Why I Believe In The Holy Spirit
Reprinted from The Spiritual Sword
David R. Pharr
Christian evidence studies usually focus on God as
the Creator and Sustainer of the universe and on
Christ as the historical Jesus who died and rose
again, as well as on the Bible as a revelation
from God. The existence of the Holy Spirit is not
ordinarily the subject of an apologetic study.
This is not because belief in the Spirit is any
less essential, but because of the nature of the
evidence that affirms it.
For
example, the existence of a Supreme Being is
substantiated not only by biblical testimony, but
also by scientific and philosophical
considerations. Likewise there is historical
corroboration concerning Jesus. We cannot,
however, look directly to scientific, philosophic,
or historical arguments to support our faith in
the Holy Spirit. Obviously when we are convinced
to believe in the God of the Bible and in the
Christ of the Bible, we are of necessity led to
believe in the Holy Spirit of the same Bible.
Still, we know of no empirical evidence for the
existence of the Spirit.
Simply stated, therefore, we believe in the third
person of the Godhead because—and only
because—the Scriptures reveal Him. This is not,
however, a weak apologetic. The biblical evidence
is informative, sufficient, and conclusive.
Avoid Subjective Evidence
A
caution is needed regarding experimental claims
some make for the Spirit. Any "proof" of the
Spirit based on claims of personal experience does
not constitute objective evidence. For one to
argue that the Spirit is real because he "feels"
Him, or because the Spirit "spoke" to him, or
"nudged" him, is merely to give subjective
assertions. Subjective evidence is just
that—subject to the thoughts, whims, and
imaginations of those who make the claims.
There is a popular song that includes the thought,
"I know that God is real, because I can feel Him
in my heart." One may enjoy the song, one may
even have a faith that makes him "feel" the
reality of God within, but such is hardly an
objective argument for intelligent faith.
Logically the same argument from feelings could be
made by an atheist for his not believing in God.
The same applies to unprovable claims regarding
the Holy Spirit.
It
is ironic that some religionists argue for the
existence of the Holy Spirit on the basis of
supposed activities of the Spirit which actually
contradict the way the Spirit is presented in the
Bible. For example, some credit Him with causing
inordinately emotional, even convulsive and
uncontrollable experiences. But this is not the
way the Bible describes the working of the
Spirit. The point to be made is that experimental
claims for the Spirit could hardly be valid if
they portray a "Holy Spirit" that is different
from the Holy Spirit revealed in the Bible.
To
press the point, consider how absurd it would be
if the evidence submitted for the existence of God
or of Christ pointed to a different "God" or a
different "Christ" than is shown to us in the
Scriptures. It is likewise worse than useless for
people to offer their experiences as proof of the
working of the Spirit when those experiences
indicate actions of the Spirit which are not in
harmony with the way the Spirit is described in
God's word. We believe in the Holy Spirit of the
Bible.
Faith Comes by Hearing
We are
familiar with Romans 10:17, but we may not have
fully appreciated its implications. All aspects of
Christian faith must originate in revelation from
God. Hearing the word of God is not a way to
become a believer; it is the only way.
"These are written, that ye might believe" (Jn.
20:31).
There
is certainly a legitimate place for the use of
logic, scientific proofs, and other extra-biblical
evidence in the defense and confirmation of faith
and we sincerely appreciate those who have
contributed so effectively to our understanding of
external proofs. Still all such evidence must be
seen as secondary to the witness of God's own
revelation. Extra-biblical evidences serve as
supportive and defensive apologetics, but they
cannot begin to be sufficient apart from revelation.
We
should also remember that the fact that arguments
from either internal or external evidence are
conclusive does not mean that everyone will be
convinced. The reception of the evidence,
regardless of how cogent, will still depend on the
disposition of the hearers. (See Acts 13:46, 48;
Heb. 4:2.) I believe in the Holy Spirit because I
am willing to receive the testimony. One who is
determined not to believe will not be convinced by
any kind of proof. (See John 12:37 in contrast to
John 3:2.)
Bible Evidence
We
have said all of this to bring us back to the Bible
as the only evidence we have regarding the Holy
Spirit. The Bible tells us that the Spirit exists
and that the Spirit guided the writing of the Bible
(2 Pet. 1:21). We are convinced that the Spirit
that is revealed in the Bible is the Spirit that
gave us the Bible. The Bible is right because the
Spirit produced it, and the Spirit is real because
the Bible says He is.
Scoffers would doubtless react that such merely begs
the question, that it is circular reasoning to argue
that the Bible affirms the Spirit and that the Bible
must be right because the Spirit inspired it. This
objection, however, overlooks one essential
factor—the unique nature of the sacred volume.
It is
not within the scope of this article to examine the
abundant evidence for the inspiration of the
Scriptures. It is sufficient here simply to remind
that the existence of the Bible cannot be adequately
explained without recognition of supernatural
influence. The Bible does exist and any explanation
of its origin must be adequate to account for its
unique features. H. Leo Boles observed: "A
self-evidencing light attends all the books of the
Bible.... Men could not have written them, they
could as well have made the sun, or moon, or stars,
or earth." The only adequate answer is that the
Bible came from God. If, of course, it is a
revelation from God, all its testimony must be true,
including what it says about the Holy Spirit.
About
forty men of varied backgrounds recorded the
Scriptures over some 1500 years. How were they able
to produce a collection of writings which combine to
form an absolutely accurate and harmonious volume?
Their work required a degree of genius that is
unknown in any other men. But what was the source
of this genius? It cannot be explained as innate
intelligence because even if we could be convinced
that one man would in his own mind possess such
ability, it would still be incredulous to suggest
that so many men in so many different circumstances
would have such superhuman mind power, and that each
would choose to apply their intelligence so as to
produce separate flawless portions (in a variety of
literary styles) of a work that would eventually
combine all of these parts to reveal one central
theme (redemption through Christ). Neither can
external circumstances account for their insight.
Instead there was a power at work in their minds; it
was an invisible power; it was a supernatural
power. It was the power of the Spirit of God which
entered their hearts and guided their thoughts (2
Pet. 1:20f; Matt. 10:20; 1 Pet. 1:11; 2 Sam. 23:2;
et al.).
Testimony of Christ
Evidence of the Holy Spirit is abundant throughout
the Scriptures, but most significant is the
testimony of Jesus Himself. The validity of this
evidence must, of course, turn on whether one is
convinced that Jesus is Divine. We are not herein
arguing the case for Christ. What we do want to
show, however, is that it is not consistently
possible to believe in the Christ of the Bible
without accepting what He says about the Spirit.
Our
Savior's teaching about the Spirit are not
incidental. He focus attention on the Spirit in many
ways, but especially as the Comforter whose presence
with the apostles would replace His own fleshly
presence. In the great discourse of the betrayal
night He affirms the Spirit's existence, the
Spirit's personality, how the Spirit would be sent
to them to guide them, and the Spirit's mission to
exalt Christ (John 14:16f, 26; 15:26; 16:7-15; et
al.). To deny the Spirit would be to deny an
essential doctrine taught by Christ Himself.
Self Revelation
We are
able to perceive persons and things in the material
universe by observation and examination. Spirit
beings, however, transcend human senses. There is a
world that cannot be seen by fleshly eyes (2 Cor.
4:18) and there are beings that are invisible (Heb.
11:27; 1 Tim. 6:16). The only way, therefore, for us
to know the supernatural is for some arrangement to be
made for a revelation to us. This is Paul's point in
1 Corinthians 2:9ff and he explains that the
arrangement God has made is for communication by the
Holy Spirit.
To a
limited extent God reveals Himself through nature (Psa.
19:1f; Acts 14:17). Christ revealed Himself for a
time through His body of flesh and we can consider the
witness of those who saw Him (Acts 10:38ff; 1 John
1:1ff). But The Holy Spirit reveals Himself only
through Scripture. He reveals Himself in the Bible as
fully as it is possible for man to know Him.
The
testimony of men about themselves may not be
acceptable. We will believe it only if we are
satisfied that it is true. We will first consider
whether it is reasonable and whether it is impartial.
The Spirit's self revelation is believable. By this
we mean that there is nothing in how He presents
Himself that offends either reason or sensibilities.
First
consider that it is reasonable that the Spirit
personality of the Godhead would be the one who would
communicate with the spirits of men (that is, the men
chosen to receive God's revelation). Whether one
might imagine other methods for such communication or
not, there is nothing objectionable or unreasonable in
the idea of Spirit communicating with spirit. The
Spirit's role as the agent of revelation is certainly
believable (1 Cor. 2:10ff).
Further,
the way the Spirit depicts Himself does not offend our
sensibilities. Too often human self-portraits involve
self-aggrandizement. This is not the case with the
Spirit. He has given us a Book that makes Himself
known to us, but always as the third person of
the Godhead. "He shall not speak of himself; but
whatsoever he shall hear, that shall he speak... He
shall glorify me" (John 16:13f). The Spirit gives
supremacy to Christ and the Father, never to
Himself.
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