The Work Of The Holy Spirit In The New Testament Church Part 1

THE WORK OF THE HOLY SPIRIT IN THE NEW TESTAMENT CHURCH

As His earthly ministry was coming to a close and He was about to die, Christ told His disciples that He would send them the Holy Spirit to take His place on earth when He returned to the father (CP Jn 14:15-17, 26; 15:26; 16:7). The Holy Spirit has taken over Christ's role on earth and it is only in and through Him that Christ is made known. His primary purpose is to glorify Christ (CP Jn 14:26; 15:26; 16:13-15). Among the many titles assigned to the Holy Spirit in scripture is the Spirit of God (CP Mt 10:20; 12:28; Ro 8:9, 14; 15:19; 1Cor 2:11-12, 14; 3:16; 6:11; 7:40; 12:3, 14; Eph 4:30; 1Jn 4:2). The Spirit of the Lord (CP Lu 4:18; Ac 5:9; 8:39; 2Cor 3:17-18). Another Comforter (CP Jn 14:16). The Spirit of Truth (CP Jn 14:17; 15:26; 16:13). The Comforter (CP Jn 14:26; 15:26; 16:7). The Spirit of Life in Christ Jesus (CP Ro 8:2). The Spirit of Christ (CP Ro 8:9; Ga 4:6; 1Pe 1:11). The Spirit of Him that raised up Jesus from the dead (CP Ro ;8:11). The Spirit of Adoption (CP Ro 8:15). The Spirit of the Living God (CP 2Cor 3:3). The Holy Spirit of promise (CP Eph 1:13). The Spirit of Jesus Christ (CP Php 1:19). The Eternal Spirit (CP He 9:14). The Spirit of Grace (CP He 10:29). Truth (CP 1Jn 5:6). The Spirit of Life from God (CP Rev 11:11). One bible scholar lists thirty-nine titles of the Holy Spirit in the New Testament but those listed above will suffice for this study.
It is of the utmost importance to believers that they clearly understand the role of the Holy Spirit in God's eternal purpose for the New Testament church. Many professing Christians believe that the Holy Spirit is merely a force, or an influence emanating from God, but that is not correct. The Holy Spirit is, and has always been, an equal member of the Godhead from all eternity. It is vitally important that believers are very clear in their minds of His Deity and co-equality with both the Father and Christ in the Godhead (CP Isa 6:8-11 with Ac 28:5-8; 5:3-4; 1Cor 2:10-12; 3:16; 2Cor 3:17-18; He 9:14; 1Jn 5:6-7). These scriptures all teach the co-equality of the Father, Christ, and the Holy Spirit in the Godhead.
When Christ told the disciples in Jn 14:16 that He would send another Comforter to take His place on earth when He returned to the Father, He was referring to the Holy Spirit (CP Jn 14:16, 26). Another in the context of V 16 means another of the same kind. Thus, the Holy Spirit is the same kind as Christ - a person. And also like Christ, equally God. Both Christ and Paul refer to the Holy Spirit in scripture as He, also signifying a person (CP Jn 14:16-17, 26; 16:7-15; Ro 8:26-27). In the KJV the Spirit is referred to in Ro 8:26 as "the Spirit itself". The word itself is an incorrect translation of course and has been corrected in the NKJV to read Himself, the same as in all other versions of the Bible. Other scriptures proving the deity of the Holy Spirit and His co-equality with the Father and Christ in the Godhead are as follows (CP Isa 11:1-5; 42:1-7; 48:16-17; 59:20-21; 61:1-2; 63:1-14; 1Cor 6:11). Like any other person, the Holy Spirit can be blasphemed (CP Mt 12:21-32, (also Mk 3:28-29)); lied to (CP Ac 5:3); tempted (CP Ac 5:9); resisted (CP Ac 7:5); grieved (CP Eph 4:30); quenched (CP 1Th 5:19); insulted (CP He 10:29). The Holy Spirit teaches (CP Jn 14:26); convicts sinners of their need for a saviour (CP Jn 15:26); guides believers into all truth (CP Jn 16:13-14); helps believers pray (CP Ro 8:26-27); intercedes for believers with the Father (CP He 7:25), etc.
The work of the Holy Spirit in the New Testament church first and foremost is to convict sinners of their need for salvation. How this happens is that when the gospel is preached, the Holy Spirit awakens in the heart of those open to the gospel a consciousness of sin and the need for forgiveness (CP Jn 16:7-11 with Ac 2:14, 22-24, 36-37). As they hear it, those open to the gospel are made aware by the Holy Spirit of God's standard of righteousness in Christ. They are convicted of their sins and their need for forgiveness, and believe on Jesus for their salvation. Next, the Holy Spirit baptises them into Christ and into His body, the church. This is how the church is constituted (CP Ro 6:3-7; 1Cor 12:12-14; Ga 3:26-27; Eph 4:1-6; Col 2:10-13). Ro 6:3-7 and Col 2:10-13 both illustrate the work of the Holy Spirit in new believers' spiritual resurrection from being dead in sins to a new life in Christ. The Holy Spirit has raised them from death to life with Christ (CP Ro 6:13; Eph 2:1-6; 5:14).
When new believers are baptised into Christ and into His body, the church, the power of sin over their lives is broken, and they need never yield to sin again. The Holy Spirit has broken its power over them (CP Ro 8:1-4). The law of the Spirit of Life in Christ Jesus refers to the liberating force of the Holy Spirit empowering believers to say no to sin (CP 2Cor 3:17; 10:3-5; Eph 6:10-18). The law of the Spirit of Life in Christ Jesus is not a written law, but a regulative principle emanating from the Holy Spirit which energises or activates believers to desire, and to do, God's will (CP Ro 6:17-18; 7:4-6; 12:1-2; 1Cor 6:19-20; Php 2:12-13; Col 3:1-10, 12-17). The Holy Spirit empowers new believers who have surrendered their lives to Christ, to live a Godly life. This is the newness of life Paul refers to in Ro 6:4 and the newness of Spirit in 7:4 (CP Ro 6:4; 7:4 with 8:5-17; 2Cor 3:18; Ga 2:16-20; Eph 2:1-9; 1Pe 1:3-5; 2Pe 1:1-4).
It should be noted here before moving on that Ro 6:3-7, Ga 3:26-27, Eph 4:1-6 and Col 2:10-13 are all widely taught in the contemporary church as referring to water baptism. In particular, Ro 6:3-7 is taught as illustrating the spiritual significance of water baptism; that going down into the water symbolises dying to sin, and coming up out of the water symbolises being raised up in a new power to live a righteous life before God in Christ. But that is not correct. If it were then Paul would be teaching baptismal regeneration, which is totally unscriptural (CP Ro 6:3-7 with 1Pe 3:18-21). 1Pe 3:18-21 fully explains the real significance of water baptism, which is physical and cannot save. It clearly has nothing whatever to do with the baptism referred to in Ro 6:3-7 which is Spiritual, and is the only baptism whereby one can be saved. This teaching also applies to Ga 3:26-27, Eph 4:1-6 and Col 2:10-13. They too have nothing whatever to do with water baptism. The element into which one is baptised determines what sort of baptism it is, and clearly these scriptures all teach the baptism of repentant sinners by the Holy Spirit into Christ and into His body, the church (CP Eph 4:1-6). Here Paul illustrates the sevenfold Spiritual unity of God and believers: one body - the church; one Holy Spirit; one hope of the Christian calling; one Lord; one faith; one baptism, and one God (CP V 1-3). Paul is exhorting believers here to be unified in the spirit, because, as he points out in V 4-6 there is only one body in Christ - the church - and they were all baptised into that body (CP V 4-6 with 1Cor 12:12-14). The church is called "Christ" in 1Cor 12:12-14 here and is compared to a human body with its many members. This shows how the church is constituted: the Holy Spirit unites repentant sinners with Christ as members of His body when they believe on Him for their salvation, as was noted earlier in this study.