"A vital difference between God and man which Scripture emphasizes is that God is righteous (1 John 1:5), while the fundamental charge against man as recorded in Romans 3:10 is that “there is none righteous, no, not one.” So also, one of the glories of divine grace is the fact that a perfect righteousness, likened to a spotless wedding garment, has been provided and is freely bestowed upon all who believe (Rom. 3:22)."[1]

God is Righteous

     “This righteousness of God is unchanging and unchangeable (Rom. 3:25-26). He is infinitely righteous in His own being and infinitely righteous in all His ways.”[2]

The Self-Righteousness of Man

     Scripture reveals everyone is corrupted by sin and guilty before God (Gen. 6:5; 1 Kings 8:46; Ps. 130:3; 143:2; Prov. 20:9; Eccl. 7:20; Isa. 53:6; Rom. 3:9-23; 5:6-10, 12; Gal. 3:22; Eph. 2:1-3). 

The Imputed Righteousness of God

     Imputation is the Biblical teaching that one person can be charged/credited with something that rightfully belongs to another which is not originally his/her own. The word “imputation” is an accounting term used both in the Old Testament and the New Testament (Gen. 15:6; Rom. 4:3).  The Hebrew חָשַׁב chashab means “to impute, reckon to.”[3] The Greek λογίζομαι logizomai means “to determine by mathematical process, reckon, calculate, frequently in a transferred sense.”[4] Twice Paul uses the Greek word ἐλλογέω ellogeo (Rom. 5:13; Phm. 1:18), which means, “to charge with a financial obligation, charge to the account of someone.”[5] Paul tells his friend, Philemon, concerning his runaway slave Onesimus, “if he has wronged you in any way or owes you anything, charge [ἐλλογέω ellogeo] that to my account” (Phm. 1:18). Here, Paul is saying that he will pay for any wrongful actions committed by Onesimus. 

     In Scripture there are three major imputations that concern our relationship with God:  First is the imputation of Adam’s original sin to every member of the human race (Rom. 5:12-13; cf. 1 Cor. 15:21-22). This means that every biological descendant of Adam is charged/credited with the sin he committed in the Garden of Eden which plunged the human race into spiritual death. Jesus is the only exception, for though He is truly human (Matt. 1:1; Luke 3:23-38), He was born without original sin, without a sin nature, and committed no personal sin during His time on earth (2 Cor. 5:21; 1 Pet. 2:22; 1 John 3:5). Second is the imputation of all sin to Jesus on the cross (Isa. 53:1-12; John 3:16; 2 Cor. 5:18-21; Heb. 2:9; 1 Pet. 2:21-24; 1 John 2:2). God the Father judged Jesus in our place (Mark 10:45; Rom. 5:6-10; 1 Cor. 15:3-4; 1 Pet. 3:18), cancelling our sin debt by the death of Christ (Col. 2:13-14; 2 Cor. 5:18-19). Third is the imputation of God’s righteousness to those who believe in Jesus for salvation (Rom. 4:3-5; 5:17; 2 Cor. 5:21; Phil. 3:8-9). God’s imputed righteousness, not human works, is the basis for divine acceptance.

Righteousness Imparted by the Spirit

     “When filled with the Spirit, the child of God will produce the righteous works (Rom. 8:4) of the ‘fruit of the Spirit’ (Gal. 5:22-23) and will manifest the gifts for service which are by the Spirit (1 Cor. 12:7). These results are distinctly said to be due to the immediate working of the Spirit in and through the believer.”[6] The Christian is called to a life of righteousness, which means he/she thinks and lives in conformity with God’s commands (Tit. 2:11-14). Obedience to God is impossible in the energy of the flesh; however, the believer who surrenders his/her life to God (Rom. 12:1-2), learns His Word (2 Tim. 2:15; 3:16-17), is filled with the Spirit (Eph. 5:18), walks by the Spirit (Gal. 5:16), regularly confesses his/her sin (1 John 1:9), lives by faith (2 Cor. 5:9; Heb. 11:6), and uses time wisely (Eph. 5:15-16), will glorify God through a righteous life.  

[1] Lewis Sperry Chafer; John F. Walvoord; Major Bible Themes (Grand Rapids, Mich. Zondervan Publishing, 2010), 197.

[2] Ibid., 197.

[3] Ludwig Koehler, Walter Baumgartner, M. E. J. Richardson, et al., The Hebrew and Aramaic Lexicon of the Old Testament, 360.

[4] William Arndt, Frederick W. Danker, and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 597.

[5] Ibid., 319.

[6] Chafer; Walvoord; Major Bible Themes, 201

     The sin nature, sometimes called “the flesh” (Gal. 5:17, 19) or “old self” (Rom. 6:6; Eph. 4:22-24; Col. 3:9), is not eradicated from the believer during his time on earth, nor is it ever reformed, as though it can be made to love God. Because the sin nature is not removed from the believer after salvation, the believer experiences conflict within (Rom. 7:18-23; Gal. 5:16-26). Only the Christian has two opposing natures, and his spiritual growth guarantees internal conflict. The sin nature, though crippled at the moment of regeneration, does not give up control without a fight, and only the spiritually advancing Christian can overcome the power and habits of the flesh, as he devotes himself to learning and living Scripture and to walk by means of the Spirit.

Law as a Rule of Life

     The Mosaic Law functioned as the rule of life for God’s people living in a theocratic system. The Mosaic Law is typically viewed in three parts: 1) the moral law consisting of the Ten Commandments (Ex. 20:2-17; Deut. 5:6-21), 2) the civil law which addressed slavery, property rights, economics, etc., (Ex. 21:1–24:18) and, 3) the ceremonial law which addressed the tabernacle, priests, worship and the sacrificial system as a whole (Ex. 25:1–40:38). The Mosaic Law has been fulfilled by Christ (Matt. 5:17-18) and rendered inoperative as a rule of life for Christians (Rom. 8:2-5; 10:4; 2 Cor. 3:7, 11; Heb. 8:13).

Grace as a Rule of Life

     Paul made clear that the Mosaic Law is not the rule of life for the Christian. He even referred to it as a ministry of “death” and “condemnation” (2 Cor. 3:5-11). Paul stated that it was intended to be temporary (Gal. 3:19), that it was never the basis for justification (Gal. 2:16, 21; 3:21; cf. Rom. 4:1-5), but was intended to lead men to Christ that they may be justified by faith (Gal. 3:24). “As a rule of life, the Law of Moses was temporary … [and] came to an end with the death of the Messiah.”[1]

     The church-age believer is “no longer under law, but under grace” (Rom. 6:14; cf. Gal. 5:1-4). Being under the grace-system does not mean the believer is without law and can therefore sin as he pleases (Rom. 6:14-16; Titus 2:11-12). The New Testament speaks of “the perfect law of liberty” (Jam. 1:25), “the royal law” (Jam. 2:8), the “Law of Christ” (Gal. 6:2), and “the law of the spirit of life in Christ Jesus” (Rom. 8:2). 

     The Christian is commanded to “put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts” (Rom. 13:14). He must not only choose to live according to the new nature in conformity to the Spirit’s guiding, but must also learn to starve his sin nature. To “make no provision for the flesh” means the Christian is to stop exposing himself to the things of the world that excite the flesh and lead to sinful behavior. The positive action is to grow spiritually with biblical teaching, Christian fellowship, worship and prayer so that the believer grows to maturity (Acts 2:42; Eph. 4:11-16; 2 Tim. 2:15; 3:16-17; 1 Pet. 2:2; 2 Pet. 3:18). It is only by spiritual growth and drawing closer to God that the Christian glorifies the Lord and learns to live in righteousness. It is a life of faith in God and His Word. 

 Victory by the Holy Spirit

     First, the victorious life starts with regeneration (1 Pet. 1:3, 23), as the believer is made alive in Christ and indwelt by the Holy Spirit (1 Cor. 3:16; 6:19). Second, the Christian must live in submission to God and be willing to seek His will above all else (Rom. 12:1-2). Third, he/she must be in continual study of God’s Word, applying it to every aspect of life (2 Tim. 2:15; 3:16-17; 1 Pet. 2:2; 2 Pet. 3:18). Fourth, he/she must be filled with the Holy Spirit (Eph. 5:18), and walking in dependence on Him (Gal. 5:16, 21). Fifth, he/she must restore broken fellowship with God through confession of personal sin (1 John 1:5-9). Sixth, he/she must see trials as opportunities to grow (Rom. 5:1-3; 2 Cor. 12:7-10; Jam. 1:2-4). Seventh, he/she must take advantage of the time God gives to learn and grow spiritually (Eph. 5:15-17; cf. Heb. 5:12; 1 Pet. 1:17; 4:1-2).

[1] Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology (Tustin, CA., Ariel Ministries, 2001), 373-374.

     The most common word for salvation in the Hebrew OT is יָשַׁע yasha (sometimes as יְשׁוּעָה yeshua) which means “deliverance, rescue, salvation, also safety, [and] welfare.”[1] Salvation in the OT was primarily physical, as one might be delivered from his enemy in battle or from a plague (2 Sam. 22:3-4; 1 Chron. 16:23, 35; Job 5:4, 11; Ps. 3:6-8; 44:4-8; 85:7, 9; 89:26; Isa. 17:10; 45:8; Mic. 7:7). In the NT the Greek verb σῴζω sozo refers to the act of physical deliverance in some biblical passages Matt. 8:25; 14:30; Mark 13:20; Luke 6:9; John 11:12; Acts 27:20, 31), and spiritual deliverance in others (Luke 7:50; 19:10; John 12:47; 1 Cor. 1:21; Tit. 3:5; Heb. 7:25).

Salvation as God’s Remedy for Sin

Sin is always equally sinful whether it be committed by the heathen or the civilized, the unregenerate or the regenerate (Rom. 3:9-10; Gal. 3:22).[2] Sin can be cured only on the ground of the shed blood of the Son of God (Eph. 1:7; Col 1:13-14).

Salvation Before and After the Cross

The divine method of dealing with sin before the cross is said to have been by atonement, which word, in its biblical use, means simply “to cover.” The animal sacrifices were a temporary covering for sin, but did not remove sin (Heb. 10:4).[3] The divine method of dealing with sin since the cross is stated in Romans 3:26. Christ has died. Jesus death on the cross did not cover sin; but rather, took it away (John 1:29; 2:13-14; Heb. 10:4; 1 John 3:5).

The Three Tenses of Salvation

The past tense of salvation is revealed in certain passages which, when speaking of salvation, refer to it as being wholly past, or completed for the one who has believed (Eph. 2:4-9). So perfect is this divine work that the saved one is said to be safe forever (John 5:24; 10:27-28; Rom. 8:1).[4] The present tense of salvation…has to do with present salvation from the reigning power of sin (1 Cor. 1:18; 2 Cor. 2:15; cf. 2:12-13). The future tense of salvation contemplates that the believer will yet be saved into full conformity to Christ (Rom. 13:11; 1 Pet. 1:3-5; cf. 1 John 3:2).

Salvation as the Finished Work of Christ

Jesus’ death is sufficient for all (John 3:16; Heb. 2:9; 1 John 2:2), but effective only for those who believe in Him as Savior (Acts 10:43; 13:38-39; Eph. 1:7; Col. 1:13-14).

Salvation as the Saving Work of God

The saving work of God which is accomplished the moment one believes includes various phases of God’s gracious work: redemption, reconciliation, propitiation, forgiveness, regeneration, imputation, justification, sanctification, perfection, glorification. By it we are made fit to be partakers of the inheritance of saints (Col. 1:12), made accepted in the Beloved (Eph. 1:6), made the righteousness of God (2 Cor. 5:21), made near to God (Eph. 2:13), made sons of God (John 1:12), made citizens of heaven (Phil. 3:20), made a new creation (2 Cor. 5:17), made members of the family and household of God (Eph. 2:19; 3:15), and made complete in Christ (Col. 2:10).[5]

Salvation as Related to the Sin of the Saved

The forgiveness of sin is accomplished for the sinner when he believes upon Christ and is a part of his salvation.[6] In the divine dealing with the sins of the Christian, it is the sin question alone that is in view, and the Christian’s sin is forgiven, not on the ground of believing unto salvation, but on the ground of confessing the sin (1 John 1:9).

Salvation Conditioned on Faith Alone

"In the New Testament in about 115 passages, the salvation of a sinner is declared to depend only upon believing and in about 35 passages to depend on faith, which is a synonym for believing. By believing an individual wills to trust Christ. It is an act of the whole man, not just his intellect or his emotion. While intellectual assent is not of real faith, and merely a stirring of the emotions is short of faith, believing is a definite act in which the individual wills to receive Christ by faith."[7]

[1] Francis Brown, Samuel Rolles Driver and Charles Augustus Briggs, Enhanced Brown-Driver-Briggs Hebrew and English Lexicon, electronic ed. (Oak Harbor, WA: Logos Research Systems, 2000), 447.

[2] These points are taken verbatim from Major Bible Themes, 182.

[3] These points are taken verbatim from Major Bible Themes, 183.

[4] These points are taken verbatim from Major Bible Themes, 184.

[5] Lewis Sperry Chafer; John F. Walvoord; Major Bible Themes (Grand Rapids, Mich. Zondervan Publishing, 2010), 185.

[6] These points are taken verbatim from Major Bible Themes, 186.

[7] Chafer; Walvoord, Major Bible Themes, 187.

"The underlying idea of sin is that of law and of a lawgiver. The lawgiver is God. Hence sin is everything in the disposition and purpose and conduct of God’s moral creatures that is contrary to the expressed will of God (Rom. 3:20; 4:15; 7:7; James 4:12, 17). The sinfulness of sin lies in the fact that it is against God, even when the wrong we do is to others or ourselves (Gen. 39:9; Ps. 51:4)."[5]

     God permits sin, but is never the author of it. Sin is the expression of a creaturely will that is set against God. The sin we commit may be mental, verbal, or physical. It may be private or public, impacting one or many, with short or lasting results.

     Biblically, every person is a sinner in God’s sight. Jesus is the single exception.[6] We are sinners in Adam (Rom. 5:12; 1 Cor. 15:21-22), sinners by nature (Rom. 7:18-21; Gal. 5:17; Eph. 2:1-3; 4:22-24), and sinners by choice (1 Kings 8:46; Prov. 20:9; Isa. 53:6; Rom. 3:9-23). Sin separates us from God and renders us helpless to merit God’s approval. We are helpless to solve the sin problem and save ourselves (Rom. 5:6-10; Eph. 2:1-3).

[1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 305.

[2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 49.

[3] G. Herbert Livingston, “638 חָטָא,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 277.

[4] Lewis Sperry Chafer; John F. Walvoord; Major Bible Themes (Grand Rapids, Mich. Zondervan Publishing, 2010), 178.

[5] Merrill F. Unger and E. McChesney, “Sin,” ed. R.K. Harrison, The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988), 1198.

[6] Jesus, because of His divine nature (John 1:1, 14; Col. 2:9), and the virgin conception (Isa. 7:14; Luke 1:30-35), is the only person ever born without sin and who committed no sin (2 Cor. 5:21; Heb. 4:15; 1 Pet. 2:22; 1 John 3:5).

Adam Before the Fall

     Adam and Eve were created sinless and placed in the perfect environment God prepared for them. After their initial creation, God had declared everything “very good” (Gen. 1:31). The coupled represented the human race at that time. Adam and Eve’s rebellion against God introduced sin into the human race (Rom. 5:12; 1 Cor. 15:21-22).

     The record of Adam and Eve’s sin is set forth in Genesis 3:1-7. Satan, in the form of the serpent, approached Adam and Eve and enticed them to rebel against the only negative command God gave them, not to eat of the forbidden fruit (Gen. 2:17). Satan’s enticement started with a question about what God said (Gen. 3:1), which implied God was withholding some good thing from them. Eve’s reply modified God’s Word. “Eve in her reply fell into Satan’s trap by leaving out the word ‘freely’ in God’s permission to eat of the trees of the garden, and she left out also the word ‘surely’ in God’s warning. The natural tendency of man to minimize God’s goodness and to magnify His strictness are familiar characteristics of human experience ever since.”[2] Satan’s question to Eve turned to an outright contradiction in which he told her, “You surely will not die! For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil” (Gen. 3:4-5). The Bible then states, “When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise, she took from its fruit and ate; and she gave also to her husband with her, and he ate” (Gen. 3:6).

Adam After the Fall

Adam and Eve’s sin resulted in far-reaching and long-lasting consequences.

They became subject to both physical and spiritual death (Gen. 2:17).[3] God’s judgment also fell upon Satan, and the serpent was condemned to crawl on the ground (Gen. 3:14-15). A special judgment also fell on Eve, who would experience pain in giving birth to children and would be required to submit to her husband (Gen. 3:16). A special curse fell on Adam, and he was assigned to the hard labor of bringing forth from the soil, now cursed with thorns and thistles, the necessary food for his continued existence (Gen. 3:17-19). Sin also impacted the entire creation (Rom. 8:22).

The Effects of Adam’s Sin Upon the Race

     The sin of Adam and Eve brought immediate spiritual death, which means their relationship with God was severed. By grace, God restored their relationship by providing a sacrifice and covering, which they accepted (Gen. 3:21). However, Adam and Eve would live out their days with a fallen nature and in a fallen world. Adam’s sinful nature would pass to all his descendants and the effects of sin would become more and more obvious as time progressed. In Scripture we learn about several important imputations that concern our relationship with God: First is the imputation of Adam’s original sin to every member of the human race (Gen. 5:3; Rom. 5:12-14; cf. 1 Cor. 15:21-22). This means that every biological descendant of Adam is charged with the sin he committed in the Garden of Eden which plunged the human race into spiritual death. Jesus is the only exception, for though He is truly human (Matt. 1:1; Luke 3:23-38), He was born without original sin, without a sin nature, and committed no personal sin during His time on earth (2 Cor. 5:21; 1 Pet. 2:22; 1 John 3:5). Second is the imputation of all sin to Jesus on the cross (Isa. 53:5; 2 Cor. 5:18-21; 1 Pet. 2:21-24). Here, God the Father took every sin of every person and imputed it to Christ while He was on the cross (John 3:16; Heb. 2:9; 1 John 2:2). God the Father judged Jesus in our place (Mark 10:45; Rom. 5:6-10; 1 Cor. 15:3-4; 1 Pet. 3:18), cancelling our sin debt by the death of Christ (Col. 2:13-14; 2 Cor. 5:18-19). Third is the imputation of God’s righteousness to those who believe in Jesus for salvation (Rom. 4:3-5; 2 Cor. 5:21; Phil. 3:8-9).

[1] Lewis Sperry Chafer; John F. Walvoord; Major Bible Themes (Grand Rapids, Mich. Zondervan Publishing, 2010), 171.

[2] Ibid., 173.

[3] These four points are taken verbatim from Major Bible Themes, pages 173-174.

"Discovering himself in the midst of a wonderful universe and being the highest order of its physical creatures, man would naturally seek to understand his own origin as well as the origin of all existing things. Because nature does not reveal the creation of man and tradition would not be a reliable source of information, it is reasonable to expect that God would reveal the essential facts about man’s creation in the Bible. In the early chapters of Genesis and elsewhere in the Bible, the creation of man is clearly taught in Scripture."[1]

     Apart from divine revelation, man has no ability to know his origin and speculations abound. The idea of evolution through natural selection—survival of the fittest—is the most prominent and prevalent theory today. Some hold to theistic-evolution, holding that God used the evolution of natural process to create man. But this denies the biblical record which plainly states God created the whole universe in six days (Gen. 1:1-31; Ex. 20:11; 31:17; Ps. 33:6; Neh. 9:6; Acts 17:24), and created man in His image (Gen. 1:26-27; 9:6; Deut. 4:32; Isa. 45:12; Matt. 19:4; Jam. 3:9). Mankind is God’s crowning creation, which He authorized to rule over His work (Gen. 1:26; Ps. 8:3-9). God created the universe and earth in six literal days and created everything with the appearance of age.

The Nature of Man

     The creation account reveals that man was created with both material and immaterial qualities (Gen. 2:7; Eccl. 12:7; Matt. 10:28; 2 Cor. 4:16). The immaterial parts of man—soul and spirit—are sometimes used interchangeably (John 12:27 and 13:21), and sometimes distinguished (1 Thess. 5:23; Heb. 4:12).

     There are two major views of the continued creation of man: 1) the Traducian theory believes that the body and soul are passed from parent to child at conception (Gen. 5:3; Heb. 7:9-10), and 2) the Creation theory argues that our body comes from our parents, but God creates each new human soul at conception and imputes it to the biological life in the womb (Ps. 100:3; Eccl. 12:7).

     The body is the residence of the soul (Gen. 2:7), which is removed at physical death (Eccl. 12:7; 2 Cor. 5:1-8). The body is also where the sin nature resides, in both saved and unsaved persons (Rom. 7:17-20). And, the body of the Christian is also the temple of the Holy Spirit (1 Cor. 3:16; 6:19).

[1] Lewis Sperry Chafer; John F. Walvoord; Major Bible Themes (Grand Rapids, Mich. Zondervan Publishing, 2010), 165.

Many believe that Satan does not really exist and that the supposed person of Satan is no more than an evil principle, or influence, which is in man and in the world.[2] Scripture reveals Satan as a real person with all the capacities of personhood, such as intelligence, volition and feelings. Likewise, others believe the error that Satan is the direct cause of sin in every person. Scripture reveals people produce sin and are held responsible for it ( 2:16-17; 3:1-7; 6:5; Mark 7:20-23; Jam. 1:13-15).

The Work of Satan

     "Isaiah 14:12-17 is only one of the many passages bearing on the work of Satan. This passage reveals Satan’s original and supreme purpose. He would ascend into heaven, exalt his throne above the stars of God, and be like the most High. To this end he will use his unmeasured wisdom and power; he will weaken the nations, make the earth to tremble, make the world as a wilderness, destroy the cities thereof, and refuse to release his prisoners. Though every phrase of this passage is a startling disclosure, two in particular may be noted."[3]

The expression “I will be like the most High” (v. 14) indicates the supreme motive that guides all his activities after the fall.[4] (Read page 162) The expression that He “opened not the house of his prisoners” (Isa. 14:17) seems to refer to Satan’s present power over unsaved people as well as his incapacity to help them in their eternal judgment. Those who are born into this world are born into Satan’s system, which is a place of slavery. It is a kingdom of darkness (Col. 1:13), where men are held captive (2 Tim. 2:26), and said to be blinded to the gospel (2 Cor. 4:3-4). (read page 162-163)

The Destiny of Satan

     “As the Word of God is explicit regarding the origin of Satan, so it is explicit regarding his career and destiny. Five progressive judgments of Satan are to be distinguished.”[5]

Satan’s moral fall, with its necessary separation from God, is clearly indicated, although the time in the dateless past is not disclosed (Ezek. 28:15; 1 Tim. 3:6).[6] A perfect judgment of Satan has been secured through the Cross (John 12:31; 16:11; Col. 2:14, 15), but the execution of that sentence is yet future. This sentence with its execution was predicted in the Garden of Eden (Gen. 3:15). Satan will be cast out of heaven. In the midst of the coming Tribulation and as a result of a war in heaven, Satan will be cast out of heaven and be limited to the earth. He will then act in great wrath, knowing that he has but a short time to continue ( 12:7-12. Note also, Isa. 14:12; Luke 10:18). Satan will be confined to the abyss. For the thousand-year reign of Christ upon the earth, Satan will be sealed in the abyss, after which he must be loosed for a “little season” ( 20:1-3, 7). The purpose of putting him in the abyss is to make it impossible for him to be active and to continue deceiving the nations. Satan’s final doom will come at the close of the millennium. Having promoted an open rebellion against God during the “little season,” Satan is then cast into the lake of fire to be tormented day and night forever ( 20:10).

[1] Lewis Sperry Chafer; John F. Walvoord; Major Bible Themes (Grand Rapids, Mich. Zondervan Publishing, 2010), 161.

[2] Ibid., 161.

[3] Ibid., 162.

[4] These two points are taken verbatim from Major Bible Themes, page 162.

[5] Ibid., 163.

[6] These five points are taken verbatim from Major Bible Themes, pages 163-164.

The Personality of Satan

     Satan was a created person (Col. 1:16; cf. Ezek. 28:11-18).[1] Satan exercises all the functions of a person. 1) He has volition (Isa. 14:12-14), 2) he practices deception (Gen. 3:1-15; 2 Cor. 11:13-15), 3) he interacts with God (Job 1:6-12; 2:1-13; Luke 22:31-33; Rev. 12:10) and people (Eph. 6:10-12; 1 Pet. 5:8), 4) he interacts with Jesus (Matt. 4:1-11), 5) he has well developed strategies of warfare against Christians, which strategies display his personality (Eph. 6:10-12). “There is no mention in Scripture of a warfare by Satan against the unregenerate; they are his own and therefore under his authority (John 8:44; Eph. 2:2; 1 John 5:19).”[2]

The Power of Satan

     “Though morally fallen and now judged in the Cross (John 12:31; 16:11; Col. 2:15), Satan has not lost his position, and he has lost but little of his power. His power both as to personal strength and authority is disclosed in two forms.”[3]

“His personal strength cannot be estimated. He possesses the kingdoms of the world (Luke 4:5-6), had the power of death (Heb. 2:14), which now belongs to Christ (Rev. 1:18). He had the power over sickness with Job (Job 2:7), and was able to sift Peter as wheat (Luke 22:31). He is said “to have weakened the nations, to have made the earth to tremble, to have shaken kingdoms, to have made the earth a wilderness, destroying the cities thereof, and not to have opened the house of his prisoners (Isa. 14:12-17).” Even Michael, the Archangel, does not contend with Satan (Jude 1:9), but the believer has victory through the Sprit and the blood of Christ (Eph. 6:10-12; Rev. 12:10-11).”[4] “Satan is aided by demons. As a creature, Satan is confined in his abilities and relies on numerous fallen angels who carry out his will.”[5] (Read pages 158-159)

[1] These abbreviated points are taken from Major Bible Themes (Grand Rapids, Mich. Zondervan Publishing, 2010), 156-158.

[2] Lewis Sperry Chafer; John F. Walvoord; Major Bible Themes (Grand Rapids, Mich. Zondervan Publishing, 2010), 158.

[3] Ibid., 158.

[4] Ibid., 158.

[5] Ibid., 158.

     The word angel translates the Hebrew word מַלְאָךְ malak and the Greek word ἄγγελος aggelos, and both words mean messenger.  Thirty-four books of Bible teach the existence of angels. The word angel occurs approximately 275 times throughout Scripture. Angels are created beings (Col. 1:16), were present at the creation of the world (Job 38:4-7), have volition (Matt. 8:28-32), emotion (Mark 1:23-26), and intelligence (1 Pet. 1:12). Angels are spirit beings (Heb. 1:14), are distinct from humans (Mark 1:23-26), do not reproduce after their kind (Mark 12:25), have great power (2 Peter 2:11; cf. Dan. 10:1-21), and are innumerable (Heb. 12:22; Rev. 5:11).

     God has organized angels into different classes. Michael is the only one named as an Archangel (Jude 1:9), although some are classified as chief princes (Dan. 10:13), some as rulers (Eph. 3:10), and some as guardian angels (Matt. 18:10; Heb. 1:14). Seraphim—who have six wings—appear to be devoted to the worship of God (Isa. 6:1-3), whereas Cherubim—who have four wings—are devoted to protecting the Lord’s holiness (Ezek. 10:19-21).

Unfallen Angels

     Angels are classified as either fallen or unfallen. The former retain their holy state and service to God, whereas the latter have defected from their original place and continue in constant rebellion against God. The following categories of angels are noted in Scripture:

Michael the archangel is the head of all the holy angels and his name means “who is like unto God” (Dan. 10:21; 12:1; Jude 9; Rev. 12:7-10).[1] Gabriel is one of the principal messengers of God, his name meaning “hero of God.” He was entrusted with important messages such as those delivered to Daniel (Dan. 8:16; 9:21), the message to Zacharias (Luke 1:18-19), and the message to the Virgin Mary (Luke 1:26-38). Most angels are not given individual names but are described as elect angels (1 Tim. 5:21). This introduces the interesting thought that like saved men who are declared to be chosen or elected, the holy angels likewise were divinely appointed. The expressions “principalities” and “powers” seem to be used of all angels whether fallen or unfallen (Luke 21:26; Rom. 8:38; Eph. 1:21; 3:10; Col. 1:16; 2:10, 15; 1 Pet. 3:22). There is unceasing warfare between the holy angels and the fallen angels for control of men in history. Some angels are designated “cherubim,” living creatures who defend God’s holiness from any defilement of sin (Gen. 3:24; Exod. 25:18, 20; Ezek. 1:1-18). Satan, the head of fallen angels, was originally created holy for this purpose also (Ezek. 28:14). Angelic figures in the form of cherubim were made of gold overlooking the mercy seat of the ark and the Holy of Holies in both the Tabernacle and the Temple. Seraphim are mentioned only once in the Bible in Isaiah 6:2-7. They are described as having three pairs of wings, apparently have the function of praising God and being God’s messengers to earth, and are especially concerned with the holiness of God. The term “angel of Jehovah” is found frequently in the Old Testament to refer to appearances of Christ in the form of an angel. The title belongs only to God and is used in connection with the divine manifestations in the earth, and therefore it is in no way to be included in the angelic hosts (Gen. 18:1-19:29; 22:11-12; 31:11-13; 32:24-32; 48:15-16; Josh. 5:13-15; Judg. 13:19-22; 2 Kings 19:35; 1 Chron. 21:12-30; Ps. 34:7).

Fallen Angels

     Fallen angels are commonly referred to in Scripture as demons. Some are imprisoned (Jude 6; Rev. 9:1-16), and others are free. Demons that are free are said to possess intelligence, emotion and volition.  During the time of Christ, they were able to identify Him as the Son of God (Matt. 8:29a), and they knew their future fate (Matt. 8:29b). Satan and demons attempt to frustrate the purpose of God (Matt. 4:1-11; cf. Dan. 10:10-14; Rev. 16:13-16). Demons can possess the bodies of men (Luke 11:24-26), and sometimes cause physical disease (Matt. 9:32-33). 

The Ministry of Holy Angels

Holy angels are those who have remained loyal to God and continue in His service.  (Read pages 154-155)

[1] These seven points are taken verbatim from Major Bible Themes (Grand Rapids, Mich. Zondervan Publishing, 2010), 152-153.

The Theological Covenants

The Covenant of Redemption. It is claimed this covenant was made between God the Father and God the Son in eternity past in which the Son agreed to provide redemption for those who would believe (Eph. 1:4, 11). The Covenant of Works. It is argued that God made a covenant with Adam in the Garden in which God promised eternal life and blessing if Adam remained obedient (Gen. 2:17). The Covenant of Grace. Here, God offers His Son as a solution for sin and provides salvation by grace to those who will believe (Gen. 3:15; Eph. 2:8-9).

     Covenant theology is a framework for making sense of Scripture. These three covenants are commonly held by Covenant Theologians who believe God’s primary purpose in history is to provide salvation for fallen people. (Read page 141).

The Biblical Covenants

     The Bible reveals several biblical covenants. The word covenant translates the Hebrew בְּרִית berith and Greek διαθήκη diatheke. The Hebrew בְּרִית berith means an “agreement, covenant, or contract.”[2] The Greek διαθήκη diatheke means “last will, covenant, contract.”[3] Both words refer to a binding agreement between two parties. There are six explicitly named covenants in Scripture (Noahic, Abrahamic, Mosaic, Palestinian (Land), Davidic, and New Covenant), and two that are implied (the Edenic and Adamic).  These covenants are either bilateral or unilateral.  A bilateral covenant makes promises of blessing and cursing dependent on the obedience of the recipient (Gen. 2:16-17; Deut. 28).  A unilateral covenant meant that God blessed the recipient unconditionally.  These covenants are here listed:

The Edenic Covenant (bilateral - Gen. 1:26-31; 2:16-17). The Adamic Covenant (unilateral - Gen. 3:15-19; cf. Hos. 6:7).[4] The Noahic Covenant (unilateral - Gen. 6:18; 9:1-18). The Abrahamic Covenant (unilateral - Gen. 12:1-4; 13:14-17; 15:1-7; 17:1-11; cf. Gen. 26:2-5; 28:10-15; Ex. 2:24; 3:6-8; Josh. 1:2-6; 2 Ki. 13:23; 1 Chron. 16:15-22; Ps. 105:3-15; Neh. 9:5-10). Mosaic Covenant (bilateral - Exodus 19:5, 8; 20:1-31:18; Deut. 4:13; Gal. 3:16-19). The Palestinian/Land Covenant (unilateral - Deut. 29:1; 30:1-10). Davidic Covenant (unilateral - 2 Sam. 7:14-16; 89:3-4, 28-29; Luke 1:30-33). The New Covenant (unilateral - 31:31-34; 32:37-41; Ezek. 36:26-27; 37:21-28; Luke 22:20; 1 Cor. 11:25; 2 Cor. 3:6-7; Heb. 8:8-13; 9:15; 12:24).

     Some of the biblical covenants have signs.  For example, the sign of the Noahic Covenant has the sign of the rainbow (Gen. 9:13-16; Ezek. 1:28; Rev. 4:3; 10:1), the sign of the Abrahamic Covenant is circumcision (Gen. 17:11; cf. Gal. 5:1-4), the sign of the Mosaic Covenant is the Sabbath (Ex. 31:12-17), and the sign of the New Covenant is the red wine/juice (Jer. 31:31-34; cf. Luke 22:20; 1 Cor. 11:25; 2 Cor. 3:6-7; Heb. 8:8-13; 9:15; 12:24).

[1] Lewis Sperry Chafer; John F. Walvoord; Major Bible Themes (Grand Rapids, Mich. Zondervan Publishing, 2010), 139.

[2] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 157–158.

[3] William Arndt, Frederick W. Danker, and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 228.

[4] The word “covenant” is not used either for the Edenic or Adamic covenants; however, the language is similar to that of a covenant. 

     The word dispensation (in the KJV) is a translation of the Greek word οἰκονομία oikonomia which means a stewardship or administration (Luke 16:2-4; 1 Cor. 9:17; Eph. 1:10; 3:2, 9; Col. 1:25; 1 Tim. 1:4), and may be generally defined as a “state of being arranged, arrangement, order, plan.”[1] The Greek word οἰκονόμος oikonomos refers to a steward who manages household affairs (Luke 12:42; 16:1, 8; Rom. 16:23; 1 Cor. 4:1-2), Pastors who supervise the local church (Tit. 1:7), and Christians who supervise their spiritual gift (1 Pet. 4:10). “A dispensation can be defined as a stage in the progressive revelation of God constituting a distinctive stewardship or rule of life.”[2] There are seven commonly identified dispensations in the Bible:

Innocence (Adam and Eve – Gen. 1:28-3:6). Conscience (Fall to Flood – Gen. 3:6-8:22). Government (Noah to Abraham – Gen. 9:1-11:32). Promise (Abraham to Moses – Gen. 12:1-Ex. 19:25). Law (Israel to Church – Ex. 20:1-Acts 2:1). Grace (Church to Rapture – Acts 2:1-Rev. 3:22). Millennial kingdom (reign of Jesus to eternity – Rev. 19:11-20:6).

     The sine qua non[3] of dispensational theology includes: 1) a doxological view of history in which the manifestation of God’s glory is primary, 2) a distinction between Israel and the Church, and 3) a consistent literal method of interpretation in which the Christian reads the Bible in a plain manner.[4]

     With each dispensation, God gave specific commands to His people that they might live in righteous conformity to His expectations. The commands God gave to Adam and Eve are different than the ones He gave to Noah, and Abraham, Moses, and the Christian. God established laws for His people in each dispensation. Sometimes there was continuity of law from one dispensation to the next (i.e. 9 of the 10 commandments are restated in the NT), and sometimes discontinuity (i.e. Christians are not obligated to keep the Sabbath). 

"Adam lived under laws, the sum of which may be called the code of Adam or the code of Eden. Noah was expected to obey the laws of God, so there was a Noahic code. We know that God revealed many commands and laws to Abraham (Gen. 26:5). They may be called the Abrahamic code. The Mosaic code contained all the laws of the Law. And today we live under the law of Christ (Gal. 6:2) or the law of the Spirit of life in Christ (Rom. 8:2). This code contains the hundreds of specific commandments recorded in the New Testament."[5]

     Though both are the people of God, there are biblical distinctions between God’s expectations to Israel and His expectations to the Church.  For example, Israel had a priesthood that was specific to Aaron and the tribe of Levi (Num. 3:6-10), whereas in the Church age, all Christians are priests to God (Rev. 1:5-6).  Israel’s worship was tied to the Tabernacle and later the Temple (Ex. 40:18-38; 2 Chron. 8:14-16), but Christians gather locally, wherever they wish, and their body is the temple of God (1 Cor. 6:19-20; cf. Col. 4:15).  Israel was required to offer animal sacrifices to God (Lev. 4:1-35), but Christians are called to offer spiritual sacrifices (1 Pet. 2:5; cf. Rom. 12:1; Heb. 13:15).  Israelites were required to tithe from the produce of their land (Deut. 14:22-23; 28-29; Num. 18:21), but God requires no tithe from Christians, only a joyful attitude when giving, “for God loves a cheerful giver” (2 Cor. 9:7).  Under the Mosaic Law, God demanded punishment for sin and some sins were punishable by death.  Sometimes God Himself executed the punishment (Lev. 10:1-3; 2 Sam. 6:1-7), and other times it was carried out by Israel’s leaders (Ex. 32:19-28).  In the Church age, God does not call Christians to put anyone to death, but has delegated that authority solely to the governments of this world (Rom. 13:1-4), or He does it Himself (Acts 5:1-11; 1 Cor. 11:30; 1 John 5:16).

[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 697.

[2] Lewis Sperry Chafer; John F. Walvoord; Major Bible Themes (Grand Rapids, Mich. Zondervan Publishing, 2010), 126.

[3] The sine qua non refers to that which is essential or indispensable.

[4] Plain interpretation means the Christian interprets the words and phrases of Scripture according to the normal rules of grammar, identifying the meaning of words and phrases according to their contextual and historical usage, and considering each verse in the light of its immediate context, as well as the larger context of the book and the Bible as a whole.

[5] Charles Ryrie, Basic Theology (Chicago, IL: Moody Press, 1999), 351.

Conditions for the Filling of the Holy Spirit

Do not quench the Holy Spirit (1 Thess. 5:19). The Greek word for quench is σβέννυμι sbennumi and has the basic idea of extinguishing a fire. Quenching the Spirit means suppressing His guidance by saying No.[2] Rather, the Christian is to yield himself to God in everything (Rom. 6:13; 12:1-2). (Read page 119-120) Do not grieve the Holy Spirit (Eph. 4:30). The Greek word for grieve is λυπέω lupeo and the word means to distress or cause sorrow. The Spirit is grieved when the believer commits sin and continues in a state of unconfessed sin. Fellowship is restored when the Christian confesses his sin (1 John 1:9) and resumes his life of faith and walk in the Spirit (Gal. 5:16). The believer who continues in a lifestyle of sin, continually quenching and grieving the Spirit, may find himself subject to divine discipline (Heb. 12:5-6). Walk in the Spirit (Gal. 5:16). The word walk is a translation of the Greek word περιπατέω peripateo which has the idea of conduct or behavior. To walk in the Spirit means the Christian depends on the Spirit to guide his behavior according to Scripture. The Christian who walks in the Spirit will, over time, manifest the fruit of the Spirit (Gal. 5:22-23), and have a general attitude of praise and thanksgiving (Eph. 5:19-20; 1 Thess. 5:18). The growing Christian will face attacks from the world (Col. 2:8; Jas. 1:27; 4:4; 1 John 2:15-16), the flesh (Gal. 5:17, 19-21a; Rom. 6:6; Col. 3:9), and the devil (2 Cor. 11:3; Jam. 4:7; 1 Pet. 5:8).

The Results of the Filling of the Spirit

The Christian who is filled with the Spirit and walking in the Spirit will, over time, manifest certain characteristics in his/her life. Some of these characteristics include:

An increase in the knowledge of God and His Word (John 16:12-14; cf. 1 Cor. 2:9-3:2). An advance toward spiritual maturity (Eph. 4:11-16; 2 Tim. 3:16-17; 1 Pet. 2:2). A regular display of the fruit of the Spirit (Gal. 5:22-23). A strong assurance of his/her salvation (Rom. 8:16). An attitude of praise and thankfulness to God (Eph. 5:18-20; 1 Thess. 5:18). An active prayer life (1 Thess. 5:17; Eph. 6:18; Col. 4:2). The use of his/her spiritual gift for the benefit of others (1 Pet. 4:10; cf. Rom. 12:4-8; 1 Cor. 12:4-10). A life marked by faith (Rom. 1:17; 10:17; Heb. 11:6). The continual giving of the body for service to the Lord (Rom. 12:1-2).  The sacrifice of praise for worship (Heb. 13:15). The doing of good works and sharing with others (Heb. 13:16; cf. Phil. 4:18). The sacrifice of personal life for the benefit of others (Phil. 2:17; cf. Phil. 1:21-26; 2:3-4). The walk of sacrificial love (Eph. 5:1-2; cf. 1 Pet. 1:22). Confession of personal sin to God for restoration of fellowship (1 John 1:6-9).

[1] Lewis Sperry Chafer; John F. Walvoord; Major Bible Themes (Grand Rapids, Mich. Zondervan Publishing, 2010), 115.

[2] Sometimes the Spirit will forbid a Christian from doing something that He later permits (Acts 16:6-7; 19:10).

There are several references to the Baptism of the Holy Spirit in Scripture (Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5; 11:16; 1 Cor. 12:13). The Greek word βαπτίζω baptizo means to place into, immerse, or identify with.

The Baptism of the Holy Spirit Before Pentecost

The baptism of the Holy Spirit is not found in the Old Testament. The first mention of it occurs in the four Gospels (Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33), and those occurrences, along with Acts 1:5, reveal the baptism of the Holy Spirit as future.

All Christians Baptized by the Spirit in the Present Age

All Christians are baptized by the Holy Spirit at the moment of salvation. Paul reveals, “For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit” (1 Cor. 12:13; cf. Eph. 4:5; Gal. 3:26-28).

The Baptism of the Spirit Into the Body of Christ

“By Spirit baptism the believer is placed into the body of Christ in the living union of all true believers in the present age.”[1] The Lord adds to the church (Acts 2:47; 1 Cor. 12:12-14; Eph. 4:4-6). (Read page 111)

The Baptism of the Spirit Into Christ

The believer is baptized into Christ and identified with His death, burial and resurrection (Rom. 6:3-4; Gal. 3:26-28; Col. 2:12). This is an identification truth.

The Baptism of the Spirit Related to Spiritual Experience

The believer’s identification with Christ, by means of the baptism of the Holy Spirit, is universal to all Christians, occurs instantaneously at the moment of faith in Christ, and is accepted by faith in God’s Word. The baptism of the Holy Spirit is a fact and not a feeling.  

[1] Lewis Sperry Chafer; John F. Walvoord; Major Bible Themes (Grand Rapids, Mich. Zondervan Publishing, 2010), 110.

A New Feature of the Present Age

There were instances in the book of Acts in which believers received the Holy Spirit after conversion (Acts 8:14-17; 19:1-6; cf. 2:1-4; 11:15-16). However, these were unique situations that reflected a transition from the dispensation of Israel to the dispensation of the Church. 

The Universal Indwelling of the Holy Spirit in Believers

God the Holy Spirit indwells every Christian from the moment of salvation onward. The indwelling of the Holy Spirit is evident in several passages in the New Testament (Rom. 8:9-11; 1 Cor. 3:16; 6:19).

Problems in the Doctrine of Indwelling

Some have protested the doctrine of the permanent indwelling of the Holy Spirit on a few biblical passages (1 Sam. 16:14; Ps. 51:11; Luke 11:13).

The Indwelling of the Holy Spirit Contrasted With Other Ministries

The indwelling of the Holy Spirit (1 Cor. 3:16; 6:19) seems to be the same as His sealing (2 Cor. 1:21-22; Eph. 1:13; 4:30); however, it is distinct from His regenerating work (John 3:3-6; 1 Pet. 1:3, 23), as well as His baptizing (1 Cor. 12:13; Gal. 3:27).

The Sealing of the Spirit

The Holy Spirit is given as a seal (σφραγίζω sphragizo), which is a pledge (ἀρραβών arrabon) of future blessing (Eph. 1:13-14; 4:30).

On the basis of this text [Tit. 3:5], the word “regeneration” has been chosen by theologians to express the concept of new life, new birth, spiritual resurrection, the new creation, and, in general, a reference to the new supernatural life that believers receive as sons of God. In the history of the church, the term has not always had accurate usage, but properly understood, it means the origination of the eternal life which comes into the believer in Christ at the moment of faith, the instantaneous change from a state of spiritual death to a state of spiritual life.[2]

Regeneration by the Holy Spirit

Regeneration is accomplished by God for those who believe in Jesus as Savior (John 1:12-13; 3:16; 2 Cor. 5:17; Tit. 3:5). Though God the Father and God the Son are involved in our new life (John 5:21; Jam. 1:17-18), Scripture directs us to view it also as a work of God the Holy Spirit (John 3:3-7; Tit. 3:5).

Eternal Life Imparted by Regeneration

The believer who trusts in Jesus as Savior is given eternal life (John 3:16; 10:28; 20:31). This means the lost person is transferred from a place of spiritual death to spiritual life (John 1:13; Rom. 6:13; 2 Cor. 5:17; Eph. 2:1-5). (Read page 99)

The Results of Regeneration

Our regeneration as born again persons is the foundation upon which all other Christian experiences are based. (Read pages 99-100)

[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 752.

[2] Lewis Sperry Chafer; John F. Walvoord; Major Bible Themes (Grand Rapids, Mich. Zondervan Publishing, 2010), 97-98.

The Coming of the Holy Spirit at Pentecost

During the ministry of Jesus, the Holy Spirit was promised to come into the world in a special way (John 14:16-17, 26; 16:7). The Holy Spirit began His special ministry in the world on the day of Pentecost (Acts 1:5; 2:1-4).

The Holy Spirit works in the hearts of unbelievers to convict them concerning their unbelief in Jesus as Savior, that Jesus is righteous and has been accepted by the Father, and that Satan has been judged and condemned (John 16:8-11; cf. John 3:18). The Holy Spirit also restrains sin and evil in the world (2 Thess. 2:7).

The Holy Spirit works in the life of the believer

At salvation:

Regeneration (John 3:3-6; cf. 2 Cor. 5:17; Col. 2:13). Indwelling each believer (John 14:16-17; Rom. 5:5; 8:9; 1 Cor. 6:19-20). Baptizing into union with Christ (1 Cor. 12:13; 3:27). Sealing each believer with Himself ( 4:30). Blessing with every spiritual blessing ( 1:3). Providing spiritual gifts for the edification of the church (1 Cor. 12:4-11).

After salvation:

Teaching through the Word and glorifying Jesus (John 16:12-15). Recalling Scripture to mind (John 14:26; 16:13). Filling (empowering and guiding) ( 5:18). Sustaining a spiritual walk ( 5:16, 25). Illuminating the mind and making Scripture understandable (1 Cor. 2:11-13).

"The Spirit is said to do that which is possible only for a person to do. a) He reproves the world (John 16:8), b) He teaches (John 14:26), c) the Spirit speaks (Gal. 4:6), d) the Spirit intercedes (Rom. 8:26), e) the Spirit leads (Gal. 5:18), f) the Spirit appoints men to specific service (Acts 13:2; cf. Acts 20:28), g) the Spirit is Himself subject to appointment (John 15:26), h) the Spirit ministers: He regenerates (John 3:6), He seals (Eph. 4:30), He baptizes (1 Cor. 12:13), He fills (Eph. 5:18). He is affected as a person by other beings. a) The Father sends Him into the world (John 14:16, 26), and the Son sends Him into the world (John 16:7). b) Men may vex the Spirit (Isa. 63:10), they may grieve Him (Eph. 4:30), they may quench (resist) Him (1 Thess. 5:19), they may blaspheme Him (Matt. 12:31), they may lie to Him (Acts 5:3), they may disrespect Him (Heb. 10:29), they may speak against Him (Matt. 12:32). All Bible terms related to the Spirit imply His personality. a) He is called “another Comforter” (Advocate), which indicates that He is as much a person as Christ (John 14:16-17; 26; 16:7; 1 John 2:1-2), b) He is called a Spirit in the same personal sense as God is called a Spirit (John 4:24), c) the pronouns used of the Spirit imply His personality. In the Greek language the word “spirit” is a neuter noun which would naturally call for a neuter pronoun, and in a few instances the neuter pronoun is used (Rom. 8:16, 26); but often the masculine form of the pronoun is used, thus emphasizing the fact of the personality of the Spirit (John 14:16-17; 16:7-15)."[1]

God the Holy Spirit Is Co-equal with the Father and the Son

He is called God. This fact will be seen by comparing Isaiah 6:8-9 with Acts 28:25-26; Jeremiah 31:31-34 with Hebrews 10:15-17. (Note also 2 Cor. 3:18 ASV, and Acts 5:3, 4—“Why hath Satan filled thine heart to lie to the Holy Ghost?… thou hast not lied unto men, but unto God”.) He has the attributes of God (Gen. 1:2; Job 26:13; 1 Cor. 2:9-11; Heb. 9:14). The Holy Spirit performs the works of God (Ps. 104:30; Luke 12:11-12; Acts 1:5; 20:28; 1 Cor. 6:11; 2:8-11; 2 Pet. 1:21). The Holy Spirit is presented in Scripture as a personal object of faith (Ps. 51:11; Matt. 28:19; Acts 10:19-21). As an object of faith, He is also One to be obeyed. The believer in Christ, walking in fellowship with the Spirit, experiences His power, His guidance, His instruction, and His sufficiency, and confirms experientially the great doctrines concerning the personality of the Spirit which are revealed in Scripture.[2]

[1] Lewis Sperry Chafer; John F. Walvoord; Major Bible Themes (Grand Rapids, Mich. Zondervan Publishing, 2010), 88-89.

[2] Ibid., 89-90.