The Holy Spirit

Introduction

The Holy Spirit is an interesting phrase. The noun is Spirit, and the adjective is Holy. When we use the phrase Holy Spirit, the Spirit is the subject and its description is “holy.” This is an interesting phrase, even for our time. However, it would be far more incredible in the world of Jesus Christ. Here are a few things to consider about the way “holy” was used in the world of Jesus Christ:

The root word for holy was used to signify an object’s awe.

The Theological Dictionary of the New Testament A. In Greek and Hellenistic Writings.

The old Greek word ἅγος signifies the object of awe (Williger, Pass.-Cr.ö), whether in the sense of reverence

The word holy was often used to describe a pagan sanctuary, which would not be accessible by the public.

The Theological Dictionary of the New Testament A. In Greek and Hellenistic Writings.

The first certain attestation of the adjective ἅγιος is in Herodotus, who brings it into close relationship with the sanctuary (5, 119: μέγα τε καὶ ἅγιον ἄλσος, and also 2, 41: 44).

The Theological Dictionary of the New Testament A. In Greek and Hellenistic Writings.

It is used of sanctuaries (Demosth., 59, 77: ὑπὲρ τοίνυν ἁγίων καὶ σεμνῶν ἱερῶν), a distinction being made between βωμοί, οἱ μὲν κάλλιστοι καὶ ἁγιώτατοι ἐν αὐτῇ τῇ ψυχῇ τῇ ἑκάστου καὶ τῇ φύσει, οἱ δὲ καὶ κοινῇ τοῖς πᾶσι τιμᾶν ἱδρυμένοι (Demosth., 25, 35), so that the most beautiful and sacred things are not accessible to the public.

The word holy was also used to describe the gods.

The Theological Dictionary of the New Testament A. In Greek and Hellenistic Writings.

In the Hellenistic period ἅγιος is used as an epithet of the gods as well, preferably in the case of Egyptian and Syrian, and therefore again oriental deities, such as Isis, Serapis and Baal (e.g., Ditt. Or., 620, 2: Διὶ ἁγίῳ βεελβεσώρῳ [Gerasa], 590, 1 f.: Θεῷ ἁγίῳ Βὰλ καὶ θεᾷ Ἥρᾳ [Beirut], just as in the Roman cultus Syrian deities are given the predicate sanctus == ἅγιος.

However, the Hellenistic/ Greek meaning of holy is deeply rooted in the concepts of holiness as defined through Judaism. In both languages there is a strong sense of that which being holy is restricted or limited, and therefore, considered something to be banned.

The Theological Dictionary of the New Testament B. The Use of the Term Holiness in the OT.

The root קדש is probably not originally Hebrew but Canaanite, being thus taken over from an alien religious circle, while the native Hebrew חרם acquires the significance of “what is banned” and thus becomes predominantly negative.

However, the interesting thing about the term holy is the implication of “distance.” Anything holy is not easily accessible.

The Theological Dictionary of the New Testament D. The Concept of Holiness in Rabbinic Judaism.

God is called holy as the pitilessly stern Judge, as the lofty King, as rex tremendae maiestatis, whom one may approach only with fear and trembling. The Jew prays daily to Him, the “great, powerful and dreadful God.” “Holy art Thou, and fearful is Thy name.”24 Thus the Rabbis speak much of the fear of God, and frequently call God מֶלֶךְ מַלְכֵי הַמְּלָכִים, in indication of His majesty transcending everything earthly. This emphasis on the majesty and transcendence of God does not mean, however, that God is distant, unapproachable or remote for Judaism. He reveals Himself to be holy majesty specifically and indeed exclusively when one draws near to Him. It is constantly said that God is present among His people (שְׁכִינָה עִמָּהֶם).

The amazing thing about the new covenant is the personal relationship the people of God receive with the Spirit. In all other worldviews, the anything holy must be experienced at arm’s length.

The Ministry of the Spirit in Acts 1-2

The Holy Spirit is demonstrated as a personal guide to the people of God. Why was the Holy Spirit so active and present in the first century church. Here are a few reasons:

Divine revelation was a real-life experience for the nation of Israel and the biblical audience.

Matthew 16:17 CSB

17 Jesus responded, “Blessed are you, Simon son of Jonah, because flesh and blood did not reveal this to you, but my Father in heaven.

The Old Covenant is reinterpreted by the believers of Jesus Christ who received new revelation through the Holy Spirit.

Sermon Points

Acts 1

The prophets spoke of a day when the Holy Spirit would be poured out. They saw the day of Pentecost as being the fulfillment of this prophecy (1:5).

Joel 3:18; Matthew 3:11 c.f. Acts 11:16

Holy Spirit empowers to become a witness (1:8).

Power- δύναμις possession of controlling influence; often understood as manifesting influence over reality in a supernatural manner.

Witness- μάρτυς someone who sees an event and reports what happened.

Other Significant Points

The Holy Spirit does not come just because you believe.

Acts 19:2-7

There seems to be some need to believe the right thing about the Holy Spirit and the message of Christ that warrants the presence of the Holy Spirit.

There are people who believe, but do not have the Holy Spirit.

The Spirit is given by the Father and received by the believer.

Luke 11:5-13

John 7:37-39

The Holy Spirit cannot be earned; one must believe.

Galatians 3:1-2

How does the Spirit aid the believer?

Participation- 1 Corinthians 6:12-20

Kingdom- Romans 14:13-23

Law (Flesh)- Romans 8:1-15