The ministry of the Holy Spirit has often been a neglected subject of study. Many Christians are left wondering who the Holy Spirit is and what His ministry looks like in the new covenant age. The aim of this article is to briefly consider what the Apostle Paul has to say concerning the ministry of the Holy Spirit. It will be argued that Paul emphasizes a three-fold ministry of the Holy Spirit. The Holy Spirit has a Christocentric, soteriological and ecclesiological ministry among God’s people.[i] As Sinclair Ferguson put it, the Apostle Paul shows his audience that the central role of the Holy Spirit is to reveal Christ and to unite us to him and to all those who participate in his body.[ii]

The Holy Spirit in Paul’s Christology

To begin, Pauline theology shows us that the Spirit of God is a Christological Spirit. When considering the ministry of the Holy Spirit it is important to structure it with that of union with Christ. Sinclair Ferguson writes that “every facet of the application of Christ’s work ought to be related to the way in which the Spirit unites us to Christ himself, and viewed as directly issuing from personal fellowship with him, [namely], union with Christ in the Spirit.”[iii]

Throughout his letters, Paul sees his Apostolic ministry as making known to Gentiles this great mystery: “Christ in you, the hope of glory” (Colossians 1:27). Thus, union with Christ by the indwelling Spirit is, therefore, a central theme in what Paul called “my gospel” (Romans 2:16; 16:25).[iv]

First, the Spirit has a ministry of uniting us to Christ. When sinners hear the message of Christ crucified and believe that His death solved the problem of the law’s curse, they receive the Spirit of God, whom the Prophets promised and are now included among God’s eschatologically restored people (Galatians 3:2, 5, 14; 5:5).[v] When a sinner believes in the gospel by faith, the Spirit unites them to Christ, and the believer becomes the dwelling place of God’s presence (Romans 8:9, 11; 1 Corinthians 3:16; 6:17-19; 7:10; Ephesians 2:22; 1 Thessalonians 4:8; 2 Timothy 1:14). This statement implies that believers, “since they are the dwelling place of God’s eschatologically given Spirit, are the fulfillment of Ezekiel’s promise of the restoration of God’s temple on a grand scale in the eschatological age.”[vi] Ferguson writes, “so close is this union, through the Spirit, that Christ is in believers and they dwell in him” (John 17:21, 26).[vii]

Second, once the Spirit has united us to Christ, He then unfolds to us—and in us—the riches of God’s grace, which we inherit in Christ.[viii] It is the Spirit of God who initially reveals the gospel to us through the ministry of the Word of God (1 Corinthians 2:10-14; 2 Corinthians 3:3; Galatians 3:1-5). Additionally, the Spirit of God continues to reveal the things of God to the people of God. In Ephesians 1:17, the Apostle Paul prayed that “that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him.” Therefore, not only does the Spirit lay the foundation to our Christian life, but He continues to play an important role in growing us in the grace and knowledge of God in Christ (Ephesians 1:17; 3:5; 6:17; Colossians 1:8; 1 Timothy 4:1; 1 Peter 3:18).

The Holy Spirit in Paul’s Soteriology

Next, Pauline theology shows us that the Spirit of God is a soteriological Spirit. This is shown in several different ways. First, the Spirit of God does a renewing work, both distinctively and progressively, in the life of a sinner. In 1 Corinthians 6:11 and 2 Thessalonians 2:13, Paul shows us that the sanctifying work of the Holy Spirit is definitive, or better said, positional, indicating the work of the Spirit in setting a person apart at conversion.[ix] The believer’s union to Christ is “inaugurated by the renewing work of the Spirit in which he begins the transformation into the image of Christ which will be completed at the eschaton.”[x] The sovereign, monergistic, activity of the Spirit fulfills the promise that God would give His people new hearts and spirits through the indwelling of His Spirit, resulting in a new life (Ezekiel 36:24-27; Romans 2:29; 15:16; Titus 3:5).

The Spirit of God also progressively transforms the believer from one degree of glory to another (2 Corinthians 3:18; Galatians 3:3). The sign of genuine saving faith is the presence of God’s Spirit within, and God’s Spirit bears in the life of the believer ethical fruit that conforms to the law of Christ (Romans 5:5; 14:17, 15:30; 2 Corinthians 6:6-7; Galatians 5:22-23; 6:8; 1 Thessalonians 1:6).[xi] The Spirit of God leads and helps believers walk along an ethical path (Galatians 5:16, 18, 25).

Paul then shows us that the New Covenant—namely, the age of the Spirit—is a better and more glorious covenant (Romans 7:6; 8:2; 8:4-6, 10; 2 Corinthians 3:6; 3:8; 17; Galatians 5:16-18, 25). The law of Moses kills insofar as it pronounces judgment upon those who break the law. However, the Spirit gives life, since under the New Covenant sins are forgiven and remembered no more, and the people of God are enabled by the Spirit of God to live for God.[xii] Those in the New Covenant serve in a new and better way “by virtue of the Holy Spirit, and as a result, those who are indwelt by the Spirit are given the freedom to obey” and do what pleases God.[xiii] However, the Spirit can be grieved by sinful conduct (Ephesians 4:30; 1 Thessalonians 5:19).

The Spirit is also identified as a seal, or guarantee, and as the Spirit of adoption. First, one of the many spiritual blessings, which are ours in Christ, is having the Holy Spirit as our seal. In several texts, Paul mentions that the Spirit is our seal for our future redemption (2 Corinthians 1:22; 5:5; Ephesians 1:13-14; 4:30). A seal is to be understood as that which secures and authenticates an object with a view to some future occasion.[xiv] In this case, the seal of the Spirit acts as a deposit guaranteeing our inheritance. It is a down-payment for our future in glory. Therefore, the Spirit serves as an authenticating mark that God Himself has included them (primarily the Gentiles) among His people.[xv] Additionally, Paul mentions the Spirit of adoption, which brings us into fellowship with God (Romans 8:14, 15-16, 23; 26-27; 2 Corinthians 13:14; Galatians 4:6, 29; Ephesians 2:18; 6:18; Philippians 3:3). Through the work of the Spirit, we enter into the sense of sonship which Jesus experienced with the Father in the context of our humanity.[xvi] Therefore, by the Spirit we are given a new status and a new family: we are children of God (Romans 8:29).

The Holy Spirit in Paul’s Ecclesiology

Finally, Pauline theology show us that the Spirit of God is ecclesiological in nature. This is seen in two respects: first, the Spirit of God empowers believers to live in a way that pleases God—namely, “they walk by the Spirit, are led by the Spirit, march in step with the Spirit, and sow to the Spirit.”[xvii] The Spirit empowers believers in Christian service (Ephesians 3:16; 5:18), in prayer and communion with God (Romans 8:26-27; Ephesians 2:18; 6:18; Philippians 1:19; 1 Timothy 3:16), and in overcoming spiritual opposition to the preaching of the gospel (Romans 15:19; 1 Corinthians 2:4; 12:3; 14:2; Ephesians 6:17; 1 Thessalonians 1:5).

Paul shows us that the Spirit of God unifies the body of Christ and distributes gifts among its members (1 Corinthians 12:4-14; 12:13; 2 Corinthians 13:14; Philippians 2:1; Ephesians 4:3-5). The new life by the Spirit is summed up in the expression “fellowship of the Spirit”, which denotes a sharing with each other in a unity enabled by the Spirit and joint participation in the Spirit.[xviii] In other words, the Spirit does not merely call individuals to Himself but to an entire assembly.

In 1 Corinthians 12:13, Paul’s point is that “the body is one because all its members share in the one Spirit whom they have received simultaneously with their incorporation into Christ’s body…All Christians are thus baptized into one body by Christ; the Spirit is the medium of that baptism.”[xix]

Also, Paul stresses that the unity of the body of Christ is strengthened by the gifts that the Spirit distributes. Ferguson notes that “central to the exercise of any gift of the Spirit is the ministry of the word given to God’s people.”[xx] Though there is no comprehensive list of gifts that the Spirit distributes, it is clear that the ministry of the Word is central to the use of all other gifts (Romans 12:6-8; 1 Corinthians 12:8-11, 28; Ephesians 4:11; 1 Peter 4:11). Through the ministry of the Word, the Church is built up in Christ (Ephesians 4:7-16). Therefore, Paul shows us that the ministry of the ecclesiological Spirit strengthens the Church to full maturity in Christ.

Conclusion

In conclusion, we can thank God for the ministry of the Holy Spirit among His people. After our Lord’s resurrection, He reminded His people about the promised Spirit, who will be poured out on the day of Pentecost (Acts 2). Jesus said in Luke 24:49: “And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high.” In this article, we have sought to understand more of the ministry of the Holy Spirit among the people of God. In Pauline literature, the Apostle reminds us that Holy Spirit ministers in a Christocentric, soteriological, and ecclesiological manner.[xxi]

Come, Holy Comforter,
Thy sacred witness bear
In this glad hour.
Thou Who almighty art,
Now rule in every heart,
And ne’er from us depart,
Spirit of Power![xxii]

References

[i] Sinclair B Ferguson, The Holy Spirit: Contours of Christian Theology (Downers Grove, IL: InterVarsity, 1996), 556.

[ii] Ibid, 556.

[iii] Sinclair B Ferguson, The Holy Spirit: Contours of Christian Theology (Downers Grove, IL: InterVarsity, 1996), 100.

[iv] Ibid., 108.

[v] Frank S. Thielman, Theology of the New Testament: A Canonical and Synthetic Approach (Grand Rapids: Zondervan, 2005), 268.

[vi] Ibid., 296.

[vii] Sinclair B Ferguson, The Holy Spirit: Contours of Christian Theology (Downers Grove, IL: InterVarsity, 1996), 108.

[viii] Ibid., 112.

[ix] Thomas R. Schreiner, The King in His Beauty: A Biblical Theology of Old and New Testaments (Baker Academic, 2013), 556.

[x] Sinclair B Ferguson, The Holy Spirit: Contours of Christian Theology (Downers Grove, IL: InterVarsity, 1996), 116.

[xi] Frank S. Thielman, Theology of the New Testament: A Canonical and Synthetic Approach (Grand Rapids: Zondervan, 2005), 447.

[xii] Kruse, “2 Corinthians,” 1195.

[xiii] Thomas R. Schreiner, The King in His Beauty: A Biblical Theology of Old and New Testaments (Baker Academic, 2013), 557.

[xiv] Sinclair B Ferguson, The Holy Spirit: Contours of Christian Theology (Downers Grove, IL: InterVarsity, 1996), 180.

[xv] Frank S. Thielman, Theology of the New Testament: A Canonical and Synthetic Approach (Grand Rapids: Zondervan, 2005), 401.

[xvi] Sinclair B Ferguson, The Holy Spirit: Contours of Christian Theology (Downers Grove, IL: InterVarsity, 1996), 184.

[xvii] Thomas R. Schreiner, The King in His Beauty: A Biblical Theology of Old and New Testaments (Baker Academic, 2013), 557.

[xviii] Max Turner, The Holy Spirit and Spiritual Gifts: In the New Testament and Church Today (Baker Academic, 1997), 557.

[xix] Sinclair B Ferguson, The Holy Spirit: Contours of Christian Theology (Downers Grove, IL: InterVarsity, 1996), 194.

[xx] Ibid., 208.

[xxi] Ibid., 556.

[xxii] “Come, Thou Almighty King”, by Charles Wesley.