Trinity Discussion, split from "Something I Just Read"

[Molly]

Hi Molly,
Thank you for your reply.

Now I could say, that in my opinion, we are present in the above passage under the title of Christ, meaning the anointed one, as co-inheritors with Y'shua,  because this passage is looking ages [more than one age] into the future.

This brings to mind Revelations 22, where we see the saints reigning for the ages of the ages.

Yes.


15 And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.

--Rev 11



There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever.

--Rev 22:5


Isaiah 60:19 The sun will no more be your light by day, nor will the brightness of the moon shine on you, for the LORD will be your everlasting light, and your God will be your glory.


Daniel 7:27 Then the sovereignty, power and greatness of all the kingdoms under heaven will be handed over to the holy people of the Most High. His kingdom will be an everlasting kingdom, and all rulers will worship and obey him.'



Revelation 20:6 Blessed and holy are those who share in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ and will reign with him for a thousand years.

[Molly]

I really enjoyed this teaching on the Holy Spirit as the third Person of the Trinity.

There is a section in the middle where the tape goes quiet--it lasts about 3 minutes--have patience and the speaker will return--must have been some technical glitch.

Anyway, I hope some enjoy this as much as I did because the Spirit just dumps these things in my lap as I need them and it saves me a lot of work.  This is a gift from Him for this thread.  I never heard this preacher before and I don't know anything about him but he is saying what I would say if I put a lot of time into organizing it and presenting it. 



Dr. Miles Monroe, "The Holy Spirit"

http://www.youtube.com/watch?v=PRJwaQaShUY






5 But now I go my way to him that sent me; and none of you asketh me, Whither goest thou?

6 But because I have said these things unto you, sorrow hath filled your heart.

7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.

8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:

9 Of sin, because they believe not on me;

10 Of righteousness, because I go to my Father, and ye see me no more;

11 Of judgment, because the prince of this world is judged.

12 I have yet many things to say unto you, but ye cannot bear them now.

13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.

14 He shall glorify me: for he shall receive of mine, and shall shew it unto you.

15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.

16 A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father.

--John 16





Then said Jesus to them again, Peace be unto you: as my Father has sent me, even so send I you.

And when he had said this, he breathed on them, and said unto them, Receive ye the Holy Spirit:

--John 20:21-22

[Molly]

The Everlasting Covenant--The Promise of God to His people--Signed, Sealed, and Delivered




And, behold, I send the promise of my Father upon you: but tarry you in the city of Jerusalem, until you be endued with power from on high. (Luke 24:49)


By myself have I sworn, says the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. (Gen. 22:16-18)


Genesis 17:7
And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.




So, Let's jump into the deep water with both feet and take a quick look at the big picture--The Everlasting Covenant. Don't be alarmed that Arthur Pink is a Calvinist. As far as he went, Calvin got it right. God is bigger than any of us could even contemplate. That is why we need each other as the body of Christ. But, this great plan of God is a plan encompassing the Ages, and we are in the unique position of being among the first to enjoy its benefits. With that in mind, read this very fast and contemplate it slowly.



Part One--The Everlasting Covenant, by A.W.Pink

The Word of God opens with a brief account of creation, the making of man, and his fall. From later Scripture we have no difficulty in ascertaining that the issue of the trial to which man was subjected in Eden had been divinely foreseen. "The Lamb slain (in the purpose of God) from the foundation of the world" (Rev. 13:8) makes it clear that, in view of the Fall, provision had been made by God for the recovery of His people who had apostatized in Adam, and that the means whereby their recovery would be effected were consistent with the claims of the divine holiness and justice. All the details and results of the plan of mercy had been arranged and settled from the beginning by divine wisdom.

That provision of grace which God made for His people before the foundation of the world embraced the appointment of His own Son to become the mediator, and of the work which, in that capacity, He should perform. This involved His assumption of human nature, the offering of Himself as a sacrifice for sin, His exaltation in the nature He had assumed to the right hand of God in the heavenlies, His supremacy over His church and over all things for His church, the blessings which He should be empowered to dispense, and the extent to which His work should be made effectual unto the salvation of souls. These were all matters of definite and certain arrangement, agreed upon between God and His Son in the terms of the everlasting covenant.

The first germinal publication of the everlasting covenant is found in Genesis 3:15 "I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." Thus, immediately after the Fall, God announced to the serpent his ultimate doom through the work of the Mediator, and revealed unto sinners the channel through whom alone salvation could flow to them. The continual additions which God subsequently made to the revelation He gave in Genesis 3:15 were, for a considerable time, largely through covenants He made with the fathers, covenants which were both the fruit of His eternal plan of mercy and the gradual revealing of the same unto the faithful. Only as those two facts are and held fast by us are we in any position to appreciate and perceive the force of those subordinate covenants.

God made covenants with Noah, Abraham, David; but were they, as fallen creatures, able to enter into covenant with their august and holy Maker? Were they able to stand for themselves, or be sureties for others? The very question answers itself. What, for instance, could Noah possibly do which would insure that the earth should never again be destroyed by a flood? Those subordinate covenants were less than the Lord's making manifest, in an especial and public manner, the grand covenant: making known something of its glorious contents, confirming their own personal interest in it, and assuring them that Christ, the great covenant head, should be of themselves and spring from their seed.

This is what accounts for that singular expression which occurs so frequently in Scripture: "Behold, I establish my covenant with you and your seed after you" (Gen. 9:9). Yet there follows no mention of any conditions, or work to be done by them: only a promise of unconditional blessings. And why? because the "conditions" were to be fulfilled and the "work" was to be done by Christ, and nothing remained but to bestow the blessings on His people. So when David says, "He hath made with me an everlasting covenant" (2 Sam. 23:5) he simply means, God had admitted him into an interest in the everlasting covenant and made him partaker of its privileges. Hence it is that when the apostle Paul refers to the various covenants which God had made with men in Old Testament times, he styles them not "covenants of stipulations" but covenants of promise" (Eph 2:12).

Above we have pointed out that the continual additions which God made to His original revelation of mercy in Genesis 3:15 were, for a while, given mainly through the covenants He made with the fathers. It was a process of gradual development, issuing finally in the fullness of gospel grace; the substance of those covenants indicated the outstanding stages in this process. They are the great landmarks of God's dealings with men, points from which the disclosures of the divine mind expanded into increased and established truths. As revelations they exhibited in ever augmented degrees of fullness and clearness the plan of salvation through mediation and sacrifice of the Son of God; for each of those covenants consisted of gracious promises ratified by sacrifice (Gen. 8:20; 9:9; 15:9-11, 18). Thus, those covenants were so many intimations of that method of mercy which took its rise in the eternal counsels of the divine mind.

Those divine revelations and manifestations of the grace decreed in the everlasting covenant were given out at important epochs in the early history of the world. Just as Genesis 3:15 was given immediately after the Fall, so we find that immediately following the flood God solemnly renewed the covenant of grace with Noah. In like manner, at the beginning of the third period of human history, following the call of Abraham, God renewed it again, only then making a much fuller revelation of the same. It was now made known that the coming deliverer of God's people was to be of the Abrahamic stock and that all the families of the earth should be blessed in Him—a plain intimation of the calling of the Gentiles and the bringing of the elect from all nations into the family of God. In Genesis 15:5,6, the great requirement of the covenant—namely, faith—was then more fully made known.

.....

Thus we may see how fully the covenant of grace was revealed and confirmed unto Abraham the father of all them that believe, by which he and his descendants obtained a clearer sight and understanding of the great Redeemer and the things which were to be accomplished by Him. "And therefore did Christ take notice of this when He said, Abraham rejoiced to see my day, and was glad" (John 8:56). These last words clearly intimate that Abraham had a definite spiritual apprehension of those things. Under the Sinaitic covenant a yet fuller revelation was made by God to His people of the contents of the everlasting covenant: the tabernacle, and all its holy vessels; the high priest, his vestments, and service; and the whole system of sacrifices and ablutions, setting before them its blessed realities in typical forms, they being patterns of heavenly things.

Thus, before seeking to set forth the everlasting covenant itself in a specific way, we have first endeavored to make clear the relation borne to it of the principal covenants which God was pleased to make with different men during the Old Testament era. Our sketch of them has necessarily been brief, for we shall take them up separately and consider them in fuller detail in the succeeding chapters. Yet sufficient has been said, we trust, to demonstrate that, while the terms of the covenants which God made with Noah, with Abraham, with Israel at Sinai, and with David, are to be understood, first, in their plain and natural sense, yet it should be clear to any anointed eye that they have a second and higher meaning—a spiritual content. The things of earth have been employed to represent heavenly things. In other words, those subordinate covenants need to be contemplated in both their letter and spirit.

Coming now more directly to the present aspect of our theme, let it be pointed out that, as there is no one verse in the Bible which expressly affirms there are three divine persons in the Godhead, co-eternal, coequal, co-glorious; nevertheless, by carefully comparing Scripture with Scripture we know that such is the case. In like manner there is no one verse in the Bible which categorically states that the Father entered into a formal agreement with the Son: that on His executing a certain work, He should receive a certain reward. Nevertheless, a careful study of different passages obliges us to arrive at this conclusion.

........

The language of the New Testament is very explicit in teaching us the true light in which the plan of mercy is to be viewed, and in showing the saint that he is to regard all his spiritual blessings and privileges as coming to him out of the everlasting covenant. It speaks of "the eternal purpose which God purposed in Christ Jesus our Lord" (Eph 3:11). Our covenant oneness with Christ is clearly revealed in Ephesians 1:3-5, that marvelous declaration reaching its climax in 1:6: "to the praise of the glory of his grace, wherein he hath made us accepted in the beloved." "Accepted in the beloved" goes deeper and means far more than "accepted through him." It denotes not merely a recommendatory passport from Christ, but a real union with Him, whereby we are incorporated into His mystical body, and made as truly partakers of His righteousness as the members of the physical body partake of the life which animates its head.

In like manner, there are many, many statements in the New Testament concerning Christ Himself which are only pertinent and intelligible in the light of His having acted in fulfillment of a covenant agreement with the Father. For example, in Luke 22:22 we find Him saying, "And truly the Son of man goeth as it was determined:" "determined" when and where but in the everlasting covenant! Plainer still is the language in John 6:38,39: "For I came down from heaven, not to do mine own will, but the will of him that sent me: and this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day." Three things are there to be seen: (1) Christ had received a certain charge or commission from the Father; (2) He had solemnly engaged and undertaken to execute that charge; (3) The end contemplated in that arrangement was not merely the announcement of spiritual blessings, but the actual bestowal of them upon all who had been given to Him.

Again, from John 10:16 it is evident that a specific charge had been laid upon Christ. Referring to His elect scattered among the Gentiles He did not say "them also I will bring," but "them also I must bring." In His high priestly prayer we hear Him saying, "Father, I will that they also whom thou hast given me, be with me, where I am" (John 17:24). There Christ was claiming something that was due Him on account of or in return for the work He had done (v. 4). This clearly presupposes both an arrangement and a promise on the part of the Father. It was the surety putting in His claim. Now a claim necessarily implies a preceding promise annexed to a condition to be performed by the party to whom the promise is made, which gives a right to demand the reward. This is one reason why Christ, immediately afterward, addressed God as righteous Father, appealing to His faithfulness in the agreement.

II.

The everlasting covenant or covenant of grace is that mutual agree­ment into which the Father entered with His Son before the founda­tion of the world respecting the salvation of His elect, Christ being appointed the mediator, He willingly consenting to be their head and representative. That there is a divine covenant to which Christ stands related, and that the great work which He performed here on earth was the discharge of His covenant office, is very plain from many Scriptures, first of all, from the covenant titles which He bears. In Isaiah 42:6 we hear the Father saying to the Son: "I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles." As a covenantee in it, Christ is thus "given" unto His people, as the pledge of all its blessings (cf. Rom. 8:32). He is the representative of His people in it. He is, in His person and work, the sum and substance of it. He has fulfilled all its terms, and now dispenses its rewards.

In Malachi 3:1 Christ is designated "the messenger of the cove­nant," because He came here to make known its contents and pro­claim its glad tidings. He came forth from the Father to reveal and publish His amazing grace for lost sinners. In Hebrews 7:22 Christ is denominated "the surety at a better covenant." A surety is one who is legally constituted the representative of others, and thereby comes under an engagement to fulfill certain obligations in their name and for their benefit. There is not a single legal obligation which the elect owed unto God but what Christ has fully and perfectly discharged; He has paid the whole debt of His insolvent people, settling all their liabilities. In Hebrews 9:16 Christ is called "the testator" of the covenant or testament, and this, because to Him belong its riches, to Him pertain its privileges; and because He has, in His unbounded goodness, bequeathed them as so many inestimable legacies unto His people.

Once more, in Hebrews 9:15 and 12:24 Christ is styled "the mediator of the new covenant," because it is by His efficacious satisfaction and prevailing intercession that all its blessings are now imparted to its beneficiaries. Christ now stands between God and His people, advocat­ing their cause (1 John 2:1) and speaking a word in season to him that is weary Isa. 50:4). But how could Christ sustain such offices as these unless the covenant had been made with Him (Gal. 3:17) and the execution of it had been undertaken by Him (Heb. 10:5-7)? "Now the God of peace, which brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant" (Heb. 13:20): that one phrase is quite sufficient to estab­lish the fact that an organic connection existed between the covenant of grace and the sacrifice of Christ. In response to Christ's execution of its terms, the Father now says to Him, "By the blood of thy covenant I have sent forth thy prisoners (those given to Him before the foundation of the world, but in Adam fallen under condemna­tion) out of the pit wherein is no water" (Zech. 9:11).

The covenant relationship which the mediator sustains unto God Himself is that which alone accounts for and explains the fact that He so frequently addressed Him as "my God." Every time our blessed Redeemer uttered the words "my God" He gave expression to His covenant standing before the God-head. It must be so; for considering Him as the Second Person of the Trinity, He was God, equally with the Father and the Holy Spirit. We are well aware that we are now plunging into deep waters; yet if we hold fast to the very words of Scripture we shall be safely borne through them, even though our finite minds will never be able to sound their infinite depths. "Thou art my God from my mother's belly" (Ps. 22.:10), declared the Savior. From the cross He said, "My God." On the resurrection morning He spoke of "my God" (John 20:17). And in the compass of a single verse (Rev. 3:12) we find the glorified Redeemer saying "my God" no less than four times.

What has been pointed out in the above paragraph receives confir­mation in many other Scriptures. When renewing His covenant with Abraham, Jehovah said: "I will establish my covenant between me and thee, and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee and to thy seed after thee" (Gen. 17:7). That is the great covenant promise: to be a God unto any one states that He will supply all their need (Phil. 4:19)—spiritual, temporal, and eternal. It is true that God is the God of all men, inasmuch as He is their Creator, Governor and judge; but He is the God of His people in a much more blessed sense. "For this is the covenant that I will make with the house of Israel after those days, saith the Lord: I will put my laws into their mind, and write them in their hearts; and I will be to them a God, and they shall be to me a people" (Heb. 8:10). Here again we are shown that it is with respect unto the covenant that, in a special way, God is the God of His people.

Before leaving Hebrews 8:10 let us note the blessed tenor of the covenant as expressed in the words immediately following: "And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more" (vv. 11, 12). What conditions are there here? What terms of fulfillment are required from impotent men? None at all: it is all promise from beginning to end. So too in Acts 3:25 we find Peter saying, "Ye are the children of the prophets, and of the covenant which God made with our fathers." Here the covenant (not "covenants") is referred to generally; then it is specified particularly: "saying unto Abraham, And in thy seed shall all the kindreds of the earth" be laid under conditions? No; be required to perform certain works? No; but, "shall be blessed," without any regard to qualifications or deeds of their own—entitled by virtue of their interest in what was performed for them by their covenant head.



http://www.pbministries.org/books/pink/Divine_Covenants/divine_covenants_01.htm

[micah7:9]

Hastings Dictionary of the Bible can help us.
Page 1015: TRINITY--The Christian doctrine of God as existing in three Persons and one Substance IS NOT DEMONSTRABLE BY LOGIC or SCRIPTURAL PROOF..."
The existence of a trinity is admittedly not demonstrable by logic or scriptural proof, however, it is called a "necessary hypothesis."  I would inquire as to just why is it a "necessary hypothesis"? Why hypothesize at all, seeing that the Scriptures give us plain, factual, actual information without having to theorize or hypothesize? Let's get a definition of that word "hypothesis:"
Webster's Dictionary, hypothesis, A system or theory imagined or assumed to account for what is not understood. An unproved theory. theory, a speculative plan... a formulation of underlying principles of certain observed phenomena which has been verified to some degree... a conjecture; guess.
First of all, nowhere in the Scriptures is God referred to or called a "trinity."
Second, the word "three" is never used in reference to Who or What God is.
Third, God is never called or referred to as "a person."
Four, the holy spirit is never called "God."
Five, since Christ is the Son, He cannot also be the Father or be coequal with His Father. Christ plainly said:
"My Father is GREATER than I" (John 14:28). And where in the Word of God is the Holy Spirit called a person?
I find the word personalities to define a " trinity" unscriptual. As for being made in God's image,   God is Spirit Jo. 4:24.

[micah7:9]

Encyclopaedia Britannica Vol. 2, page 480:

(quote) TRINITY. Fundamental Conception.--This conception of the Trinity is systematically developed by theologians, Greek, Latin and Protestant...The doctrine, then, is primarily religious and if we define God--as in practice religion does--as 'That which has an absolute claim upon our obedience' or as 'the Supreme Object of our reverence,' the paradoxical element in the doctrine is at least diminished...Is there, then any insuperable difficulty in the notion of a threefold personal embodiment of the one Divine Will and Character, an embodiment so complete in each case that contact with the Divine Person is contact with God:...This ultimate unity of subordination to a single principle is not necessarily identical with the unity which comes from being included within the mind of a single Divine Being. Nor is it obviously identical with the theologian's 'numerical unity of substance.' The Unity, then, of the Object of our supreme reverence and trust is not plainly inconsistent with the existence of personal distinctions (in the modern sense of the word) within the Godhead. It was probably an afterthought to regard the doctrine of the Trinity as providing a more satisfactory conception of 'personality in God' than could grow up under a 'uninpersonal' theology. Yet Trinitarianism has some points of superiority over a theory which may compel us to conceive God as waking up at the Creation from 'an eternity of idleness.' ...It has been similarly argued that in conceiving the 'not-self with which God contrasts Himself' as 'wholly internal to His essence' while the unity (the Holy Spirit) 'within which the relation of the two falls is not, as in us, a dark mystery at the back of our life but something which 'proceeds from both' we have 'the best notion that we can frame of Being at its highest.' Such an argument lead not merely to a plurality but to a trinity of Divine persons, and supports the Western doctrine of the procession of the Spirit from the Father and the Son. (End of Britannica quote).

Hope you all understood that :sigh:

[micah7:9]

"Doctrine of the Trinity" By Dr. Ed DeVries, President of the School of Biblical & Theological Studies. His first paragraph makes the following statements:

"Since the word Trinity IS NOT FOUND ANYWHERE IN THE RECEIVED TEXT or in its offspring (the Authorized Version and other biblical translations derived from the received text), many argue that the doctrine of the Trinity is NOT A BIBLICAL ONE. However, when a person comes to understand the THEORY that is embodied in the terminology they can NOT HELP BUT FIND PROOF OF THE TRINITY THROUGHOUT THE BIBLE. The doctrine of the Trinity is believed by ALL Christian groups. Some groups profess to be Christian and DO NOT believe in the Trinity, however, NONE OF THESE GROUPS ARE TRULY CHRISTIAN..."

1Co 8:5  For though there be that are called gods, whether in heaven or on earth; as there are gods many, and lords many;
1Co 8:6  yet to us there is one God, the Father, of whom are all things, and we unto him; and one Lord, Jesus Christ, through whom are all things, and we through him.
1Co 8:7  Howbeit there is not in all men that knowledge:

[Molly]

I can understand THIS:



16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;

17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.


--John 14

[micah7:9]

That is good that you understand. :HeartThrob:

[Molly]

November 18, 2010
50 Things the Holy Spirit Does



1. He convicts the world of sin, righteousness, and judgment (John 16:8).

2. He guides us into all truth (John 16:13).

3. He regenerates us (John 3:5-8; Titus 3:5).

4. He glorifies and testifies of Christ (John 15:26; 16:14).

5. He reveals Christ to us and in us (John 16:14-15).

6. He leads us (Rom. 8:14; Gal. 5:18; Matt. 4:1; Luke 4:1).

7. He sanctifies us (2 Thess. 2:13; 1 Pet. 1:2; Rom. 5:16).

8. He empowers us (Luke 4:14; 24:49; Rom. 15:19; Acts 1:8).

9. He fills us (Eph. 5:18; Acts 2:4; 4:8, 31; 9:17).

10. He teaches us to pray (Rom. 8:26-27; Jude 1:20).

11. He bears witness in us that we are children of God (Rom. 8:16).

12. He produces in us the fruit or evidence of His work and presence (Gal. 5:22-23).

13. He distributes spiritual gifts and manifestations (the outshining) of His presence to and through the body (1 Cor. 12:4, 8-10; Heb. 2:4).

14. He anoints us for ministry (Luke 4:18; Acts 10:38).

15. He washes and renews us (Titus 3:5).

16. He brings unity and oneness to the body (Eph. 4:3; 2:14-18). Here He plays the same role that He plays in the Godhead. The Spirit is the life that unites Father and Son. He plays the same role in the church. When He is operating in a group of people, He unites them in love. Therefore, a sure evidence of the Holy Spirit working in a group is Love and Unity. Not signs and wonders (those are seasonal and can be counterfeited).

17. He is our guarantee and deposit of the future resurrection (2 Cor. 1:22; 2 Cor. 5:5).

18. He seals us unto the day of redemption (Eph. 1:13; 4:30).

19. He sets us free from the law of sin and death (Rom. 8:2).

20. He quickens our mortal bodies (Rom. 8:11).

21. He reveals the deep things of God to us (1 Cor. 2:10).

22. He reveals what has been given to us from God (1 Cor. 2:12).

23. He dwells in us (Rom. 8:9; 1 Cor. 3:16; 2 Tim. 1:14; John 14:17).

24. He speaks to, in, and through us (1 Cor. 12:3; 1 Tim. 4:1; Rev. 2:11; Heb 3:7; Matt. 10:20; Acts 2:4; 8:29; 10:19; 11:12, 28; 13:2; 16:6,7; 21:4,11).

25. He is the agent by which we are baptized into the body of Christ (1 Cor. 12:13).

26. He brings liberty (2 Cor. 3:17).

27. He transforms us into the image of Christ (2 Cor. 3:18).

28. He cries in our hearts, "Abba, Father" (Gal. 4:6).

29. He enables us to wait (Gal. 5:5).

30. He supplies us with Christ (Phil. 1:19, KJV).

31. He grants everlasting life (Gal. 6:8).

32. He gives us access to God the Father (Eph. 2:18).

33. He makes us (corporately) God's habitation (Eph. 2:22).

34. He reveals the mystery of God to us (Eph. 3:5).

35. He strengthens our spirits (Eph. 3:16).

36. He enables us to obey the truth (1 Pet. 1:22).

37. He enables us to know that Jesus abides in us (1 John 3:24; 4:13).

38. He confesses that Jesus came in the flesh (1 John 4:2).

39. He says "Come, Lord Jesus" along with the bride (Rev. 22:17).

40. He dispenses God's love into our hearts (Rom. 5:5).

41. He bears witness to the truth in our conscience (Rom. 9:1).

42. He teaches us (1 Cor. 2:13; John 14:26).

43. He gives us joy (1 Thess. 1:6).

44. He enables some to preach the gospel (1 Pet. 1:12).

45. He moves us (2 Pet. 1:21).

46. He knows the things of God (1 Cor. 2:11).

47. He casts out demons (Matt. 12:28).

48. He brings things to our remembrance (John 14:26).

49. He comforts us (Acts 9:31).

50. He makes some overseers in the church and sends some out to the work of church planting [through the body] (Acts 20:28; 13:2).

http://frankviola.org/2010/11/18/50-things-the-holy-spirit-does/

[micah7:9]

I see you have taken the liberty to personify the Holy Spirit as "he." Can you point out a verse of scripture that identifies the Holy Spirit as a person?

Joh_1:33  And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.
Joh_7:39  (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)
1Th_4:8  He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.
Rev_21:10  And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God,

[OneThing]

November 18, 2010
50 Things the Holy Spirit Does



1. He convicts the world of sin, righteousness, and judgment (John 16:8).

2. He guides us into all truth (John 16:13).

3. He regenerates us (John 3:5-8; Titus 3:5).

4. He glorifies and testifies of Christ (John 15:26; 16:14).

5. He reveals Christ to us and in us (John 16:14-15).

6. He leads us (Rom. 8:14; Gal. 5:18; Matt. 4:1; Luke 4:1).

7. He sanctifies us (2 Thess. 2:13; 1 Pet. 1:2; Rom. 5:16).

8. He empowers us (Luke 4:14; 24:49; Rom. 15:19; Acts 1:8).

9. He fills us (Eph. 5:18; Acts 2:4; 4:8, 31; 9:17).

10. He teaches us to pray (Rom. 8:26-27; Jude 1:20).

11. He bears witness in us that we are children of God (Rom. 8:16).

12. He produces in us the fruit or evidence of His work and presence (Gal. 5:22-23).

13. He distributes spiritual gifts and manifestations (the outshining) of His presence to and through the body (1 Cor. 12:4, 8-10; Heb. 2:4).

14. He anoints us for ministry (Luke 4:18; Acts 10:38).

15. He washes and renews us (Titus 3:5).

16. He brings unity and oneness to the body (Eph. 4:3; 2:14-18). Here He plays the same role that He plays in the Godhead. The Spirit is the life that unites Father and Son. He plays the same role in the church. When He is operating in a group of people, He unites them in love. Therefore, a sure evidence of the Holy Spirit working in a group is Love and Unity. Not signs and wonders (those are seasonal and can be counterfeited).

17. He is our guarantee and deposit of the future resurrection (2 Cor. 1:22; 2 Cor. 5:5).

18. He seals us unto the day of redemption (Eph. 1:13; 4:30).

19. He sets us free from the law of sin and death (Rom. 8:2).

20. He quickens our mortal bodies (Rom. 8:11).

21. He reveals the deep things of God to us (1 Cor. 2:10).

22. He reveals what has been given to us from God (1 Cor. 2:12).

23. He dwells in us (Rom. 8:9; 1 Cor. 3:16; 2 Tim. 1:14; John 14:17).

24. He speaks to, in, and through us (1 Cor. 12:3; 1 Tim. 4:1; Rev. 2:11; Heb 3:7; Matt. 10:20; Acts 2:4; 8:29; 10:19; 11:12, 28; 13:2; 16:6,7; 21:4,11).

25. He is the agent by which we are baptized into the body of Christ (1 Cor. 12:13).

26. He brings liberty (2 Cor. 3:17).

27. He transforms us into the image of Christ (2 Cor. 3:18).

28. He cries in our hearts, "Abba, Father" (Gal. 4:6).

29. He enables us to wait (Gal. 5:5).

30. He supplies us with Christ (Phil. 1:19, KJV).

31. He grants everlasting life (Gal. 6:8).

32. He gives us access to God the Father (Eph. 2:18).

33. He makes us (corporately) God's habitation (Eph. 2:22).

34. He reveals the mystery of God to us (Eph. 3:5).

35. He strengthens our spirits (Eph. 3:16).

36. He enables us to obey the truth (1 Pet. 1:22).

37. He enables us to know that Jesus abides in us (1 John 3:24; 4:13).

38. He confesses that Jesus came in the flesh (1 John 4:2).

39. He says "Come, Lord Jesus" along with the bride (Rev. 22:17).

40. He dispenses God's love into our hearts (Rom. 5:5).

41. He bears witness to the truth in our conscience (Rom. 9:1).

42. He teaches us (1 Cor. 2:13; John 14:26).

43. He gives us joy (1 Thess. 1:6).

44. He enables some to preach the gospel (1 Pet. 1:12).

45. He moves us (2 Pet. 1:21).

46. He knows the things of God (1 Cor. 2:11).

47. He casts out demons (Matt. 12:28).

48. He brings things to our remembrance (John 14:26).

49. He comforts us (Acts 9:31).

50. He makes some overseers in the church and sends some out to the work of church planting [through the body] (Acts 20:28; 13:2).

http://frankviola.org/2010/11/18/50-things-the-holy-spirit-does/

Thank you sweet Lady... for 50 Scriptures that will truly help me as I study the Scriptures.  I use as a basic outline, a kind of three-step approach to studying/abiding in the Word... know the truth:

1.  the truth (as perceived by the five senses of man)
2.  the whole truth (as understood by the human mind)
3.  and nothing but the truth (as received by the Spirit of God)

Blessings on all your... our efforts to not only know the TRUTH, but to share it, to live it and  always in love. 

[micah7:9]

"And I will pray the Father, and He shall give you [it is not "from" the holy spirit, but "from" the Father] another Comforter [this word does not require a capital letter], that he [it] may abide with you for ever [Greek: for the aion--eon or age]. Even the Spirit of truth..." (John 14:16-17 KJV).


Remember that Jesus said "I am the truth." How then can this "comforter" be coming from both His Father and Himself? Is this possible? Once we understand just what this "spirit of truth," "spirit of God," "holy spirit," "holy ghost," "comforter" really is, we will see that it certainly DOES come from both the Father and His Son Jesus Christ.
From The Concordant Literal New Testament:

John 14:16-18, "And I shall be asking the Father, and He will be giving you another consoler, that it, indeed, may be with you for the eon--the spirit of truth, which the world can not get, for it is not beholding it, neither is knowing it. Yet you know it, for it is remaining with you and will be in you. I will not leave you bereaved; I am COMING TO YOU."
Notice verse 26 of John 14:

"Now the consoler, THE HOLY SPIRIT, which the Father will be sending in MY NAME..."

And see how this is done, verse 23:

"If anyone should be loving Me, he will be keeping My word, and My Father will be loving him, and WE shall be coming to him and making OUR abode with him.
Matt. 10:20  "But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.

[micah7:9]

Is this "comforter" the third God of a trinity? Let us see Who this Comforter really is! Didn't you ever wonder why this Comforter could not come until Christ departed? The comforter does not come until Christ departs to the Father, because the comforter IS THE SON returning in the form of "spirit," "holy spirit." Jesus is saying to him,

"I am the Way and the Truth and the Life. No one is coming to the Father except through Me" (John 14:6).

"Now, whenever the consoler [comforter] which I shall be sending you from the Father..."

Notice that Christ sends the comforter from the Father and what Jesus instructs. And notice that it does not involve a third person of a fabled trinity

[micah7:9]

I have these questions as well.
If the trinity is true, how is it that Jesus Christ was CONCEIVED BY THE HOLY SPIRIT, but is the SON OF GOD THE FATHER???
If Jesus Christ is the one and only Supreme Deity and Almighty God of the universe, when He died on the cross, WHO resurrected Him back to life?

Also consider, if the Father, the Holy Spirit of God, and Jesus Christ are One inseparable God, then if either of the three were to die, ALL WOULD DIE.

So if God is a trinity and "The TRINITY" itself DIED, then there would be no power to resurrect anyone and we would be without any God today, in fact, we would be without ourselves or anything else in the universe. There would be one big black void!

If "God" (your trinity), DIED, then "God" died--ALL OF GOD DIED, for you say "God" is a "trinity."  Maybe you would care to explain that to me?  Remember now, the trinity can NOT be divided up into three separate parts, for according to you it IS the three parts that make the whole God. Did only one-third of God die for the sin of the world?

[Molly]

The Holy Spirit speaks to us in the first person:


2 While they were ministering to the Lord and fasting, the Holy Spirit said, "Set apart for Me Barnabas and Saul for the work to which I have called them."

--Acts 13:2



The Holy Spirit can be grieved by us:


30 Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

--Eph 4:30



"grieve" [not the Holy Spirit]

G3076
λυπέω
lupeō
loo-peh'-o
From G3077; to distress; reflexively or passively to be sad: - cause grief, grieve, be in heaviness, (be) sorrow (-ful), be (make) sorry.



The Holy Spirit has a will.


11 But one and the same Spirit works all these things, distributing to each one individually just as He wills.

--1 Cor 1:12



The Holy Spirit can be blasphemed.


Therefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Spirit shall not be forgiven unto men.

And whoever speaks a word against the Son of man, it shall be forgiven him: but whoever speaks against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.

--Mat 12:31-32



I believe--

He is our helper and our comforter,  our adviser and our counselor.  He has our back at all times, keeping us safely in the will of God.

[micah7:9]

November 18, 2010
50 Things the Holy Spirit Does



1. He convicts the world of sin, righteousness, and judgment (John 16:8).

2. He guides us into all truth (John 16:13).

3. He regenerates us (John 3:5-8; Titus 3:5).

4. He glorifies and testifies of Christ (John 15:26; 16:14).

5. He reveals Christ to us and in us (John 16:14-15).

6. He leads us (Rom. 8:14; Gal. 5:18; Matt. 4:1; Luke 4:1).

7. He sanctifies us (2 Thess. 2:13; 1 Pet. 1:2; Rom. 5:16).

8. He empowers us (Luke 4:14; 24:49; Rom. 15:19; Acts 1:8).

9. He fills us (Eph. 5:18; Acts 2:4; 4:8, 31; 9:17).

10. He teaches us to pray (Rom. 8:26-27; Jude 1:20).

11. He bears witness in us that we are children of God (Rom. 8:16).

12. He produces in us the fruit or evidence of His work and presence (Gal. 5:22-23).

13. He distributes spiritual gifts and manifestations (the outshining) of His presence to and through the body (1 Cor. 12:4, 8-10; Heb. 2:4).

14. He anoints us for ministry (Luke 4:18; Acts 10:38).

15. He washes and renews us (Titus 3:5).

16. He brings unity and oneness to the body (Eph. 4:3; 2:14-18). Here He plays the same role that He plays in the Godhead. The Spirit is the life that unites Father and Son. He plays the same role in the church. When He is operating in a group of people, He unites them in love. Therefore, a sure evidence of the Holy Spirit working in a group is Love and Unity. Not signs and wonders (those are seasonal and can be counterfeited).

17. He is our guarantee and deposit of the future resurrection (2 Cor. 1:22; 2 Cor. 5:5).

18. He seals us unto the day of redemption (Eph. 1:13; 4:30).

19. He sets us free from the law of sin and death (Rom. 8:2).

20. He quickens our mortal bodies (Rom. 8:11).

21. He reveals the deep things of God to us (1 Cor. 2:10).

22. He reveals what has been given to us from God (1 Cor. 2:12).

23. He dwells in us (Rom. 8:9; 1 Cor. 3:16; 2 Tim. 1:14; John 14:17).

24. He speaks to, in, and through us (1 Cor. 12:3; 1 Tim. 4:1; Rev. 2:11; Heb 3:7; Matt. 10:20; Acts 2:4; 8:29; 10:19; 11:12, 28; 13:2; 16:6,7; 21:4,11).

25. He is the agent by which we are baptized into the body of Christ (1 Cor. 12:13).

26. He brings liberty (2 Cor. 3:17).

27. He transforms us into the image of Christ (2 Cor. 3:18).

28. He cries in our hearts, "Abba, Father" (Gal. 4:6).

29. He enables us to wait (Gal. 5:5).

30. He supplies us with Christ (Phil. 1:19, KJV).

31. He grants everlasting life (Gal. 6:8).

32. He gives us access to God the Father (Eph. 2:18).

33. He makes us (corporately) God's habitation (Eph. 2:22).

34. He reveals the mystery of God to us (Eph. 3:5).

35. He strengthens our spirits (Eph. 3:16).

36. He enables us to obey the truth (1 Pet. 1:22).

37. He enables us to know that Jesus abides in us (1 John 3:24; 4:13).

38. He confesses that Jesus came in the flesh (1 John 4:2).

39. He says "Come, Lord Jesus" along with the bride (Rev. 22:17).

40. He dispenses God's love into our hearts (Rom. 5:5).

41. He bears witness to the truth in our conscience (Rom. 9:1).

42. He teaches us (1 Cor. 2:13; John 14:26).

43. He gives us joy (1 Thess. 1:6).

44. He enables some to preach the gospel (1 Pet. 1:12).

45. He moves us (2 Pet. 1:21).

46. He knows the things of God (1 Cor. 2:11).

47. He casts out demons (Matt. 12:28).

48. He brings things to our remembrance (John 14:26).

49. He comforts us (Acts 9:31).

50. He makes some overseers in the church and sends some out to the work of church planting [through the body] (Acts 20:28; 13:2).

http://frankviola.org/2010/11/18/50-things-the-holy-spirit-does/

Out of all those verses is there one that introduces the Holy Spirit as a seperate person that is not of or from the Father?   ALL SPIRITS ARE IN SUBJECTION TO THE FATHER--NONE ARE EQUAL TO OR WITH THE FATHER, because we have Scriptural proof that God is superior to all spirits, seeing that:

"Yet shall we not much rather be subjected to the FATHER OF SPIRITS..." (Heb. 12:9)

[Molly]

26 Dear friends, if we deliberately continue sinning after we have received knowledge of the truth, there is no longer any sacrifice that will cover these sins. 27 There is only the terrible expectation of God's judgment and the raging fire that will consume his enemies. 28 For anyone who refused to obey the law of Moses was put to death without mercy on the testimony of two or three witnesses. 29 Just think how much worse the punishment will be for those who have trampled on the Son of God, and have treated the blood of the covenant, which made us holy, as if it were common and unholy, and have insulted and disdained the Holy Spirit who brings God's mercy to us. 30 For we know the one who said,

"I will take revenge.
I will pay them back."

--Heb 10



"insulted and disdained" [the Holy Spirit]

G1796
ἐνυβρίζω
enubrizō
en-oo-brid'-zo
From G1722 and G5195; to insult: - do despite unto.

[micah7:9]

Yes, the word of God is true and the Holy Spirit of God can be insulted.

[Molly]

The Holy Spirit is all over the Old Testament.  Here the Lord chides his people for not consulting either himself or the Holy Spirit before taking action.




30:1 "The rebellious  children are as good as dead,"  says the Lord,

"those who make plans without consulting me,

who form alliances without consulting my Spirit,

and thereby compound their sin.

30:2 They travel down to Egypt

without seeking my will, 

seeking Pharaoh's protection,

and looking for safety in Egypt's protective shade.

30:3 But Pharaoh's protection will bring you nothing but shame,

and the safety of Egypt's protective shade nothing but humiliation.

--Isa 30

[Molly]

The Prophet Daniel had the indwelt Holy Spirit, and it is fascinating how this was perceived by King Nebuchadnezzar and his pagan Priests.   They called it, "the spirit of the holy gods."   This is the way it looked to them, not understanding that God is one.

King Nebuchadnezzar was later to testify himself to the supremacy and power of Daniel's God and Daniel was promoted to the highest office in the land.







8 Finally, Daniel came into my presence and I told him the dream. (He is called Belteshazzar, after the name of my god, and the spirit of the holy gods is in him.) 9 I said, "Belteshazzar, chief of the magicians, I know that the spirit of the holy gods is in you, and no mystery is too difficult for you. Here is my dream; interpret it for me (Daniel 4:8-9).

"This is the dream that I, King Nebuchadnezzar, had. Now, Belteshazzar, tell me what it means, for none of the wise men in my kingdom can interpret it for me. But you can, because the spirit of the holy gods is in you" (Daniel 4:18).

There is a man in your kingdom who has the spirit of the holy gods in him. In the time of your father he was found to have insight and intelligence and wisdom like that of the gods. King Nebuchadnezzar your father—your father the king, I say—appointed him chief of the magicians, enchanters, astrologers and diviners. 14 I have heard that the spirit of the gods is in you and that you have insight, intelligence and outstanding wisdom (Daniel 5:11).

[micah7:9]

What is your point? God is Spirit, He is the Father of spirits.
"has the spirit of the holy gods in him" ?

Deu 6:4  Hear, O Israel: The LORD our God is one LORD:

[Molly]

So we first see evidence of what the pagan priests might have referred to as the holy gods in Gen 1:26

26 Then God said, "Let Us make man in Our image, according to Our likeness;



And, Gen 3:22

22 Then the Lord God said, "Behold, the man has become like one of Us, to know good and evil.



In fact, the very word God [as used, for instance, in Gen 3:22], is commonly understood to be plural



"God"

H430
אלהים
'ĕlôhı̂ym
el-o-heem'
Plural of H433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative: - angels, X exceeding, God (gods) (-dess, -ly), X (very) great, judges, X mighty.


And, of course, understanding as we do that we are all individuals with unique abilities and characteristics, and yet are one in Christ, and one as the body of Christ, this would make perfect sense.  I do not lose my individuality when I become one with the body of Christ, nor am I expected to do so because I believe our God delights in  the unique characteristics of his creation, as would any creator.

But we have the mind of Christ. [1 Cor 2:16]


John 15:15 I no longer call you servants, because a servant does not know his master's business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you.

[sheila]

I see the Holy spirit as one of the cherubs and Jesus as the other...that overshadow the ark..with the mercy throne of

  God above and in the center.   thus you have the 'word of God" manna from heaven[hidden who reveals]

/testimony.. the ark..and the interpreter[who takes

from what is mine..and declares it to you..in the HOLY OF HOLIES[that holy thing[Jesus] and the Holy spirit..and the

  Most High and Holy God.HOLY HOLY HOLY...    This as a shadow of the heavenly reality....


   btw Molly,I have really enjoyed your posts...also that you-tube video ...I watched it this morning... :thumbsup:

[sheila]

I also see Jesus/cherub..and His blood as a covering cherub..and the Holy spirit poured out as a covering cherub...they also

are two wittnesses being sons of oil...Jesus a branch on the Mount of Olives,and the Holy spirit as the oil trees..

  Father has a thing about two or three wittness to  establish something... God testifies,Jesus testifies and the Holy spirit

testifies.  all in accord with one another.

[sheila]

where-ever two or three are gathered togather in my name.