Activate The Fire
the Holy Spirit can also be considered a character because the Holy Spirit is portrayed as ‘person-like’.26 For instance, the Lukan narrative tells us
the Holy Spirit reveals (Lk. 2:26), inspires (Lk. 2:27), leads (Lk. 4:1), teaches (Lk. 12:12), speaks (Acts 1:16; 4:25; 8:29; 10:19–20; 11:12; 13:2; 21:11; 28:25), gives utterance (Acts 2:4), forbids (Acts 16:6–7), testifies (Acts 20:23), oversees (Acts 20:28; cf. 15:28)
On the other hand, it is also true that the Holy Spirit, like God, possesses some traits that ordinary people cannot share, that is, ‘person-unlikeness’.
the Spirit’s external appearance: as a dove in Lk. 3:22; as fire in Acts 2:3–4; the Spirit’s environment: allusions to heaven as God’s throne in Lk. 3:22; 1:35; 4:18; 11:13; Acts 2:33).
Hence, the Holy Spirit can be seen as a character who holds two dialectic paradigms of traits, i.e. those of ‘person-likeness’ and ‘person-unlikeness’. In a word, the Holy Spirit in Luke–Acts is to be understood as a divine character.
HOLY SPIRIT The Holy Spirit (or Spirit of God) transforms and empowers God’s people.
Introduction
God’s Spirit transforms His people to share His moral character and empowers them to fulfill His purposes. Scripture speaks of the human spirit, demonic spirits, and the Spirit of God
God’s Spirit in the Old Testament
In the Old Testament, God’s Spirit represents an active dimension of His character. Israel was learning to embrace monotheism over polytheism; thus, emphasizing the character and activity of the one true God was more important than distinguishing identities within God. In depicting God’s activity, it was natural to speak in terms of “Spirit” because of the term’s various connotations. The Hebrew term רוּחַ (ruach) can mean “wind,” and “breath”; it can also refer to the life principle of persons or animals. Some passages play on multiple senses of the term (Isa 25:4; 32:15; Ezek 37:1–14).
The Spirit as a Person
In later biblical passages, the Spirit appears as a distinct divine person. The Old Testament occasionally provides hints that the Spirit might be distinguished from God the Father (Isa 48:16). The New Testament writers then link the Spirit with the Father and the Son (1 Cor 12:4–6; 2 Cor 13:14; Eph 4:4–6; Matt 28:19
The Spirit appears most clearly as a distinct person in Jesus’ farewell discourse to His disciples in John 14–16
The Spirit as Transforming Power
In Scripture, the Spirit transforms God’s people. For example, in Ezekiel, God had exiled His people because of sin; however, He promised that He would restore them and put His Spirit in them so that they would obey Him in the future (Ezek 36:26–27). Jews valued this hope, and some Jewish groups, such as those who composed the Dead Sea Scrolls, emphasized this future spiritual purification.
Paul uses wording that links Ezekiel’s promise of the transforming Spirit to Jeremiah’s promised new covenant, in which God would write His laws in the hearts of His people
In Exodus 34:29–30, Moses’ face was transformed as he saw the Lord; Paul says that believers in Jesus are similarly transformed as they pay attention to God’s Spirit
On the last day of the Festival of Tabernacles (see John 7:2), Jesus announces that rivers of living water will go forth from the “belly” (John 7:37–39)
The Scriptures read on the last day of that festival included Ezek 47 and Zech 14, both of which spoke of rivers of fresh water flowing from the temple or from Jerusalem. Many Jewish people saw Jerusalem as the navel—or belly—of the earth. Yet Jesus invites the thirsty to drink from Him (John 7:37) because He is the foundation of God’s new temple. In John 19:34, when Jesus dies, blood and water flow out, probably implying that by His death, Jesus had made new life available by the Spirit
Early Christians regularly associated the Spirit with empowerment, which often involved speaking for God. For example, throughout the New Testament the Spirit empowers witness for Christ
Empowerment for Witness. The book of Acts emphasizes the Spirit’s role in the Church’s cross-cultural witness for Christ (Acts 1:8). Although the initial witnesses are the 11 apostles (Acts 1:2), the promise of the Spirit is ultimately for all believers (Acts 2:38–39) who share in the mission of bringing the gospel to all people. Throughout Acts, the Spirit pushes God’s people across cultural barriers (Acts 8:29; 10:19; 11:12; 15:28):
The Spirit empowers them to hear from and speak for God the way prophets did (Acts 2:17–18). Some people in Acts prophesied more than others (Acts 11:27–28; 21:9–11), but all were called to speak God’s message.
On three occasions in Acts, believers empowered by the Spirit began praising God in tongues. If God empowered some of His servants to worship Him in other people’s languages, He could also empower His servants to cross cultural barriers with the good news about Christ.
• The Spirit also falls on new groups of believers, showing that they, too, are empowered by God to share in the mission (Acts 8:14–17; 10:44–47; 19:6).
Gifts of the Spirit. The ideal in early Christianity was for all Christians to be empowered to serve one another with distinct empowerments. Although Paul is not the only writer to mention “gifts” (see 1 Pet 4:10–11), he mentions them the most frequently (see Rom 12:4–8; Eph 4:11; 1 Cor 12:4–11)
The idea of gifts aligns with Paul’s emphasis on being saved from sin’s penalty and power through faith; and then fruit of the Spirit (in everything that believers do as they live their new life in Christ), depending on Christ and the Spirit. Ultimately, Paul argues that believers can expect God to empower them in both character and ministry.
The context of each of Paul’s major “gifts” passages emphasizes that the body of Christ has many members, and all must function together. This means that no one should look down on one’s own gifts or on those of others; instead, each must contribute in whatever ways God has gifted them for the common good
Because the fullness of God’s promises still lay in the future, the promised coming of the Spirit served as a foretaste of the future world (see 1 Cor 2:9–10). Thus Paul spoke of the Spirit as the “down payment” of Christians’ promised inheritance in the world to come