The Doctrine of the Trinity

<body topmargin=0 leftmargin=0 marginheight=0 marginwidth=0> <table cellpadding=0 cellspacing=0 border=0><tr> <td valign="top" colspan=2 height=50 BGCOLOR="#333366" TEXT="#080000"> <div> <B>The Doctrine of the Trinity</B></div> <div> </div> </td> </tr><tr> <td valign="top" width=165 BGCOLOR="#CCCC99" TEXT="#080000"> <div> <B> <TABLE BORDER="0" CELLPADDING="2" CELLSPACING="1" WIDTH="132" BORDERCOLORLIGHT="#C0C0C0" BORDERCOLORDARK="#808080" FRAME="VOID" RULES="NONE" ALIGN="BOTTOM" HSPACE="0" VSPACE="0" > <tR> <tD VALIGN=TOP HEIGHT= 35 ><NOBR><div> <A HREF="id168.htm" TARGET="_top" TITLE="Revelation: A Summary"><U><B><IMG SRC="007151d0.gif" border=0 width="21" height="29" ALIGN="BOTTOM" HSPACE="0" VSPACE="0"></B></U></A></div> </NOBR></tD> <tD VALIGN=TOP><NOBR><div> <A HREF="id190.htm" TARGET="_top" TITLE="Man, Sin, and Angels"><U><B><IMG SRC="008151d0.gif" border=0 width="21" height="29" ALIGN="BOTTOM" HSPACE="0" VSPACE="0"></B></U></A></div> </NOBR></tD> <tD VALIGN=TOP WIDTH="20"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="35" ALIGN="bottom" WIDTH="20" HSPACE="0" VSPACE="0"></tD> <tD VALIGN=TOP><NOBR><div> <IMG BORDER="0" SRC="1x1.gif" HEIGHT="29" ALIGN="BOTTOM" HSPACE="0" VSPACE="0" WIDTH="13"></div> </NOBR></tD> <tD VALIGN=TOP><NOBR><div> <IMG BORDER="0" SRC="1x1.gif" HEIGHT="29" ALIGN="BOTTOM" HSPACE="0" VSPACE="0" WIDTH="27"></div> </NOBR></tD> </tR> </TABLE></B></div> <div> Previous/Next Article</div> <bR> <div> <A HREF="index.htm" TARGET="_top" TITLE="www.stanbaker.org"><U><B>Home</B></U></A></div> <bR> <div> <A HREF="id2.htm" TARGET="_top" TITLE="Biblical and Theological Studies"><U>Biblical and Theological Studies</U></A></div> <bR> <div> <A HREF="id3.htm" TARGET="_top" TITLE="Church Ministry"><U><B>Ministry Studies</B></U></A></div> <bR> <div> <A HREF="id15.htm" TARGET="_top" TITLE="Sermon Notes"><U><B>Sermon Notes</B></U></A></div> <bR> <div> <A HREF="id4.htm" TARGET="_top" TITLE="Links"><U><B>Links</B></U></A></div> <bR> <div> <A HREF="id5.htm" TARGET="_top" TITLE="Personal"><U><B>Personal</B></U></A></div> <bR> <div> www.stanbaker.org</div> <div> <A HREF="mailto:stan@stanbaker.org" TARGET="_top" TITLE="mailto:stan@stanbaker.org"><U>stan@stanbaker.org</U></A></div> </td> <td valign="top" height=430 BGCOLOR="#FFFFFF" TEXT="#080000"> <div> <B>The Doctrine of the Trinity</B></div> <div> Stanley Baker</div> <bR> <div> <B>I. The Existence of God</B></div> <div> A. The Limitations of Knowledge:  That God exists is an assumption that the Bible makes.  The Bible does not seek to make a detailed explanation of why we should believe God exists.  It simply states that God is, from the very beginning of its pages:  Genesis 1.1, “In the beginning, God . . .”  The Bible claims to be the written record of God’s revelation of himself to mankind (2 Tim 3.16-17), and as such it assumes that God is.  There is support for the veracity of this assumption, but faith is the operating principle when it comes to the divine (Hebrews 11.6, “And without faith it is impossible to please God”). </div> <bR> <div> B. Arguments for God’s Existence:  There are several logical arguments that demonstrate the reasonableness of belief in the existence of God.  First and foremost is the cosmological argument.  A cause is required for every effect and God is revealed to be the only adequate cause of all things (Heb 3.4, the existence of the world requires a creator).  The universe demands a first cause.  The teleological argument states that the order and design in the universe call for an <I>intelligent </I>cause.  The anthropological argument is that mankind has self-awareness, moral self-determination, personhood;  and thus a <I>personal </I>cause is required.  Paul states that creation is a major factor in the belief of God:  “For since the creation of the world God’s invisible qualities — his eternal power and divine nature — have been clearly seen, being understood from what had been made, so that men are without excuse” (Rom 1.20).</div> <bR> <div> C. The Revelation of God to Mankind:</div> <div> 1. General Revelation.  God has revealed himself to humankind.  Revelation is an act of God whereby he communicates to mankind himself and truth of himself and his creatures and creation.  Revelation is also an entity and refers to that truth that God communicates to humankind.  Without his revelation of himself, humankind could not know him or anything about him.  He is transcendent, by which he is inaccessible unless he takes the initiative to reveal himself.  His revelation of himself was first general, both in scope (revealed to all people), and in content (basically his existence). Psalm 19.1, “The heavens declare the glory of God; the skies proclaim the work of his hands.”  Romans 1.19, “since what my be known about God is plain to them, because God has made it plain to them” (through creation, vs. 20).  (Also Acts 14.15-17, Rom 2.14-15.)  Thus mankind can have an awareness of God’s existence (Ps 19.1-6).  However, this general revelation is insufficient in meeting man’s spiritual needs, namely how to be rightly related to God.  There is more to the message (Lk 24.47, Acts 17.30, 31, Rom 2.3-9).</div> <div> 2. Special Revelation:  This is God’s revelation of himself to humankind in human words and through Jesus.  The Holy Scripture is a record of God’s special revelation (though not all special revelation is necessarily recorded).  It is God’s word through inspiration.  2 Timothy 3.16, “All scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness.”  Jesus is  God’s special revelation through a human person (who was both fully God and fully man).  John 1.18, “No one has ever seen God, but God the One and Only, who is at the Father’s side, has made him known.” </div> <bR> <div> <B>II. The Doctrine of God (Theology Proper)</B></div> <div> It is necessary to point out that God is one.  Any attempt to study the three persons of the Trinity should keep in mind the interrelatedness of the persons in the trinity.  While helpful to study the persons individually, this survey first studies God himself, the Trinity as a whole.  Then the individual persons of the Trinity will be considered.</div> <bR> <div> A. The Essence or Nature of God:  God in his very nature or essence is uncreated, eternal spirit.  “God is spirit, and his worshipers must worship in spirit and truth” (John 4.24).  “No one has ever seen God, but God the One and Only, who is at the Father’s side, has made him known” (John 1.18; also Col 1.15, Heb 11.27).</div> <bR> <div> B. The Personality of God:  Not only is God spirit, but he is also personal.  He is not just a force.  He has personhood and is a personal being.  In fact, God is three distinct persons (in the Trinity).  As a person, he has self-awareness (Ex 3.14, “I am who I am;” Lev 11.44-45, “I am Yahweh your God;” see also Isa 44.6, 45.22, 46.9).  He also possesses self-determination.  Isaiah 46.9-11 includes, “My purpose will stand, and I will do all that I please . . . what I have planned, that will I do” (also Eph 1.11).  Because God is a personal being, he has opportunity for personal relationship with his personal created beings, including humans and angels.  The image of God in man (Gen 1.26-27) may include personhood.</div> <bR> <div> C. The Attributes of God.</div> <div> 1. Definition:  The attributes of God are those characteristics or qualities or perfections of God which make up his nature and reveal who and what he is (by his own revelation).  The attributes serve as descriptions of various facets of God’s character and nature, and they are in total harmony with one another; they cannot be divided, and they are in perfect balance (i.e., his love and wrath).  Also, knowing some of the attributes of God does not mean that one in any way understands what there is to know about God.  Some of the attributes of God are considered “communicable” because humans are able to share in some way these attributes (i.e. love, grace). Others are called “incommunicable,” in which created beings are completely unable to share (self-existence, infinity) and have even greater difficulty in comprehending.</div> <div> 2. God is Trinity.  He is one divine nature and three persons who are co-equal and co-eternal, and have subordinate functions.  The Trinity is undivided, nor is divisible.  The three persons possess in common the one divine nature.  The Bible claims that there is one God (1 Cor 8.4, 1 Tim 2.5).  The Father is called God (Jn 6.27,  Rom 1.7).  The  Son is called God (Jn 1.1, 20.28, Heb 1.8).  The Spirit is called God (Acts 5.3-4, 1 Cor 3.16, Heb 9.14).  The three persons are linked together in Matthew 28.19, “baptizing them in the name of the Father and of the Son and of the Holy Spirit.” They are also linked by Jesus in John 14.15-17.  There are many implicit references to the Trinity in the Old Testament (Gen 1.1, 1.26; Isa 61.1 (with Lk 4.16-21).</div> <div> 3. God is Self-existent, Independent.  God has life in himself and is independent of his creation.  All else depends on him (Dan 5.23, Acts 17.28).  John 5.26, “The Father has life in himself.”  Exodus 3.14, “I am who I am.”  Being eternal (Ps 90.2, “from everlasting to everlasting you are God”) demonstrates that he has need of nothing because he is the source of what is created.</div> <div> 4. God is Eternal.  He is infinite in duration, he has no beginning or end; he is not limited by time as are his creatures.  Deuteronomy 33.27, “The eternal God is your refuge.”  (Also Isa 57.15, Jer 10.10.)</div> <div> 5. God is Infinite.  God has no limits, and is only restricted by his nature.  Jeremiah 23.24, “‘Do I not fill heaven and earth?’ declares the Lord.” Psalm 145.3, “his greatness no one can fathom.”  God is also not bound by time (Ps 90.2).</div> <div> 6. God is True.  He is reliable, consistent, and real, both in nature and in his word.  His nature, his person, his words and works conform to each other and to reality. 1 Jn 5.20, “And we are in him who is true — even his Son Jesus Christ.  He is the true God and eternal life.” Jeremiah 10.10, “But the Lord is the true God;  he is the living God, the eternal King.”  (Also Romans 3.4 and John 14.6.)  God is also faithful, Deuteronomy 7.9, “he is the faithful God, keeping his covenant.”  He is loyal to his word and his promises.  (Also Ps 36.5, 89.1-2, Lam 3.22-23.) </div> <div> 7. God is Immutable.  He is unchanging in his nature and person, and he neither progresses nor degenerates.  Psalm 102.25-27, “But you remain the same, and your years will never end.”  Malachi 3.6, “I the Lord do not change.”  (Also Jam 1.17, Heb 13.8).</div> <div> 8. God is Omniscient.  God knows all independently of his creatures (he does not “become informed”).  Psalm 147.4-5, “He determines the number of the stars and call them each by name . . . his understanding has no limit.”  Hebrews 4.13, “Nothing in all creation is hidden from God’s sight.  Everything is uncovered and laid bare before the eyes of him to whom we must give account.”  (Also Ps 139.1-6, Prov 15.3, Isa 40.13-14, Matt 6.8, 10.28.)</div> <div> 9. God is Omnipresent.  God is everywhere present at once, though he is separate from his creation.  Psalm 139.7-12, “Where can I go from your Spirit?  Where can I flee from your presence?”  (Also Matt 18.20.)</div> <div> 10. God is Omnipotent. God has all power and ability, particularly in working his plan; within his nature.  Genesis 18.14, “Is anything too hard for the Lord?” Genesis 17.1, “I am God Almighty.”  Matthew 19.26, “With man this is impossible, but with God all things are possible.”  Jeremiah 32.17, “Ah, Sovereign Lord, you have made the heavens and earth by your great power and outstretched arm.  Nothing is too hard for you.”  Being omnipotent,  God is sovereign.  He rules over the universe.  He is in complete control of his creation.  (1 Chron 29.11-12; John 10.29; Eph 1.1-11.)</div> <div> 11. God is Holy.  God is set apart as Creator from all that he has made.  Isaiah 6.1-3, “Holy, holy, holy is the Lord God Almighty.”   (Also Lev 19.2, Ps 99.9, 1 Sam 2.2, Isa 57.15.)  He is set apart from sin and sinfulness (Hab 1.12-13; Isa 6.1-5; 1 Jn 1.5; 1 Peter 1.15).</div> <div> 12. God is Wise.  God is able to best use his infinite knowledge.  He knows how to carry out his plan and guide his personal creatures.  Proverbs 3.19, “By wisdom the Lord laid the earth’s foundations, by understanding he set the heavens in place.”  (Also Psalm 136.5, 1 Cor 2.7.)</div> <div> 13. God is Righteous and Just.  God is entirely correct in his dealings with humanity.  He acts in accordance with his nature and his law and his character (holy); thus he is morally consistent (Ps 145.7, 17).  He deals with sin, and he always does right and he is fair (Ps 67.4, 96.10, Isa 45.21; Neh 9.32-35; Acts 17.31; Rom 2.6; 2 Tim 4.8).</div> <div> 14. God is Love.  God’s love is a choice of God in grace to be kindly affectioned toward humans; he provides for the welfare of his personal creatures, without their earning it by their own merits.  (John 3.16, 1 John 3.16-18; Rom 5.7-8.)</div> <div> 15. God is Wrathful.  Wrath is God’s reaction to sin, his hatred for sin and sinners (Ps 5.5; 11.5; Hos 9.15; Mal 1.2-3; Rom 1.18; Jn 3.36; Rev 14.19; 15.1; 19.15).</div> <div> 16. God is Gracious and Merciful.  Grace means that God shows unmerited favor to undeserving creatures, and he deals with them on the basis of that unmerited favor.  Romans 3.24, “and are justified freely by his grace through the redemption that came by Jesus Christ.”  (Also Gen 6.8, Jn 1.14, 1 Cor 1.4, Eph 2.8-9).  Mercy means that he withholds merited and deserved punishment and is compassionate to the guilty and to the suf-fering.  Deuteronomy 4.31, “For the Lord your God is a merciful God; he will not abandon or destroy you or forget the covenant with your forefathers, which he confirmed to them by oath.”  Nehemiah 9.17, “But you are a forgiving God, gracious and compassionate, slow to anger and abounding in love.”  (Also Jer 33.23-26; Rom 11.30-32; Eph 2.4; Tit 3.5; Ps 103.8-18; Jas 5.11.)</div> <bR> <div> <B>III. The Doctrine of the Father (Paterology)</B>.</div> <div> A. His Role in the Trinity.</div> <div> 1. The Father is the creative, initiating agent of the works of the Trinity.  He is the source of all things, the originating cause. 1 Cor 8.6, “yet for us there is but one God, the Father, from whom all things came and for whom we live . . .”  (Also Rev 4.9-11; Jn 16.15; Rev 1.1; Heb 1.1-2; Eph 1.4-5.) </div> <div> 2. The Father is honored by the Son.  John 8.49, “‘I am not possessed by a demon,’ said Jesus, ‘but I honor my Father and you dishonor me.’”  (Also Jn 12.28, 17.4.)  He is first in rank or order in the Trinity (Mat 28.19).</div> <div> B. The Works of the Father:  The Father made the choice of who would be saved (2 Thess 2.13-14).  He predestined his elect to adoption (Eph 1.5), and to conformity to Christ (Rom 8.29).  He calls his elect to his kingdom and glory (1 Thess 2.12).  He sent the Son and gave him for the atonement, paying the penalty for the sins of humans (Jn 20.21; Jn 3.16, 1 Jn 4.10, 14).  He gives the new birth to those who believe (1 Pet 1.3).  He forgives sins (Mt 6.14).  He reigns over all (Lk 10.21, Eph 4.6).  He judges humans (1 Pet 1.17).  He had part in raising Jesus from the dead (Gal 1.1, Eph 1.20).</div> <bR> <div> <B>IV. The Doctrine of the Son (Christology)</B>. </div> <div> A. His Role in the Trinity:  The Son is the instrumental cause in the works of the Trinity.  1 Cor 8.6, “. . . and there is but one Lord, Jesus Christ, through whom all things came and through whom we live.”  The role of instrumental cause was his in creation.  John 1.3, “Through him all things were made; without him nothing was made that has been made.” (Also Col 1.16, Heb 1.2.)</div> <bR> <div> B. The Deity of Jesus of Nazareth:  He is called “God.” Romans 9.5, “Theirs are the patriarchs, and from them is traced the human ancestry of Christ, who is God over all, forever praised!  Amen.”  (Also Isa 9.6, Jn 1.1, 18, Jn 14.7-12, 1 Thess 4.14, Tim 3.16, Tit 1.3.)  Colossians 1.15, “He is the image of the invisible God, the firstborn over all creation.”  (Also Heb 1.3.)  He existed as deity eternally prior to his incarnation as a human.  John 1.1, “In the beginning was the Word, and the Word was with God, and the Word was God.”  (Also 1 Jn 1.2. 1 Pet 1.20; Mic 5.2, Heb 10.5.)  He claimed equality with God, John 14.7, “If you really knew me, you would know my Father as well.  From now on, you do know him and have seen him.”  (Also Jn 5.23, 14.10-11.)  The epistles link Jesus with God as being the same.  Titus 2.13, “our great God and Savior, Jesus Christ.”  (Also 2 Pet 1.1.)  He was raised from the dead (see below).  He did not sin as all other human beings have; in fact he did not have sinful nature, his nature was divine.  2 Corinthians 5.21, “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.”  (Also 1 Pet 2.22, Heb 4.15.)</div> <bR> <div> C. The Humanity of Jesus of Nazareth:  God, the second person of the Trinity came in human flesh.  John 1.1, 14, “In the beginning was the Word, and the Word was with God, and the Word was God . . . The Word became flesh and made his dwelling among us.  We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth.”  He possessed two natures, one divine and one human (claims to be God above).  He was miraculously conceived and naturally born of a virgin (Matt 1.18, 25).  While having two natures, he is only one person.  He experienced life and normal human growth, he had a body (Mt 26.12) and was “born of a woman” (Gal 4.4).  He lived through normal human experiences, such as eating, crying, suffering, laughing, and sleeping.</div> <bR> <div> D. The Work of Jesus Christ.</div> <div> 1. In heaven (past), he was part of the creation of the universe (Jn 1.3, Col 1.16, Heb 1.2, 10 (as intermediate cause)).  He has been upholding the universe (Heb 1.3, Col 1.17).  He had fellowship with the Father (Jn 17.23, 24).</div> <div> 2. On the earth during his incarnation, He came to die.  Hebrews 2.9, “But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone.”  (Also Heb 2.14-18; 1 Jn 3.5, 4.9-10, 14.)  He was the substitutionary atonement for the sins of the whole world, dying in the place of the sinning ones who themselves deserve to die for their own sin. Thus, He became the Mediator between humanity and God (1 Tim 2.5, 6). He came to give life (Jn 3.36, 10.10).  He revealed the Father (Jn 1.18, 14.9; Rom 1.19-20).  He was raised from the dead (1 Cor 15, Rom 1.4, Acts 10.40), validating everything he said about himself, particularly that he is God. </div> <div> 3. His works during his ascension include sending the Holy Spirit along with the Father.  John 16.7, “but if I go, I will send him to you.” (Also Acts 2.33.)  He is also preparing a place for the saints (Jn 14.2.)  He is the intercessor for the saints in their sufferings, praying to the Father on behalf his people (Rom 8.34, Heb 4.14-16).  He is also an advocate for the saints in regard to their sin which he himself has paid for. 1 John 1.9, 2.1, “If we confess our sins, he is faithful and just and will forgive our sins and purify us from all unrighteous . . . But if anybody does sin, we have one who speaks to the Father in our defense — Jesus Christ the Righteous One.”</div> <bR> <div> E. The Death of Christ:  Jesus died physically on the cross (Jn 19.17-18, 28).  He died for the sins of the whole world, the satisfaction before the Father of the penalty for sin, which is death. 1 John 2.2, “He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.”  (Also 1 Tim 2.6.)  While his death is adequate for all, only those who believe receive the benefits of having Jesus as their substitute in death.  John 3.16, “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.”  (Also 1 Tim 4.10.)  Thus, Jesus is the payment of redemption for those who believe in him.  Ephesians 1.7, “In him we have redemption through his blood, the forgiveness of sins, which he has freely given us in the One he loves.”  Jesus knew that he had come to earth as a human in order to give his life in death on behalf of sinners.  Matthew 20:28, “just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”  (Also Mt 17.22-23, Lk 9.22.)</div> <bR> <div> F. The Resurrection of Christ:  The accounts by the writers of the Gospels clearly state that Jesus rose from the dead. Mt 28.5-7, “. . . He is not here, he is risen, just as he said . . .He has risen from the dead.”  (Also Mk 16.6-7, Lk 24.6-7, Jn 20.16-18.)  Jesus had predicted his resurrection from the dead (Mt 12.38-40, Mt 16.21, Lk 9.22, Jn 2.18-22).  His resurrection is validated by many eyewitnesses who saw him alive after he had died.  These include Mary (Jn 20.11-17), two disciples journeying to Emmaus (Lk 24.13-35), most of the rest of the disciples (Lk 24.36-43), as well as five hundred at one time as cited by Paul (1 Cor 15.6).  These eyewitnesses provide convincing testimony of the veracity of the resurrection of Christ.  The importance of the resurrection to Christianity cannot be overstated.  Paul says, “And if Christ has not been raised, your faith is futile; you are still in your sins” (1 Cor 15.17).  Also, if Christ was not raised, there is no hope of the resurrection of the saints (1 Cor 15.18-19).</div> <bR> <div> G. The Return of Christ:  Jesus told his disciples that he would go away (his ascension, Acts 1.9), but he would also return.  John 14.2, 3, “I am going there to prepare a place for you.  And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am.”  Paul tells us that he will come back, 1 Thessalonians 4.13-18:  “For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first” (vs. 16; this is thought to be the catching away of the saints).  John in Revelation speaks of his second coming in Revelation 1.7 and 19.11-16, a time when he will come to earth to begin to rule in his kingdom lasting forever (Isa 9.6, Dan 7.14, Lk 1.31.32, Rev 20.4).</div> <bR> <div> <B>V. The Doctrine of the Spirit (Pneumatology)</B>.</div> <div> A. His role in the Trinity:  He is the dynamic cause in the external works of the Trinity, including the creation.  He is the means by which the work is carried out, in complete cooperation with the Father and the Son.  Genesis 1.2, “The Spirit of God was hovering over the waters.”  Psalm 104.30, “When you send your Spirit, they are created, and you renew the face of the earth.” (Also Job 26.13, Ps 33.6.)  He is also the dynamic cause in the revelation, particularly the written revelation from God.  2 Sam 23.2, “The Spirit of the Lord spoke through me; his word was on my tongue.”  (Also Isa 59.21, Jn 14.25-26, 16.12-15, 2 Pet 1.21.)</div> <bR> <div> B. His work in the ministry of Christ:  The Holy Spirit anointed Jesus.  Matthew 3.16, “As soon as Jesus was baptized, he went up out of the water.  At that moment heaven was opened, and he saw the Spirit of God descending like a dove and lighting upon him.”  (Also Lk 4.18, Acts 10.38.)  He led Jesus, Mt 4.1.  The Holy Spirit empowered Jesus for his earthly works, including his death.  Hebrews 9.14, “How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!”  (Also Mt 12.28, Lk 4.1, 16-21.)  The Holy Spirit played a part in the raising of Jesus from the dead. 1 Peter 3.18, “He [Jesus] was put to death in the body but made alive by the Spirit.” (Also Rom 8.11; The Spirit may be the very life-principle of the risen Christ, 1 Cor 15.44, “raised a spiritual body”.)  The Spirit empowered the ascension and enthronement of Christ (Eph 1.17-23.)  He will be empowering the eternal ministry of Christ, including Christ as Messianic ruler (Isa 11.2-5, 42.1-4).</div> <bR> <div> C. The Spirit’s work in salvation:  He brings conviction of sin and the need for a Savior.  John 16.7-11, “When he comes, he will convict the world of guilt in regard to sin and righteousness and judgment” (vs. 8).  He points to Jesus for salvation.  John 15.26, “When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, he will testify concerning me.”  (Also Acts 5.31-32.)  The Spirit regenerates the one who believes (imparting new, eternal life). Titus 3.5, “He saved us through the washing of rebirth and renewal by the Holy Spirit.”  (Also Jn 3.3-8.)  He is active in cleansing, sanctifying, and justifying the believer (1 Cor 6.11).  He baptizes believers, bringing the believer into union with Christ and all other believers in age of church. 1 Corinthians 12.13, “For we were all baptized by one Spirit into one body . . . and we were all given the one Spirit to drink.”  (Also Gal 3.27-28.)  He indwells believers, taking up residence and abiding forever with those who have believed.  Romans 8.9-11, “You, however, are controlled not by the sinful nature, but by the Spirit, if the Spirit of God lives in you” (vs. 9).  (Also Jn 14.16-17, 1 Cor 6.19.)  He is the seal upon the believer, a sign of preservation until bodily redemption (2 Cor 1.22, Eph 1.13-14, 4.30).  He anoints the believer, a divine appointment to serve Jesus, along with the necessary enablement to serve him (2 Cor 1.21-22, 1 Jn 2.20, 27, Jn 15.1-5).</div> <bR> <div> D. The Spirit’s Work in the life of the believer:  He fills (controls) the one who has believed .  Ephesians 5.22, “be filled with the Spirit.”  (Also Acts 2.4, Gal 5.22-23.)  He helps his people make intercession, helping them pray when they do not know how (Rom 8.26).  He gives guidance.  Romans 8.14, “because those who are led by the Spirit of God are the sons of God.” (Also Jn 16.13, Gal 5.18.)  He gives empowerment.  Acts 1.8, “But you will receive power when the Holy Spirit comes upon you.”  (Also Eph 3.16, Mark 13.11.)  He gives spiritual gifts (1 Cor 12.7, 11).  He teaches, giving understanding of divine truth.  1 Jn 2.27, “As for you, the anointing you received from him remains in you, and you do not need anyone to teach you.  But as his anointing teaches you about all things and as that anointing is real, not counterfeit — just as it has taught you, remain in him.”  (Also Jn 14.26, 1 Cor 2.11-16.)  He convicts believers of sin (1 Jn 3.20, with Jn 16.7-9).  Finally, He is sanctifying believers.  2 Cor 3.18, “And we, who with unveiled faces all reflect the Lord’s glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit.”  (Also Rom 8.1-4.)</div> <bR> <DIV ALIGN="LEFT"></DIV> <div> copyright, 1999, Stanley Baker</div> <div> www.stanbaker.org</div> <bR> </td> </tr></table></body>