"He is the Lord and Giver of life,

everywhere present, and is the source

of all good thoughts, pure desires, and
/Wly counsels In men. By Him the
prophets were moved to speak the
Word of God, and aU the writers of
the Holy Scriptures inspired to record
infalltbly the mind and will of God.
The dispensation of the gospel is
espedaUy committed to Him. He pre-
pares the way for it, accompanies it
. with His persuasive power, and urges
its message upon the reason and
consdence of men, so that they who
reject its merdfuI offer are
not only without excuse, but
are also guiIt;y of resisting
the Holy Spirit. " WCF 34:2
As seen in the
Introduction, the work of
the Spirit is summed up in
Jo1m 16:14, where the Lord
Jesus says, "He shall glorify
Me." Commenting on this
passage,James Boice writes,
"The work of the Holy Spirit
is primarily to glorify Christ.
Indeed; when they are
correctly understoQd, all the
other works that might be mentioned
are included within this one overriding
purpose.' James M. Boice, Foundations
of the Christian Faith, p. 381.
As we begin our study of the work
of the Spirit, we first need to recognize
that HisworkifwhollyChrist-centered.
There is an inextricable relationship
between Pneumatology(Doctrine of the--
HolySpitit) andChristology. The Spirit
carries on the ministry of the Lord
Jesus, after His ascension to the right
hand of the Pather.JesusHimselfteaches
this inJohn 16:5-15. Luke further illu-
minates this fact in the book of Acts.
The book of Acts is, in a sense,
volume two of Luke's gospel. A
comparison of Luke 1:1-4 and Acts
1: 1 ,2 confirms this. The gospel is an
account of the person and work of
Christ, I.e., what Jesus "began" to do
and teach CActs 1:1). The book of Acts,
on the other hand, is an account of His
continuing work through the Spirit C v.
2), who as Abraham Kuyper says,
unlike Jesus, "leaves no footprints in
the s a n d ~ Cited in R.C. Sproul, The
Mystery of the Holy Spirit, p. 7.
In Acts 2 we read of the ascension
of Christ. At His coronation, Jesus
received the promised Spirit, which
He poured out upon His church (v.
33); He baptized His church with the
Holy Ghost (Lk. 3:16; Acts 1:5,8).
Each and every Christian has been
A srvDY OF THE PERSON AND WORK
OF THE HOLY SPIRIT
BASED ONTHE WESTMINSTER STANDARDS
anointed by Christ with His Spirit (1
In. 2:20,27).
By means of this Spirit baptism, the
Lord is continually with His body (Mt.
28:20) . The Holy Spirit, then, is
properly called the "Spirit of Christ"
(Rom. 8:9; 1 Pet. 1: 11). Jesus Himself
taught that only after His ascension
would His people receive the gift of the
Spirit; thUS, it was better forthe church
that Christ depart Qn. 16:7). In this
way Christ "becomes life-giving Spirit"
(1 Cor. 15:45), and fills all things
(Eph. 4: 10).]ohn Calvin, Commentary
on 1 Corinthians 15:45, and Semans
in Ephesfans, on 4: 7-10.
C.H. Dodd writes, "the Holy Spirit
in the church is the sign of Christ's
present power and glory." C.H. Dodd,
The Apostolic Preaching and its
Development, p. 42.
24 ~ TIll! COUNSEL of Chalcedon ~ June, 1993
The Christ-centeredness of the Holy
Spirit is further corroborated by the
fact that 20% of the New Testment
references to the Spirit are found in the
gospels and 80% in Acts through
Revelation. In other words, it is after
the ascension that we see the fullness
of the Spirit's ministry. The LordJesus
is now the heavenly Parac1ete
(parakletos, 1 In. 2: 1) who makes
intercession (entunchano, Rom. 8:34;
Heb. 7:2':) for the saints. The Spirit,
on the other hand, is now the "earthly,"
indwelling Paraclete (parakletos, In.
14: 16) and intercessor
(enttmchano, Rom. 8:27).
In these passages, the same
Greek words are used of
Christ and the Spirit, thus
st ressing the Christ-
centeredness of the Spirit's
work.
R.C. Trench further
points out that in John
14: 16, the Lord says that He
will send "another" (allos)
Paraclete. The Greek work
alios means "another of the
same kind. " This is
significant, in that it reveals the
similarity of the furtction of Christ and
His Spirit. R.c. Trench, Synonyms of
the New Testament, pp. 357-361.
Richard Gaffin aptly summarizes
the matter:
"The work of the Spirit is not some
addendum to the work of Christ. It is
not some more or less independent
sphere of activiry that goes beyond or
supplements what Christ has done.
The Spirit's work is nota 'bonus' added
to the basic Slllvationsecured by Christ.
Rather the corning of the Spirit brings
to light not only that Christ has lived
and has done certain things but that
He, as the source of eschatological life,
now lives and is at work in the church.
By and in the Spirit Christ reveals
Himself as present. The Spirit is the
powerfully open secret, the revealed
mystery, of Christ's abiding presence
in the church." Richard B. Gaffin, Jr.,
Perspectives on Pentecost, pp. 19,20.
The Holy Spirit in the Life of Christ
The Christ-centeredness of the
Spirit is clearly set forth in His work in
the life of Christ. The Spirit is the agent
ofthevirginbirth(Mt.1:20;Lk.1:35);
He was present at the baptism of Christ
(Mt. 3:16), where He anointed the
LordJesus (lk. 4:18; Heb. 1:9), filling
Him "without measure" (In. 3:34; also
Lk. p,30 4:1), for His earthly ministry
as Prophet (d. 1 Kgs. 19:16; Ps.
105: 15), Priest (d. Ex. 29:5-7; Ps.
133), and King (d. 1 Sam. 16: 13).
The Spirit also led Christ during
the temptation in the wilderness (Mk.
1:12). Jesus was empowered by the
Spirit(Mt.12:28; lk. 4: 14); He rejoiced
in the Spirit (lk. 10:21); He exorcised
demons by means of the Spirit (Mt.
12:28); and He "takes away the sin of
the world" (In. 1:29) by means of
baptizing with the Holy Spirit (v. 33).
It is the Son, along \vith the Father,
who sends the Spirit to accomplish
His role (economically) in redemptive
history (In. 15:26; 16:7).
It was the eternal Spirit who was
present at the crucifixion of Christ
(Heb. 9: 14), the resunection of Christ
(Rom. 1:4; 1 Tim. 3:16; 1 Pet. 3:18),
and the ascension of Christ (Acts2:33).
It was at the ascension that the Lord
Jesus poured out His Spirit upon His
church (ActS 2:33), "to supply the
defect of His absence." John Calvin,
Institutes IV: 17:26. And now, when
the resumcted and ascended Lord
speaks to His church, He does so
through His Spirit (In. 16: 13-15). (This
is also recognizable byacomparison of
Rev. 1:12,13; 2:1; with 2:7; Rev.
1:17,18; 2:8; with 2:11; Rev.
1:16,19,20; 3:1; with 3:6; etc.)
General Revelation
general and special revelation. Here
the Confession follows Calvin, who
taught that the Spirit of God has
implanted a sensus deitatis, an innate,
ineradicable knowledge of God, in all
mankind. This enables men to see the
rich revelation of God in creation,
which is equally clear. All men have an
inescapable, cognitive knowledge of
the Triune God of Scripture, which
leaves them without excuse. John
Calvin, Commentary on Romans 1:18-
21; 2:14,15.
Nevertheless, says Calvin, due to
the noetic effects of sin, fallen man,
who possesses the seed of true religion,
continually suppresses that which he
knows to be true (Rom. 1: 18). And
without the spectacles of special
revelation (the Bible), sinful man is not
able to come to a saving knowledge of
God. John Calvin, Institutes 1:3-5; 1:6: l.
At this point in chapter XXXIV, the
Confession is not adding anything to
the teachings of the earlier chapters
(1,1; XXI,l). But in the first sentence,
additional information is added about
the Spirit's work in common or non-
saving grace, which is a part of general
revelation, and the overall doctrine of
God's creation and providence.
Common or non-saving grace is the
work of God's Spirit with regard to all
men; it is common to all. God gives
good gifts to all men: rain, sunshine,
crops, etc. (Mt. 5:44; Acts 14:17). He
graciously restrains sin in all men (Gen.
6:3; Rom. 2:14,15; 1 Tim. 1:8-10).
Furthermore, God gives natural gifts
toallmen(Ex. 31:2-11; 1 Kgs. 7:13,14;
Ecc\. 2:26). Louis Berkhof writes: "In
the sphere 0 fnature it is the Holy Spirit
that gives birth to all life, organic,
intellectual, and moral, that maintains
it amid all changes, and that leads it to
its development and destiny.' Louis
Berkhof, Manual of Christian Doctrine,
p.223.
extended to all of those who come
under the hearing of the gospel. This is
the universal call referred to in the
Confession (X,4): "Others not elected,
although they may be called by the
ministry of the Word, and may have
some common operations of the Spirit,
yet they never truly come unto Christ,
and therefore cannot be saved."
The Bible teaches that this common
oman -saving grace is withdrawn from
the non-believer only in hell (Rev.
14:9-11; 2 Th. 1:9,lO).John Gerstner
writes, "Inhell ... God's ... grace, mercy,
and pity are gone forever, never for a
moment to return." John H. Gerstner,
Jonathan Edwards: A Mini-Theology, p.
105.
As stated above, although general
revelation is abundantly clear,leaving
all mankind without excuse, it does
not lead to a saving knowledge of God.
The Westminster Confession does not
adopt a "natural theology." Neither
does Calvin, the father of the theology
of the Standards. The divinely
implanted sense of deity, and because
of this, the daily disclosure of God in
nature, are more than sufficient to
manifest the God of Scripture as the
one and only true God.833 John
Calvin, Institutes 1:3-5.
In his Institutes, Calvin speaks of
the religious andlor moral argument
(1:3:1,2; 1:5:8-10), the cosmological
argument 0 :5:6; I: 16:8,9), the
argument from common grace (1:5: 7),
etc. But these, says Calvin, are vain
apart froma Christian presuppositional
stance, which is founded upon the
Word of God (1:6:1). Not even the
knowledge of the resurrection of Christ
led the disciples to faith; it merely
confirmed it (IlI:2:2-5). For Calvin, as
well as the Westminster Confession,
the Bible is the axiomatic staning point
for all knowledge.
Special Revelation and Evidences
Section two begins by asserting that But beyond this, the common Special revelation, which is now
the Holy Spirit is the author of both blessing, omon-saving grace of God is found only in the sixty-six booksofthe
JWle, 1993 TIlE COUNSEL of Chalcedon 25
. . -- -.. -. -_ .. . - . .... _- _. __ . -- - --+-- - ---- -------. . - - -
Old and New Testaments, is the direct
work of the Spirit of God. Section two
says that, "by Him [the Spirit! the
prophets were moved to speak the
WordofGod,andallthe writers of the
Holy Scriptures inspired to record
infallibly the mind and will of God. "See
also Westminster Confession of Faith
1,1,2,4-6,10.
Too, the Confession (1,4,5) speaks
of the numerous internal
and external evidences
which attestto the Bible as
being the Word of God. And
yet apart from the internal
testimony of the Holy Spirit
there is no conviction that
this is true:
"The authority of the
Holy Scripture, for which it
ought to be believed and
obeyed, dependeth not
upon the testimony of any
man or church, but wholly
upon God (who is truth
itself), the author thereof;
and therefore it is to be
received, because it is the
Word ofGod ... Wemaybemoved and
induced by thetestimony of the church
to an high and reverend esteem of the
Holy Scripture, and the heavenliness
of the matter, the efficacy of the
doctrine, the majesty of the style, the
consent of all the pans, the scope of
the whole (which is to give all glory to
God), the full discovery it makes of the
only way of man's salvation, the many
other incomparable excellencies, and
the entire perfection thereof, are
argumentswherebyit dothabundandy
evidence itself to be the Word of God;
yet, notwithstanding, our full
persuasion and assurance of the
inf<tllible truth, and divine authority
thereof, is from the inward work of the
Holy Spirit bearing witness by and
with the Word in our hearts."
The Reformer of Geneva, in
complete accord with the Westminster
Standards, maintained that Scripture
itself is self-authenticating. John evidentialist apologetics is "doing
Calvin, Institutes 1:7:5. things backwards" (1:7:4).
There are, said Calvin, in his
Institutes, various indicia (evidences),
both internal and external, that the
Bible is God's infallible revelation to
mankind. There is the antiquity of the
Bible, its majesty and impressiveness,
numerous miracles and prophecies,
the universal consent of the church,
and the faithfulness of the martyrs
0:8:3-13). But apart from the inward
testimony of the Spirit, these are "vain";
they are "secondary aids to our
feebleness" (1:8: 13). In other words,
the evidences can be used
apologetically as "very useful aids:
but never inductively from a neutral
position (1:8: 1), because although there
is common ground between the
believer and non-believer, as both of
them are made in God's image, there
are no common notions (1:5:13).
Therefore, says Calvin, it is ''not right
to subject it [the Bible! to proof and
reasoning" (1:7:5). "The highest proof
of Scripure derives ... from the fact that
God ... speaks in it...the testimony of
the Spirit is more excellent than all
reason" (1:7:4). True faith rests alone
in an implicit belief in the Word of
God, as revealed by the Holy Spirit
(IIl:2:6-1O). According to Calvin,
Finally, we note, asJohn OWen has
rightly stated, that the innertestimony
of the Spirit is infallible; not that our
faith isinfallible, but theSpirit'swimeSs
to it is. Non-believers may have a
certain intellectual understanding of
the Word of God (indeed sometimes it
may be very great), but it is not a
saving knowledge. The
latter comes only by means
of the Spirit. John Owen,
Works, Vol. IV, pp. 17-20,
155,156.
Special Revelation:
Inspiration And Author1ry
The Wesnninster Con-
fession is very clear in its
teaching on the subject of
inspiration and allthority.
All ~ i x t y s i x books of the
Old and New Testaments
are "given by inspiration of
God" (1,2). Therefore, the
Bible is fully authoritative,
and to be believed and
obeyed "because it is the
Word of God" (1,4). It is the Spirit of
God "bearing witness by and with the
Word in our hearts" Who convinces us
that this is true (1,5); He is "the Supreme
Judge ... speakingin the Scripture" (1,10).
According to the Confession, the
Holy Spirit is the author of Scripture
(d. 2 Sam. 23:1,2; 2 Pet. 1:20,21).
Both "the Old Testament in
Hebrew ... and the New Testament in
Greek. .. [are) immediately inspired by
God [the Spirit)" (I,8). P1lritan John
Ball writes that "to be immediately
inspired is to be as it were breathed,
and to come from the Father by the
Holy Ghost...in the originals [Le., the
autographa - "original autographs")."
CitedinBenjaminB. Warfield,Selected
Shorter Writings, Vol. II, p. 579.
This is the meaning of the Greek
theopneustos ("God-breathed") used
in 2 Timothy 3: 16.
26 ~ TIlE COUNSEL of Chalcedon ~ June, 1993
For this reason Augustine can call
the Scriptures "the august pen of the
Spirit."; Augustine, Confessions VII:21:2 7.
Calvin asserts that Scripture is "the
school of the Holy Spirit," and "the
mouth of the Lord." John Calvin,
Institutes IIl:21:3, and Commentary on
2 Timothy 3:16.
Even as early as the second century,
lrenaeus wrote about the four gospel
accounts of the LordJesus, which were,
"held together by one Spirit." Cited in
F.F. Bruce, The New Testament
Documents: Are They Reliable?, p. 24.
In section two, the Confession
correctly states that the Spirit spoke
through the prophets and apostles.
These were all "inspired to record
infallibly the mind and will of God." In
other words, SCripture is the Word of
God, as infallibily and inerrantly
written by men. This is the "organic"
view ofbiblical inspiration. Theauthors
were acted upon by the Spirit in an
organic way, in accordance with their
personalities, characters, tempera-
ments, gifts, and talents. Each author
used his own style in his prophecy,
epistle, gospel, etc. But all the while it
was the Spirit of God who was "moving"
them along so that they would write
infallible truth (2 Pet. 1:20,21), the
influence of sin being totally removed
from the author and the text. Calvin
writes that "the apostles were the
certain and authentic amanuenses of
the Holy Spirit and therefore their
writingsareto be received as the oracles
of God ... [as found in) the Holy
Scriptures." JohnCalvin, InsUtuftsN:8:9.
According to the Confession 0,8),
the same Spirit who inspired the
original autographs, likewise has so
worked providentially that "by His
singular care and providence [the
Scriptures have been) kept pure in all
ages, [and) are therefore authentical."
That is, the orignal sacred text, the
autographa, has come down to us
through the ages, in the various
translations, copies, etc., in essential
purity, through the work of the Spirit.
The Confession also correctly
maintains that the canon of Scripture
is restlicted to the sixtY-Six books of
the Old and New Testaments (1,2).
Since the prophets (and prophetiC men,
e.g., Ezra, Nehemiah) and apostles
(and immediate apostolic disciples,
e.g., Mark, Luke) were the only ones
inspired by the Spirit to write Scripture,
then of necessity, when they died and!
or ceased writing inspired epistles,
there could be no additional special
revelation. There would be no need
for it. The Sixty-six books thoroughly
eqUip us for every good work (2 Tim.

The Westminster divines clearly
held that the extraordinalY offices of
apostles, evangelists, and prophets
ceased with the close of Scripture. In
the Form of Presbyterial Church
Government, which was also
fOlmulated and passed by the original
Westminster Assembly, we read: "The
officers which Christ hatll appointed
for the edification of His church, and
the perfecting of the saints, are some
extraordinary, as apostles, evangelists,
and prophets, which are ceased."
Warfield confirms this in his The
Westminster Assembly and its Work,
where he cites various commissioners
(e.g., Edward Reynolds and John
Lightfoot) as teaching that all
miraculous word gifts ceased with the
close of the canon. The Holy Spirit
speaks in Scripture alone. Benjamin B.
warfield, The Westminster Assembly and
its Work, pp. 232, 280ff.
The close of the canon is explicitly
taught in 1 COrinthians 13: 8-13. Here
Paul is dealing with the place of the
miraculous word gifts in the visible
church. What is their purpose and
duration? Paul says that they have a
place, but they are a panial means of
revelation (w. 9,10). When the perfect,
or complete (teleios) comes, then the
partial will be done away with. The
apostle is contrasting that which is
complete and endures (e.g. , love, v. 8),
with that which is partial. The fully
canonized Word of God is complete (2
Tim. 3:16,17), and perfect (Jas. 1:25),
and endures forever (1 Pet. 1:24,25).
It is all sufficient. Prior to the close of
the canon, the partial means of relating
God's Word (prophecy, tongues,
supernatural means of relating
knowledge,etc., v.8) were used. These
were for the infant age of the church
(v. 11; cpo 14:20,21). Then God's
people only saw dimly, as in a mirror.
But by the time that the canon was
complete Call 66 books), they would
know fully; they would have the whole
counsel of God (v. 12).
Hence, the Confession is correct in
maintaining that "those former ways
of God's revealing His will unto His
people [are) now ceased" 0,1).
"Nothing at any time is to be added [to
the 66 books), whether by new
revelations of the Spirit, or traditions
of men" (1,6). The sixty-siX canonical
books "which are given by inspiration
of God [are to be) the [sole) rule of
faith and life" (1,2). (Note that the
Westminster divines are saying that
the Word of God does not merely deal
with matters of religion ["faith"), but
aU of "life").
The same Spilit who inspires the
Word of God, also illuminates it for
Christians and causes them to
recognize its full authority over all of
life. In the words of Willem
VanGemeren: "The Holy Spirit is the
author of Scripture and teaches the
deep things of God to those who
search ... When the student ofthe Bible
approaches the Bible with openness to
the Spirit, the Holy Spirit witnesses to
the authority of the Word, illumines
and transforms the life."Willem
VanGemeren, The Progress of
Redemption, p. 28.
Thus it is that Augustine can say: "it
is to the canonical Scriptures alone
that I am bound to yield such implicit
June, 1993 lliE COUNSEL of Chatcedon 27
subjection as to follow their teaching,
without admitting the slightest
suspicion that in them any mistake or
any statement intended to mislead
could find a place." Augustine,Lette7s82.3.
The Work of Creation
The Westminster divines held that
in His eternal decrees, God
"foreordained whatsoever comes to
pass," and that God executes these
decrees through "the works of creation
. and providence." The Westminster
Shorter Catechism, Q 7,8.
There is a senseinwhichwe can say
that the totality of God's works can be
summed up in the works of creation
and providence. The Spirit,as the third
person of the Godhead, is intimately
involved in both. See the Westminster
Confession of faith, IV,l,2; V,1-6.
Moreover, "theworkofcreationis,
God's making all things of nothing, by
the word of His power, in the space of
six days, and all very good." This
creative activity includes the creation
of man, whom God made "after His
own image." The Westminster Shorter
Catechism, Q 9,10.
In Genesis 1:2, we read that the
Spirit (roach) of God "moved upon the
face of the waters." He actively
participated in the work of the creation
of the universe. In Psalm 33:6b, David
declares that it was by theruach (Spirit)
ofJehovahthat the heavens were made.
Herman Bavinck, 1heDoctrineofGai,p.258.
InJob 26:13 and 33:4,Job asserts
t!,lat the divine Spirit was an active
agent in the creation of all things,
including mankind. (In chapter one
we saw that the verb bara in Genesis
1:2 speaks to both a creational and
sustaining, Le., providence, activity,)
It is also likely that Genesis 2: 7, where
God is said to have "breathed" into
man's nostrils the "breath" oflife has
reference to the work of the Holy
in the creation of man. MatthewHenry,
Commentary on Genesis 2:7.
Meredith Kline maintains that the Isaiah 40:12-14, it is the Spirit who is
nonnaltranslation of Genesis 3:8, "the said to be sovereignly, providentially
cool (ruach) of the day," is improper. controlling the universe. Likewise, in
According to Kline, it should be Psalm 104:20-30, the third person of
rendered, "the Spirit of the day," the Trinity is involved in preserving
referring to the divine presence orthe and providing for all of the world's
Holy Spirit coming in judgment on creatures. Job 26:13 maintains that
fallen man. Inthissense,Genesis3:8is God the Spirit not only creates, but
to be viewed as the primal "Day of the also adorns (garnishes) the universe.
Lord." Meredith G. Kline, Images oj the " In his 1536 diti f hr'
Spirit, pp. 97-13l. ' '. e ono t e nstitutes,
If this is true, and there is much to
commend it, then it is a very early
manifestation of the personal, divine
Spirit of God; coming to carry out Ris
role within the economic Trinity. It
would also give us greater under-
standing of the Spirit's function in the
numerous "Day of the Lord" occurren-
ces of both the Old and New
Testaments,
In his Commentary on Genesis 1: 1 ,2,
Calvin teaches that the "eternal Spirit
of God" was involved in both the
immediate creation of all of the
Universal, fonnless "mass" (v. 1), and
the mediate creation of fashioning that
"mass" into an orderly universe (vv. 2-
31). Thus, he can write:
"Indeed, that testimony of Moses
in the history of the creation is very
clear, that 'the Spirit of God was spread
over the deeps: ... or fonnkss matter
forit shows not only that the beauty of
the universe (which we now perceive)
owesits strength and preservation [Le.,
providence) to the power of the Spirit
J olm Calvm wrote that the Holy Spirit,
as the third person of the Trinity, was
not only active in creating the universe
and all things therein, but also in
maintaining, supporting, leading, and
preserving all things "by His goodness
and power, without which all things
""ould inunediatelycollapse and vanisl:i
into nothing."Cited in John Calvill,
edited by John Dillenberger, pp.
282,283.
Douglas Kelly is in full agreement
with Calvin. He writes, "We must not
fail to realize that all order in the
world, every so- called law of nature
also is the law of God and comes from
the organizing, hatmonious power of
the Holy Ghost."Douglas F. Kelly, The
Creation, p. 19.
This is why Werner Ktusche can
properly state that to Calvin, and
Calvinism in general (as in the
Westminster Standards), "The Holy
Spiritistheauthorofprovidence."Cited
in Readings in Calvin's Theology, edited
by Donald K. McKim, p. 78,(1 To be
continued.
but that before this adornment was
added, even then the Spirit was IIjH'hat
occupied with tending thai confused i'fW J
mass." John Calvin, Institutes 1:13:14. Cal.',-n
The Work of Providence '"
"God's works of providence," states
the Shorter Catechism (Q ll), "are,
His most holy, wise, and powerful
preserving and governing all His
,creatures, and all their actions." The
Bible confirms that this is the work of
the third person of the Godhead. In
Says
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