The
first three gospels in the New Testament provide us on the understanding of the
Holy Spirit. In the synoptic it can be seen that the gospel of Luke has more
reference to pneumatology in compared with the first two gospels. The gospel of
Mark has the least among the three in regards to the Holy Spirit. What is this
Holy Spirit really all about in the synoptic? How does it functions and play a
role in the synoptic gospel? What are its significance and the importance in
the synoptic? This paper will discuss in brief about the study of the Holy
Spirit and how does it plays its role.
1. Terminology of Spirit:
The
term pneumatology comes from two Greek words, namely πνεύμα meaning “wind,”
breath,” or “spirit” which is used of the Holy Spirit. λογος means “word,” “matter,”
or “thing.” Thus Pneumatology refers to the study of the biblical doctrine of
the Holy Spirit. Generally this includes such as the personality of the Spirit,
the deity of the spirit and the work of the Holy Spirit throughout the
scripture.[1]
2. Holy Spirit in the Synoptic Gospel:
The
main work of the Holy Spirit in the Synoptics is in relation to Jesus Christ.
In the book of Matthew 1:18-21 and Luke 1:26-38, Jesus was begotten in the womb
of the Virgin Mary by the Holy Spirit. Matthew tells the story from the
standpoint of Joseph while Luke tells it from the standpoint of Mary. In each
account it means to say that Jesus was born without human father. Luke 1:35
seems to make the sonship of Jesus to depend on his being thus supernaturally
begotten of the Holy Spirit.[2] In
this verse, it says that the Holy Spirit should come upon Mary and that the
power of the highest should overshadow her. As a consequence, that which should
be born of her should be holy, the son of God. In the account of Jesus baptism
we are told that the spirit came upon him (Mark 1:9-11, Matt.3:13-17, Luke
3:21-22). Mark and Matthew says that the spirit descend upon him as a dove.
Luke says that the spirit in bodily form as a dove descended upon him.
Following the baptism of Jesus, Matthew indicates that the spirit led him into
the wilderness to be tempted (Matt.4:1). This would imply that there was a
divine purpose in what followed but Matthew says that it was for the purpose of
his being tempted. Mark says that the spirit drives him (Mk.1:12). Luke
accounts not only states that the spirit led him to wilderness but also led by
the spirit during the forty days (Lk.4:1).[3] In
Luke 4:14 it says that Jesus returned to Galilee in the power of the Spirit.
The implication of this statement is that it was in the power of the Spirit
that Jesus conquered the devil. It was not the power of man alone that
conquered the enemy. Jesus depends wholly on God’s power and Spirit.[4] It
can be seen from the above that Jesus was begotten of the Spirit in the womb of
the Virgin Mary and that he was appointed of the Spirit at his baptism and that
achieved victory in the power of the Spirit in the wilderness.
3. Gospel of Matthew:
3.1. Spirit as fire in
Matthew: In Matthew 3:11, it is seen that fire with the
spirit is associated. Fire may be identified with the image of a roaring blaze
providing warmth, light and protection from cold. The image conjures up an
inviting atmosphere where those in front of the fire benefit from the cosy
ambience it generates. However, John does not speak about being in front of the
fire but being baptized with fire. The ancient prophets spoke of fire in
relation to the judgment of God. Because of this association of fire with
judgment, it is likely that these are the features intended by John the Baptist
for his Jewish hearers with reference to the spirit. The aspect of judgment in
association with the spirit in John’s preaching may refer to the capacity of
the spirit to purify believers from sin and to facilitate a life of practical
holiness.[5] It
can also be noted that the fire that is associated with the spirit is eternal
(Matt.3:12). This is not a temporary refining of believers but devastating,
frightening prospects of judgment that awaits to those who do not choose
believe. John’s message was that judgment would be directed to any Jews or
Gentiles who were not prepare to accept Jesus as their saviour.[6]
Another feature of it is that fire is associated with transformation. After
fire new life often occurs. The process of transformation although at times be
painful and costly, it can be redemptive. The spirit of fire is the greatest
catalyst for character transformation. His role is to fan into flame whatever
he has deposited in believers, causing new growth and removal of all which
would restrict it from becoming a reality.[7]
3.2. Spirit as Dove:
It is seen in Matt.3:16-17 that as soon as Jesus came out of the water, the
Holy Spirit descended upon Him in bodily form like a dove. The dove was the
sign which assured John that Jesus was the one who would be the baptizer in the
Holy Spirit. The purpose of the Gospel writers in presenting the information
concerning the dove at Jesus baptism is not to identify the type of bird that
landed on Jesus head. But the emphasis is on the significance of the narrative
that the Spirit descended on Jesus.[8] The
dove was a Messianic marker for John demonstrating that Jesus was the Son of
God and the one who was to baptize others with the Holy Spirit. It is seen in
the Genesis account where Noah sent out dove which supports the feature of new
life. This provides the most likely relevance of metaphor especially given the
initiatory aspect of the baptism of Jesus to his forthcoming mission. The
return of the dove in Noah’s ark indicate that a new world was presented to the
survivors, the presence of the Spirit with Jesus encourages the reader to
believe that a new world is to be offered to people whose world is crumbling
and whose lives lack hope.[9]
Other important aspects associated with a dove includes peace, innocence
(Matt.10:16), purity, and the Spirit remained with Jesus indicating a purity
that merits the presence of the Spirit.[10] The
symbol of the “dove” probably represents the beginning of an age of blessing
and the end of judgment or perhaps it symbolizes the beginning of a new
creation through the work of the promised, Spirit-empowered Davidic messiah.[11]
4. Gospel of Mark:
Mark’s
Gospel contains twenty-two references to πνεῦμα. Of these twenty-two
references, we may generally divide them into three categories. First, there
are six references to the “Holy Spirit,” each of which seems to be an obvious
references to God’s Spirit (Mk. 1:8, 10, 12; 3:29; 12:26; 13:11). Second there
are ten references to “unclean spirits,” (Mk. 1:23, 26, 27, 3:11, 30; 5:2, 8,
13; 6:7; 7:25). The unclean spirits “πνεύματα ἀκάθαρτα” are actually demons “δαιμόνια”,
which are also referenced ten times in Mark’s Gospel. Third, there are three
references to “human spirit,” or the spirit of a person in Mark’s gospel. In
two cases, the person whose spirit is referenced is Jesus himself (Mk. 2:8;
8:12). In the third and final case, Jesus seems to be making a general
reference to the disciples’ spirits.[12]
4.1. The Spirit as the power of
God:
In
the case of God, His πνεῦμα is presented by Mark as the divine source of power,
influence, messianic anointing, inspiration, and help. Within the New
Testament, “πνεῦμα” is frequently used as a reference to God Himself,
especially when dynamic supernatural expressions of power, miracles, abilities,
and influence are said to originate with Him.[13] The
Holy Spirit, the πνεύμα of God is not however, presented in the New Testament
as an impersonal force of power. The pneuma of God is instead presented as a
“He,” which is not a reference to gender, but rather an indication of
personhood in contrast with non-personhood. These insights into New Testament
understandings of the Holy Spirit as God Himself help the reader of Mark’s
gospel to understand that the way in which Mark features God working through
Jesus was by the Holy Spirit. πνεύμα is mostly used in Mark
and Matthew for God‘s power to perform special acts. Not to see God at work in
Jesus’ exorcisms is to blaspheme against the Spirit (Mk. 3:28ff.). The
community finds here an assurance that the Spirit is with it, and hence an
enhancement of the seriousness of the decision it demands.[14]
4. 2. The Unclean Spirit:
Of
the 22 πνεύμα sayings in the Gospel of Mark, there are ten references to
unclean spirits which are unambiguously presented as the source of either
spiritual, psychological or physical maladies and infirmities and in some cases
the combinations of problems affecting their human victims on one or more of
these levels simultaneously (Mk.1:23, 26, 27; 3:11, 30; 5:2, 8, 13; 6:7; 7:25).
The unclean spirits are actually demons which are also referenced in Mark’s
Gospel and which can be seen to affect their human victims in the same or similar
ways as the unclean spirits. Thus, the two terms are used simultaneously in
Mark. Here in the case of the unclean spirit, Mark features them as a source or
root cause of disquiet (1:23), suffering (1:26, 7:25), depravity (5:2, 8),
infirmity (9:17-25).[15]
5. Gospel of Luke:
5.1. The conception of Jesus by the
Holy Spirit (Luke 1:35):
The
virgin birth of Christ is clearly brought out in the Bible in Luke 1:26-38 and
in Matthew 1:18-25. Jesus conception cannot be explained scientifically. It was
a creative miracle wrought by the Holy Spirit in the virgin womb of Mary. The
angel said the “power of the Most High” would overshadow her, using familiar
terminology from the OT with reference to the pillar of cloud over the camp of
Israel that symbolized the immediate presence of God (Ex.13:21). Jesus
supernatural birth is a pattern and example for believers because true
believers experienced a supernatural rebirth and regeneration by the Holy Spirit.[16]
5.2. The Holy Spirit Empowers God’s
People for Service
Luke
begins with a birth narrative heavily infused with the Holy Spirit. Luke 1-2
tells the story of the birth of Jesus. This stands squarely on the shoulders of
the paradigm already established in Luke 1:35 which says, “The Holy Spirit will
come upon you, and the power of the Most High will overshadow you. So, the holy
one to be born will be called the Son of God.” Notice the two terms “Come
upon,” used eight times in Luke/Acts and only twice elsewhere, is a
particularly Lucan term and is connected with “power” in both verses. Truly we
have a pattern being established here. From the very beginning of the books, we
are prepared to view the Holy Spirit in relation to power (Lk 4:36; 5:17;
24:49).[17] Luke
is the only Gospel writer to note that Jesus was empowered by the Holy Spirit
to do mighty works (cf. 4:1, 14, 18; 10:21; 24:19), especially prominent in his
baptism, temptation, and first sermon in Nazareth.[18]
5.3. The Holy Spirit as sustainer:
The
Spirit is a lover of humanity. His purpose is not merely to bring us into a
right relationship with God, but to build us, sustain us, and encourage us
through the body of Christ. This
manifests itself in at least two specific ways in Luke’s literature: joy and
prayer. He mentions joy frequently (Lk 1:14, 28, 44, 47, 58; 2:10; 6:23;
10:17-21; 15:7-10; 19:6, 37-40; 24:41, 52; Act 3:8-9; 5:41; 8:8, 39; 14:17;
16:34). On several occasion joy is specifically tied to the Spirit (Lk 1:41,
46, 67; 10:21; Acts 11:23-24; 13:52), most notably, Luke 10:21, “At that time
Jesus, full of joy through the Holy Spirit, said . . While his ultimate purpose
is greater than our personal satisfaction, because of his great love, he will
settle for nothing less than the complete health of the body of Christ, which
includes joy over God’s great work in us.”[19] So,
it is the Holy Spirit who sustains and encourages the believers.
5.4. The Relation of the Spirit to
Jesus and the Works of the Spirit:
In
Luke 4:1 Jesus is full of the Spirit, not subject to the Spirit but acting by
the Spirit. In 4:18 the Spirit abides on Jesus. In the conception by the Spirit
(1:35), the πνεύμα is God‘s life-giving power, but the result of the act is
what counts, namely, that Jesus has the Spirit from the first. If the Spirit is
later given at baptism, this does not denote growth but shows that each
actualization is a new divine act. The Spirit manifests himself for the first
time in Jesus and through Jesus comes to the community (cf. Acts 2:33; 10:14,
19).[20] In
Luke 12:10 the Spirit is the power of God in the inspired sayings of the
witnesses of Jesus; he is the Spirit of prophecy (cf. 4:23ff.). In Luke
healings are not associated with the Spirit but with the name of Jesus, with
faith in Jesus, with Jesus himself, with prayer, with bodily contact with
apostles, and with the power of Jesus. The Spirit enables disciples to speak
with tongues and to prophesy (Lk. 1:41, 67). He also grants discerning of the
heart and gives power to preaching.[21]
5.6. The Holy Spirit as a Divine
Character: God in the biblical narratives can be seen as a
literary figure i.e. a character. Likewise, the Holy Spirit can also be
considered as a character because the Holy Spirit is portrayed as
‘person-like.’ For instance, the Lukan narrative tells us that the Holy Spirit
reveals (Lk.2:26), inspires (Lk.2:27), leads (Lk.4:1), teaches (Lk.12:12). This
implies that the Holy Spirit as a character participates in incidents and thus
plays a role in interaction with other characters within the plot of Luke. On
the other hand, the Holy Spirit also possesses some traits that ordinary people
cannot share i.e. person-unlikeness. For example, the spirit external
appearance: as fire, as dove in Luke 3:22, the spirit’s environment as
allusions to heaven as God’s throne in Luke 3:22, 4:18. Also on several
occasions, the narrator also portrays the Holy Spirit as one who transcends
time: who was in the past and is now the eschatological present as promised
(Lk.11:13). Hence the Holy Spirit can be seen as a character who holds two
dialectic paradigms of traits i.e. those of person-likeness and
person-unlikeness.[22]
6. The Distinction of the Holy
Spirit from the Father and from His Son:
We
have seen that the Holy Spirit is a Divine Person. And now another question
arises, Is He as a Person separate and distinct from the Father and from the
Son? We read in Luke 3: 21, 22, “Now
when all the people were baptized, it came to pass that Jesus also being
baptized, and praying, the heaven was opened, and the Holy Ghost descended in a
bodily shape like a dove upon Him, and a voice came from heaven, which said,
Thou art My beloved Son; in Thee I am well pleased.” Here the clearest possible
distinction is drawn between Jesus Christ, who was on earth, and the Father who
spoke to Him from heaven, and the Holy Spirit who descended in a bodily form as
a dove from the Father. We see a clear distinction drawn between the name of
the Father and that of the Son and that of the Holy Spirit in Matt, 28: 19,
where we read, “Go ye therefore, and teach all nations, baptizing them in the
name of the Father, and of the
Son, and of the Holy Ghost.”
To sum it all up, the Bible draws the clearest possible distinction between the
three Persons, the Holy Spirit, the Father and the Son. They are three separate
personalities, having mutual relations to one another, acting upon one another,
speaking of or to one another, applying the pronouns of the second and third
persons to one another.[23]
7. Its relevance to the Indian
Christian context:
Rayan
in his work “Breath of Fire” outlines his Spirit Christology and relates it to
the gospels events, the annunciation, baptism, resurrection. Ryan describes the
annunciation as a second act of creation by the spirit because the spirit is at
work in Jesus from the annunciation. The baptism of Jesus at the Jordan was a
fresh more personal experience of the Holy Spirit which includes and guarantees
the coming of the Spirit on all of us and on earth. The resurrection was Jesus
fullest and most decisive experience of the Spirit when he became the one who
baptizes with the Holy Spirit. At the resurrection, Jesus was wholly
transformed and fully humanized, so it became the proof of Jesus sonship that
provided humankind with the possibility of the future and must be seen as “the
work of the Holy Spirit.”[24]
In this way Rayan states that “all that Jesus does is completely human and
wholly graced, suffused with the spirit of God.” And Jesus is the symbol of the
Holy Spirit.[25]
Thus, Rayan is of the opinion that an Indian Christology will “centre on the
Lord who is Spirit, the Risen Lord, on the indwelling Christ, the Antaryamin,
and on the Christ whose body we are.” This will lead us to discover and
experience Christ as the true and ultimate Self of our self.[26] Chakkarai
identifies the risen Christ with the Holy Spirit and sees the identification
realised at Pentecost. The genuine knowledge of Christ must begin with a
personal experience of the Holy Spirit. Hence he considers it more appropriate
to begin with the Holy Spirit. He sees the need for rethinking in Indian Christian
theology. Our Christology must start with our direct experience of the Holy
Spirit. He thinks that it must be from "the Holy Spirit or Antaryamin, the
Indweller, that we start our enquiry concerning the nature of the person of
Jesus." The
resurrected living Christ who is working in our hearts is the Spirit. The Holy
Spirit in human experience is the incarnation of Jesus Christ.[27]
Conclusion:
In
recapitulation, it is seen from the discussion that the Holy Spirit in the
Synoptic Gospels is primarily related to Jesus Christ. The Holy Spirit plays a
significant role in the conception of Jesus Christ. Jesus was conceived and
begotten in the womb of the Virgin Mary by the Holy Spirit. It is also seen in
the baptism of Jesus at Jordan River that the spirit came upon him as a dove.
It was the Spirit that led Jesus into the wilderness to be tempted and it was
through the help of the Spirit that Christ defeated the devil. We also see that
it was the Holy Spirit that empowers Jesus Christ to perform mighty deeds and
works. And this spirit is the same spirit that empowers us as a believer for
his service and ministry. It not only empowers us but it also sustains us and encourages
us through the body of Christ. It is also to be noted that the knowledge of Christ
must begin with a personal experience of the Holy Spirit. Hence one must consider
it more appropriate to begin with the Holy Spirit.
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Bibliography:
Baumgärtel, Friedrich.
“πνεύμα.” In Theological Dictionary of the New Testament. Vol. 6. Edited by Gerhard Kittel &
Gerhard Friedrich. Translated by Geoffrey Bromily. Grand Rapids, Michigan: Eerdmans, 1968. 353-371.
Burchard, Kenny. “Pneuma (πνεύμα) In Mark’s Gospel.” In Biblical Studies in New Testament (2013): 1-3.
Chakkarai,
V. Jesus the Avatar. 2nd Edition.
Madras: CLS, 1930.
Conner, Walter Thomas. The Work of the Holy Spirit: A Treatment of the Biblical Doctrine of the Divine Spirit. Nashville:
Broadman, 1969.
Cullen, Peter.
“Euphoria, Praise and Thanksgiving: Rejoicing in the Spirit in Luke-Acts.” In Journal of Pentecostal Theology 6 (1995): 13-24.
Hagner, Donald A. Matthew
1-13. Vol.33a. Word Biblical Commentary. Edited by David A. Hubbard and Glenn W. Barker. Dallas: Word,
1993.
Hur, Ju. A
Dynamic Reading of the Holy Spirit in Luke-Acts. London: T&T Clark,
2001.
Keener, Craig. The
Spirit in the Gospels and Acts. Peabody, MA: Hendrickson, 1997.
Kim, Kirsteen. Mission
in the Spirit: The Holy Spirit in Indian Christian Theologies. Delhi: ISPCK, 2003.
Lloyd Jones, Martyn.
God the Holy Spirit. Wheaton, Illinois: Crossway Books, 1997.
McIntyre, John. The
Shape of Pneumatology. London: T&T Clark, 2004.
Nyoyok, Vincent G. “The Understanding of the
Holy Spirit in the New Testament.”
In Indian Journal of Theology (1998): 76-87.
Rayan, Samuel. Breath
of Fire- The Holy Spirit: Heart of the Christ. London:
Geoffrey Chapman, 1979.
Rea, John. The
Holy Spirit in the Bible: A Commentary on the Major Passages. London: Marshall Pickering, 1990.
Sheldon, James. Mighty
in Word and Deed. Peabody, MA: Hendrickson, 1991.
Torrey, R. A. The
Person and Work of The Holy Spirit. London: Fleming H.
Revell, 2009.
Unger, Merrill F. The
Baptizing Work of the Holy Spirit. Illinois: Van Kampen, 1973.
Warrington, Keith. The
Message of the Holy Spirit: The Spirit of Encounter. Nottingham: Inter-Varsity, 2009.
[2] Vincent G. Nyoyok, “The Understanding of the Holy Spirit in the New Testament,”
in IJT (1998): 80.
[3] Walter
Thomas Conner, The Work of the Holy
Spirit: A Treatment of the Biblical Doctrine of the Divine Spirit (Nashville:
Broadman, 1969), 45-46.
[5] Keith
Warrington, The Message of the Holy
Spirit: The Spirit of Encounter (Nottingham: Inter-Varsity, 2009), 22.
[8] John Rea,
The Holy Spirit in the Bible: A
Commentary on the Major Passages (London: Marshall Pickering, 1990), 123.
[11] Donald A.
Hagner, Matthew 1-13, vol.33a (WBC;
eds. David A. Hubbard and Glenn W. Barker; Dallas: Word, 1993), 23.
[13] Friedrich
Baumgärtel, “πνεύμα,” in TDNT, vol 6 (eds. Gerhard Kittel
& Gerhard Friedrich; trans. Geoffrey Bromily (Grand Rapids, Michigan:
Eerdmans, 1968), 362.
[19] Peter Cullen,
“Euphoria, Praise and Thanksgiving: Rejoicing in the Spirit in Luke-Acts,” in JPT 6 (1995): 16.
[24] Samuel Rayan, Breath
of Fire- The Holy Spirit: Heart of the Christ (London:
Geoffrey Chapman, 1979), 5-6.
[26] Kirsteen
Kim, Mission in the Spirit: The Holy Spirit in Indian Christian Theologies
(Delhi: ISPCK, 2003), 182.
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