Types of The Holy SpiritJanuari 5, 2010 pukul 10:48 am | Ditulis dalam Apologet | Tinggalkan komentar
Tag: Holy Spirit
In Luke 24:49, Christ told His disciples to tarry in Jerusalem until “ye be endued with power from on high.” The word translated endued is ἐνδύσησθε, which literally means, to clothe. The reference is to the work of the Holy Spirit on the day of Pentecost. They were to be clothed with power. The figure would seem to indicate that the presence and power of the Holy Spirit is our protection from the world and our official vestment. By it we are known, and by it we are clothed. The use of clothing as a figure to reveal spiritual truth is prominent in Scripture as evidenced in other connections in Scripture (2 Cor 5:3; Eph 4:24; 6:11-17; Col 3:10, 12; 1 Thess 5:8; Rev 19:8, 13, 14). The work of F. E. Marsh goes far to illustrate the beauties in this type.
The use of a dove as a type of the Holy Spirit is strikingly brought to our attention in the description of the baptism of Christ. On that occasion all four Gospels mention that the Holy Spirit descended upon Christ in the form of a dove (Matt 3:16; Mark 1:10; Luke 3:22; John 1:32). The type is nowhere explained in Scripture. From the nature of the dove, however, it may be inferred that it speaks of beauty, gentleness, peace, and a heavenly nature. Christ spoke of being “harmless as doves” (Matt 10:16), and reference is made to the selling of doves in the temple for sacrifice (Matt 21:12; Mark 11:15; Luke 2:24; John 2:14, 16). No other mention is made of them in the New Testament, but the Old Testament reference is more frequent.
In connection with the sending forth of the dove from the ark by Noah, Dr. Herbert Mackenzie finds in the account an indication of the dispensational character of the ministry of the Spirit. He states that the first visit of the dove is significant of the visit of the Holy Spirit during the patriarchal and prophetic ages, vainly seeking a godly seed (Mal 2:15). The second outgoing of the dove is parallel to the second outgoing of the Spirit during the life of Christ. The third outgoing of the dove is typical of the present ministry of the Holy Spirit in redemption.
3. Earnest of the Spirit.
The accepted meaning of ἀρραβών, translated earnest in its three occurrences in the New Testament (2 Cor 1:22; 5:5; Eph 1:14), is that of a pledge or token payment. Thayer defines it, “Money which in purchases is given as a pledge that the full amount will subsequently be paid.” The Holy Spirit Himself rather than His gifts is the Earnest. He is the token and pledge that all the Father has promised while not ours now as to actual enjoyment is nevertheless our possession and will be ours to enjoy later. F. E. Marsh illustrates it in this manner: ”‘All things are ours,’ not as to actual or full enjoyment, but as to possession or security; just as a child who is heir to property left to him, and is allowed a certain part of it until he becomes of age, when he may enter into and enjoy the whole, is assured the property is none the less his, although he has not come into full possession.”
Of what is the Spirit the Earnest? The Scriptures make it clear. All the future blessings of God are assured by the presence of the Holy Spirit. His presence is our guarantee. Our inheritance, our salvation, our glory, our fellowship with God, our likeness unto Him, our freedom from sin and its evils, all are represented in the token payment of the Person of the Spirit.
On the day of Pentecost, in connection with the work of the Spirit on that occasion, “tongues like as of fire” touched each of the believers (Acts 2:3). This was a work never repeated. The context does not indicate definitely what the “tongues like as of fire” represented. From other Scripture, however, it appears that fire is typical generally of judgment of sin and sanctification of the saint (cf. 1 Cor 3:13). It is used of judgment on the lost more frequently than in reference to the saved, as in Acts 2:3. It may be concluded that the reference to fire in connection with the day of Pentecost had in view the sanctification and preparation for fellowship and service necessary for the ministry that lay ahead. In a different way, Isaiah experienced such a cleansing and preparation in his call to service (Isa 6:6, 7).
The reference to baptism by fire in Matt 3:11-12 apparently is not connected with a work of the Spirit at any time, referring rather to the purging accomplished by Christ Himself for the nation Israel at His second coming, and by application, the destruction of the flesh and its works at the judgment seat of Christ.
In both the Old and New Testaments, the Holy Spirit is frequently found in this type. In the tabernacle, the pure olive oil which kept the lamp burning continually in the holy place speaks eloquently of the ministry of the Holy Spirit in revelation and illumination, without which the showbread (Christ) would be unseen in the darkness, and the way into the holiest of all would not be made plain (Exod 27:20-21). Oil played an important part in the sacrifices (Lev 1-7). It was used in the anointing of the priests and the consecration of the tabernacle (Lev 8). It was used to induct kings into office (1 Sam 10:1; 16:13; 1 Kgs 1:39; etc.). In addition to these sacred uses, it was used as food (Rev 6:6), medicine (Mark 6:13), and even as a means of commodity exchange (1 Kgs 5:11).
The instances of reference to oil in the Old Testament outnumber those to the Holy Spirit. According to Young’s Concordance, there are one hundred and seventy-five references to oil in the Old Testament and a dozen instances in the New Testament, the most notable being Matthew 25:3-8; Hebrews 1:9; James 5:14. An interesting reference is John 3:34, speaking of the Spirit as not being poured out “by measure” on Christ.
From the various uses of oil in the Bible, we may conclude that oil bespeaks of holiness, sanctification, revelation, illumination, dedication, and healing.
A number of Scripture references indicate that the Holy Spirit constitutes a seal of the believer’s redemption (2 Cor 1:22; Eph 1:13; 4:30). The Holy Spirit Himself is the Seal. His presence is of great significance, entirely apart from His ministries. A seal by its nature indicates (1) security, (2) safety, (3) ownership, (4) authority. F. E. Marsh adds to these suggestions that (5) “Among men a seal signifies a finished transaction”; (6) that the seal constitutes a mark of recognition; (7) that the seal implies secrecy and (8) obligation; and that “the seal leaves an impression upon the wax which corresponds to it,” i.e., is evidenced in the life of the believer.24 It is an evidence of the grace of God that such assurance should be given the believer in this age. Apart from other blessings of the presence of the Holy Spirit is the significant fact that He in all the wonder of His Person should be indwelling the saint.
The abundance in which water has been created gives rise to a variety of meanings. That it is used typically in reference to the Holy Spirit is clear from John 4:14; 7:38-39. In the former instance it is significant of eternal life in abundance; in the latter case, it indicates the unending blessings flowing from His Person and work, the meaning made clear by the use of the term, rivers of living water. In reference to the Spirit, then, water speaks of eternal life, of cleansing by washing, of the unlimited abundance of blessing, and spiritual refreshment. Water in the form of dew may be taken to indicate the refreshing work of the Spirit in the midst of spiritual darkness (Gen 27:28; Hos 14:5).
All spiritual references to water do not necessarily refer to the Spirit directly. In the flood of Noah, it speaks of judgment (cf. fire, Matt 3:12). It is used to represent the written Word (Eph 5:26). In the plural, it sometimes signifies distress and tribulation (Ps 69:2, 14). It is necessary, therefore, to allow the context to determine the meaning of the word in all of its occurrences.
Twice in the New Testament the Holy Spirit is connected indirectly with wind (John 3:8; Acts 2:2). The references in the Old Testament are manifold in that the very word for Spirit is variously translated wind, breath, air, blast, etc., as well as spirit. All instances, of course, do not involve typology, but the connection of physical life with spirit is interesting. Expressions like the breath of his lips (Isa 11:4), and the breath of his nostrils (2 Sam 22:16) in reference to God, while anthropomorphisms, connote the power of the Spirit. John 3:8 uses the word for spirit to represent wind instead of the more common word (πνεῦμα for ἀνεμος). It is the only case in the New Testament where it is so used. Christ seems to be using wind as a type of the Spirit, even though the word spirit is used.
On the occasion of Pentecost, a “sound from heaven as of a rushing mighty wind” was heard. While this is not explicitly related to the Spirit, it is indicated in the context that the wind “filled all the house where they were sitting” (Acts 2:2), and that “they were filled with the Holy Ghost” (Acts 2:4).
From the various uses, and from the nature of wind itself, it may be inferred that as a type of the Spirit, wind indicates His power, His invisibleness, His immaterial nature, and His sovereign purpose. So, unseen by the natural eye, He may be observed in what He does. His movements are not governed by human will. His power is uncontrolled by human invention. His sovereign purposes may not be understood, but it is clear that all is according to an infinite plan.