I. The subject of this article: the Holy Spirit.
A. His double procession: Filioque.
1. This question was that which separated the Eastern (Greek) from Western (Latin) Church.
a. The Greek Church denied procession of the Spirit from the Son.
b. The Western Church adopted this truth officially.
1) The question arose already from the time of the Council ef Nicea (325) and Constantinople (381).
2) In 589 the Synod of Toledo (Western) added “and the Son” to one Creed.
3) Final separation took place in 1054 under Leo IX.
2. Proof for the procession of the Spirit from the Son:
a. John 15:26–the Spirit proceeds from the Father and is sent by Christ.
b. Other passages: John 14:16-23; Rom. 8:9; Phil. 1:19.
B. The Personality of the Spirit.
1. This is, and was, denied by many.
a. The Spirit is often considered simply an “influence” or “power” of God.
b. Such results in denial of the basic truths of ocripture.
2. His Personality is plainly taught in scripture:
a. John 14:26–He is called “Comforter”.
b. John 16:8–He convicts the world.
c. Acts 13:2-4–He separates men unto the ministry.
d. Rom. 8:26, 27–He makes intercession for us.
e. Eph 4:30–He is grieved; He seals.
f. II Cor. 13, 14–He has communion or fellowship.
C. His Godhead:
1. To Him are ascribed Names of God: Acts 5:3, 4 (God); He is called the Spirit of God (Rom. 8:9; I Cor. 2:10-11; etc.)
2. Divine attributes are ascribed to Him:
a. Omnipresence (Ps. 139:7-10)
b. Divine knowledge (Is. 40:13-14)
c. Eternity (Heb. 9:14)
3. Divine works are ascribed to Him:
a. Creation: Gen. 1:2; Ps. 33:6; Ps. 104:30.
b. Resurrection and life: Rom. 8:2, 11; John 3:5
c. Adoption: Rom. 8:15
II. The Spirit as the Spirit of Christ.
A. We identify Him as the Third Person of the Trinity.
1. Co-equal with Father and Son (I Cor. 6:19; Matt. 28:19).
2. He proceeds from the Father and Son: hence, He is called “Spirit”,
a. Not referring to His Essence–for Father and Son are also spirit.
b. But to “breath” or “proceeding.”
3. He is Third Person not in rank, but in procession.
B. But this Spirit is manifest in a special way as the Spirit of Christ:
1. He is not another or a different Spirit.
2. But He reveals Himself in different revelation and operation.
a. In the Old Testament the Spirit worked with God’s people unto their salvation.
1) But this was in the realm of type and shadow.
2) Thus also in the O.T. the saints could not as clearly see the work of God.
b. At and after Pentecost the Spirit operates as the Spirit of Christ.
1) He is given to the resurrected Lord in His ascension.
2) He is poured out upon the Church.
a) He applies specifically Christ’s completed work.
b) Note the difference manifest at Pentecost.
III. The significance of this doctrine:
A. This Spirit of Christ dwells in our hearts and bestows the benefits of Christ to us.
B. By Him we have fellowship and communion with God.
C. Emphasizes the certainty of God’s fulfilling His work in His Church.
Worksheet
A. Supplementary reading:
1. Heidelberg Catechism, Lord’s Day 20.
2. Canons III-IV:11; V:4, 5, 6, 7, 8, 10
3. Baptism Form, second part of the doctrinal section.
4. Westminster Catechism, Question 11
B. Prooftext (The Holy Spirit is God) Acts 5:3, 4 “But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost…? …Thou hast not lied unto men, but unto God.”
C. Questions for study and consideration:
1. What does the Heidelberg Catechism teach concerning the Holy Spirit?
2. Why is the “procession” from the Son essential?
3. What is the “sin against the Holy Ghost?” Why is it unpardonable?
4. How does one discern difference between this and other forgiveable sins?
5. What does the Spirit do in the salvation of the sinner (Canons III-IV:11)?
6. How must one relate the ideas of perseverance of saints, irresistible power of the Spirit, and sins into which saints fall?
7. How do the truths concerning the working of the Spirit contradict the teachings of Arminianism?
8. What must we say of the 2nd and 3rd points of Common Grace–and the power of the Holy Spirit?