Yes Single


[Download PDF Transcript]

Marc Roby: We are resuming our study of systematic theology today by continuing to examine God’s communicable attribute of goodness. Dr. Spencer, last session was a theodicy, which is a defense of the goodness and omnipotence of God given the fact that evil exists. But there is a related question we did not discuss that I suspect a number of our listeners may be wondering about, which is this, “How did evil first enter into creation?” In Genesis 1:31 we read that when God finished his work of creating, there was no evil present because, “God saw all that he had made, and it was very good.” [1]

Dr. Spencer: Well, not only was all that God created very good, but this is also a very good question. It is also one of the hardest questions you could ask. The Bible doesn’t tell us a great deal about the origin of sin, but as we consider the topic we must carefully guard against a couple of very serious errors, as Wayne Grudem points out in his Systematic Theology.[2]

Marc Roby: What errors are those?

Dr. Spencer: The first one is the error of blaming God for sin. Deuteronomy 32:4 tells us, “He is the Rock, his works are perfect, and all his ways are just. A faithful God who does no wrong, upright and just is he.” And in James 1:13 we are told that “God cannot be tempted by evil, nor does he tempt anyone”. In light of these Scriptures, and many others, it would be absolute blasphemy to think that God is the author of sin.

Marc Roby: Yes, I agree, which is why the presence of sin is so puzzling. What is the second error we need to guard against?

Dr. Spencer: It is to think that God was not able to prevent sin. In other words, to think there is some equally powerful evil force at work in creation.

Marc Roby: Sort of the like the dark side of “the force” in the Star Wars movies.

Dr. Spencer: Yes, it would be sort of like that if it existed, which of course it does not. God is absolutely sovereign over all creation, which includes Satan and his demons and everything else, and God is completely good.

As we discussed last time, God allowed sin to enter into his creation because it allowed him to more fully demonstrate his multifaceted glory. But the key word in that sentence is “allowed”. God was not the creator of sin, but he is absolutely sovereign over sin. He could have prevented it and he is able to prevent every single instance of sin that has ever occurred or ever will occur.

Marc Roby: That is a difficult notion to accept given some of the truly evil things that have been done throughout history. It is frightening to think, for example, that God allowed the Holocaust.

Dr. Spencer: I agree completely, which is why we have to think very carefully and biblically or we will get into trouble. If God were not absolutely sovereign over everything that happens in this universe, we could never trust that he would be able to make his promises come true. In addition, his promises would then be lies and he would be a liar. These are absolutely unthinkable heresies. The only answer I can give, which comes from the Bible as we discussed last time, is that God allowed sin into creation for his own greater glory. But that does not mean that he is responsible for it, or that he approves of it in any way, or that he cannot control it.

Marc Roby: Which is, again, why something like the Holocaust is so hard to reconcile with God’s goodness.

Dr. Spencer: It is. But, as we labored to show last time, you need to realize that God’s purpose in creation is the manifestation of his own glory and that there is an eternal reality that awaits all people and all angels. In that eternity there will be no injustice. Everyone will be treated either with perfect justice, or perfect mercy. In light of this eternal reality, a Christian’s troubles here are easy to deal with – even the most severe troubles we can imagine. Which is why the apostle Paul wrote, in 2 Corinthians 4:17, that “our light and momentary troubles are achieving for us an eternal glory that far outweighs them all.”

Marc Roby: That’s an amazing verse on two accounts. First, that Paul could call our troubles “light and momentary” given some of the terrible troubles he himself experienced. And secondly, it is amazing to consider what our eternal glory will be like if it far outweighs any possible trouble in this life.

Dr. Spencer: It is hard to imagine, but it is true. We again have to reckon with the fact that eternity is infinitely longer than this life. Let me give an analogy to help us grasp this truth.

Marc Roby: Yes, please do.

Dr. Spencer: Think of someone who gets cancer when he is 10 years old and he is told by the doctor that he will certainly die within a year if it isn’t treated. But if he undergoes radiation and chemo-therapy for six months it can most likely be cured.

Marc Roby: That is a very unpleasant thing to consider, especially in somebody so young.

Dr. Spencer: I chose that age deliberately, as you’ll see. Now let’s further suppose that this young boy goes through the treatments. That will be an extremely miserable six months. But let’s further assume that the treatments are successful and he goes on to live a healthy life and die at the ripe old age of 95. That is 85 years past the date when he was told he had cancer, and 84½ of those years were healthy and happy. The six months of misery amounts to less than 0.6% of those 85 years. I think we would all agree that it was worth it in the end.

Marc Roby: Yes, I have to agree with that statement.

Dr. Spencer: OK, so now think about eternity. Even if God calls me to be one of those who suffer for Christ in this life, it doesn’t matter if I suffer for 1 year or 100 years, it is literally zero percent of the time I will spend in heaven.

Marc Roby: I see your point. And, of course, suffering can also produce beneficial results in this life.

Dr. Spencer: Yes it can. I think we have all experienced or heard about a situation where some painful trial produced a good harvest in terms of either leading someone to saving faith, or driving someone away from some besetting sin, or in just making them a better person. God also frequently uses troubles to cause his people to stop trusting in themselves and this world and to look to him in humility and prayer.

In Romans 5 Paul says that we rejoice in the hope of the glory of God and then adds, in Verses 3 through 5, “Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom he has given us.”

Marc Roby: That verse also fits with Romans 8:28, which says, “we know that in all things God works for the good of those who love him, who have been called according to his purpose.”

Dr. Spencer: It fits with that verse very well. And I can personally testify that I am a better person for having gone through the pain of needing and then having two hip replacements. For example, I am more thankful, less proud and more compassionate toward others.

And our greatest joy in heaven will be contemplating the glory of God, so if our misery in this life helps in any way to make that glory manifest, either directly because we suffer for the name of Christ or just by making us better people, and therefore better witnesses for Christ, just imagine the eternal joy we will receive from knowing that.

Marc Roby: I have to admit that makes it easier to see how sufferings could be considered inconsequential by Paul. Although they may still be terrible to endure in this life.

Dr. Spencer: They can be terrible, and God knows that. All suffering, ultimately, is the result of sin. And God is not pleased that sin exists. In fact, in Ezekiel 33:11 we read that God commanded the prophet, “Say to them, ‘As surely as I live, declares the Sovereign LORD, I take no pleasure in the death of the wicked, but rather that they turn from their ways and live. Turn! Turn from your evil ways! Why will you die, O house of Israel?’” This verse, and others, tell us clearly that God does not take pleasure in the fact that sin must be punished. But because he is infinitely holy and just, it must still be punished. God cannot act contrary to his own perfect nature. So, I’m going to borrow a phrase from John Murray and say that allowing sin was a “consequent absolute necessity” for God.[3]

Marc Roby: I think that phrase from Murray needs some explanation.

Dr. Spencer: What I mean is that allowing sin into his creation, while certainly not something that in itself brings any pleasure to God, was absolutely necessary as a consequence of his having decided to create anything. Because God is perfect, his creation is perfect. And that means that the purpose for that creation is the best possible purpose, which we have noted is the manifestation of his glory. And the full manifestation of his glory must include his holiness and just wrath in addition to his love and mercy. Now I’m drawing a deduction at this point, rather than stating something that Scripture tells us clearly, so I could be wrong. But if sin did not have to exist to accomplish God’s perfect purpose, I don’t believe he would have allowed it since sin, in itself, something that God hates.

Marc Roby: I am going to meditate on that thought for a while.

Dr. Spencer: And I hope our listeners do as well. The more we think about God and what he has done and his revelation to us in his Word, the more we see how our own views have to change. That is why Paul commanded us in Romans 12:2, “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.”

Paul isn’t suggesting that we are able to “test” God’s will in terms of passing judgment on it, that would imply that we are greater than God, which is patently absurd. But he means that to the extent our thinking is transformed we will be able to “test and approve” because we will have come into conformity with God’s perfect will.

Marc Roby: And, of course, being conformed to the likeness of Christ, who is God, is the purpose for which we were predestined, called, justified and will be glorified as Paul wrote in Romans 8:29-30. And that conformity will certainly include our thinking.

Dr. Spencer: And our understanding of what is good, since God is the ultimate standard for what is good.

Marc Roby: I can see you’re trying to get us back on our topic, which isn’t a bad idea. But my question about the origin of sin still stands. You’ve argued, and I think successfully, that we need to avoid the ditches on both sides of the road; that is, the ditch on one side of thinking that God created sin and the ditch on the other side of thinking that he’s not able to prevent it. But you haven’t yet addressed how it came into this world, which was originally declared to be “very good”.

Dr. Spencer: Well, as I said at the outset, that is an extremely difficult question, and God has not chosen to reveal much of the answer. God has told us that the original creation was very good, as you just noted, so we know that there wasn’t any sin present in the beginning. God has also told us about Satan coming and tempting Eve, and through her Adam, to get them to sin. We can conclude from that passage that Satan himself had already become sinful. So, there was a fall of Satan and his demons that occurred before the fall of man. Grudem has a good discussion of this in his Systematic Theology.[4] And there are also some passages in Scripture that speak about Satan’s fall.

Marc Roby: The first one I think of is 2 Peter 2:4, where we are told that “God did not spare angels when they sinned, but sent them to hell, putting them into gloomy dungeons to be held for judgment”.

Dr. Spencer: Another New Testament reference is Jude 6, which says, “the angels who did not keep their positions of authority but abandoned their own home—these he has kept in darkness, bound with everlasting chains for judgment on the great Day.”

These two verses tell us clearly that there were angels who sinned and that God judged them. The fact that they are in dungeons, or darkness and chains, does not mean that they have no influence on this world, but rather that God has absolute control over them.

Marc Roby: And a good example of that is seen in Job 1:6-12, where we read of Satan receiving permission from God to test Job.

Dr. Spencer: And in Luke 22:31 Jesus told the apostle Peter that Satan had asked to sift him as wheat. But in the next verse, Luke 22:32, we have that wonderful statement of Jesus “But I have prayed for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothers.”

Marc Roby: I can only imagine that after Peter had denied Christ three times and then Christ was crucified this statement must have provided great comfort, although I’m sure Peter didn’t understand at that time exactly what Christ meant. In fact, Peter must have felt like his faith had failed.

Dr. Spencer: I agree. But the wonderful thing is that Christ didn’t say “And if you turn back, strengthen your brothers.” He said “when you turn back”. Christ’s prayers are always effectual, and that should provide great comfort to all Christians because in his great high priestly prayer we read, in John 17:15, that Christ prayed to the Father about his people and said, “My prayer is not that you take them out of the world but that you protect them from the evil one.”

Marc Roby: That is very comforting indeed.

Dr. Spencer: And that statement, along with Satan having to ask permission to sift Peter and the story of Job, show that God allows Satan and the other fallen angels to operate in this world for a time. In fact, in Ephesians 2:2 Satan is called “the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient.” So, we know that Satan and some other angels fell and are under God’s judgment, that they are allowed to oppose God’s people in this world for a time, but they are completely under God’s authority.

Marc Roby: Which is good news, because Jesus told us, in John 8:44, that Satan was “a murderer from the beginning” and he is “the father of lies” and the New Testament consistently portrays him as the mortal enemy of God’s church. But what about the fall of Satan himself?

Dr. Spencer: There are at least two passages in the Old Testament that many good theologians think refer to Satan’s fall. One is in Isaiah 14, where the prophet is speaking about the King of Babylon, and the other is in Ezekiel 28 where the prophet is speaking about the King of Tyre. In both cases the descriptions of the kings go beyond what could reasonably be said about any human king, so many theologians think that the prophets were weaving together descriptions of the human kings with the fall of Satan from heaven. This weaving together of human and heavenly events that are related in some way is not uncommon, as Wayne Grudem points out.[5]

In any event, these passages, if they do apply to Satan as many think they do, tell us that he became proud and wanted to take his place on the throne of heaven.

Marc Roby: Yes, in other words, he failed to humble himself and take account of the Creator/creature distinction, which we have pointed out numerous times is central to a proper understanding of who we are.

Dr. Spencer: That’s right. And he used the same temptation that caused him to fall to snare Adam and Eve. Notice what he said to Eve. After contradicting God and saying that she would not surely die if she ate the forbidden fruit, he then said, in Genesis 3:5, “For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.”

Marc Roby: It’s ironic that he should tell them, “you will be like God” since Adam and Eve had been created in God’s image. So, in one sense, they already were like God, and their listening to Satan actually resulted in that image being terribly distorted.

Dr. Spencer: It is ironic. But it is also clear that Satan was implying they would be like God in some deeper sense than just being made in his image. He may not have been implying that they would become gods themselves, but it was something close to that. Also, as we noted earlier, our final destiny as God’s children is to be conformed to the image of Christ.

John Murray made an interesting observation in this regard. In writing about the sanctification of believers, he wrote that “likeness to God is the ultimate pattern of sanctification. The reason why God himself is the pattern should be obvious: man is made in the image of God and nothing less than the image of God can define the restoration which redemption contemplates. … [but] it must not be thought that likeness to God is absolute. There is a sense in which to aspire after likeness to God is the epitome of iniquity.”[6]

Marc Roby: That is very interesting. So we know that Satan fell from his exalted place because of pride. He rejected the fundamental Creator/creature distinction that we must always keep in mind. I think that provides a reasonable answer to the question I posed at the beginning, but it also raises another one, which we will have to wait for next time to deal with because we are out of time for today.

Let me remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org, and we’ll do our best to respond.

 

[1] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[2] Wayne Grudem, Systematic Theology, Inter-Varsity Press, 1994, pg. 492

[3] Murray uses this phrase in to speak of the sacrifice of Jesus Christ (John Murray, Redemption Accomplished and Applied, Wm. B. Eerdmans Publishing Co., 1955, pg. 12).

[4] Grudem, op. cit., pp 412-414

[5] Grudem, op. cit., pg. 413 (he cites Ps 45 as an example)

[6] John Murray, Collected Works, Vol. II, Banner of Truth Trust, 1977, Vol. 2, pg. 306

Play
Yes Single


[Download PDF Transcript]

Marc Roby: We are resuming our study of systematic theology today by continuing to examine the doctrine of the Trinity. We are following the outline in Wayne Grudem’s Systematic Theology,[1] which states that to firmly establish the doctrine of the Trinity, we must establish three things: First, that God exists in three persons; second, that each person is fully God; and third, that there is one God. We have shown that God exists in three persons, we assumed God the Father is truly God, and we have shown that the Bible clearly teaches that Jesus Christ is fully God. So, Dr. Spencer, I assume we are going to discuss the deity of the Holy Spirit today, correct?

Dr. Spencer: That is correct. We spent quite a bit of time on the deity of Jesus Christ because that is the teaching that is most often denied. I think it is the hardest for people to accept for two reasons: first, the idea that God exists in more than one person, and second, the idea that Jesus Christ can be fully God and fully man, which is something we will deal with a greater length later.

Marc Roby: And, although those may both be difficult for us to grasp, they are both presented as truths in the Word of God, so to not accept the Trinity or the dual nature of Christ is to not believe God.

Dr. Spencer: That’s true. The main objection people usually have to either of these doctrines is that they seem counter to human reason. But neither one of them is a logical contradiction and, as you pointed out, they are both taught in the Bible.

As Christians, the Bible must be our ultimate standard for truth, which means we must acknowledge both of these doctrines to be true. The reason these seem counter to human reason is that they are both speaking about something that is unique. There are no other tri-personal beings outside of God, and Jesus Christ is the only God-man. The fact that they are unique is a challenge to us because we are used to putting things we learn about in classes, like all animals, or plants, or natural inanimate objects, or man-made objects and so on. But there is only one true and living God, and he is triune. And there is only one Savior and Lord, and he is the God-man, Jesus Christ.

Marc Roby: It does make sense that we spent so much time on the deity of Christ, and I look forward to looking at his dual nature in more depth later. But, it sounds like we are ready to begin to look now at the deity of the Holy Spirit.

Dr. Spencer: We are. Once someone accepts that God exists in more than one person by agreeing that Jesus Christ is also truly God, there isn’t usually much of a problem with the deity of the Holy Spirit. Nevertheless, we need to show that the deity of the Holy Spirit is taught in the Bible.

Marc Roby: Very well. Where do you want to begin?

Dr. Spencer: I’m going to partially follow the outline of evidence given by Berkhof in his Systematic Theology.[2] Let’s look first at Exodus 17. We read in that chapter about the Israelites complaining to Moses in the desert that they did not have water to drink. So Moses was told by God to strike a rock with his staff and water would come out. Moses did that, and then we read in Verse 7, that “he called the place Massah and Meribah because the Israelites quarreled and because they tested the LORD saying, ‘Is the LORD among us or not?’”[3]

Now we need to turn to Psalm 95, where the psalmist refers to this incident and says, in Verses 3 and 7-11, “the LORD is the great God, the great King above all gods. … Today, if you hear his voice, do not harden your hearts as you did at Meribah, as you did that day at Massah in the desert, where your fathers tested and tried me, though they had seen what I did. For forty years I was angry with that generation; I said, ‘They are a people whose hearts go astray, and they have not known my ways.’ So I declared on oath in my anger, ‘They shall never enter my rest.’”

Now jump forward to Hebrew 3:7-11, where the writer quotes the passage I just read from Psalm 95, but begins, in Verse 7, by saying, “the Holy Spirit says”. In other words, what Jehovah is reported as having said in Psalm 95 is ascribed to the Holy Spirit by the writer of Hebrews.

Marc Roby: That’s pretty convincing evidence that the Holy Spirit is God. And it makes me think of the story in Acts Chapter 5, where we see that what is said to the Holy Spirit is said to God.

Dr. Spencer: That is a great story. Ananias was one of the early members of the church in Jerusalem. He and his wife sold some property and gave the money to the leaders. In doing so, they claimed to give all of the money, I’m sure so that people would be impressed with their spirituality, and yet they withheld some of the money for themselves.

Marc Roby: And I’ve always been particularly struck by what Peter says to him in Acts 5:3-4. Peter says, “Ananias, how is it that Satan has so filled your heart that you have lied to the Holy Spirit and have kept for yourself some of the money you received for the land? Didn’t it belong to you before it was sold? And after it was sold, wasn’t the money at your disposal? What made you think of doing such a thing? You have not lied to men but to God.”

Dr. Spencer: That is a great passage. Peter states that Ananias lied to the Holy Spirit and then says that he lied to God, which equates the Holy Spirit with God.

There is also a clear implication of the deity of the Holy Spirit in 1 Corinthians 3:16, where Paul asks the rhetorical question, “Don’t you know that you yourselves are God’s temple and that God’s Spirit lives in you?” If you think about this statement for a minute, you realize that “God’s temple” is the place where God dwells, and yet we are told that God’s Spirit lives there. We must ask why it says “God’s Spirit” rather than just God. There is a figure of speech called a synecdoche in which a part of something is used to refer to the whole, but that cannot be what is meant here.

Marc Roby: Why do you say that?

Dr. Spencer: Because Jesus tells us in John 4:24 that “God is spirit”, and the 19th-century theologian William Shedd commented on the significance of the fact that no article is used in this statement; notice that it says “God is spirit” not “God is a spirit”. And our translation properly reflects the original Greek. He wrote that the “omission of the article, implies that God is spirit in the highest sense. He is not a spirit, but spirit itself, absolutely.”[4]

Marc Roby: That is very interesting, and it does imply that the reference to “God’s spirit” is more significant than it might appear at first blush.

Dr. Spencer: It is very significant. It is clearly referring to a person distinct from God, and yet in some sense equal to God. The only way to make sense of this statement is to realize that God is triune. We should also take note of the fact that we have learned from 1 Corinthians 3:16 that the Holy Spirit is called God’s Spirit.

Marc Roby: That reminds me of Romans 8:9, which says, “You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ.” This verse calls the Holy Spirit both the Spirit of God and the Spirit of Christ.

Dr. Spencer: That’s right, and we are also told that the Holy Spirit is sent by both the Father and by Christ. In John 14:26 Jesus tells his disciples that “the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.” But then in John 15:26 Jesus says, “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.” Therefore, the Holy Spirit is sent by both the Father and the Son, and the Holy Spirit is also called the Spirit of truth.

Marc Roby: And yet Jesus Christ said, in John 14:6, that he is “the way and the truth and the life.”

Dr. Spencer: All of these verses fit together perfectly when you think of them in terms of the doctrine of the Trinity, but it is all complete confusion when you deny this doctrine.

Marc Roby: In fact, many passages in Scripture are wildly confusing, contradictory, or downright unintelligible if you deny the Doctrine of the Trinity.

Dr. Spencer: I agree completely. But, getting back to our specifically proving the deity of the Holy Spirit, we have shown that he is equal to God and is called the Spirit of God and the Spirit of Christ because he is sent by both of them. Now we want to move on to show that God’s incommunicable attributes are ascribed to him.

Marc Roby: Alright, please proceed.

Dr. Spencer: In Psalm 139 the psalmist is reflecting on the greatness of God, saying in Verse 4, “Before a word is on my tongue you know it completely, O LORD.” And then, in Verses 7 through 10, we read, “Where can I go from your Spirit?” Notice that he begins by saying “your Spirit” here, not where can I go from you. He then continues, “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. If I rise on the wings of the dawn, if I settle on the far side of the sea, even there your hand will guide me, your right hand will hold me fast.” In other words, there is nowhere the psalmist can go to escape the Spirit of God because the Holy Spirit is omnipresent, meaning that he is everywhere all the time.

Marc Roby: And that is certainly an attribute that only belongs to God.

Dr. Spencer: Another interesting example is found in 1 Corinthians 2:10-11. Paul writes that “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.” Now, since God is omniscient, which he means that he knows everything, and the Spirit of God knows his thoughts, we can conclude that the Spirit of God is omniscient. And we again have to note the difference between men and God. Paul says that the spirit of man, which is within him, knows his thoughts, which is true because our spirit is only a part of what we are. But remember that God is spirit in an absolute sense, he has no physical body and brain, just spirit. And the verse doesn’t talk about the Spirit of God being within him as it does for the spirit of man. That is because the Spirit of God is a separate person, who is omniscient, just like God the Father.

Marc Roby: We now know that the Holy Spirit is omnipresent and omniscient. What other divine attributes are we told about?

Dr. Spencer: In Hebrews 9 we are told, rather incidentally, about the Holy Spirit being eternal. The writer speaks about the animal sacrifices of the Old Testament and says that they only made people outwardly clean, in contrast the sacrifice of Christ, which cleanses us inwardly. In Verse 14 of Hebrews 9 we read, “How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!” Notice what he said in the middle of that verse, he said that Christ offered himself “through the eternal Spirit”.

Marc Roby: Alright, so the Holy Spirit is omnipresent, omniscient and eternal. What else are we told?

Dr. Spencer: There are very strong hints that the Holy Spirit was involved in the creation of the universe. We saw earlier that all things were made by Jesus Christ, but remember that in Genesis 1:2 we are told that “the Spirit of God was hovering over the waters.” And then in Genesis 1:26 God says, “Let us make man in our image”, using the plural.

It might also be that Job hints at the Holy Spirit’s involvement in creation. In Job Chapter 26 he is speaking about God’s work of creation and in our Bibles Verse 13 says, “By his breath the skies became fair; his hand pierced the gliding serpent.” The word translated here as “breath” can also be translated as spirit, which is what’s done, for example, in the King James version. Job certainly speaks of the Holy Spirit being the one who gives life, in Job 33:4 we read that Job said, “The Spirit of God has made me; the breath of the Almighty gives me life.”

Marc Roby: OK, I’m still keeping score. We now know that the Bible teaches us the Holy Spirit is omnipresent, omniscient, eternal and involved in creation. What else?

Dr. Spencer: Although all persons of the Trinity are involved in all of God’s actions because God is one being, the Bible presents the different persons as having certain roles within the Trinity and the peculiar role of the Holy Spirit is that of regeneration, or new birth. We’ve looked at John Chapter 3 before, where Jesus tells Nicodemus that we must be born again. But let’s look at that again. In John 3:5-6 we read that Jesus said, “I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit.” Notice again the way this is worded. Jesus says that “the Spirit gives birth to spirit”, he speaks of the Spirit as a separate person, and one of the actions that this person is responsible for is new birth. We are told the same thing in Titus 3:5, where Paul wrote that God “saved us through the washing of rebirth and renewal by the Holy Spirit”.

Marc Roby: Praise God for his Holy Spirit and the work of regeneration!

Dr. Spencer: Indeed, we should praise God. It is the only way of salvation. And if we have been saved, there is more of the Holy Spirit’s work to look forward to. In Romans 8:11 Paul wrote that “if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies through his Spirit, who lives in you.” This is speaking about the completion of our salvation.

As Rev. P.G. Mathew explains in his commentary on the Book of Romans, “Salvation comes in installments. Now we are saved in our spirits and our eyes are opened. We love and serve God. We delight in his word and in praying to God. But we do not yet have salvation in its fullness. There will be a time when we receive [the] fullness of salvation accomplished by Christ through his death on the cross. The resurrection of the dead is our future salvation.”[5]

Marc Roby: It has been said that there are three tenses to our salvation; we have been saved, we are being saved, and we will be saved.

Dr. Spencer: That is exactly what the Bible teaches. We have been saved in the sense that, if we have repented of our sins and trusted in Jesus Christ, we have been justified in God’s sight. We are what the New Testament refers to as “in Christ”. Our sins are covered and, as it says in Romans 8:1-2, “there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death.”

In addition, we can say that we are being saved in the sense that we are working out our salvation, this is the process of sanctification. And, finally, we can say that we will be saved in the sense that when we die our spirits will be perfected and then, when Jesus Christ comes again, we will receive our resurrection bodies, which we are told in Philippians 3:21 will be like Jesus Christ’s “glorious body”.

Marc Roby: What a glorious salvation God has planned.

Dr. Spencer: It is glorious indeed. And all three persons of the Holy Trinity are involved. As we will see more later when we get deeper into systematic theology, God the Father planned our redemption, God the Son, meaning Jesus Christ, accomplished our redemption by his life, death and resurrection, and God the Holy Spirit applies that redemption to us individually by causing us to be born again, indwelling us and leading us through this life, and then raising us up on the day of our resurrection. Finally, just as we noted when we were discussing the deity of Jesus Christ, let me close by pointing out that the Holy Spirit is listed as equal with God the Father and God the Son in verses like Matthew 28:19, where we are commanded by Christ to “go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.”

Marc Roby: Alright, I think we have made a solid case for the deity of the Holy Spirit. We have now demonstrated that God exists in three persons and that each of those persons is fully God, so all that we have left to show is that there is only one God.

Dr. Spencer: I think we had better wait until our next session to start that.

Marc Roby: I agree. So let me remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org. We hope to hear from you.

 

[1]Wayne Grudem, Systematic Theology, Inter-Varsity Press, 1994, pg. 231

[2] Berkhof, Louis, Systematic Theology, Wm. B. Eerdmans Pub. Co., 1938, pp 97-98 (This can be purchased as a combination of his Systematic Theology and Introductory Volume to Systematic Theology in one text from Eerdmans, 1996)

[3] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[4] William G. T. Shedd, Dogmatic Theology, Charles Scribner’s Sons, 1888, pg. 151

[5]P.G. Mathew, Romans: The Gospel Freedom (Volume 1), Grace and Glory Ministries, pg. 511

Play