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10 Questions on the Holy Spirit

1. Who is the Holy Spirit?

The Holy Spirit is God. He is not some reality less than God or other than God. As are Father and Son, the Holy Spirit is also fully God. He has all the attributes of deity such as eternity, infinity, and omnipotence. The Holy Spirit is the one God and there is none other.

The Holy Spirit is a Person. He is not some impersonal reality -- an "it" -- such as a force or power. As are Father and Son, the Holy Spirit is through and through personal. He has all the attributes of personhood such as thinking, feeling, and willing. The Holy Spirit is intensely personal.
The Holy Spirit is both the only God and a distinctive Person. One God in three persons is the mystery of the divine Trinity.

2. What is the work of the Holy Spirit?

The work of the Holy Spirit stretches from creation to consummation. The Spirit of God was at work in the original act of creation (Genesis 1:2); He continually sustains the universe (Job 34:14-15); He is everywhere dynamically present (Ps. 139:7-8); and through His power the conception of the Son of God in the womb of the Virgin Mary occurred (Luke 1:35). The Holy Spirit also brings about conviction of sin and by Him the new birth takes place (John 3:6 and 16:8); He indwells all true believers (Romans 8:4); He is the agent of ongoing sanctification (2 Cor. 3:18); and some day in the Resurrection, He will give life to our mortal bodies (Rom. 8:11).
It is evident that the Holy Spirit is the Person in the divine Trinity who is powerfully at work in relation to all that God has made.

3. What is the baptism with the Holy Spirit?

Baptism with the Holy Spirit is a distinctive experience referred to in all the gospels and in the Book of Acts. According to Mark 1:8 John the Baptist said, "I baptized you with water; but He will baptize you with the Holy Spirit." In Acts 1:5, Jesus Himself declared, "John baptized with water, but you shall be baptized with the Holy Spirit not many days from now." Accordingly, on the Day of Pentecost the promise of John and Jesus was fulfilled when believing disciples in Jerusalem "were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance" (Acts 2:4).
This baptism with the Spirit did not end with the Day of Pentecost. Years later in Caesarea there was an outpouring of the Holy Spirit on believing Gentiles -- "The gift of the Holy Spirit had been poured out upon the Gentiles also...speaking in tongues and exalting God" (Acts 10:45-46). About this event Peter later declared, "I remembered the word of the Lord, how He used to say, 'John baptized with water, but you shall be baptized with the Holy Spirit" (Acts 11:16). Thus the promised baptism with the Holy Spirit was again fulfilled -- and continues to be fulfilled to this day.
On this latter point Peter had earlier declared about "the gift of the Holy Spirit" that "The promise is for you and your children, and for all who are far off, as many as the Lord our God shall call to Himself" (Acts 2:38-39). So to the present day baptism with the Holy Spirit is a continuing promise.

4. What is the purpose of baptism with the Holy Spirit?

Following Jesus' words about the soon to occur baptism with the Holy Spirit (Acts 1:5), He later added, "You shall receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth" (1:8). Baptism with the Holy Spirit would result from the coming of the Holy Spirit upon the disciples for power, and particularly for witness to Jesus Christ and the gospel.
According to the Gospel of Luke, Jesus first said, "You are witnesses of these things" (24:48), and then immediately added, "And behold, I am sending forth the promise of My Father upon you; but you are to stay in the city until you are clothed with power from on high" (24:49). The key word in both Acts and Luke is power; and specifically power for ministry.
Peter later in Acts says of Jesus that "God anointed Him with the Holy Spirit and with power and...He went about doing good, and healing all who were oppressed by the devil" (10:38). This close connection between the Holy Spirit and power for ministry is the basic purpose of baptism (or anointing) with the Holy Spirit.

5. How can I receive the baptism with the Holy Spirit?

First, you must be a believer in Jesus Christ. Peter's words on the Day of Pentecost about the promise of the gift of the Holy Spirit are preceded by his injunction, "Repent, and let each of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you shall receive the gift of the Holy Spirit" (Acts 2:38). Only those who belong to Christ can be baptized in the Holy Spirit.
Second, recognize and affirm that the promise is a continuing promise. "The promise is for you" (Acts 2:39). You are not dealing with what may be God's will; you are claiming the unfailing promise of God.
Third, pray earnestly. On one occasion Jesus declared, "Ask, and it shall be given to you; seek, and you shall find; knock and it will be opened to you" and thereafter added, "If you then, being evil, know how to give good gifts to your children, how much more shall your heavenly father give the Holy Spirit to those who ask Him?" (Luke 11:9, 13). Are you willing to be earnest and persistent in prayer? The disciples "were continually devoting themselves to prayer" (Acts 1:14) prior to their baptism in the Holy Spirit. How much do you really want this gift of the Holy Spirit?
Fourth, consider the laying on of hands as a possible channel for receiving the gift. In several other passages in Acts, hands were laid on prospective recipients: the Samaritans (8:17-18); Saul of Tarsus (9:17); the Ephesians (19:6). You may want to request this ministry from others.
Fifth, keep in mind that as much as you may, and will, be blessed by this baptism with the Holy Spirit that the greater purpose is your becoming a better channel for ministry to others.

6. What are the gifts of the Holy Spirit?

Paul writes about the gifts of the Holy Spirit in 1 Corinthians 12. He begins by saying, "Now concerning spiritual gifts, brethren, I do not want you to be unaware" (12:1) and shortly thereafter declares that "to each one is given the manifestation of the Spirit for the common good" (12:7). Then a ninefold list follows: "For to one is given the word of wisdom through the Spirit, and to another the word of knowledge according to the same Spirit; to another faith by the same Spirit, and to another gifts of healing by the one Spirit, and to another the effecting of miracles, and to another prophecy, and to another the distinguishing of spirits, to another various kinds of tongues, and to another the interpretation of tongues" (12:8-10).
There are other lists of gifts in Romans 12:6-8 ("functional" gifts by God's grace) and in Ephesians 4:11-12 ("equipping" gifts from the ascended Christ). However, the list in 1 Corinthians 12:8-10 is designated as spiritual gifts (through the Holy Spirit). They are specifically "the manifestation of the Holy Spirit" (verse 12). Outside of prophecy (or prophets) which occurs in all three lists, the gifts of the Spirit are uniquely the operation of the Holy Spirit.

7a. What is the fruit of the Spirit?

Paul gives a ninefold list in Galatians 5:22 -- "The fruit of the spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control." These are set by Paul over against "the deeds of the flesh" (5:19), beginning with "immorality, impurity, sensuality...." Inwardly, a struggle goes on -- "the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another" (15-17). There is victory, however: "If we live by the Spirit, let us also walk by the Spirit" (5:25).

7b. What's not the fruit of the Spirit?

Paul gives a list of the desires of the flesh in Galatians 5:16-21 (New International Version (NIV))

¹⁶ So I say, walk by the Spirit, and you will not gratify the desires of the flesh. ¹⁷ For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not to do whatever^[a] you want. ¹⁸ But if you are led by the Spirit, you are not under the law.

¹⁹ The acts of the flesh are obvious: sexual immorality, impurity and debauchery; ²⁰ idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions ²¹ and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God.

8. What is the difference between the gifts and the fruit of the Spirit?

Although there is a ninefold list of both spiritual gifts and spiritual fruit, there are significant differences.
First, the lists are totally different -- there is no overlap between gifts and fruit.
Second, the spiritual gifts are ministry gifts -- "for the common good," hence to serve others; whereas the spiritual fruit refers to the believer's own growth in Christian character.
Third, the gifts of the Spirit may operate at any time ("distributing to each one individually just as He wills" (1 Cor. 12:11); fruit takes time to grow and develop.
We need both the operation of the gifts and the maturation of the fruit for a balanced Christian life.

9. What purpose do the gifts serve?

Spiritual gifts are given for the upbuilding of the body of believers: they are "power tools." As the manifestation of the Spirit, they are all supernatural enablements; for example, to speak a word of wisdom, to effectuate healings, to work miracles, to discern various spirits -- all for the benefit of others. When the spiritual gifts operate, the Holy Spirit is directly and powerfully on the scene.
An incidental purpose of the gifts is to bring about involvement of all believers. "To each one is given...." Not to a few -- such as pastors and teachers -- rather each person is to be a channel for some particular manifestation of the Holy Spirit. Everyone is to be actively involved, for the Holy Spirit wishes to manifest Himself not through a few but all.
Finally, the spiritual gifts, being totally different from natural capacities, serve to honor God. God, not man, receives all the praise and glory.

10. Have the gifts ceased to exist or do they exist today?

Paul writes that to each "is given" not "was given". If the Holy Spirit is no longer in the church at present, then there can be no gifts; but if He is present in power, the gifts are certain to flourish.
Some day the gifts will cease, as Paul states in 1 Corinthians 13 "If there are gifts of prophecy, they will be done away; if there are tongues, they will cease" (13:8) when at last we see the Lord "face to face" (13:12). But until that glorious day we may be thankful for the ongoing and continuing manifestation of the Holy Spirit. Praise God from whom all blessing flow!

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Verses showing identity, ministry, and personhood of the Holy Spirit

The Holy Spirit mentioned on equal level with God
1. Matt. 28:19, "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit,"
2. 2 Cor. 13:14, "The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all."
3. Eph. 4:4-6, "There is one body and one Spirit, just as also you were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is over all and through all and in all."
4. 2 Cor. 3:16-18, "but whenever a man turns to the Lord, the veil is taken away. Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty. But we all, with unveiled face beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit."
Names of the Holy Spirit
1. Spirit of God
  1. Rom. 8:9, "However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him." See also Gen. 1:2
2. Spirit of Christ
  1. Rom. 8:9, "However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him."
3. Spirit of your Father
  1. Matt. 10:20, "For it is not you who speak, but it is the Spirit of your Father who speaks in you."
4. The Spirit of Truth
  1. John 14:17, "that is the Spirit of truth, whom the world cannot receive, because it does not behold Him or know Him, but you know Him because He abides with you, and will be in you." See also, John 15:26.
5. The Spirit of the Lord
  1. Acts 8:39, "And when they came up out of the water, the Spirit of the Lord snatched Philip away; and the eunuch saw him no more, but went on his way rejoicing." See also Judges 15:14; 1 Sam. 16:12
The Holy Spirit is referred to as a person by scripture
1. Who
  1. Rom. 8:11, "But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who indwells you."
  2. John 6:63, "It is the Spirit who gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life."
  3. 1 John 5:6, "And it is the Spirit who bears witness, because the Spirit is the truth."
  4. See also 1 Cor. 2:12; 2 Tim. 1:14;
2. He
  1. John 14:26, "These things I have spoken to you, while abiding with you. "But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you.
3. Himself
  1. Rom. 8:16, "The Spirit Himself bears witness with our spirit that we are children of God,"
  2. Rom. 8:26, "And in the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words"
Personhood of the Holy Spirit (has emotions, is aware, speaks, knows, etc.)
1. Grieves
  1. Isaiah 63:10, "But they rebelled and grieved His Holy Spirit; Therefore, He turned Himself to become their enemy, He fought against them."
  2. Eph. 4:30, "And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption."
2. Loves
  1. Rom. 15:30, "Now I urge you, brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God for me."
3. Has a mind
  1. Rom. 8:27, "and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God."
4. Speaks
  1. 2 Sam. 23:2, "The Spirit of the LORD spoke through me; his word was on my tongue."
  2. Acts 8:29, "And the Spirit said to Philip, "Go up and join this chariot."
  3. Acts 10:19, "And while Peter was reflecting on the vision, the Spirit said to him, "Behold, three men are looking for you."
  4. Acts 11:12, "And the Spirit told me to go with them without misgivings. And these six brethren also went with me, and we entered the man’s house."
  5. Acts 13:2, "And while they were ministering to the Lord and fasting, the Holy Spirit said, "Set apart for Me Barnabas and Saul for the work to which I have called them."
  6. Acts 21:11, "And coming to us, he took Paul’s belt and bound his own feet and hands, and said, "This is what the Holy Spirit says: ‘In this way the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles.’"
  7. Acts 28:25-26, "And when they did not agree with one another, they began leaving after Paul had spoken one parting word, "The Holy Spirit rightly spoke through Isaiah the prophet to your fathers, saying, ‘Go to this people and say, "You will keep on hearing, but will not understand."
  8. 1 Tim. 4:1, "But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons,"
  9. Heb. 3:7-8, "Therefore, just as the Holy Spirit says, 'Today if you hear His voice, Do not harden your hearts as when they provoked Me, as in the day of trial in the wilderness,"
  10. Rev. 2:7, "He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will grant to eat of the tree of life, which is in the Paradise of God." See also Rev. 2:11,17,29; 3:6,13,22.
  11. Rev. 14:13, "And I heard a voice from heaven, saying, "Write, ‘Blessed are the dead who die in the Lord from now on!’" "Yes," says the Spirit, "that they may rest from their labors, for their deeds follow with them."
  12. Rev. 22:17, "And the Spirit and the bride say, "Come." And let the one who hears say, "Come." And let the one who is thirsty come; let the one who wishes take the water of life without cost."
5. Knows
  1. 1 Cor. 2:11, "For who among men knows the thoughts of a man except the spirit of the man, which is in him? Even so the thoughts of God no one knows except the Spirit of God."
6. Has an awareness of goodness
  1. Acts 15:28, "For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these essentials."
7. Can be lied to
  1. Acts 5:3, "But Peter said, "Ananias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back some of the price of the land?"
8. Can be tested
  1. Acts 5:9, "Then Peter said to her, 'Why is it that you have agreed together to put the Spirit of the Lord to the test?'"
9. Makes overseers
  1. Acts 20:28, "Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood."
10. Can be a witness
  1. Acts 5:32, "And we are witnesses of these things; and so is the Holy Spirit, whom God has given to those who obey Him."
11. Can be resisted
  1. Acts 7:51, "You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit."
Activities of the Holy Spirit
1. Teaches
  1. John 14:26, "These things I have spoken to you, while abiding with you. "But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you.
  2. Luke 12:12, "for the Holy Spirit will teach you in that very hour what you ought to say."
2. Intercedes
  1. Rom. 8:26, "And in the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words;"
3. Leads
  1. Matt. 4:1, "Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil."
4. Gives life
  1. John 6:63, "It is the Spirit who gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life."
5. Filled by
  1. Acts 2:4, "And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance."
Forms of the Holy Spirit
1. Dove
  1. Matt. 3:16, "And after being baptized, Jesus went up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove, and coming upon Him."
Miscellaneous
1. Can be spoken against
  1. Matt. 12:32, "And whoever shall speak a word against the Son of Man, it shall be forgiven him; but whoever shall speak against the Holy Spirit, it shall not be forgiven him, either in this age, or in the age to come."
2. Can be baptized with the Holy Spirit
  1. Mark 1:8, "I baptized you with water; but He will baptize you with the Holy Spirit."
3. The Spirit is given
  1. John 3:34, "For He whom God has sent speaks the words of God; for He gives the Spirit without measure.
4. The Spirit is received
  1. John 20:22, "And when He had said this, He breathed on them, and said to them, "Receive the Holy Spirit."
5. The Spirit forbids
  1. Acts 16:6, "And they passed through the Phrygian and Galatian region, having been forbidden by the Holy Spirit to speak the word in Asia."
6. The Spirit searches all things
  1. 1 Cor. 2:10, "For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God.
7. The Spirit is the truth
  1. 1 John 5:6, "And it is the Spirit who bears witness, because the Spirit is the truth."
     The Wrath of God, For Not Excepting or Obeying His Spirit of Truth
                          A Study and Exposition of Romans 1:18-32
  
  A. Introduction
  “Two things never live up to their billing; the circus and sin.”
  “It does not matter how small the sins are, provided that their cumulative effect is to edge the man away from the Light and out into nothing. Murder is no better than lies if lying does the trick.”—C. S. Lewis
  “The punishment of sin is sin.”—Augustine
  B. Translation of Passage in NET
  1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness, 1:19 because what can be known about God is plain to them; because God has made it plain to them. 1:20 For since the creation of the world his invisible attributes—his eternal power and divine nature—have been clearly seen, because they are understood through what has been made. So people are without excuse. 1:21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts were darkened. 1:22 Although they claimed to be wise, they became fools 1:23 and exchanged the glory of the immortal God for an image resembling a mortal human being and birds and four-footed animals and reptiles.
  1:24 Therefore God gave them over in the desires of their hearts to impurity, to dishonor their bodies among themselves. 1:25 They exchanged the truth of God for a lie and worshiped and served the creation rather than the Creator, who is blessed forever! Amen.
  1:26 For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, 1:27 and likewise the men also abandoned natural relations with women and were inflamed in their passions for one another. Men committed shameless acts with men and received in themselves the due penalty for their error. 1:28 And just as they did not see fit to acknowledge God, God gave them over to a depraved mind, to do what should not be done. 1:29 They are filled with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with envy, murder, strife, deceit, hostility. They are gossips, 1:30 slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, 1:31 senseless, covenant-breakers, heartless, ruthless. 1:32 Although they fully know God’s righteous decree that those who practice such things deserve to die, they not only do them but also approve of those who practice them.
  C. Full Exegetical Outline
  D. Simple Point Outline
  E. Exposition Proper
  The section 1:18-32 is part of the larger section of material in 1:18-3:20 (cf. the teaching outline at the front of the book). The function of this material, as the for in 1:18 indicates, is to confirm that faith alone is the only means of attaining the righteousness offered in the gospel in 1:17.
  This is so because all men are depraved and cannot earn God’s salvation by their own works or merit. The point of 1:18-32 is to show that the Gentiles (primarily, though not exclusively) are guilty of sin and the point of 2:1-3:8 is to show that the Jews are equally guilty. Conclusion: all are guilty before God and all are shut up to faith as the means by which they can obtain God’s salvation (3:19-20). This is the point Paul is making through the Habakkuk citation in 1:17.
  This section, namely, 1:18-32, can be broken down into two smaller sections, 1:18-23 and 1:24-32. The first deals with the basis for the guilt of the Gentiles (and indeed all men by extension), the second with the consequences or results of that guilt.
  1:18 With the introductory word for Paul tightly connects 1:18-32 (and 1:18-3:20) with 1:17: The section 1:18-3:20 will demonstrate the truth of 1:17, namely, that all men need the righteousness of God and that they can only obtain it through faith alone.
  The wrath of God (ojrghV qeou`, orge theou) refers not some irrational passion within the Godhead, but to his settled hatred for sin expressed or continually revealed (ajpokaluvptetai, apokaluptetai; cf. 1:17) in his giving people over to their sinful folly (vv. 24, 26, 28). History itself testifies to this process!
  There is no reason, however, to necessarily assume that the “giving over” is permanent. There is ample biblical evidence to suggest that often times the goal of God’s wrath is therapeutic (cf. Judges). In other words, God gives people over so that they will experience the ruin of their sin and call out to him for salvation. In the Gospels, it often seems that those who lived the worst kind of lives were the first to come to Christ (cf. John 4), while those who appeared to live moral lives were not interested in his offer of salvation.
  God’s wrath is directed at all the ungodliness and unrighteousness of people (pavsan ajsevbeian kaiV ajdikivan ajnqrwvpwn), that is, their sinful transgressions against God and their corrupted behavior exhibited within human relationships. In short, all of human life is polluted with sin.
  Further, people suppress (katecovntwn, katechonton) or hinder the truth (ajlhvqeia, aletheia) by their unrighteousness (ajdikiva, adikia). Here “unrighteousness” is not so much a general reference to the way in which they suppress the truth, but a reference to the sinful acts themselves which are used to hold the truth from one’s sight. Nothing could be more futile than to think that we can extinguish or destroy the truth through the means of sin. In the end, all we end up doing is confirming the truth.
  But what truth do they suppress? Undoubtedly it refers to the truth about God, i.e., his power, authority, and the fact that we are accountable to him as Creator (1:19-20).
  1:19-20 The word because (diovti, dioti) should be understood as explaining why God’s wrath is leveled against all the ungodliness of men who suppress the truth by unrighteous acts. It is because what can be known about God has been plainly revealed to them so that they are without excuse when they deny to God his existence and divine nature. In other words, God has so created man and placed him within creation that for man to deny His existence, power, and divine nature is to commit a crime worthy of punishment, even death, as Paul says in 1:32. God’s punishment is just, according to Paul, because such a denial requires the endless suppression of “mountains” of evidence to the contrary (cf. Ps 19). Such people must be living with a profound and irrational deception, to attempt to make this great exchange, that is, to attempt to deny the existence of God.
  The phrase what can be known about God (toV gnwstoVn tou` qeou`, to gnoston tou theou) is literally “the knowledge of God.” It is obvious from the whole tenor of the passage that the knowledge here is personal, but not saving knowledge of God (cf. 1:21, 32). It is probably the knowledge that God has implanted in us, connected to the Imago Dei (perhaps conscience), and which is sparked or brought to memory through the evidence of creation. Once again, the suppression of this “knowledge” invites the wrath of God for it leaves man without excuse.
  1:21-23 Verses 21-23 begin with for (gavr, dioti) and give an explanation as to why men are without excuse. Even though people knew God in terms of his existence, power, and divine nature, they did not acknowledge him, nor did they give thanks to him or for him. Rather, having suppressed the knowledge of God, they have become futile in their thoughts (ejmataiwvqhsan ejn toi~" dialogismoi~" aujtw~n, emataiothesan en tois dialogimois).
  The term “futile” (the verb and especially the noun) is connected to idolatry in the Greek Old Testament (LXX; 2 Sam 7:15; Jer 2:5) and this is probably the background underlying Paul’s thinking here. Therefore, to suppress the knowledge of God is to engage in the futility of idolatry. It is, in short, to give oneself to "nothing," a non-entity, since an idol is in reality "nothing."
  The extent of their futility is clearly evident in that they exchange God himself for images of reptiles, four-footed animals, birds, and even human beings (v. 23). While idols can reduce the demand on a guilty conscience, they cannot save, as God repeatedly warns (Isa 41:9-10, 21-24; 44:6-23, etc.). Idolatry is the replacement of God, and true knowledge of him, with any other, de facto inferior, object of worship.
  The ironic thing about all this is that people arrogantly annex for themselves the claim (favskonte", phaskontes) of wisdom when they replace the worship of God who is immortal for the worship of his creation which is mortal.²⁶ In reality they have become fools ( ejmwravnqhsan, emoranthesan [cf. 1 Cor 1:18-25]), lovers who will not stay at home, worshippers of something less than even themselves. Is it any wonder that Paul refers to their hearts as senseless (ajsuvneto", asunetos) and darkened (ejskotivsqh, eskotisthe) and Isaiah calls them deluded (44:20)?
  In 1:18-23 we have seen the basis for God's wrath on the Gentiles and any other person who acts accordingly. In short, people suppress the obvious knowledge of God in creation—a fact which places them under his wrath. In 1:24-32 we will see how he has carried out his wrath against people who suppress his existence, power, and divine nature.
  1:24-25 The expression God gave them (parevdwken aujtouV" oJ qeov", paredoken autous ho theos) over means that the process envisioned in 1:18-32 is not simply the natural course of events but an ongoing history directed by a sovereign God who makes decisions which affect people, societies, and cultures. The thought is truly a frightful one. It is reminiscent of Pharaoh turning his back on God and in turn having his heart judicially hardened by YHWH (Exod 9:16; cf. Rom 9:17).
  Though there is no mention of fire and brimstone at this point in Romans, there is a process underway that is not altogether distinct from hell. If people really want their sinful lifestyles, then the awesome reality is God will give them over to it. As C. S. Lewis as aptly remarked, “There are only two kinds of people in the end: those who say to God, ‘Thy will be done,’ and those to whom God says, ‘Thy will be done.’ All that are in hell chose it.” The point is, that although Paul is not talking about hell here, and indeed there is still hope for these people, there is nonetheless a continuum between their present existence and their future plight. If a person really wants God out of their thoughts, as these people most definitely do, Love has decided to provide a place in the end where they can choose to go and never have to think about him again.
  There comes a time in the divine mind when people, who revel in the sinful desires of their hearts, are to be handed over to their desire for impurity, in particular, to the dishonoring (tou` ajtimavzesqai) of their bodies with one another. One should not miss the ideological connection here between the Gentiles’ idolatry and sexual sin—a connection which was commonly made in the Judaism of Paul’s day.
  Wisdom of Solomon 14:12-14 reads: ¹²For the idea of making idols was the beginning of fornication, and the invention of them was the corruption of life; ¹³for they did not exist from the beginning, nor will they last forever. ¹⁴For through human vanity they entered the world, and therefore their speedy end has been planned (NRSV).
  Though there is no explicit grammatical tie with verse 24, verse 25 makes it clear that sexual perversion is closely linked with idolatry. People have exchanged (methvllaxan, metellaxan) the truth about God’s existence and glory for the lie that he neither exists nor merits worship. Indeed, the irony of the whole thing is that they give religious worship and service to this lie (tw/` yeuvdei, to pseudei) when they give themselves to idolatry—the worship of the creation rather than the Creator. For idolatry is not just the worship of useless idols, it is the express proclamation that the biblical God does not exist. Such a thought is so abhorrent to Paul that he finds it necessary to invoke a blessing on God: “God is forever blessed!”
  1:26-27 Paul repeats his refrain: God gave them over… to their dishonorable passions (pavqh ajtimiva", pathe atimias). God gave them over to go against the created order and design. The thought of such judgment is horrifying since the people are totally unaware of it.
  And again, there is the centrality of sexual sin, though this time homosexuality, which was rampant and honored in Greco-Roman culture, is particularly singled out: their women exchanged natural sexual relations for unnatural ones and likewise the men (ai{ te gaVr qhvleiai aujtw'n methvllaxan thVn fusikhVn crh'sin eij" thVn paraV fuvsin, ²⁷oJmoivw" te kaiV oiJ a[rsene", hai te gar theleiai auton metellaxan ten phusiken chresin eis ten para phusin, homoios te kai hoi arsenes).
  The concept of “exchanging” links verse 26 with verse 25 and verse 23 where the same idea is found. People could not stomach the truth about God so they sought to exchange it for a lie in order to accommodate their sinful desires and lifestyles. Note: The reason women are mentioned first is difficult to say for certain, though it is unlikely to have any connection to Genesis 3 and the fact that Eve sinned first. It may be that they are placed up front for emphasis, since Paul was more shocked that woman, the more modest of the sexes, should also engage in homosexuality. This, however, is simply conjecture.
  The expression inflamed in their passions (ejxekauvqhsan ejn th~/ ojrevxei aujtw~n, exekauthesan en te orexei auton) is a strong expression that once having left the proper course given in the created order, men “burned with intense desire” to be sexually involved with other men in shameless acts. One cannot help but think of the men of Sodom and Gomorrah who burned with passion to have sex with Lot’s two guests (Genesis 19:1-11).²⁷
  But there are consequences for such perversion. Paul says they received in themselves the due penalty for their error (thVn ajntimisqivan h}n e[dei th~" plavnh" aujtw~n ejn eJautoi`" ajpolambavnonte", ten antimisthian hen edei tes planes auton en heautois apolambanontes). God could not simply allow man to suppress the knowledge of him and attempt to replace it with idolatrous notions and sexual immorality. There must be punishment for such actions. The penalty, then, for such error or wandering from God, was to give men and women over increasingly to the experience of their own unsatisfying lusts. The experience of internal torment and futility which results is agonizing, and if repentance is not sought, the end is disastrous.
  1:28 Continuing on, Paul says that just as people did not see fit to acknowledge God, he gave them over to a depraved mind, to do things that are not fitting. The expression to see fit to acknowledge God is literally “they did not approve to have God in [their] knowledge.” The word approve (ejdokivmasan, edokimasan) means “to test,” “to examine,” “to come to a conclusion based on evidence.” And the idea of knowledge (ejpignwvsi", epignosis) always means “moral or religious knowledge” in the NT. The point Paul is making, then, is this: Men and women tested the idea of God and having concluded that he would destroy their freedom (after all, he is the powerful Creator who has a legitimate claim on all his creation) made the conscious choice to dispel him from their thinking. But since we are instinctively religious we cannot go from God to nothing, for that would be impossible, but instead from God to idols. At least the latter makes no moral demands on one’s conscience and life.
  But guess what? People may have disapproved of God, but he has disapproved of them. Paul’s play on words is rich. He says that God gave us over to a depraved mind (ajdovkimon nou`n, adokimon noun), literally, an “unapproved” mind, in order to do things that are not fitting, i.e., things not in accord with the will of God expressed in the created order. Such is the divine response to rejection. We disapprove of God in our thoughts, so he gives us over to disapproved thinking!
  1:29-31 Lists of moral vices were common in secular moral writings of Paul’s day and even in the NT. Paul’s list, however, has sufficient differences from Greek or even Jewish sources²⁸ to show that he is not simply taking over uncritically the lists of other ethical systems. There is assonance among some members in the list which tends to support the thesis that the order is not that important.²⁹
  The list itself, however, can be broken down into three distinct, yet related sections. The first section begins with the graphic statement, they are filled (peplhrwmevnou", pepleromenous) followed by four nouns describing that with which the people are filled. The use of the verb “filled” with the adjective “all” suggests that the condition of these people is deplorable and worthy of the most severe judgment. Indeed, it is, but we must remember that it is to these people that the offer of salvation in the gospel is extended: For all have sinned and are justified freely… (3:23-25).
  The term unrighteousness (ajdikiva/, adikia) is the same term Paul used twice in 1:18. The fact that it heads up the list of vices shows it’s broad field of meaning and is probably intended by the apostle to remind the reader that the unrighteous condition of men is due to their suppression of the truth about God (1:18). The term wickedness (ponhriva/, poneria) means “baseness” or “maliciousness.” Covetousness (pleonexiva/, pleonexia) means “avarice” or “greediness,” i.e., never being satisfied with what one has. It is a direct indictment regarding God’s ability to provide for his creation. The term malice (kakiva/, kakia) means “to have ill-will toward someone,” “to be full of vice.”
  In the second section Paul continues by saying that people are rife, i.e., brimming with envy (fqovnou), murder (fovnou), strife (e[rido"), deceit (dovlou), hostility (kakohqeiva", kakoetheias).
  There are twelve nouns in the third section of the list. People are gossips (yiquristaV", psithuristas) who attempt to destroy others by undermining reputations. Similar to this is the idea of slander (katalavlou", katalalous). It means to speak evil of someone. Further, they are haters of God (qeostugei~", theostugeis) as evidenced particularly in their suppression of the truth about his existence, their moral baseness, and their passion for idolatry. The term insolent (uJbristaV", hubristas) may refer to more than impertinently insulting others of lower economic or social station in life, but can involve a measure of violence as well. The term arrogant (uJperhfavnou", huperephanous) is used only in an unfavorable sense in Greek literature and refers to a haughty spirit, to the one who must always show (him)herself above others. The following term, boastful (ajlazovna", alazonas) conjures up similar thoughts as well. These people go beyond the normal sins for they are contrivers of all sorts of evil (ejfeuretaV" kakw~n, epheupetas kakon). They are able to invent ways of doing evil against God and particularly against their neighbor. They are disobedient to their parents (goneu~sin ajpeiqei~", goneusin apeitheis)—once again balking the created order. They are senseless (ajsunevtou", asunetous), that is, without moral understanding in keeping with truth, justice, and due regret for the heinous nature of their abominable thoughts and acts. The Greek term for covenant-breakers (ajsunqevtou", asunthetous) is used in the Greek OT of those who are treacherous with regard to God’s covenant. That is, they are unfaithful to him and to his covenant people (cf. Jer 3:7-13 LXX).³⁰ Further, they are heartless (ajstovrgou", astorgous), i.e., having no natural affection for others even within their own family. They are also ruthless (ajnelehvmona", aneleemonas), i.e., completely devoid of any mercy.
  1:32 In conclusion, Paul says one more word of condemnation. He says that even though people know such moral vices are wrong, they not only practice them, but congratulate others who do so also. Paul is not saying that encouraging others to sin is necessarily worse than committing the sins themselves. Instead, he seems to be arguing that we are as equally bent on damning ourselves as we are on delivering other people to damnation (cf. Calvin). The knowledge Paul is referring to here is undoubtedly that to which he has already forcefully made reference in 1:19, 20, 21, and 28. People know via their conscience—which itself is sparked through God’s creation—that such sinful behavior will result in ultimate punishment. But, says Paul, even though they know this firm decision of God, i.e., his immutable decree (dikaivwma, dikaioma) to punish sin, they continue in it nonetheless. The knowledge of this decree is not through the Mosaic Law—although that involves a particular instantiation of it—but rather through God’s truth implanted in the conscience (cf. Rom 2:14-15). We must remember that the Gentiles were without the revelation of the law. Therefore, Paul must have in mind here the universal revelation in conscience and the imago dei. Such revelation is certainly enough to condemn, although it is not enough to save.
  F. Homiletical Idea and Outline
  Idea: How Does God Judge Mankind’s Sin? He Gives Them Over. But first…
  G. Contribution of the Passage to Systematic Theology
  This passage contributes in numerous ways to systematic theology. First, our understanding of bibliology or more specifically, revelation (i.e., the study of how God makes himself known) is greatly enhanced by this passage. Here in Romans 1:18-20 Paul does not appeal to inscripturated truth per se (i.e., truth revealed in the pages of the OT), but rather to the continual revelation of God in and through creation and in his wrath against sin. For Paul both of these continually reveal the character of God. The creation reveals God’s eternal power and divine nature and God’s wrath against sin reveals his holiness and justice. The reader is encouraged to consult texts on systematic theology to get a better understanding of the discussion surrounding this passage and the whole idea of general revelation.³¹
  Second, this passage also has much to say about personal and corporate sin and contributes greatly to the study of sin, sometimes called hamartiology (Greek, hamartia, “sin”). In reading this passage, bear in mind that Paul is speaking to Christians, whereas when he peaches to the Athenian philosophers in Acts 17:16-34 he packages—but doesn't "water down"—the truth of human sinfulness in a little different language.
  H. Contribution of the Passage to Discipleship and Church Mission
  The passage is valuable for doing apologetics, that is, the mission of the church in correctly explaining, defending, and applying biblical truth to/for believers and unbelievers in particular. Doing apologetics well presupposes many things, including a proper understanding of man’s problem.
  So then, let us talk, first of all, about man’s problem with God and His existence. We must say, up front, however, that the problem cannot be a lack of information, for the heavens proclaim one continuous, never-ending message about God’s existence and aspects of his nature (cf. Ps 19:1-6). The problem, rather, is rebellion. Unbelievers suppress the knowledge of God and have turned to idolatry in one or more of its varied manifestations. This means that unbelievers are not “neutral” in their orientation toward life and God. Indeed, they maintain a bias against God.
  Some scholars argue, however, that we as Christian apologists can argue with non-Christians as if they were coming at the question of God from a “view from nowhere” or “neutrality.” They say or assume that we can discuss with the non-Christian from a place of neutrality to the existence of God, as if God were not a priori, but can be found neutrally at the end of a syllogism.³² Based on Romans 1:21, 28, and 32, this is surely mistaken. Unbelievers, no matter what their claim, do not approach the question of God neutrally, as if all they needed were more information (cf. Ps 19:1-6). Paul argues that we already know God (in some positive sense; see commentary) and this creates a fundamental and incurable positioning of all our “knowing,” on the one hand, and decisively figures our orientation to the world (i.e., “we suppress the truth about God”), on the other. Thus, as Christians, we reason with non-Christians from (not to) the existence of God to their memory and acceptance of this truth, using evidence and argument as appropriate—and, of course, relying on the Holy Spirit to enlighten them. Without the personal convicting, drawing, and regenerating work of the Spirit, no person will overcome their inherent sin and turn to Christ.

The Case For The Holy Spirit

The Personhood of The Holy Spirit:

10 Questions on the Holy Spirit

1. Who is the Holy Spirit?

The Holy Spirit is God. He is not some reality less than God or other than God. As are Father and Son, the Holy Spirit is also fully God. He has all the attributes of deity such as eternity, infinity, and omnipotence. The Holy Spirit is the one God and there is none other.

Paul gives a list of the desires of the flesh in Galatians 5:16-21 (New International Version (NIV))

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Verses showing identity, ministry, and personhood of the Holy Spirit

A. Introduction

B. Translation of Passage in NET

C. Full Exegetical Outline

D. Simple Point Outline

E. Exposition Proper

F. Homiletical Idea and Outline

G. Contribution of the Passage to Systematic Theology

H. Contribution of the Passage to Discipleship and Church Mission