4. The Holy Spirit in Relation to the Person and Work of Christ | mafiathegame.info
The Holy Spirit is not only related to Jesus in His deity, as a member of the Trinity, He is also The Holy Spirit was also at work in the resurrection of Christ. It does say Father,son, holy spirit, these 3 are 1. Not separate. Jesus Christ, God the Son, is in you by His Spirit, and God the Father is in you by His Spirit. To be sure we are of the right spirit, we must seek none other than Christ. For this reason we should know the difference between the Holy Spirit.
His Messianic message is presented with all the clarity and revelation which could be expected from His lips. As the growing unbelief of the people indicates their rejection and brings the shadow of the cross nearer, Christ turned to truth concerning the present age, the kingdom not in its outward display, but in its mystery form.
The fulfillment of the promise of God to David is postponed, and into the foreground comes the undeclared purpose of God to call out from every nation a new company, composed of both Jew and Gentile, independent of all His promises to Israel, having its own calling and destiny. Only by bearing in mind that Christ lived in His prophetic ministry in the three dispensations of Law, Grace, and Kingdom is it possible to exegete with accuracy and profit the Gospel narratives which contain extended reference to all three systems of truth.
Aside from the intricate nature of the prophetic truth revealed by Christ, a further amazing event is enacted by God becoming incarnate, assuming human form, and living for a time within the limitations of the human frame. Culminating in the death and resurrection of Christ, the pages of the Gospel portray the most magnificent revelation, have reference to every important line of truth, and furnish a field of study which has been explored rather than mined for its treasures.
It is not without point that the Old Testament so largely anticipates and looks forward to the coming of the Messiah, and the New Testament, after John, looks back to the work of Christ and gives itself to the task of interpreting what He did and what He is yet to do. The period of time spanned by the Gospels is largely in the dispensation of the law, at least up to the death of Christ, and after this event fulfilling the law, the period of transition properly begins.
Of primary interest is the relation of the Holy Spirit to Christ during His life on earth. Little that is new is found in the relation of the Holy Spirit to other men. The period of the Gospels is of special interest in the study of the doctrine of the Holy Spirit because the work of the Spirit is Messianic in every dispensation to a large degree. In the Old Testament, prophecy abounds on the theme of the Messiah and of the work of the Holy Spirit in relation to Him. Much of this is in reference to the millennium, but some is more general.
The Difference between the Spirit of Christ and the Holy Spirit
Notable passages are Isaiah Not only in relation to His Person, but also in relation to Messianic times the Holy Spirit is revealed to undertake for man. It is clear that the work of the Holy Spirit is inseparably related to all the Messianic purpose Isa As in the Old Testament, the work of the Holy Spirit in relation to men other than Christ is individual and sovereign throughout the period of the Gospels.
As in the Old Testament, some saints were filled with the Spirit, but this ministry was limited to a few, only four people being mentioned in addition to Christ: John the Baptist Luke 1: It was predicted that the disciples would be told by the Spirit what to say in persecution Matt The matter of greatest importance in the study of the Holy Spirit in the Gospels is the consideration of His ministry to Christ, to be considered here, and the predictions of His ministry through this age which will be subject to later discussion.
The Work of the Holy Spirit in Relation to the Birth of Christ There are few supernatural acts of God which present a more inscrutable mystery than the birth of Christ. All the elements of the miraculous are present, defying the reason of man and the normal course of nature; but whereas other miracles seem out of harmony with known natural law, the birth of Christ seems to require a change in the nature of God Himself.
While the difficulties present no problem to faith, the statement of the factors that entered into the birth of Christ and their meaning are a most serious problem to the theologian. The doctrine of the virgin birth has been attacked vigorously because of its central importance to the Christian faith, and it has been defended with the best of scholarship and sustained by a mass of argument.
Coming to the Scriptures in simple faith, building on the foundation of their inspiration and infallibility, the problem is still great, not to explain away the Scriptures, but to fathom and state in accurate terms what actually occurred.
While all the questions which might arise cannot be answered, certain truths are made clear in the Scripture. The Holy Spirit the Agent of Conception. The Scriptures bear a clear testimony to the work of the Holy Spirit which resulted in the conception of Christ.The Power of God - The Power of the Holy Spirit
Luke is even more specific. These passages should settle beyond doubt that Christ had no human father. The conception of Christ is definitely traced to the Holy Spirit.
According to Hebrews It is clear that that life which was joined to the humanity of Christ was none other than the Second Person who had existed from eternity. The inscrutable mystery can be stated, then, that Christ was begotten of the Holy Spirit, the life which was joined to humanity was that of the Second Person, and the First Person became the Father of the humanity of Christ. Mary the Mother of Christ. The Scriptures considered are unequivocal in tracing the origin of the humanity of Christ to normal birth to Mary, the wife of Joseph.
While the conception was supernatural, the birth of Christ seems to follow the natural pattern. The prophecies of the Old Testament are explicit that the Messiah should be born of a woman, a virgin, and Mary is said to fulfill these prophecies Gen 3: The evidence is so abundant for the motherhood of Mary that no serious attempts have been made to deny it even on the part of liberal scholarship, though the Cerinthian heresy denied that the conception was miraculous and held that Jesus was possessed only for a time with a heavenly spirit, 1 and the Docetics held that His body was unreal.
The Nature of the Conception of Christ. An investigation into the nature of the conception of Christ has its chief difficulty in solving the problem of the origin of the humanity of Christ. It is clear that Christ was born of Mary, yet certain features of His Person are quite distinct from the human race.
The Difference between the Spirit of Christ and the Holy Spirit | Talk Jesus
The problem of deity becoming part of humanity is a great miracle, but the origin of a sinless humanity is a problem of the first magnitude.
Many questions could be asked. Did the humanity of Christ proceed from Mary alone? Was the humanity a product of generation or creation? Why was the imputation of sin upon the whole human race apparently non-operative in the ease of Christ? Was His human nature sinless or merely sanctified? Such questions naturally arise in the course of the study of the conception of Christ.
To a large extent we are shut up to reason, without explicit revelation, but to the degree a solution can be found a defense of the conception of Christ from serious errors is furnished. A proper examination of this field of truth would obviate such doctrines as that of the immaculate conception of Mary and heresies in the statement of the hypostatic union.
The truth probably is that the conception of Christ is both generation and creation, generation in the sense that He was born of a woman who conceived by the Holy Spirit, creation in the sense that a Second Adam was the product, a member of the race and yet the Federal Head of a new race.
By analogy, Abraham was at once a Gentile and the first of the Israelite fathers.
The Holy Spirit and Jesus Christ
Christ was at once a member of the race and the Head of a new people. Owen advances the argument that the conception of Christ can be thought of as creation more accurately than generation: So man was formed of the dust of the earth, and woman of a rib taken from man.
Thus in forming the body of Christ; though it was effected by an act of infinite creating power, yet it was made of the substance of the blessed Virgin. Those holding the traducian view of the origin of the soul generally avoid the use of the word creation in connection with the humanity of Christ, but this is not at all necessary.
The natural method as used in the race might be traducian, while the supernatural method used in Christ might be likened to creation. If the word creation is used in regard to Christ, it must be severely limited as Owen does to avoid any thought of creation ex nihilo.
It partakes of the idea of both creation and generation. One of the chief difficulties in avoiding the idea of creation of the humanity of Christ is that one is faced with the problem of producing through a sinful medium a holy child. The fact that the child born to Mary is sinless is conceded by all who accept the Scriptures.
How can Mary, who partakes of the sin of Adam, become the mother of a holy and sinless child? If the humanity is the object of an act described as creative, the problem is much relieved, but if the humanity is transmitted in the act of conception, some explanation must be found.
They assert the sinfulness of the Virgin Mary, the consequent sinfulness of human nature as transmitted by her, and the necessity of its being redeemed and sanctified, in order to be fitted for a personal union with the Logos. The case would be quite different, however, if any saint could be found who had never known sin.
One must choose, then, between the view that the humanity of Christ came into existence creatively, and the view that it was transmitted in its natural sinful state and sanctified before being joined to deity.
Augustine who advanced and supported the idea of traducianism in respect to the race as a whole sums up the dilemma in these words: Owen who insists on the creative idea also affirms the idea of sanctification: Being not begotten by natural generation, it desired no taint of original sin from Adam; it was obnoxious to no charge of sin, but was absolutely innocent and spotless, as Adam was in the day he was created.
To Owen, sanctification is merely setting aside to holy use with a positive endowment of grace, while Shedd includes in the idea the thought of cleansing from defilement. The question of whether the humanity of Christ was sinless or merely sanctified must be answered by the positive assertion that it was ever sinless, unless the creative origin of the humanity of Christ be denied.
The doctrine of imputation, while not a popular subject of study by Christians generally, lies at the heart of the whole program of salvation. The Epistle to the Romans has as its central theme the doctrine of imputation.
When Christ died on the cross, all sin was imputed to Him, with the result that all the righteousness of God can be imputed to the believer in Christ. A study of Romans 5: Entirely apart from the sin nature of man which may be transmitted mediately, imputation of sin is immediate. How can this be explained? Very little attention has been given to this theme by theological writers, and this not without cause. While the problem cannot be finally solved, certain observations can be made.
First, it is in the nature of imputation that it is related to judgment rather than to experience. Imputation has in view our standing before God as our Judge.
Thus in the case of Christ, imputation of sin does not become an issue until Christ takes our place of judgment on the cross. Then imputation becomes a reality. The imputation of sin to Christ at birth is contrary to the evident purpose of God and out of harmony with the program of His life and ministry prior to the cross. Christ is never said to be in Adam, while everyone else at birth is so regarded in Scripture.
Jesus Christ had to come to die, to bridge the gap between God and mankind. Therefore the Spirit by which humans are regenerated is not merely the Holy Spirit of the Old Testament. The Spirit is in fact the Spirit of Christ, the mediator between God and man. However, to us regenerated, born again believers, the Holy Spirit is the Spirit of the person of Jesus Christ, who is knowable and relatable to us.
For this reason, the Holy Spirit as the Spirit of Christ understands us completely and is even able to pray for us Rom 8: The Holy Spirit understands our human pain and suffering and shortcomings, because He is the Spirit of Christ.
The Holy Spirit #6: The Holy Spirit and Jesus Christ
The Holy Spirit is the Spirit of the man who did not condemn Rom 8: The Holy Spirit was active and present with Christ on the cross. The Spirit knows what it is like to suffer and die on a cross and be resurrected again because He was there Rom 8: The Holy Spirit is more than able to be our comforter and relate to us in our human condition and human life. In fact, knowing Christ by the Spirit is no less advantageous than knowing Christ in the flesh, as the apostle Paul can testify Gal 1: Whenever we walk or live in the Spirit of Christ, we have a direct connection with Heaven, and even the angels ascend and descend to serve us Heb 1: No longer should we regard the Holy Spirit as merely the mysterious force or power of the Old Testament.
That we see the relationship between the Spirit and Jesus in such a way that we end up denying the full deity of the incarnate Jesus. That we understand the relationship between the Spirit and Jesus to be only the same as the potential or ideal relationship between the Spirit and the believer, and to conclude from this that we, as believing humans, have the potential to do all that Jesus Christ did, if we responded to the Spirit in the same perfect way that he did.
We are not dealing here with questions about the relationship between the Spirit of God and a perfect human being, but with questions about the unique relationship between the Spirit of God and the Son of God in his incarnation. Once we interfere with either we cease to be biblical and have gone off into some heretical view of Christ. The virgin conception of Jesus Christ is the powerful work of the Holy Spirit. This action of the Spirit ought not to surprise us.
He is, as we have seen, involved in the original creation of the world and in its on-going sustenance. It is not at all amazing that he can create this human embryo within Mary starting with only her ovum. It would, conversely, be surprising if he could not do this. This work of the Spirit of God in the womb of Mary achieves two important things: It ensures the fulfilment of the Genesis 3: Thus the child to be born of Mary is identified as a real human child: Like any human child he develops in the womb of a woman [Matthew 1: Only such a person is qualified to be the Saviour of the world - one who, because he is fully and completely human can actually stand in our place as a human being before the judgment of God, and one who, because he is sinless, can actually bear the guilt and punishment of others because he has no sin of his own for which to bear the guilt and punishment.
This is what the Holy Spirit did and achieved in the conception of Jesus Christ, in respect to his full, real and perfect humanity. In respect to the real and full deity of Christ: