The Holy Spirit

Who is the Holy Spirit? What is his role in the Christian's life right now? These are some of the questions being asked by normal Christians today. It seems, if one takes a general glance at the theology of conservative churches, that the doctrine of Pneumatology is, if even thought about, rarely understood. Factors for this ignorance can be theorized all the way from abuse over the accentuation of the Holy Spirit (thus making people error on the dismissal of the doctrine) to the general ignorance of doctrine. Sinclair Ferguson confronts both in, "The Holy Spirit" and takes an in-depth look into what the Bible has to say about the doctrine. He comes to the work in a biblico-theological and redemptive-historical analysis of the doctrine. Thus, while historical views of the doctrine are not out rightly discussed, historical teachings do influence the author's views. And the views in the book look at the Spirit in three main frameworks: His person, His role in the church, and his role in salvation. Looking back into the Old Testament the Spirit was active but not fully revealed. The initiation of His revelation waited until the revelation of the Son who in-turn promised the coming of the Paraclete. After the ascension of the Son the Spirit was poured out upon the church to signify that the eschatological day has dawned in the world. Yet, with the dawning comes incompleteness since the final day has not been consummated with Christ's return. So the Spirit works during this waiting time. He unites us, the believers, to Christ and thus all the blessings of Christ and the salvation He won are counted as ours and from this union we are recreated into the image of the one we are in union with. Yet, we are not saved to be individuals, we are saved into a new community of people who, along with each other, are being recreated in Christ's image--the church. The Holy Spirit works are symbolized and his presence draws near by and in the sacraments. And He works into each believer gifts to work as a unified body. With so little written about the Holy Spirit in the contemporary church a sound, biblical study into the subject is welcomed and needed. On one end there is the perceived absence of contemporary scholarly study on the Doctrine. Then there has been the abuse of the Holy Spirit found in Pentecostal circles. Thus, no knowledge plus abuse will always drive people away. If people cannot understand the need for a sound Pneumatology then they will most likely drop the doctrine so as to not be associated with the abusers. So what the church needs is a reason to, once again, understand the Holy Spirit. Sinclair Ferguson has written a remarkable book on the Holy Spirit. It seemed like every chapter gave new insights into who the Spirit is and what He does. Ferguson built his arguments with both an exegetical and historical-redemptive tracing. It was a very enjoyable to see the Holy Spirit in the whole picture of the Biblical story of redemption. Star

Sinclair Ferguson's biblical-theological treatment on the Holy Spirit is a rich and sumptuous theological feast for any serious-minded believer who wants to know more about the so-called "shy member of the Trinity." In eleven meaty chapters, Ferguson gives a comprehensive, if not exhaustive, biblical overview of the person and work of the Holy Spirit, all along the way drawing on historical theology and charitably interacting with perspectives different from his own. Chapter one, "The Spirit and His Story" surveys the Old Testament's more shadowy teaching on the Holy Spirit with a careful biblical-theological approach. "The Spirit of Christ" (chapter two) is an exceptionally rich chapter on the ministry of the Holy Spirit in the life of Jesus. Christ is seen as the quintessential "Man of the Spirit." Because his entire life was lived in the Spirit's power (Ferguson starts with his conception and moves through the various aspects of Jesus' life all the way to exaltation), Jesus is now the "Lord of the Spirit" (2 Cor. 3:18) - the One who sends the Spirit to his church to reproduce the "human holiness" of which he (Jesus) is the pattern. This moves into the next two chapters, which focus on "The Gift of the Spirit" and "Pentecost Today?", exploring the outpouring of the Spirit at Pentecost and its significance in redemptive history and for believers today. "The Spirit of Order" (chapter five) discusses the ordo salutis (order of salvation) and how the Spirit applies the redemptive work of Christ to the individual believer. This is an excellent chapter which focuses on union with Christ as the central motif for understanding how the Spirit applies salvation in our lives. Throughout both this chapter and the entire book, Ferguson writes with a solid understanding of the inaugurated eschatology of the New Testament, allowing the "already/not yet" tension to inform his treatment of the various aspects of the ordo salutis (i.e. justification, regeneration, adoption, sanctification, glorification). "Spiritus Recreator" (chapter six) discusses the Spirit's role in the new creation, while the next chapter, "The Spirit of Holiness," explores his role in sanctification. These were two of the most helpful chapters in the book for me personally. Ferguson maintains the Christ-centeredness with which he began the book as he shows how the Spirit reproduces the image of Christ in believers through his definitive act and progressive work of sanctification. Also very edifying is chapter eight, "The Communion of the Spirit," which deals with the personal ministry of the Spirit in the life of the believer as seal, firstfruits, and earnest/guarantee. Chapters nine and ten talk about "The Spirit and the Body" and "The Gifts of the Spirit," the former discussing the role of the sacraments under the Spirit in the life of the church and the latter addressing the issue of spiritual gifts - with Ferguson taking a firm, though gentle, cessationist position. His critique

'Which, if any, elements of Pentecost are once-for-all, and which elements can be viewed as repeatable and even normative in the experience of the church?' p 80 The whole book revolves around this weighty question. Ferguson's answer is compelling as he shows what is normative for the New Testament church, derived from the New Testament, which is most revealing not only on this subject, but on its role in ecclesiology as well. It takes me often into deep discussion with Christians of other denominations, and has seen me well-equipped for the task. What I found so likeable was the manner in which Sinclair Ferguson distinguishes his view of the Holy Spirit, and thereby successfully defends the Reformed Christian from the charge that we lack a proper view of pneumatology. The historically Reformed view is roundly presented here. ON PENTECOST BRINGING GLORY TO CHRIST: 'Pentecost is not repeated anymore than the death and resurrection of Christ is a repeatable event. Pentecost was a public expression of the hidden reality that Christ had been exalted as the Lord of Glory and that His messianic request for the Spirit had been granted.' p 86 'The coming of the Spirit is, therefore, the evidence of the enthronement of Christ, just as the resurrection is the evidence of the efficacy of the death of Christ as atonement (Rom 4: 24).' p 87 This book would have certainly presented Martyn Lloyd-Jones with a problem, had he ever been given the opportunity to read it. 'A two-stage view of the Spirit's work is characteristic not only in pentecostal and charismatic but also in catholic traditions.' pg 82 The perennial discussion of 'second blessing' is properly addressed and resolves itself in the fact that, as the Spirit came once-for-all to the church at Pentecost, so it only comes once to the believer. Invariably, it seems to be related to the speech of those whom the Spirit fills repeatedly, as the biblical interpretation of Acts seems prevalent to indicate, that believers receive 'power' to be Christ's witnesses. A witness has to be understood to be believed - in any age. ON THE CESSATION OF REVELATORY GIFTS: 'Certainly glossa (Acts 2:4; 1 Cor 12-14) ordinarily refers to an actual language; and furthermore, Paul recognizes that speaking in tongues requires interpretation or translation since it communicates a coherent message. The difference between Pentecost and Corinth lies in the fact that those who heard tongues in Jerusalem already possessed the key for their interpretation: they understood the foreign languages since they were there native tongues - no translation was required.' p 213 Ferguson concurs with Professor Gaffin that tongues that were interpreted at Pentecost were the equivalent of prophecy. WE DOUBT THAT PAUL HAD IN VIEW "various kinds and grades of prophetic gifts" AS TAUGHT BY CHARISMATIC Wayne Grudem, FOR WE QUESTION WHETHER THERE WERE SUCH DISTINCTIONS MADE - EVEN THEN (1 Cor 12:10). 'It is possible that 'tongues of angels' (like

Ferguson provides a refreshing study of the person and work of the Holy Spirit. His approach is neither topical nor controversial, but rather a biblical-theological development of the Spirit as He is revealed in Scripture. Unlike so many speculative studies of the Holy Spirit, this book evidences a balanced exegetical approach. Highly recommended.