Holy Spirit
Spirit, Holy Spirit [Heb. ruakh, ruakh qodesh; Grk. pneuma, pneuma hagion]. The third member of the Trinity, as recognized by traditional Christian theology.
Although the word "Spirit" alone is sometimes used in the Bible, the adjective "Holy" is added to it in some passages in order to signify the divinity of the Spirit and differentiate from spirit(s) other than God's. For many reasons, the Spirit remains the least understood, and thus arguably the most controverted member of the Trinity.
Biblical metaphors. The Hebrew ruakh and the Greek pneuma can both carry connotations of wind, breath, spirit, or air in motion. In addition, the Spirit is portrayed by the metaphors of oil (1 Sam 16:13), fire (Acts 2:3-4), water (John 7:37-39), and dove (Matt 3:16). These metaphors might give the nature of the Spirit some obscurity and to be understood as an impersonal force, energy or influence of God. Additionally, the manifestations of being filled and empowered by the Spirit in the OT and NT seem to have created ambiguity in understanding the nature and work of the Spirit (e.g., Judg 6:34; 13:25; 1 Sam 10:10; Luke 1:15; John 3:5-8; Acts 2:4). Again, other biblical anthropomorphisms like "the face of God" (Ps 27:8), "the hand of God" (Isa 48:13), and "the finger of God" (Exod 31:18) have been interpreted as metaphors of the Spirit.
Person. The Bible does not disclose much about the nature of the Spirit, though it suggests that the Spirit has personal characteristics, and is a personal being like the Father and Jesus are. The Spirit is shown to have life (Rom 8:11), a mind and thus intelligence (Acts 15:28; Rom 8:27), and a will (Gen 6:3; 1 Cor 12:11). Also, the Spirit communicates and interacts by speaking (2 Sam 23:2; Acts 8:29) and by being spoken and lied to (Acts 5:4, 9), and can be tested (Acts 5:9), insulted (Heb 10:29), blasphemed (Matt 12:31), and grieved (Isa 63:10; Eph 4:30).
The work of the Spirit further affirms that He is more than an impersonal force. Within the Spirit's title that Jesus used (Grk. paraklētos) are the personal traits of comforter, advocate, counselor, and one called "beside" or "alongside" another. Thus, the Spirit helps (John 14:26), guides (16:13), convicts (16:8), calls (Acts 13:2), and commissions (Acts 20:28) individuals and is involved in the very personal act of intercession (Rom 8:26-27).
Perhaps most importantly, Jesus' introduction of the oncoming Spirit's descent after His ascension in His Farewell Discourses (John 13-16) gives insights into the Spirit's deity: "I will ask the Father and He will give you another helper" (John 14:16). The Greek word allos implies "another of the same kind" (in contrast to heteros, "another of different kind"). Jesus emphatically states that it would be greatly advantageous for the disciples (and by implication all believers) if He would return to the Father, as it would allow the Spirit to come and be with His followers in a way that is unlimited by time and location like Jesus' presence was (John 16:7).
Deity. In some biblical passages, the Spirit is called "God" (e.g., Acts 5:3-4), and the names "Holy Spirit" and God are sometimes used interchangeably (e.g., 1 Cor 3:16-17; 6:19). Also, the Scriptures, called the sword of the Spirit (Eph 6:17), are said to be given by "God" (2 Tim 3:16), specifying the Spirit as the mover or inspirer of the human authors (2 Pet 1:20-21), and revealer of truths written in it (e.g., John 16:13). Likewise, the Spirit is named alongside the Father and Jesus (e.g., 2 Cor 13:13; 1 Pet 1:1, 2), even by Christ Himself in the baptismal formula of Matthew 28:19, the verse which is used as the foundation of trinitarian theology.
Scripture further shows that the Spirit has divine attributes, such as holiness, inherent in the name "Holy Spirit" (Matt 12:32); eternal (Deut 33:27; Heb 9:14); omniscient (1 Cor 2:10-11); omnipresent (Ps 139:7-10); and omnipotent (Matt 12:28; Acts 1:8). The Spirit is also involved in divine work like creation (Ps 104:30), giving life (Luke 1:35; John 6:63), indwelling (Rom 8:11), and sanctifying (1 Pet 1:2).
Work of the Spirit in the OT. The activity of the Spirit is recognized throughout the Bible. In the OT, the Spirit is portrayed in the act of salvation during the exodus (Exod 14:21). The Spirit also filled individuals to save Israel in the time of the judges (e.g., Judg 3:9-10), gave visions (Ezek 11:25), and empowered the prophets to speak God's oracles to the nations, both Israel and others (e.g., Isa 61:1; Ezek 11:5). Furthermore, the Spirit is seen as sanctifier (e.g., Ezek 36:26-31), and the giver of gifts that enable individuals to fulfil their God-given tasks—gifts of wisdom, skills, understanding, knowledge and prophecy (e.g., Exod 35:30-35; Zech 7:12). Additionally, the outpouring of the Spirit brings healing and transformation from death to life (Isa 44:3; Ezek 37:6; 47:9). The psalmist acknowledged the significance of the Spirit in the individual's experience of God (Ps 51:11).
Eschatologically, the presence of the Spirit is the sign of the eschaton. Thus, the OT prophets point to the Spirit of the Lord as the one to fill the Messiah (Isa 11:2; 42:1), the one to be poured out on all flesh at the end of time (Joel 2:28), and guarantee universal access to the presence of God through the New Covenant (Ezek 39:28-29; Jer 31:31-34). The Spirit gives, affirms, enriches, and restores holistic life; indeed, the absence of the Spirit signifies death (Ps 104:29-30). Thus, in line with the meaning of the Hebrew word ruakh, OT writers understood the Spirit as God—revitalizing, sustaining, invigorating, and empowering.
Work of the Spirit in the NT. In the NT, the Spirit's presence and activity is more distinct and concrete, yet remains in unity with the overall biblical understanding of the Spirit started in the OT. There is a continuity in the Spirit's association with the prophetic ministry in both the OT and NT (Exod 31:3; 1 Sam 10:6; Matt 3:16; Luke 1:41, 45; Acts 4:8).
In Christ's life, the Spirit is involved and present, from incarnation and birth (Matt 1:20; Luke 1:35). Anointed during His baptism for mission and led by the Spirit into the wilderness where He was tempted by the devil (Mark 1:10, 12; Luke 4:1, 2), Christ later declared what is considered His mission statement (Luke 4:18-19). He stated that it was by the Spirit that He preached and liberated those in chains from physical, spiritual, societal, and other chains, and systemic structures that hindered their ability to know and experience God's love. Though not mentioned during Christ's betrayal, arrest, and crucifixion, the Spirit is referred to as the one who raised Jesus from the dead (Rom 8:11). Subsequently, the Spirit is presented as the guarantee of the eschatological hope (2 Cor 1:22) and represents a new era in God's everlasting kingdom (Rom 7:6).
Before His death, Jesus promised to send the Spirit as the paraklētos to walk alongside believers to the end as counselor, advocate, and helper (John 14:15-18, 25-27; 15:26; 16:7-15). This promise was repeated after His resurrection when Jesus instructed His followers to wait for the Spirit before launching into any missionary work (Acts 1:4-8), which happened at Pentecost with the Spirit's outpouring (Acts 2:1-4). In building God's kingdom in the Christian life and experience, the Spirit continues to be the One who pours God's love into human hearts (Rom 5:5) and convicts and calls people to faith by leading them into God's truth (John 16:7-11, 13). Setting humans free from bondage to sin and death (Rom 8:1-5), the Spirit births the new life of faith (1 Cor 12:13), nurtures faith (John 14:26), and sanctifies and transforms people (Rom 15:16). The Spirit teaches the deep things of God (Eph 1:17; 1 Cor 2:6-16), holistically enlivening the faith experience (John 6:63), and leading and guiding believers (Rom 8:14). Galatians 5:22-23 stipulates the kind of fruit that the Spirit produces as evidence of God's presence in human life. Spiritual gifts that believers receive freely and impartially for building up the 'diverse yet unified-in-Christ' community of faith are also given by the Spirit (1 Cor 12:1-11). The Spirit also groans with creation in the pangs of suffering from sin and intercedes with humanity for cosmic and holistic liberty until Christ returns (Rom 8:22-25). Thus, human beings are enabled to participate in the life and mission of God through the Spirit.
Need for Discernment. The Bible shows the presence of the Spirit of God, ministering spirits from God (angels; Heb 1:14) and evil spirits (1 Sam 16:14; Mark 1:23), all interacting with human beings and creation. The cosmic conflict with its eschatological focus implies that until the earth is made new, this scenario will remain. In seeking to be continually filled by the presence and subsequent activity of God's Spirit in individual and communal lives (Eph 5:18), the need for discernment remains critical for Christ's followers (Isa 8:19-20; 1 John 4:1-3). To discern right from wrong and the moving of the Spirit in life, the Bible remains the ultimate guide (1 Cor 12:3), but within the context of community and balanced collective wisdom. It is crucial however to couple these with an attitude of humility, prayerful attentiveness, and expectation for God to continue to speak, be heard and guide His people towards a better understanding and application of truth to contemporary concerns, and towards renewal, until the end of time.
Conclusion. The totality of the biblical testimony, in keeping with the cultural context within which the Bible was written, conveys a holistic, transrational, experiential, expressive, pragmatic, charismatic, and embodied faith and spirituality. In the Bible, the Spirit of God is involved with the human spirit and in human life and affairs as healer, liberator, reconciler, life-giver, revitaliser, catalyst for change, strengthener, and guide. The Spirit is the revealer of God and illuminator of truth; the diversifier yet unifier of individuals, all of humanity, the community of faith and all creation. The extensive view of the Spirit's presence and activity cannot be missed in the Bible. In today's world which is fractured, broken and in need of justice, healing and hope, the presence and activity of this Spirit of wisdom (Isa 11:2) and hope (Rom 15:13) is arguably humanity's greatest need. This is more so as the world moves towards an eschatological end with each passing year. See also Pneumatology.
References
Froom, LeRoy E. The Coming of the Comforter. Washington, DC: Review and Herald, 1949.
Wallenkampf, Arnold Valentin. New by the Spirit: Experiencing the Life-Changing Power of the Comforter. Hagerstown, MD: Review and Herald, 2006.
Moltmann, Jürgen. The Source of Life: The Holy Spirit and the Theology of Life. London: SCM, 1997.
Thiselton, Anthony C. The Holy Spirit. London: SPCK, 2013.