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PNEUMATOLOGY. BIBLICAL DOCTRINE ON THE HOLY SPIRIT.

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TOPIC: HOLY SPIRITThe term pneumatology comes from two Greek words, namely, pneuma meaning “wind,” “breath,” or “spirit” (used of the Holy Spirit) and logos meaning “word,” “matter,” or “thing.” As it is used in Christian systematic theology, “pneumatology” refers to the study of the biblical doctrine of the Holy Spirit. Generally this includes such topics as the personality of the Spirit, the deity of the Spirit, and the work of the Spirit throughout Scripture.
The Personhood of the Holy Spirit
The personality (and therefore “personhood”) of the Holy Spirit has been denied by certain groups throughout the history of the church. Some point out that the noun for “spirit” in the NT is pneuma which is neuter and, therefore, the spirit is correctly referred to as “it” rather than “he.” In keeping with this idea, some refer to it [him] as “God’s active force,” almost in a Gnostic sense of an emanation from the one, true God. Before we look at the Biblical evidence, it is important to point out that there is no necessary connection in Koine Greek between grammatical gender and personal gender so it is simply false to say that since the Greek noun pneuma is neuter the spirit must be an “it.”
It is important, then, to see what the Scriptures say about his personhood, i.e., is he really a person, albeit divine? This is especially so in a culture moving more toward New Age thinking and pantheism. The Holy Spirit is not the “god” within us which we possess via our own natures, nor is he some amorphous feeling or “active force.” All these views denigrate him and rightly deserve rejection.
There are several lines of evidence in the NT which argue for the personality of the Holy Spirit. First, Jesus said he would send “another” in his place (John 14:16). The word for another is allos in Greek and refers to another just like Jesus. It is reasonable to conclude from this that the Spirit is a person since Jesus is clearly a person. Further, Jesus referred to him as a
parakletos (enabler, encourager, comforter, etc.) which requires that he be a person since the functions of a parakletos are personal; Jesus functioned as a parakletos to the disciples.
Second, the fact that the Spirit makes choices (1 Cor 12:11), teaches (John 14:26), guides (John 16:13), reveals Jesus (John 16:14), convicts (John 16:8), seals believers (2 Cor 1:21-22), can be grieved (Eph 4:30), blasphemed (Matt 12:31), possesses a rational mind (Rom 8:26-27; 1 Cor 2:11-13), can be lied to (Acts 5:3-4), quenched (1 Thess 5:19), resisted (Acts 7:51), and on numerous occasions is distinguished from, yet directly linked with the Father and the Son as co-worker and co-recipient of worship, argues definitively for his personhood (Matt 28:19-20; 2 Cor 13:14).
HOW DO WE RELATE WITH THE HOLY SPIRIT? John4:19-23
MAN SPIRIT.1Thess5:23
"And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" Gen.2:7
Man’s spirit is the breath of God that empowers man to acts like God. It is your real self and this explains why you can see yourself in a dream. Your enemies can only attack your spirit.
It is the resemblance of your physical body and it will go back to God that is if you are a righteous fellow and if you are not will heading to hell fire and this the reason you must be born again so that your spirit will be free from condemnation. The man’s spirit is like a reflector that reflects object or information before it being evil or good. It is your spiritual antenna to receive divine information from the Holy Spirit if you are a true believer. Before salvation, sin separates our spirit just like a mirror covered with dust that mirror hardly reflect a clear image so do sin hinder us from receiving direct information from God and Holy Spirit even when the information do come a sinner may not comprehend it. Romans 3:23 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.
For to be carnally minded is death; but to be spiritually minded is life and peace.
Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
So then they that are in the flesh cannot please God.
But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.Rom8:5-9,
While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. 2Cor4:18.
And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.Luke23:46, There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:
The spirit of man is the candle of the LORD, searching all the inward parts of the belly. Proverb:20:27
Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? Ec:3:21
The burden of the word of the LORD for Israel, saith the LORD, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him. Zec:12:1
For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. 1Co:2:11
And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,
And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores.
And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried;
And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.
And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.
But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.
And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.
Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house:
For I have five brethren; that he may testify unto them, lest they also come into this place of torment.
Abraham saith unto him, They have Moses and the prophets; let them hear them.
And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.
And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead. Luke16:19-31.
Jude1:20,Ephesians4:1-32,23,Romans12:1-2, Daniel11:32b, Psalms 119:105&130, Phil4:8, Hebrew12:1-2. Romans8:1-26.
The Deity of the Holy Spirit
As we noted above, the Holy Spirit is distinguished from, yet closely related to, the Father and the Son—and that on an equal basis. He receives the worship due the Father and the Son (2 Cor 13:14) and does divine works, including inspiring Scripture (2 Peter 1:20-21; Matt 19:4-5), regenerating hearts (Titus 3:5), and creating, sustaining, and giving life to all things (Gen 1:2; Job 26:13; 34:14-15; Psalm 104:29-30). He is said to be eternal (Heb 9:14; only God is eternal), omniscient (1 Cor 2:10-11), and is actually referred to as God (Acts 5:3-4; 1 Cor 3:16; 6:19-20). There is very little room for doubt; clearly the Holy Spirit is divine.
Scriptural Metaphors for the Holy Spirit
Scripture uses several important metaphorical expressions to refer to the Spirit, his sovereign character and his inscrutable, yet manifested workings. For example, Jesus referred to him as a wind—a metaphor which seems to underline the inscrutable nature of his moving in the hearts of people to give them life and bring them to faith (John 3:8).
In connection with his personal and glorious ministry to people, Jesus referred to him as water in John 7:37-39. This symbol portrays the Spirit as the One who can fulfill the deepest longings of the heart to know God, i.e., to enjoy eternal life (John 4:14; 17:3). As such, the metaphor speaks of promised messianic blessing and the presence of the kingdom in a new and powerful way (Isa 12:3; 32:15; 44:3; Ezek 39:29; Zech 14:16-18; Joel 2:28-32; Sukk
5:55a).
In Matthew 3:16 (cf. Mark 1:10; Luke 3:22; John 1:32) the text refers to the Spirit descending out of heaven as a dove. The symbol of the “dove” probably represents the beginning of an age of blessing and the end of judgment or perhaps it symbolizes the beginning of a new creation through the work of the promised, Spirit-empowered Davidic messiah.
Another metaphor for the Spirit is clothing (Acts 1:8). This idea involves being dressed by another person so that one is characterized by this new clothing. In the case of the Spirit, it refers to his gift of power to us so that we might live consistent with the gospel as we boldly preach it throughout the entire world.
The Spirit is also referred to as a
guarantee or pledge of the Christian’s glorification (Eph 1:14; 2 Cor 1:21-22). In this case, the present gift of the Spirit is the guarantee that the totality of what has been promised to us will someday be fulfilled (Rom 8:30). BAGD (the standard Greek lexicon used in NT studies) refers to the “Spirit” in these passages as the “first installment, deposit, down payment, [or] pledge, that pays a part of the purchase price in advance, and so secures a legal claim to the article in question, or makes a contract valid.”
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