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Christ's Centrality through the Holy Spirit's Work

The Holy Spirit's work is intrinsically linked to the centrality of Christ, operating to reveal, glorify, and apply the saving work of Jesus to believers [13]. This connection is evident from the very beginning of Christ's earthly life and ministry, continuing through the establishment and ongoing life of the Church.

The power of the Holy Spirit was foundational to Christ's existence and mission. The conception of Jesus was by the Holy Spirit [1]. His public ministry commenced in the power of the Spirit [1], and He performed miracles through the Spirit's power [1]. For instance, Matthew 12:28 and Luke 11:20 indicate that Christ cast out demons by the Spirit of God [1]. This demonstrates that the Spirit was not merely an accompanying force but an essential element in Christ's earthly manifestation of divine power and authority. Even Christ's resurrection from the dead is attributed to the Holy Spirit [1].

The Spirit's role extends to making the gospel effective. Paul, in Romans 15:19, speaks of preaching the Good News of Christ "in the power of signs and wonders, in the power of God’s Spirit" [2]. Similarly, 1 Corinthians 2:4 and 1 Thessalonians 1:5 suggest that the efficacy of the gospel message is due to the Holy Spirit's power [1]. This indicates that the Spirit enables the message of Christ to penetrate human hearts and bring about transformation, rather than relying solely on human eloquence or persuasive arguments [11].

A primary function of the Holy Spirit is to glorify Christ [13]. The Spirit "receives of Christ" – meaning all the truth relating to Christ – and reveals it to believers, enabling them to discern Christ's nature and work [13]. This is not about the Spirit glorifying Himself, but rather ensuring that Christ is honored and understood in the estimation of humanity [13]. The Spirit acts as an advocate for Jesus' followers, counseling and protecting them [6].

The Holy Spirit also facilitates the believer's union with Christ. This union is described in various ways, such as Christ being in believers (Ephesians 3:17; Colossians 1:27) and believers being in Christ (2 Corinthians 12:2; 1 John 5:20) [5]. This union is not only with Christ but also includes union with the Father (John 17:21; 1 John 2:24) [5]. It is maintained through faith (Galatians 2:20; Ephesians 3:17), abiding in Christ (John 15:4, 7), and allowing His word to abide in us (John 15:7; 1 John 2:24) [5]. The Holy Spirit serves as a witness and an evidence of this union [5]. John 17:21 highlights Christ's prayer that all saints might be one, "as thou, Father, art in me, and I in thee, that they may be one in us" [12]. The indwelling Spirit of the Father and the Son is presented as the perfect bond of this unity, connecting believers to each other and to the Father and the Son [12].

The Spirit's work is also crucial in the spiritual life of believers, producing "fruit" that reflects Christ's character. Galatians 5:22 refers to the "fruit of the Spirit," which Adam Clarke interprets as the productions of a soul changed and purified by God's grace and Spirit [7]. This fruit is contrasted with the "works of the flesh" [7]. John Gill, commenting on Ephesians 5:8, suggests that the "fruit of the Spirit" (or "fruit of light" in some manuscripts) refers to good works that stem from internal grace and light, manifesting as "goodness, and righteousness" [8, 10]. Jamieson, Fausset & Brown further elaborate on this, noting that the "fruit of righteousness" (Hebrews 12:11) and "fruit unto holiness" (Romans 6:22) are produced "through Jesus Christ," who sends the Spirit from the Father [9]. They describe believers as "wild and useless olive trees" until grafted into Christ, who, "by His living root, makes us fruit-bearing branches" [9]. This emphasizes that the Spirit's work in producing fruit is always mediated through Christ.

Furthermore, the Holy Spirit plays a role in Christ's kingly office. Christ's mediatorial kingship involves three functions: prophet, priest, and king [3]. As King and sovereign Head over His Church, Christ dispenses His Spirit to those under His care [4]. The Spirit acts as Christ's agent, taking "only of his things" [4]. While Christ intercedes for believers as their advocate in heaven, the Holy Spirit works upon their minds and hearts, enlightening and quickening them [4]. This demonstrates a unified action between Christ and the Spirit, with Christ as the principal and the Spirit as His agent [4].

The Spirit's power is also seen in overcoming difficulties (Zechariah 4:6-7) and giving spiritual life (Ezekiel 37:11-14; Romans 8:11) [1]. The Spirit is promised by both the Father (Luke 24:49) and Christ (Acts 1:8) [1]. This promise underscores the Spirit's ongoing presence and activity in the lives of believers and the Church, continually pointing to and empowering the mission of Christ.

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Power of the Holy Spirit, The — Is the power of God -- Mt 12:28; Lu 11:20. Christ commenced his ministry in -- Lu 4:14. Christ wrought his miracles by -- Mt 12:28. Exhibited in Creation. -- Ge 1:2; Job 26:13; Ps 104:30. The conception of Christ. -- Lu 1:35. Raising Christ from the dead. -- 1Pe 3:18. Giving spiritual life. -- Eze 37:11-14; Ro 8:11. Working miracles. -- Ro 15:19. Making the gospel efficacious. -- 1Co 2:4; 1Th 1:5. Overcoming all difficulties. -- Zec 4:6,7. Promised by the Father. -- Lu 24:49. Promised by Christ. -- Ac 1:8. Saints Upheld by. -- Ps 51:12”
  2. Romans “in the power of signs and wonders, in the power of God’s Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the Good News of Christ; -- Romans 15:19”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Kingly office of Christ — One of the three special relations in which Christ stands to his people. Christ's office as mediator comprehends three different functions, viz., those of a prophet, priest, and king. These are not three distinct offices, but three functions of the one office of mediator. Christ is King and sovereign Head over his Church and over all things to his Church (Eph. 1:22; 4:15; Col. 1:18; 2:19). He executes this mediatorial kingship in his Church, and over his Church, and over all things in behalf of his Church. This royalty differs from that whic”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: Intercession of the Spirit — (Rom. 8:26, 27; John 14:26). "Christ is a royal Priest (Zech. 6:13). From the same throne, as King, he dispenses his Spirit to all the objects of his care, while as Priest he intercedes for them. The Spirit acts for him, taking only of his things. They both act with one consent, Christ as principal, the Spirit as his agent. Christ intercedes for us, without us, as our advocate in heaven, according to the provisions of the everlasting covenant. The Holy Spirit works upon our minds and hearts, enlightening and quickening, and thus determini”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Union With Christ — As Head of the Church -- Eph 1:22,23; 4:15,16; Col 1:18. Christ prayed that all saints might have -- Joh 17:21,23. Described as Christ being in us. -- Eph 3:17; Col 1:27. Our being in Christ. -- 2Co 12:2; 1Jo 5:20. Includes union with the Father -- Joh 17:21; 1Jo 2:24. Is of God -- 1Co 1:30. Maintained by Faith. -- Ga 2:20; Eph 3:17. Abiding in him. -- Joh 15:4,7. His word abiding in us. -- Joh 15:7; 1Jo 2:24; 2Jo 1:9. Feeding on him. -- Joh 6:56. Obeying him. -- 1Jo 3:24. The Holy Spirit witnesses -- 1Jo 3:24. The gift of the Holy Spirit is an ev”
  6. John (Protestant academic) “Tyndale House on John 15:26: 15:26 But I will send you the Advocate—the Spirit of truth: Like a legal advocate, the Holy Spirit counsels and protects Jesus’ followers.”
  7. Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 5:22: But the fruit of the Spirit - Both flesh - the sinful dispositions of the human heart and spirit - the changed or purified state of the soul, by the grace and Spirit of God, are represented by the apostle as trees, one yielding good the other bad fruit; the productions of each being according to the nature of the tree, as the tree is according to the nature of the seed from which it sprung. The bad seed produced a bad tree, yielding all manner of bad fruit; the good seed produced a good tree, bringing forth fruits of the most excellent kind. The tree of the flesh”
  8. Ephesians (Baptist/Reformed) “John Gill on Ephesians 5:8: For the fruit of the Spirit,.... Either of the spirit of man, as renewed, or rather of the Spirit of God; the allusion is to fruits of trees: the believer is a tree of righteousness; Christ is his root; the Spirit is the sap, which supports and nourishes; and good works, under the influence of his grace, are the fruit: the Alexandrian copy, and some others, and the Vulgate Latin, Syriac, and Ethiopic versions, read "the fruit of light"; which agrees with the preceding words: and the genuine fruit of internal grace, or light, is in all goodness, and righteousness, ”
  9. Philippians (Presbyterian) “Jamieson, Fausset & Brown on Philippians 1:11: The oldest manuscripts read the singular, "fruit." So Gal 5:22 (see on Gal 5:22); regarding the works of righteousness, however manifold, as one harmonious whole, "the fruit of the Spirit" (Eph 5:9) Jam 3:18, "the fruit of righteousness" (Heb 12:11); Rom 6:22, "fruit unto holiness." which are--"which is by (Greek, 'through') Jesus Christ." Through His sending to us the Spirit from the Father. "We are wild and useless olive trees till we are grafted into Christ, who, by His living root, makes us fruit-bearing branches" [CALVIN].”
  10. Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 5:9: fruit of the Spirit--taken by transcribers from Gal 5:22. The true reading is that of the oldest manuscripts, "The fruit of THE LIGHT"; in contrast with "the unfruitful works of darkness" (Eph 5:11). This verse is parenthetic. Walk as children of light, that is, in all good works and words, "FOR the fruit of the light is [borne] in [ALFORD; but BENGEL, 'consists in'] all goodness [opposed to 'malice,' Eph 4:31], righteousness [opposed to 'covetousness,' Eph 5:3] and truth [opposed to 'lying,' Eph 4:25]."”
  11. 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 2:3: 2:3-4 Human weakness is no barrier to God’s work (2 Cor 12:7-10). The real power is not in charismatic preaching, finesse of presentation, or logical persuasiveness (cp. 2 Cor 10:10), but in the message itself, centered on Christ and his death for our sins, and in the power of the Holy Spirit, who convicts the human heart.”
  12. John (Presbyterian) “Jamieson, Fausset & Brown on John 17:21: that they all may be one, as thou, Father, art in me, and I in thee, that they may be one in us--The indwelling Spirit of the Father and the Son is the one perfect bond of union, knitting up into a living unity, first all believers amongst themselves; next, this unity into one still higher, with the Father and the Son. (Observe, that Christ never mixes Himself up with His disciples as He associates Himself with the Father, but says I in THEM and THEY in US). that the world may believe that thou hast sent me--sentest me. So the grand impression upon th”
  13. John (Presbyterian) “Jamieson, Fausset & Brown on John 16:14: He shall glorify me; for he shall receive of mine and show it unto you--Thus the whole design of the Spirit's office is to glorify Christ--not in His own Person, for this was done by the Father when He exalted Him to His own right hand--but in the view and estimation of men. For this purpose He was to "receive of Christ"--all the truth relating to Christ--"and show it unto them," or make them to discern it in its own light. The subjective nature of the Spirit's teaching--the discovery to the souls of men of what is Christ outwardly--is here very clearly”
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