apostles were given miracles to authenticate their ministry before Israel (Acts 4:10, 16).
Jesus’ ministry was also marked by miracles, which the Apostle John calls “signs” (John 2:11). John’s point is that the miracles were proofs of the authenticity of Jesus’ message.
After Jesus’ resurrection, as the Church was being established and the New Testament was being written, the apostles demonstrated “signs” such as tongues and the power to heal. “Tongues are for a sign, not to them that believe, but to them that believe not” (1 Corinthians 14:22, a verse that plainly says the gift was never intended to edify the church).
The Apostle Paul predicted that the gift of tongues would cease (1 Corinthians 13:8). Here are six proofs that it has already ceased:
1) The apostles, through whom tongues came, were unique in the history of the church. Once their ministry was accomplished, the need for authenticating signs ceased to exist.
2) The miracle (or sign) gifts are only mentioned in the earliest epistles, such as 1 Corinthians. Later books, such as Ephesians and Romans, contain detailed passages on the gifts of the Spirit, but the miracle gifts are not mentioned, although Romans does mention the gift of prophecy. The Greek word translated “prophecy” means “speaking forth” and does not necessarily include prediction of the future.
3) The gift of tongues was a sign to unbelieving Israel that God’s salvation was now available to other nations. See 1 Corinthians 14:21-22 and Isaiah 28:11-12.
4) Tongues was an inferior gift to prophecy (preaching). Preaching the Word of God edifies believers, whereas tongues does not. Believers are told to seek prophesying over speaking in tongues (1 Corinthians 14:1-3).
5) History indicates that tongues did cease. Tongues are not mentioned at all by the Post-Apostolic Fathers. Other writers such as Justin Martyr, Origen, Chrysostom, and Augustine considered tongues something that happened only in the earliest days of the Church.
6) There are indications that the miracle of tongues has ceased. If the gift were still available today, there would be no need for missionaries to attend language school. Missionaries would be able to travel to any country and speak any language fluently, just as the apostles were able to speak in Acts 2. As for the miracle gift of healing, we see in Scripture that healing was associated with the ministry of Jesus and the apostles (Luke 9:1-2). And we see that as the era of the apostles drew to a close, healing, like tongues, became less frequent. The Apostle Paul, who raised Eutychus from the dead (Acts 20:9-12), did not heal Epaphroditus (Philippians 2:25-27), Trophimus (2 Timothy 4:20), Timothy (1 Timothy 5:23), or even himself (2 Corinthians 12:7-9). The reasons for Paul’s “failures to heal” are 1) the gift was never intended to make every Christian well, but to authenticate apostleship; and 2) the authority of the apostles had been sufficiently proved, making further miracles unnecessary.
The reasons stated above are evidence for cessationism. According to 1 Corinthians 13:13-14:1, we would do well to “pursue love,” the greatest gift of all. If we are to desire gifts, we should desire to speak forth the Word of God, that all may be edified.
Is a believer supposed to be able to feel the Holy Spirit? (2)
While certain ministries of the Holy Spirit may involve a feeling, such as conviction of sin, comfort, and empowerment, Scripture does not instruct us to base our relationship with the Holy Spirit on how or what we feel. Every born-again believer has the indwelling Holy Spirit. Jesus told us that when the Comforter has come He will be with us and in us. "And I will ask the Father, and he will give you another Counselor to be with you forever"the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you" (John 14:16-17). In other words, Jesus is sending one like Himself to be with us and in us.
We know the Holy Spirit is with us because God's Word tells us that it is so. Every born-again believer is indwelt by the Holy Spirit, but not every believer is controlled by the Holy Spirit, and there is a distinct difference. When we step out in our flesh, we are not under the control of the Holy Spirit even though we are still indwelt by Him. The apostle Paul comments on this truth, and he uses an illustration that helps us to understand. "Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit" (Ephesians 5:18). Many people read this verse and interpret it to mean that the apostle Paul is speaking against wine. However, the context of this passage is the walk and the warfare of the Spirit-filled believer. Therefore, there is something more here than just a warning about drinking too much wine.
When people are drunk with too much wine, they exhibit certain characteristics: they become clumsy, their speech is slurred, and their judgment is impaired. The apostle Paul sets up a comparison here. Just as there are certain characteristics that identify someone who is controlled by too much wine, there should also be certain characteristics that identify someone who is controlled by the Holy Spirit. We read in Galatians 5:22-24 about the "fruit" of the Spirit. This is the Holy Spirit's fruit, and it is exhibited by the born-again believer who is under His control.
The verb tense in Ephesians 5:18 indicates a continual process of "being filled" by the Holy Spirit. Since it is an exhortation, it follows that it is also possible to not be filled or controlled by the Spirit. The rest of Ephesians 5 gives us the characteristics of a Spirit-filled believer. "Speak to one another with psalms, hymns and spiritual songs. Sing and make music in your heart to the Lord, always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ. Submit to one another out of reverence for Christ" (Ephesians 5:19-21).
We are not filled with the Spirit because we feel we are, but because this is the privilege and possession of the Christian. Being filled or controlled by the Spirit is the result of walking in obedience to the Lord. This is a gift of grace and not an emotional feeling. Emotions can and will deceive us, and we can work ourselves up into an emotional frenzy that is purely from the flesh and not of the Holy Spirit. "So I say, live by the Spirit, and you will not gratify the desires of the sinful nature " Since we live by the Spirit, let us keep in step with the Spirit" (Galatians 5:16, 25).
Having said that, we cannot deny that there are times when we can be overwhelmed by the presence and the power of the Spirit, and this is often an emotional experience. When that happens, it is a joy like no other. King David "danced with all his might" (2 Samuel 6:14) when they brought up the Ark of the Covenant to Jerusalem. Experiencing joy by the Spirit is the understanding that as children of God we are being blessed by His grace. So, absolutely, the ministries of the Holy Spirit can involve our feelings and emotions. At the same time, we are not to base the assurance of our possession of the Holy Spirit on how we feel.
What is the filioque clause / filioque controversy? (3)
The filioque clause was, and still is, a controversy in the church in relation to the Holy Spirit. The question is, "from whom did the Holy Spirit proceed, the Father, or the Father and the Son?" The word filioque means "and son" in Latin. It is referred to as the "filioque clause" because the phrase "and son" was added to the Nicene Creed, indicating that the Holy Spirit proceeded from the Father "and Son." There was so much contention over this issue that it eventually led to the split between the Roman Catholic and Eastern Orthodox churches in A. D. 1054. The two churches are still not in agreement on the filioque clause.
John 14:26 tells us, "But the Counselor, the Holy Spirit, whom the Father will send in my name..." John 15:26 tells us, "When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, He will testify about me." See also John 14:16 and Philippians 1:19. These Scriptures seem to indicate that the Spirit is sent out by both the Father and the Son. The essential matter in the filioque clause is a desire to protect the deity of the Holy Spirit. The Bible clearly teaches that the Holy Spirit is God (Acts 5:3-4). Those who oppose the filioque clause object because they believe the Holy Spirit proceeding from the Father and the Son makes the Holy Spirit "subservient" to the Father and Son. Those who uphold the filioque clause believe that the Holy Spirit proceeding from both the Father and the Son does not impact the Spirit being equally God with the Father and the Son.
The filioque clause controversy likely involves an aspect of God's person that we will never be able to fully grasp. God, who is an infinite being, is ultimately incomprehensible to our finite human minds. The Holy Spirit is God, and He was sent by God as Jesus Christ's "replacement" here on earth. The question of whether the Holy Spirit was sent by the Father, or by the Father and the Son, likely cannot be decisively answered, nor does it absolutely need to be. The filioque clause will perhaps have to remain a controversy.
What is the gift of speaking in tongues? (4)
The first occurrence of speaking in tongues occurred on the day of Pentecost in Acts 2:1-4. The apostles went out and shared the gospel with the crowds, speaking to them in their own languages: 'We hear them declaring the wonders of God in our own tongues!' (Acts 2:11). The Greek word translated tongues literally means 'languages.' Therefore, the gift of tongues is speaking in a language a person does not know in order to minister to someone who does speak that language. In 1 Corinthians chapters 12-14, Paul discusses miraculous gifts, saying, 'Now, brothers, if I come to you and speak in tongues, what good will I be to you, unless I bring you some revelation or knowledge or prophecy or word of instruction?' (1 Corinthians 14:6). According to the apostle Paul, and in agreement with the tongues described in Acts, speaking in tongues is valuable to the one hearing God's message in his or her own language, but it is useless to everyone else unless it is interpreted/translated.
A person with the gift of interpreting tongues (1 Corinthians 12:30) could understand what a tongues-speaker was saying even though he did not know the language that was being spoken. The tongues interpreter would then communicate the message of the tongues speaker to everyone else, so all could understand. 'For this reason anyone who speaks in a tongue should pray that he may interpret what he says' (1 Corinthians 14:13). Paul's conclusion regarding tongues that were not interpreted is powerful: 'But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue' (1 Corinthians 14:19).
Is the gift of tongues for today? First Corinthians 13:8 mentions the gift of tongues ceasing, although it connects the ceasing with the arrival of the 'perfect' in 1 Corinthians 13:10. Some point to a difference in the tense of the Greek verbs referring to prophecy and knowledge 'ceasing' and that of tongues 'being ceased' as evidence for tongues ceasing before the arrival of the 'perfect.' While possible, this is not explicitly clear from the text. Some also point to passages such as Isaiah 28:11 and Joel 2:28-29 as evidence that speaking in tongues was a sign of God's oncoming judgment. First Corinthians 14:22 describes tongues as a 'sign to unbelievers.' According to this argument, the gift of tongues was a warning to the Jews that God was going to judge Israel for rejecting Jesus Christ as Messiah. Therefore, when God did in fact judge Israel (with the destruction of Jerusalem by the Romans in A.D. 70), the gift of tongues would no longer serve its intended purpose. While this view is possible, the primary purpose of tongues being fulfilled does not necessarily demand its cessation. Scripture does not conclusively assert that the gift of speaking in tongues has ceased.
At the same time, if the gift of speaking in tongues were active in the church today, it would be performed in agreement with Scripture. It would be a real and intelligible language (1 Corinthians 14:10). It would be for the purpose of communicating God's Word with a person of another language (Acts 2:6-12). It would be in agreement with the command God gave through the apostle Paul, 'If anyone speaks in a tongue, two'or at the most three'should speak, one at a time, and someone must interpret. If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God' (1 Corinthians 14:27-28). It would also be in accordance with 1 Corinthians 14:33, 'For God is not the author of confusion, but of peace, as in all churches of the saints.'
God most definitely can give a person the gift of speaking in tongues to enable him or her to communicate with a person who speaks another language. The Holy Spirit is sovereign in the dispersion of the spiritual gifts (1 Corinthians 12:11). Just imagine how much more productive missionaries could be if they did not have to go to language school, and were instantly able to speak to people in their own language. However, God does not seem to be doing this. Tongues does not seem to occur today in the manner it did in the New Testament, despite the fact that it would be immensely useful. The vast majority of believers who claim to practice the gift of speaking in tongues do not do so in agreement with the Scriptures mentioned above. These facts lead to the conclusion that the gift of tongues has ceased or is at least a rarity in God's plan for the church today.
What does it mean to grieve / quench the Holy Spirit? (5)
When the word “quench” is used in Scripture, it is speaking of suppressing fire. When believers put on the shield of faith, as part of their armor of God (Ephesians 6:16), they are extinguishing the power of the fiery darts from Satan. Christ described hell as a place where the fire would not be “quenched” (Mark 9:44, 46, 48). Likewise, the Holy Spirit is a fire dwelling in each believer. He wants to express Himself in our actions and attitudes. When believers do not allow the Spirit to be seen in our actions, when we do what we know is wrong, we suppress or quench the Spirit (1 Thessalonians 5:19). We do not allow the Spirit to reveal Himself the way that He wants to.
To understand what it means to grieve the Spirit, we must first understand that this indicates the Spirit possesses personality. Only a person can be grieved; therefore, the Spirit must be a divine person in order to have this emotion. Once we understand this, we can better understand how He is grieved, mainly because we too are grieved. Ephesians 4:30 tells us that we should not grieve the Spirit. We grieve the Spirit by living like the pagans (4:17-19), by lying (4:25), by being angry (4:26-27), by stealing (4:28), by cursing (4:29), by being bitter (4:31), by being unforgiving (4:32), and by being sexually immoral (5:3-5). To grieve the Spirit is to act out in a sinful manner, whether it is in thought only or in both thought and deed.
Both quenching and grieving the Spirit are similar in their effects. Both hinder a godly lifestyle. Both happen when a believer sins against God and follows his or her own worldly desires. The only correct road to follow is the road that leads the believer closer to God and purity, and farther away from the world and sin. Just as we do not like to be grieved, and just as we do not seek to quench what is good'so we should not grieve or quench the Holy Spirit by refusing to follow His leading.
Why is the dove often used as a symbol for the Holy Spirit? (6)
All four Gospel accounts refer to the baptism of Jesus by John at the Jordan River (Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32). Luke says, “And the Holy Spirit came down in a bodily shape, like a dove on Him.” Because the Holy Spirit is just that—spirit—He is not visible to us. On this occasion, however, the Spirit took on a visible appearance and was doubtless seen by the people. The dove is an emblem of purity and harmlessness (Matthew 10:16), and the form of the dove at Jesus’ baptism signified that the Spirit with which Jesus was endowed was one of holiness and innocence.
Another symbol involving the dove comes from the account of the Flood and Noah’s ark in Genesis 6-8. When the earth had been covered with water for some time, Noah wanted to check to see if there was dry land anywhere, so he sent out a dove from the ark; the dove came back with an olive branch in her beak (Genesis 8:11). Since that time, the olive branch has been a symbol of peace. Symbolically, the story of Noah’s dove tells us that God declared peace with mankind after the Flood had purged the earth of its wickedness. The dove represented His Spirit bringing the good news of the reconciliation of God and man. Of course, this was only a temporal reconciliation, because lasting, spiritual reconciliation with God only comes through Jesus Christ. But it is significant that the Holy Spirit was pictured as a dove at Jesus’ baptism, thereby once again symbolizing peace with God.
At Pentecost, the Holy Spirit assumed the form of “tongues of fire” (Acts 2:3) to signify the miraculous power of the apostles’ message and their radically changed lives. The Spirit’s appearance as the dove at Jesus’ baptism symbolizes the gentle Savior bringing peace to mankind through His sacrifice.
Is the Holy Spirit a 'He,' 'She,' or 'It,' male, female, or neuter? (7)
A common mistake made with regard to the Holy Spirit is referring to the Spirit as 'it,' something most translations of the Bible are careful to avoid. The Holy Spirit is a person. He has the attributes of personhood, performs the actions of persons, and has personal relationships. He has insight (1 Corinthians 2:10-11). He knows things, which requires an intellect (Romans 8:27). He has a will (1 Corinthians 12:11). He convicts of sin (John 16:8). He performs miracles (Acts 8:39). He guides (John 16:13). He intercedes between persons (Romans 8:26). He is to be obeyed (Acts 10:19-20). He can be lied to (Acts 5:3), resisted (Acts 7:51), grieved (Ephesians 4:30), blasphemed (Matthew 12:31), even insulted (Hebrews 10:29). He relates to the apostles (Acts 15:28) and to each member of the Trinity (John 16:14; Matthew 28:19; 2 Corinthians 13:14). The personhood of the Holy Spirit is presented without question in the Bible, but what about gender?
Linguistically, it is clear that masculine theistic terminology dominates the Scriptures. Throughout both testaments, references to God use masculine pronouns. Specific names for God (e.g., Yahweh, Elohim, Adonai, Kurios, Theos, etc.) are all in the masculine gender. God is never given a feminine name, or referred to using feminine pronouns. The Holy Spirit is referred to in the masculine throughout the New Testament, although the word for 'spirit' by itself (pneuma) is actually gender-neutral. The Hebrew word for 'spirit' (ruach) is feminine in Genesis 1:2. But the gender of a word in Greek or Hebrew has nothing to do with gender identity.
Theologically speaking, since the Holy Spirit is God, we can make some statements about Him from general statements about God. God is spirit as opposed to physical or material. God is invisible and spirit (i.e., non-body) - (John 4:24; Luke 24:39; Romans 1:20; Colossians 1:15; 1 Timothy 1:17). This is why no material thing was ever to be used to represent God (Exodus 20:4). If gender is an attribute of the body, then a spirit does not have gender. God, in His essence, has no gender.
Gender identifications of God in the Bible are not unanimous. Many people think that the Bible presents God in exclusively male terms, but this is not the case. God is said to give birth in the book of Job and portrays Himself as a mother in Isaiah. Jesus described the Father as being like a woman in search of a lost coin in Luke 15 (and Himself as a 'mother hen' in Matthew 23:37). In Genesis 1:26-27 God said, 'Let us make humankind in our image, after our likeness,' and then 'God created humankind in his own image, in the image of God he created them, male and female he created them.' Thus, the image of God was male and female - not simply one or the other. This is further confirmed in Genesis 5:2, which can be literally translated as 'He created them male and female; when they were created, he blessed them and named them Adam.' The Hebrew term 'adam' means 'man' - the context showing whether it means 'man' (as opposed to woman) or 'mankind' (in the collective sense). Therefore, to whatever degree humanity is made in the image of God, gender is not an issue.
Masculine imagery in revelation is not without significance, however. A second time that God was specifically said to be revealed via a physical image was when Jesus was asked to show the Father to the disciples in John chapter 14. He responds in verse 9 by saying, “The person who has seen me has seen the Father!' Paul makes it clear that Jesus was the exact image of God in Colossians 1:15 calling Jesus 'the image of the invisible God.' This verse is couched in a section that demonstrates Christ's superiority over all creation. Most ancient religions believed in a pantheon - both gods and goddesses - that were worthy of worship. But one of Judeo-Christianity's distinctives is its belief in a supreme Creator. Masculine language better relates this relationship of creator to creation. As a man comes into a woman from without to make her pregnant, so God creates the universe from without rather than birthing it from within . . . As a woman cannot impregnate herself, so the universe cannot create itself. Paul echoes this idea in 1 Timothy 2:12-14 when he refers to the creation order as a template for church order.
In the end, whatever our theological explanation, the fact is that God used exclusively masculine terms to refer to Himself and almost exclusively masculine terminology even in metaphor. Through the Bible He taught us how to speak of Him, and it was in masculine relational terms. So, while the Holy Spirit is neither male nor female in His essence, He is properly referred to in the masculine by virtue of His relation to creation and biblical revelation. There is absolutely no biblical basis for viewing the Holy Spirit as the “female” member of the Trinity.
What is the difference between the Holy Spirit and Holy Ghost? (8)
Of the modern English translations of the Bible, it is only the King James Version of the Bible which uses the term “Holy Ghost.” It occurs 90 times in the KJV. The term “Holy Spirit” occurs 7 times in the KJV. There is no clear reason as to why the KJV translators used Ghost in most places and then Spirit in a few. The exact same Greek and Hebrew words are translated "ghost" and "spirit" in the KJV in different occurrences of the words. By "ghost," the KJV translators did not intend to communicate the idea of "the spirit of a deceased person." In 1611, when the KJV was originally translated, the word "ghost" primarily referred to "an immaterial being."
With recent Scripture translations, "Spirit" has replaced "Ghost" in most instances. Some of this came about because words don't always hold their meanings. In the days of Shakespeare or King James, ghost meant the living essence of a person. Looking back, we see that "breath" or "soul" were often used as synonyms of "ghost." During these times, spirit normally meant the essence of a departed person or a demonic or paranormal apparition. As language evolved, people started saying "ghost" when speaking of the vision of a dead person while "spirit" became the standard term for life or living essence, often also for "soul." With slight exceptions, "ghost" and "spirit" changed places over some 300 years.
The real issue is that both "Holy Ghost" and "Holy Spirit" refer to the Third Person of the Trinity, coequal and consubstantial with the Father and the Son (Matthew 28:19; Acts 5:3,4; 28:25,26; 1 Corinthians 12:4-6). He is the gift of the Father to His people on earth to initiate and complete the building of the body of Christ (1 Corinthians 12:13). He is also the agency by which the world is convicted of sin, the Lord Jesus is glorified, and believers are transformed into His image (John 16:7-9; Acts 1:5, 2:4; Romans 8:29; 2 Corinthians 3:18; Ephesians 2:22). Whichever term we use, we remember that this Holy Ghost is God's active breath, blowing where He wishes, creating faith through water and Word.
Will the Holy Spirit ever leave a believer? (9)
Simply put, no, the Holy Spirit will never leave a true believer. This is revealed in many different passages in the New Testament. For example, Romans 8:9 tells us, “…if anyone does not have the Spirit of Christ, he does not belong to Christ.” This verse very clearly states that if someone does not have the indwelling presence of the Holy Spirit, then that person is not saved. Therefore, if the Holy Spirit were to leave a believer, that person would have lost the saving relationship with Christ. Yet this is contrary to what the Bible teaches about the eternal security of Christians. Another verse that speaks to the permanence of the Holy Spirit’s indwelling presence in the life of believers is John 14:16. Here Jesus states that the Father will give another Helper “to be with you forever.”
The fact that the Holy Spirit will never leave a believer is also seen in Ephesians 1:13-14 where believers are said to be “sealed” with the Holy Spirit, “who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession—to the praise of his glory.” The picture of being sealed with the Spirit is one of ownership and possession. God has promised eternal life to all who believe in Christ, and as a guarantee that He will keep His promise, He has sent the Holy Spirit to indwell the believer until the day of redemption. Similar to making a down payment on a car or a house, God has provided all believers with a down payment on their future relationship with Him by sending the Holy Spirit to indwell them. The fact that all believers are sealed with the Spirit is also seen in 2 Corinthians 1:22 and Ephesians 4:30.
Prior to Christ’s death, resurrection, and ascension into heaven, the Holy Spirit had a “come and go” relationship with people. The Holy Spirit indwelt King Saul, but then departed from him (1 Samuel 16:14). Instead, the Spirit came upon David (1 Samuel 16:13). After his adultery with Bathsheba, David feared that the Holy Spirit would be taken from him (Psalm 51:11). The Holy Spirit filled Bezalel to enable him to produce the items needed for the tabernacle (Exodus 31:2-5), but this is not described as a permanent relationship. All of this changed after Jesus’ ascension into heaven. Beginning on the day of Pentecost, the Holy Spirit began permanently indwelling believers (Acts 2). The permanent indwelling of the Holy Spirit is the fulfillment of God’s promise to always be with us and never forsake us.
While the Holy Spirit will never leave a believer, it is possible for our sin to “quench the Holy Spirit” (1 Thessalonians 5:19) or “grieve the Holy Spirit” (Ephesians 4:30). Sin always has consequences in our relationship with God. While our relationship with God is secure in Christ, unconfessed sin in our lives can hinder our fellowship with God and effectively quench the Holy Spirit’s working in our lives. That is why it is so important to confess our sins because God is “faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9). So, while the Holy Spirit will never leave us, the benefits and joy of His presence can in fact depart from us.
Who is the Holy Spirit? (10)
There are many misconceptions about the identity of the Holy Spirit. Some view the Holy Spirit as a mystical force. Others understand the Holy Spirit as the impersonal power that God makes available to followers of Christ. What does the Bible say about the identity of the Holy Spirit? Simply put, the Bible declares that the Holy Spirit is God. The Bible also tells us that the Holy Spirit is a divine person, a being with a mind, emotions, and a will.
The fact that the Holy Spirit is God is clearly seen in many Scriptures, including Acts 5:3-4. In this verse Peter confronts Ananias as to why he lied to the Holy Spirit and tells him that he had 'not lied to men but to God.' It is a clear declaration that lying to the Holy Spirit is lying to God. We can also know that the Holy Spirit is God because He possesses the characteristics of God. For example, His omnipresence is seen in Psalm 139:7-8, 'Where can I go from your Spirit? Where can I flee from your presence? If I go up to the heavens, you are there; if I make my bed in the depths, you are there.' Then in 1 Corinthians 2:10-11, we see the characteristic of omniscience in the Holy Spirit. 'But God has revealed it to us by his Spirit. The Spirit searches all things, even the deep things of God. For who among men knows the thoughts of a man except the man's spirit within him? In the same way no one knows the thoughts of God except the Spirit of God.'
We can know that the Holy Spirit is indeed a divine person because He possesses a mind, emotions, and a will. The Holy Spirit thinks and knows (1 Corinthians 2:10). The Holy Spirit can be grieved (Ephesians 4:30). The Spirit intercedes for us (Romans 8:26-27). He makes decisions according to His will (1 Corinthians 12:7-11). The Holy Spirit is God, the third Person of the Trinity. As God, the Holy Spirit can truly function as the Comforter and Counselor that Jesus promised He would be (John 14:16, 26, 15:26).
Cessationism is the view that the “miracle gifts” of tongues and healing have ceased—that the end of the apostolic age brought about a cessation of the miracles associated with that age. Most cessationists believe that, while God can and still does perform miracles today, the Holy Spirit no longer uses individuals to perform miraculous signs.
The biblical record shows that miracles occurred during particular periods for the specific purpose of authenticating a new message from God. Moses was enabled to perform miracles to authenticate his ministry before Pharaoh (Exodus 4:1-8). Elijah was given miracles to authenticate his ministry before Ahab (1 Kings 17:1; 18:24). The apostles were given miracles to authenticate their ministry before Israel (Acts 4:10, 16).
Jesus’ ministry was also marked by miracles, which the Apostle John calls “signs” (John 2:11). John’s point is that the miracles were proofs of the authenticity of Jesus’ message.
After Jesus’ resurrection, as the Church was being established and the New Testament was being written, the apostles demonstrated “signs” such as tongues and the power to heal. “Tongues are for a sign, not to them that believe, but to them that believe not” (1 Corinthians 14:22, a verse that plainly says the gift was never intended to edify the church).
The Apostle Paul predicted that the gift of tongues would cease (1 Corinthians 13:8). Here are six proofs that it has already ceased:
1) The apostles, through whom tongues came, were unique in the history of the church. Once their ministry was accomplished, the need for authenticating signs ceased to exist.
2) The miracle (or sign) gifts are only mentioned in the earliest epistles, such as 1 Corinthians. Later books, such as Ephesians and Romans, contain detailed passages on the gifts of the Spirit, but the miracle gifts are not mentioned, although Romans does mention the gift of prophecy. The Greek word translated “prophecy” means “speaking forth” and does not necessarily include prediction of the future.
3) The gift of tongues was a sign to unbelieving Israel that God’s salvation was now available to other nations. See 1 Corinthians 14:21-22 and Isaiah 28:11-12.
4) Tongues was an inferior gift to prophecy (preaching). Preaching the Word of God edifies believers, whereas tongues does not. Believers are told to seek prophesying over speaking in tongues (1 Corinthians 14:1-3).
5) History indicates that tongues did cease. Tongues are not mentioned at all by the Post-Apostolic Fathers. Other writers such as Justin Martyr, Origen, Chrysostom, and Augustine considered tongues something that happened only in the earliest days of the Church.
6) There are indications that the miracle of tongues has ceased. If the gift were still available today, there would be no need for missionaries to attend language school. Missionaries would be able to travel to any country and speak any language fluently, just as the apostles were able to speak in Acts 2. As for the miracle gift of healing, we see in Scripture that healing was associated with the ministry of Jesus and the apostles (Luke 9:1-2). And we see that as the era of the apostles drew to a close, healing, like tongues, became less frequent. The Apostle Paul, who raised Eutychus from the dead (Acts 20:9-12), did not heal Epaphroditus (Philippians 2:25-27), Trophimus (2 Timothy 4:20), Timothy (1 Timothy 5:23), or even himself (2 Corinthians 12:7-9). The reasons for Paul’s “failures to heal” are 1) the gift was never intended to make every Christian well, but to authenticate apostleship; and 2) the authority of the apostles had been sufficiently proved, making further miracles unnecessary.
The reasons stated above are evidence for cessationism. According to 1 Corinthians 13:13-14:1, we would do well to “pursue love,” the greatest gift of all. If we are to desire gifts, we should desire to speak forth the Word of God, that all may be edified.
Is a believer supposed to be able to feel the Holy Spirit? (2)
While certain ministries of the Holy Spirit may involve a feeling, such as conviction of sin, comfort, and empowerment, Scripture does not instruct us to base our relationship with the Holy Spirit on how or what we feel. Every born-again believer has the indwelling Holy Spirit. Jesus told us that when the Comforter has come He will be with us and in us. "And I will ask the Father, and he will give you another Counselor to be with you forever"the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you" (John 14:16-17). In other words, Jesus is sending one like Himself to be with us and in us.
We know the Holy Spirit is with us because God's Word tells us that it is so. Every born-again believer is indwelt by the Holy Spirit, but not every believer is controlled by the Holy Spirit, and there is a distinct difference. When we step out in our flesh, we are not under the control of the Holy Spirit even though we are still indwelt by Him. The apostle Paul comments on this truth, and he uses an illustration that helps us to understand. "Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit" (Ephesians 5:18). Many people read this verse and interpret it to mean that the apostle Paul is speaking against wine. However, the context of this passage is the walk and the warfare of the Spirit-filled believer. Therefore, there is something more here than just a warning about drinking too much wine.
When people are drunk with too much wine, they exhibit certain characteristics: they become clumsy, their speech is slurred, and their judgment is impaired. The apostle Paul sets up a comparison here. Just as there are certain characteristics that identify someone who is controlled by too much wine, there should also be certain characteristics that identify someone who is controlled by the Holy Spirit. We read in Galatians 5:22-24 about the "fruit" of the Spirit. This is the Holy Spirit's fruit, and it is exhibited by the born-again believer who is under His control.
The verb tense in Ephesians 5:18 indicates a continual process of "being filled" by the Holy Spirit. Since it is an exhortation, it follows that it is also possible to not be filled or controlled by the Spirit. The rest of Ephesians 5 gives us the characteristics of a Spirit-filled believer. "Speak to one another with psalms, hymns and spiritual songs. Sing and make music in your heart to the Lord, always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ. Submit to one another out of reverence for Christ" (Ephesians 5:19-21).
We are not filled with the Spirit because we feel we are, but because this is the privilege and possession of the Christian. Being filled or controlled by the Spirit is the result of walking in obedience to the Lord. This is a gift of grace and not an emotional feeling. Emotions can and will deceive us, and we can work ourselves up into an emotional frenzy that is purely from the flesh and not of the Holy Spirit. "So I say, live by the Spirit, and you will not gratify the desires of the sinful nature " Since we live by the Spirit, let us keep in step with the Spirit" (Galatians 5:16, 25).
Having said that, we cannot deny that there are times when we can be overwhelmed by the presence and the power of the Spirit, and this is often an emotional experience. When that happens, it is a joy like no other. King David "danced with all his might" (2 Samuel 6:14) when they brought up the Ark of the Covenant to Jerusalem. Experiencing joy by the Spirit is the understanding that as children of God we are being blessed by His grace. So, absolutely, the ministries of the Holy Spirit can involve our feelings and emotions. At the same time, we are not to base the assurance of our possession of the Holy Spirit on how we feel.
What is the filioque clause / filioque controversy? (3)
The filioque clause was, and still is, a controversy in the church in relation to the Holy Spirit. The question is, "from whom did the Holy Spirit proceed, the Father, or the Father and the Son?" The word filioque means "and son" in Latin. It is referred to as the "filioque clause" because the phrase "and son" was added to the Nicene Creed, indicating that the Holy Spirit proceeded from the Father "and Son." There was so much contention over this issue that it eventually led to the split between the Roman Catholic and Eastern Orthodox churches in A. D. 1054. The two churches are still not in agreement on the filioque clause.
John 14:26 tells us, "But the Counselor, the Holy Spirit, whom the Father will send in my name..." John 15:26 tells us, "When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, He will testify about me." See also John 14:16 and Philippians 1:19. These Scriptures seem to indicate that the Spirit is sent out by both the Father and the Son. The essential matter in the filioque clause is a desire to protect the deity of the Holy Spirit. The Bible clearly teaches that the Holy Spirit is God (Acts 5:3-4). Those who oppose the filioque clause object because they believe the Holy Spirit proceeding from the Father and the Son makes the Holy Spirit "subservient" to the Father and Son. Those who uphold the filioque clause believe that the Holy Spirit proceeding from both the Father and the Son does not impact the Spirit being equally God with the Father and the Son.
The filioque clause controversy likely involves an aspect of God's person that we will never be able to fully grasp. God, who is an infinite being, is ultimately incomprehensible to our finite human minds. The Holy Spirit is God, and He was sent by God as Jesus Christ's "replacement" here on earth. The question of whether the Holy Spirit was sent by the Father, or by the Father and the Son, likely cannot be decisively answered, nor does it absolutely need to be. The filioque clause will perhaps have to remain a controversy.
What is the gift of speaking in tongues? (4)
The first occurrence of speaking in tongues occurred on the day of Pentecost in Acts 2:1-4. The apostles went out and shared the gospel with the crowds, speaking to them in their own languages: 'We hear them declaring the wonders of God in our own tongues!' (Acts 2:11). The Greek word translated tongues literally means 'languages.' Therefore, the gift of tongues is speaking in a language a person does not know in order to minister to someone who does speak that language. In 1 Corinthians chapters 12-14, Paul discusses miraculous gifts, saying, 'Now, brothers, if I come to you and speak in tongues, what good will I be to you, unless I bring you some revelation or knowledge or prophecy or word of instruction?' (1 Corinthians 14:6). According to the apostle Paul, and in agreement with the tongues described in Acts, speaking in tongues is valuable to the one hearing God's message in his or her own language, but it is useless to everyone else unless it is interpreted/translated.
A person with the gift of interpreting tongues (1 Corinthians 12:30) could understand what a tongues-speaker was saying even though he did not know the language that was being spoken. The tongues interpreter would then communicate the message of the tongues speaker to everyone else, so all could understand. 'For this reason anyone who speaks in a tongue should pray that he may interpret what he says' (1 Corinthians 14:13). Paul's conclusion regarding tongues that were not interpreted is powerful: 'But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue' (1 Corinthians 14:19).
Is the gift of tongues for today? First Corinthians 13:8 mentions the gift of tongues ceasing, although it connects the ceasing with the arrival of the 'perfect' in 1 Corinthians 13:10. Some point to a difference in the tense of the Greek verbs referring to prophecy and knowledge 'ceasing' and that of tongues 'being ceased' as evidence for tongues ceasing before the arrival of the 'perfect.' While possible, this is not explicitly clear from the text. Some also point to passages such as Isaiah 28:11 and Joel 2:28-29 as evidence that speaking in tongues was a sign of God's oncoming judgment. First Corinthians 14:22 describes tongues as a 'sign to unbelievers.' According to this argument, the gift of tongues was a warning to the Jews that God was going to judge Israel for rejecting Jesus Christ as Messiah. Therefore, when God did in fact judge Israel (with the destruction of Jerusalem by the Romans in A.D. 70), the gift of tongues would no longer serve its intended purpose. While this view is possible, the primary purpose of tongues being fulfilled does not necessarily demand its cessation. Scripture does not conclusively assert that the gift of speaking in tongues has ceased.
At the same time, if the gift of speaking in tongues were active in the church today, it would be performed in agreement with Scripture. It would be a real and intelligible language (1 Corinthians 14:10). It would be for the purpose of communicating God's Word with a person of another language (Acts 2:6-12). It would be in agreement with the command God gave through the apostle Paul, 'If anyone speaks in a tongue, two'or at the most three'should speak, one at a time, and someone must interpret. If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God' (1 Corinthians 14:27-28). It would also be in accordance with 1 Corinthians 14:33, 'For God is not the author of confusion, but of peace, as in all churches of the saints.'
God most definitely can give a person the gift of speaking in tongues to enable him or her to communicate with a person who speaks another language. The Holy Spirit is sovereign in the dispersion of the spiritual gifts (1 Corinthians 12:11). Just imagine how much more productive missionaries could be if they did not have to go to language school, and were instantly able to speak to people in their own language. However, God does not seem to be doing this. Tongues does not seem to occur today in the manner it did in the New Testament, despite the fact that it would be immensely useful. The vast majority of believers who claim to practice the gift of speaking in tongues do not do so in agreement with the Scriptures mentioned above. These facts lead to the conclusion that the gift of tongues has ceased or is at least a rarity in God's plan for the church today.
What does it mean to grieve / quench the Holy Spirit? (5)
When the word “quench” is used in Scripture, it is speaking of suppressing fire. When believers put on the shield of faith, as part of their armor of God (Ephesians 6:16), they are extinguishing the power of the fiery darts from Satan. Christ described hell as a place where the fire would not be “quenched” (Mark 9:44, 46, 48). Likewise, the Holy Spirit is a fire dwelling in each believer. He wants to express Himself in our actions and attitudes. When believers do not allow the Spirit to be seen in our actions, when we do what we know is wrong, we suppress or quench the Spirit (1 Thessalonians 5:19). We do not allow the Spirit to reveal Himself the way that He wants to.
To understand what it means to grieve the Spirit, we must first understand that this indicates the Spirit possesses personality. Only a person can be grieved; therefore, the Spirit must be a divine person in order to have this emotion. Once we understand this, we can better understand how He is grieved, mainly because we too are grieved. Ephesians 4:30 tells us that we should not grieve the Spirit. We grieve the Spirit by living like the pagans (4:17-19), by lying (4:25), by being angry (4:26-27), by stealing (4:28), by cursing (4:29), by being bitter (4:31), by being unforgiving (4:32), and by being sexually immoral (5:3-5). To grieve the Spirit is to act out in a sinful manner, whether it is in thought only or in both thought and deed.
Both quenching and grieving the Spirit are similar in their effects. Both hinder a godly lifestyle. Both happen when a believer sins against God and follows his or her own worldly desires. The only correct road to follow is the road that leads the believer closer to God and purity, and farther away from the world and sin. Just as we do not like to be grieved, and just as we do not seek to quench what is good'so we should not grieve or quench the Holy Spirit by refusing to follow His leading.
Why is the dove often used as a symbol for the Holy Spirit? (6)
All four Gospel accounts refer to the baptism of Jesus by John at the Jordan River (Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32). Luke says, “And the Holy Spirit came down in a bodily shape, like a dove on Him.” Because the Holy Spirit is just that—spirit—He is not visible to us. On this occasion, however, the Spirit took on a visible appearance and was doubtless seen by the people. The dove is an emblem of purity and harmlessness (Matthew 10:16), and the form of the dove at Jesus’ baptism signified that the Spirit with which Jesus was endowed was one of holiness and innocence.
Another symbol involving the dove comes from the account of the Flood and Noah’s ark in Genesis 6-8. When the earth had been covered with water for some time, Noah wanted to check to see if there was dry land anywhere, so he sent out a dove from the ark; the dove came back with an olive branch in her beak (Genesis 8:11). Since that time, the olive branch has been a symbol of peace. Symbolically, the story of Noah’s dove tells us that God declared peace with mankind after the Flood had purged the earth of its wickedness. The dove represented His Spirit bringing the good news of the reconciliation of God and man. Of course, this was only a temporal reconciliation, because lasting, spiritual reconciliation with God only comes through Jesus Christ. But it is significant that the Holy Spirit was pictured as a dove at Jesus’ baptism, thereby once again symbolizing peace with God.
At Pentecost, the Holy Spirit assumed the form of “tongues of fire” (Acts 2:3) to signify the miraculous power of the apostles’ message and their radically changed lives. The Spirit’s appearance as the dove at Jesus’ baptism symbolizes the gentle Savior bringing peace to mankind through His sacrifice.
Is the Holy Spirit a 'He,' 'She,' or 'It,' male, female, or neuter? (7)
A common mistake made with regard to the Holy Spirit is referring to the Spirit as 'it,' something most translations of the Bible are careful to avoid. The Holy Spirit is a person. He has the attributes of personhood, performs the actions of persons, and has personal relationships. He has insight (1 Corinthians 2:10-11). He knows things, which requires an intellect (Romans 8:27). He has a will (1 Corinthians 12:11). He convicts of sin (John 16:8). He performs miracles (Acts 8:39). He guides (John 16:13). He intercedes between persons (Romans 8:26). He is to be obeyed (Acts 10:19-20). He can be lied to (Acts 5:3), resisted (Acts 7:51), grieved (Ephesians 4:30), blasphemed (Matthew 12:31), even insulted (Hebrews 10:29). He relates to the apostles (Acts 15:28) and to each member of the Trinity (John 16:14; Matthew 28:19; 2 Corinthians 13:14). The personhood of the Holy Spirit is presented without question in the Bible, but what about gender?
Linguistically, it is clear that masculine theistic terminology dominates the Scriptures. Throughout both testaments, references to God use masculine pronouns. Specific names for God (e.g., Yahweh, Elohim, Adonai, Kurios, Theos, etc.) are all in the masculine gender. God is never given a feminine name, or referred to using feminine pronouns. The Holy Spirit is referred to in the masculine throughout the New Testament, although the word for 'spirit' by itself (pneuma) is actually gender-neutral. The Hebrew word for 'spirit' (ruach) is feminine in Genesis 1:2. But the gender of a word in Greek or Hebrew has nothing to do with gender identity.
Theologically speaking, since the Holy Spirit is God, we can make some statements about Him from general statements about God. God is spirit as opposed to physical or material. God is invisible and spirit (i.e., non-body) - (John 4:24; Luke 24:39; Romans 1:20; Colossians 1:15; 1 Timothy 1:17). This is why no material thing was ever to be used to represent God (Exodus 20:4). If gender is an attribute of the body, then a spirit does not have gender. God, in His essence, has no gender.
Gender identifications of God in the Bible are not unanimous. Many people think that the Bible presents God in exclusively male terms, but this is not the case. God is said to give birth in the book of Job and portrays Himself as a mother in Isaiah. Jesus described the Father as being like a woman in search of a lost coin in Luke 15 (and Himself as a 'mother hen' in Matthew 23:37). In Genesis 1:26-27 God said, 'Let us make humankind in our image, after our likeness,' and then 'God created humankind in his own image, in the image of God he created them, male and female he created them.' Thus, the image of God was male and female - not simply one or the other. This is further confirmed in Genesis 5:2, which can be literally translated as 'He created them male and female; when they were created, he blessed them and named them Adam.' The Hebrew term 'adam' means 'man' - the context showing whether it means 'man' (as opposed to woman) or 'mankind' (in the collective sense). Therefore, to whatever degree humanity is made in the image of God, gender is not an issue.
Masculine imagery in revelation is not without significance, however. A second time that God was specifically said to be revealed via a physical image was when Jesus was asked to show the Father to the disciples in John chapter 14. He responds in verse 9 by saying, “The person who has seen me has seen the Father!' Paul makes it clear that Jesus was the exact image of God in Colossians 1:15 calling Jesus 'the image of the invisible God.' This verse is couched in a section that demonstrates Christ's superiority over all creation. Most ancient religions believed in a pantheon - both gods and goddesses - that were worthy of worship. But one of Judeo-Christianity's distinctives is its belief in a supreme Creator. Masculine language better relates this relationship of creator to creation. As a man comes into a woman from without to make her pregnant, so God creates the universe from without rather than birthing it from within . . . As a woman cannot impregnate herself, so the universe cannot create itself. Paul echoes this idea in 1 Timothy 2:12-14 when he refers to the creation order as a template for church order.
In the end, whatever our theological explanation, the fact is that God used exclusively masculine terms to refer to Himself and almost exclusively masculine terminology even in metaphor. Through the Bible He taught us how to speak of Him, and it was in masculine relational terms. So, while the Holy Spirit is neither male nor female in His essence, He is properly referred to in the masculine by virtue of His relation to creation and biblical revelation. There is absolutely no biblical basis for viewing the Holy Spirit as the “female” member of the Trinity.
What is the difference between the Holy Spirit and Holy Ghost? (8)
Of the modern English translations of the Bible, it is only the King James Version of the Bible which uses the term “Holy Ghost.” It occurs 90 times in the KJV. The term “Holy Spirit” occurs 7 times in the KJV. There is no clear reason as to why the KJV translators used Ghost in most places and then Spirit in a few. The exact same Greek and Hebrew words are translated "ghost" and "spirit" in the KJV in different occurrences of the words. By "ghost," the KJV translators did not intend to communicate the idea of "the spirit of a deceased person." In 1611, when the KJV was originally translated, the word "ghost" primarily referred to "an immaterial being."
With recent Scripture translations, "Spirit" has replaced "Ghost" in most instances. Some of this came about because words don't always hold their meanings. In the days of Shakespeare or King James, ghost meant the living essence of a person. Looking back, we see that "breath" or "soul" were often used as synonyms of "ghost." During these times, spirit normally meant the essence of a departed person or a demonic or paranormal apparition. As language evolved, people started saying "ghost" when speaking of the vision of a dead person while "spirit" became the standard term for life or living essence, often also for "soul." With slight exceptions, "ghost" and "spirit" changed places over some 300 years.
The real issue is that both "Holy Ghost" and "Holy Spirit" refer to the Third Person of the Trinity, coequal and consubstantial with the Father and the Son (Matthew 28:19; Acts 5:3,4; 28:25,26; 1 Corinthians 12:4-6). He is the gift of the Father to His people on earth to initiate and complete the building of the body of Christ (1 Corinthians 12:13). He is also the agency by which the world is convicted of sin, the Lord Jesus is glorified, and believers are transformed into His image (John 16:7-9; Acts 1:5, 2:4; Romans 8:29; 2 Corinthians 3:18; Ephesians 2:22). Whichever term we use, we remember that this Holy Ghost is God's active breath, blowing where He wishes, creating faith through water and Word.
Will the Holy Spirit ever leave a believer? (9)
Simply put, no, the Holy Spirit will never leave a true believer. This is revealed in many different passages in the New Testament. For example, Romans 8:9 tells us, “…if anyone does not have the Spirit of Christ, he does not belong to Christ.” This verse very clearly states that if someone does not have the indwelling presence of the Holy Spirit, then that person is not saved. Therefore, if the Holy Spirit were to leave a believer, that person would have lost the saving relationship with Christ. Yet this is contrary to what the Bible teaches about the eternal security of Christians. Another verse that speaks to the permanence of the Holy Spirit’s indwelling presence in the life of believers is John 14:16. Here Jesus states that the Father will give another Helper “to be with you forever.”
The fact that the Holy Spirit will never leave a believer is also seen in Ephesians 1:13-14 where believers are said to be “sealed” with the Holy Spirit, “who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession—to the praise of his glory.” The picture of being sealed with the Spirit is one of ownership and possession. God has promised eternal life to all who believe in Christ, and as a guarantee that He will keep His promise, He has sent the Holy Spirit to indwell the believer until the day of redemption. Similar to making a down payment on a car or a house, God has provided all believers with a down payment on their future relationship with Him by sending the Holy Spirit to indwell them. The fact that all believers are sealed with the Spirit is also seen in 2 Corinthians 1:22 and Ephesians 4:30.
Prior to Christ’s death, resurrection, and ascension into heaven, the Holy Spirit had a “come and go” relationship with people. The Holy Spirit indwelt King Saul, but then departed from him (1 Samuel 16:14). Instead, the Spirit came upon David (1 Samuel 16:13). After his adultery with Bathsheba, David feared that the Holy Spirit would be taken from him (Psalm 51:11). The Holy Spirit filled Bezalel to enable him to produce the items needed for the tabernacle (Exodus 31:2-5), but this is not described as a permanent relationship. All of this changed after Jesus’ ascension into heaven. Beginning on the day of Pentecost, the Holy Spirit began permanently indwelling believers (Acts 2). The permanent indwelling of the Holy Spirit is the fulfillment of God’s promise to always be with us and never forsake us.
While the Holy Spirit will never leave a believer, it is possible for our sin to “quench the Holy Spirit” (1 Thessalonians 5:19) or “grieve the Holy Spirit” (Ephesians 4:30). Sin always has consequences in our relationship with God. While our relationship with God is secure in Christ, unconfessed sin in our lives can hinder our fellowship with God and effectively quench the Holy Spirit’s working in our lives. That is why it is so important to confess our sins because God is “faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9). So, while the Holy Spirit will never leave us, the benefits and joy of His presence can in fact depart from us.
Who is the Holy Spirit? (10)
There are many misconceptions about the identity of the Holy Spirit. Some view the Holy Spirit as a mystical force. Others understand the Holy Spirit as the impersonal power that God makes available to followers of Christ. What does the Bible say about the identity of the Holy Spirit? Simply put, the Bible declares that the Holy Spirit is God. The Bible also tells us that the Holy Spirit is a divine person, a being with a mind, emotions, and a will.
The fact that the Holy Spirit is God is clearly seen in many Scriptures, including Acts 5:3-4. In this verse Peter confronts Ananias as to why he lied to the Holy Spirit and tells him that he had 'not lied to men but to God.' It is a clear declaration that lying to the Holy Spirit is lying to God. We can also know that the Holy Spirit is God because He possesses the characteristics of God. For example, His omnipresence is seen in Psalm 139:7-8, 'Where can I go from your Spirit? Where can I flee from your presence? If I go up to the heavens, you are there; if I make my bed in the depths, you are there.' Then in 1 Corinthians 2:10-11, we see the characteristic of omniscience in the Holy Spirit. 'But God has revealed it to us by his Spirit. The Spirit searches all things, even the deep things of God. For who among men knows the thoughts of a man except the man's spirit within him? In the same way no one knows the thoughts of God except the Spirit of God.'
We can know that the Holy Spirit is indeed a divine person because He possesses a mind, emotions, and a will. The Holy Spirit thinks and knows (1 Corinthians 2:10). The Holy Spirit can be grieved (Ephesians 4:30). The Spirit intercedes for us (Romans 8:26-27). He makes decisions according to His will (1 Corinthians 12:7-11). The Holy Spirit is God, the third Person of the Trinity. As God, the Holy Spirit can truly function as the Comforter and Counselor that Jesus promised He would be (John 14:16, 26, 15:26).
Comments