THERE is a term used in the Hebrew Old Testament 378 times, which is translated "spirit" 232 times in the English Authorized Version, and then by 16 other English words for the remaining 146 instances the term is used. This Hebrew word, ruach, represents a universal element in human nature. We read that man is a being "in whose nostrils was the breath [of the ruach] of life" (Gen. 7: 22). But the particular expression we are concerned with now is the "Spirit of the Lord."
The prevalent idea in the Old Testament in connection with this word and expression, and one which we have unfortunately failed to remain cognizant of, is that of power, of a will most mightily at work. To the believer under the theocracy, when the ruach moved, then God was in action. The Spirit (ruach) always denoted energy, force, vigor, strength to act, to the Hebrew believer.
When Elijah was carried away (1 Kings 18:12), and Ezekiel was lifted up with the sound of a tremendous rushing noise (Eze. 3:12), the child of God never doubted but that it was the will of God in action. Of his own life and being, he recognized that man exists because the Spirit of God made him (Job 33:4), and is in his nostrils (ch. 27:3).
The modern Bible student must recapture that truth of the Old Testament, which is also a truth of the New Testament, that the Spirit of God is always active, that His action is rarely concerned with anything aside from men; and then the corollary that follows: that the Spirit (ruach) of God is never identified with the spirit (ruach) of man.
The Old Testament promises so much that is carried on into the New, to become applicable to men of faith today. The prophet Ezekiel is the first to record the glorious promise that God would place His Spirit within us (Eze. 36:27}. This Spirit should not be identified with the "new spirit" (v. 26), for that is man's spirit made new. It is only by the irresistible divine energy of the third person of the Godhead that the "new spirit" in man can undeviat-ingly keep God's instructions, requirements, and exhortations.
It may not be possible for us even in the new earth to profoundly understand the spiritual nature and significance of the oneness of the Spirit of God, the Spirit of Jesus Christ, and of the Holy Spirit. God is pictured to us by the inspired words of the Holy Scriptures in connection with the plan of salvation as God the Father, the principal Supreme One, and also as Jesus Christ the beloved incarnate Son of God, and then as the third person of the Godhead, even the Holy Spirit. This is a threefold presentation of God that seems almost to suggest our use of the word Trinity, a word, however, that is never used in God's divine revelation of Himself, but is one that men's reasonings have set up as a sort of norm.
In relation to men the Father is portrayed to our minds as the Supreme God who is invisible to our human sight, and also not indeed as directly, immediately accessible to us. But the second person of the Trinity, the Son Jesus Christ, is set forth as God made visible, discernible, manifest in human form, and made personally and directly accessible, the Mediator between God and sinful humanity, one with the human family. The third person of the Godhead, the Holy Spirit, is shown as Divinity working and creating, recreating, renewing and energizing, comforting and sanctifying in the world of men throughout all ages up to the second coming of Christ. It is this work of the Holy Spirit that unites men with Jesus Christ as co-workers. "The creating, transforming power of God's Holy Spirit will make them copartners with Jesus Christ. Yoked up with Christ, they can be more than conquerors through Him."— Testimonies to Ministers, p. 328.
The unity and mutual interest of the divine Son and the Holy Spirit are observable in many ways in the Scriptures. Jesus Christ is verily "the beginning of the creation of God" (Rev. 3:14), which is a title that rests on Proverbs 18:22. It marks the second person of the Godhead as the uncreated Author of all creation from whom all things took their origin—"the beginning of the creation of God."
From the beginning of time the Holy Spirit is presented as God, working, impregnating with life, exercising His divine energy: "The Spirit of God moved upon the face of the waters" (Gen. 1:2). In the Hebrew an intensive participle is used that suggests warmth and life-giving power; it is an intensive connotation that could scarcely be improved upon by the use of any other word or form. Throughout the Word of God, Jesus and the Holy Spirit are displayed as being in intimate association both in Creation and in man's salvation.
The two advents of the two persons are clearly depicted. It is true that the divine Word is eternal, for there is neither beginning nor ending of days with Him, but the incarnate Word did have a beginning in time. He became flesh at a point of time in this world's history (John 1:14). The Holy Spirit, the eternal God, has neither end nor beginning, yet the indwelling Spirit dates in time from Pentecost. The little village named Bethlehem (House of Bread) was the locale where the second person of the Trinity took flesh to dwell among us and became the Bread of Life. When the 120 believers, and probably those disciples of Jesus who ordinarily did not live in Jerusalem, were gathered in unity of spirit in one place on the day of Pentecost, they all became filled with the Holy Ghost (Acts 2:1-4). A very simple Greek phrase with the preposition and the articular infinitive (verse 1) is used to designate the arrival of the point of time that completely fulfilled the promise of the Saviour of the outpouring of the Holy Spirit, His advent in the Christian church. Luke uses words that stress the completion of this particular day. As the day unfolds, the measure of time being filled up, the divine promise is fulfilled of the outpouring of the third person of the Godhead. At this dynamic moment all the disciples were present, and ready; then the Holy Spirit came.
What experience could better emphasize the unity of Jesus Christ and the Holy Spirit? Christ had promised this baptism, and the third person of the Godhead filled the disciples in harmony with that promise. It was the descent of the Holy Spirit to dwell Himself permanently, finally, in the heart of each sincere child of God. As the Holy Spirit fills the individuals of the church with His glorious presence, that very act in a point of time makes the advent of the Holy Spirit a historical fact in Christian church history. We see then how the two advents are very closely related. The incarnation of Jesus Christ was a necessary preparation for the abiding indwelling of the Holy Spirit in the Christian assembly. The established indwelling of the Holy Spirit was the glorious, crowning consummation of the incarnation. It made the Logos, the Word become flesh, the eternal reality of salvation in the world of men.
The intimate, singular connection between Jesus and the Holy Spirit is further indicated by that pregnant word paraclete. This is a compound word that is only used five times in the Scriptures, four times of the Holy Spirit (John 14:16, 26; 15:26; 16: 7), and once of Jesus Christ (1 John 2:1), and there translated "Advocate." This word paraclete is formed from the preposition para, "by the side of," and the verb root kaleo, "to call." So the paraclete is the one who comes to our side as an advocate to defend, to shield, to champion, and to comfort.
Jesus is Himself the first paraclete. He now functions as such in the true sanctuary of heaven. It was He who gave the promise: "I will pray the Father, and he shall give you another Comforter" (John 14:16). Jesus had just spoken of Himself as the paraclete in heaven. Now He promises "another," using a word in the Greek New Testament that means "one more," "one of like kind." This one more comforter like unto Jesus Christ is the Holy Spirit, further designated in John by the exquisitely stimulating title "the Spirit of truth" (John 14:17), He with whom Christ Himself is present. For in the work and mission of the Holy Spirit, who is the very Spirit of Christ (Rom. 8:9; Gal. 4:6), we have the communication of Jesus Christ Himself (Rom. 8:10; Gal. 2:20), two persons of the triune God indwelling. The Holy Spirit was made manifest in the Old Testament as the Spirit of God; for at no time in history has God left men orphans in the world. Now He is present in the spiritual church of men as the Spirit of Jesus Christ.
Truly the indwelling of the third person of the Godhead is "the dynamic diffusion of the Incarnation" for the eternal salvation of all those that believe and trust.
(To be continued)
