Grace is variously described in the Old Testament using two major Hebrew words: Chen and Chesed (Stringer 1996, 433). Chen is used to describe the love given by a superior to an inferior. Specifically, it refers to undeserved favour. Chesed is described as a steadfast, covenantal love. It shows commitment to a covenant. In terms of salvation, these two forms of grace have equivalency in the initial salvation of the unregenerate, and the continued salvation of the regenerate. The initial salvation of the unregenerate is acted upon by God’s undeserved favour (Chen), and the continual salvation of the regenerate by God’s covenantal grace (Chesed).
This essay will examine the relationship between Holy Spirit and these two forms of grace: Chen and Chesed. It will further view the works of grace following the Ordo Salutis for the sake of easily viewing the separate acts of grace, not necessarily out of agreeing to any order of salvation.
Secondly, it will examine the significance that the Spirit of God of the Old Testament is the Holy Spirit of the New Testament. It will investigate the Ancient Hebrew understanding of Spirit, and the role of the Spirit throughout the Scriptures.
RELATIONSHIP BETWEEN THE HOLY SPIRIT AND GRACE
Chen
The work of Holy Spirit begins in the life of the unregenerate when He begins to convict them of their sin (John 16:8-10). Holy Spirit teaches the unregenerate that he is guilty of sin, and that he is not good. This knowledge could not come by human wisdom, but only by the wisdom of the Spirit (1 Cor 2:6-16). The unbeliever is made aware of the implications of his own sin, and “the Holy Spirit’s work of illumination [enables] the recipient to understand the true meaning of the gospel (Erickson 1998, 942). Though the Gospel is preached by men with words, it is by the Holy Spirit that the Gospel is preached (1 Peter 1:12). Every true proclamation of the Gospel comes by the preaching of Holy Spirit. According to Bird (2013, 531), this preaching is an effective call that “happens when the Holy Spirit moves in the hearts of people as they hear the gospel and are brought to a point of conversion.” When we hear the gospel preached by men, we may also have the gospel preached to our hearts by the Holy Spirit. It is only when we have heard the gospel by men, and have the gospel preached to our hearts by the Holy Spirit in such a way that the truth of the gospel is illuminated and we are made aware of the existence of sin in our lives and of the necessity for a saviour, being Christ Jesus, that we are brought to a point where conversion is possible.
There is some disagreement as to whether regeneration by the Holy Spirit allows the person to have faith in Christ (Grudem 1994, 702)(Macdonald 1975, 84), or whether regeneration comes about after and because of faith (Erickson 1998, 845)
(Ryrie 1965, 66). There is biblical evidence for both of these ideas. The latter is supported by John 1:12-13 which appears to suggest that those with faith are then born of God. However, it would appear that John has merely grouped these two together and not suggested a chronological order. Erickson (1998, 945) gives Acts 16:31 and Acts 2:38 as evidence, however Bird (2013, 535) rightly points out that there are twenty-four conversions in acts and each of those differ in their apparent order of salvation, so it is difficult to create any significant theology upon these events alone; They are best used to describe the experience rather than to prescribe the experience. Instead we must rely on other scriptures to determine the order. Bird (2013, 535) gives the slavery to sin experienced by all humanity (John 8:34; Romans 7:14, 25) as being incompatible with humanity making a decision for Christ without first being regenerated. It seems most appropriate to recognise the truth in this. Humans need to be regenerated before they can have faith in Christ.
The regeneration of a person comes about after hearing the gospel preached by the Holy Spirit. It “refers to the new birth wrought by the Holy Spirit in a person. It involves restoring and recreating a person from spiritual death to spiritual life” (Bird 2013, 533). The rebirth and renewal by the Holy Spirit is an act of God’s chen. It is not out of our works or by our efforts, but through His grace that Holy Spirit regenerates us and gives us new life (Titus 3:5). Nothing humans do can bring about this rebirth, and nothing humans do can convince Holy Spirit to bring about regeneration in us. It is an event in which humans are completely passive in, and completely at the mercy of God’s grace for.
Some would say that faith and repentance is a work of the Spirit as well as regeneration. Ephesians 2:8-9 could be interpreted in this way. However this can be discounted as the “that not of yourselves”, while appearing to refer to “faith”, according to Bird (2013, 536), most likely refers to the entire phrase “by grace you have been saved.” This is reasoned through the use of the neuter “toutos” for “this” and the feminine of faith “pistos” being used. Macdonald (1975, 89) perceives faith as being a personal response to the grace works of God, and not directly being a work of God. By this point a person has been regenerated in a work of undeserved favour by the Holy Spirit, and because of this they are able to make a good decision for themselves. Faith and repentance are a good work of the regenerate believer.
Chesed
After faith and repentance occur in the life of the regenerate believer they undergo a union with Christ. This union with Christ is, in reality, a union with the Holy Spirit. Romans 8:9-11 is written with the terms “Spirit” and “Spirit of Christ” being synonymous. The union we have with Christ is enacted by a union with the Holy Spirit (Erickson 1998, 966) (1 Cor 6:17). This union is the indwelling of the Holy Spirit (Calvin 2008, 349). By way of this indwelling, the believer is given a new spiritual life (Rom 8:10-11). The desires of the regenerate change, fruit is produced, and in all ways Holiness becomes more and more parts of the believers life (Bird 2013, 543). They have become the temple of God since the Holy Spirit has begun dwelling in them (1 Cor 3:16) and their life reflects that.
The indwelling of the Holy Spirit is a gift from God. The indwelling is itself an act of Chen. But it is also an act of Chesed. It is a fulfilment of the covenant God made in Ezekiel 36:26. God gives His people a new heart and a new Spirit; His own Spirit. Part of the new covenant is that, differing from the Old Testament, when the Spirit indwells us He will never leave (John 14:16). The new covenant allows us to have the Spirit of God dwelling in us forever.
The Holy Spirit is a seal on the believer (Eph 1:13-14). He is a seal for all time. This seal assures the believer that they are saved. As Calvin (2008, 350) wrote “[The Holy Spirit] so quickens us from above as to assure us that our salvation is safe in the keeping of a faithful God.” The Holy Spirit reminds us that we are saved, because only those who have the indwelling of the Holy Spirit are saved. It gives us certainty that God will keep us forever (Ryrie, 1965 82) This seal is the Chesed work of the Holy Spirit.
The seal of the Holy Spirit also shows that we are adopted by God as His children (Erickson 1998, 974), because the Spirit of God is a Spirit of adoption (Rom 8:15). Because of this adoption we are able to call God “Abba! Father!” Through the Holy Spirit we can boldly access the Father (Calvin 2008, 350). The adoption into the sonship of God is part of the ongoing, covenantal grace of God.
Romans 8:28-29 suggests that the believer will be transformed to the image of Christ. 1 Corinthians 15:49 additionally suggests this, however seems to further warrant a conclusion that this will occur sometime in the future. Bird (2013, 555) concludes that this glorification is a work that God has decreed will happen, has already begun through the world of the Holy Spirit, and will one day be fulfilled though not in this world. Instead it is a future hope that we can anticipate as part of the recreation of the universe that the Spirit will work.
The Greek word used for spiritual gift is carisma. This is similar to the Greek word for grace cari". A literal translation of carisma would be “grace gift” (Ryrie 1965, 83). These grace gifts are given to Christians in order to serve the Church. The Spirit distributes gifts as He determines (1 Cor 12:11) and according to His own will (Heb 2:4). The Holy Spirit alone “is the sovereign author of the power bestowed on the church for its mission and edification” (Bird 2013, 630). These gifts are given out by the Holy Spirit as part of the new covenant. They are another gift given by the Holy Spirit out of His Chesed grace.
SIGNIFICANCE THAT THE HOLY SPIRIT IS THE SPIRIT OF GOD FROM THE OLD TESTAMENT
The word used for spirit in the Old Testament is “Ruach”. It is found in Genesis 1:2: “And the Ruach of God was hovering over the face of the waters.” Ruach was also translated as “wind” and “breath”. The reason for this is due to the ancient Hebrew understanding of life. If something was alive then it had breath. If it had breath then it had spirit. Once the spirit leaves the body then no longer will the body breath (Hildebrandt 1995, 3). A human, according to the Hebrew understanding, is made up of a spirit and a body; the psychical and the physical. This understanding is extended to God. When the Old Testament refers to the “Spirit of God” it is referring to everything psychical about God. Since God has no physical body this can be taken further; When the Old Testament refers to the “Spirit of God” it is really referring to God Himself. Since the Spirit of God is the Holy Spirit it can easily be seen that anything that is said about God is also true of the Holy Spirit. Since God is love (1 John 4:8), Holy Spirit is love. Since God is Chesed and Chen, then the Holy Spirit is Chesed and Chen. Since God is omnipotent, omnipresent, and omniscient, then Holy Spirit is omnipotent, omnipresent, and omniscient.
The “Spirit of God”, in the Old Testament, is “the method in which God accomplishes the divine will in the world” Hildebrandt 1995, 18). The Spirit of God carries out the will of God in the world. The Holy Spirit created the world (Gen 1:2), Holy Spirit gave breath (ruach) to Adam (Gen 2:7), the Holy Spirit gave spirit to the scriptures (2 Tim 3:16), the Holy Spirit came upon Moses and seventy elders for His purposes (Numbers 11:25), the Holy Spirit came on the judges (Judges 11:25), and the Holy Spirit comes on the church today. The Holy Spirit is a creator and can be seen throughout the entirety of scripture, He empowers people to do the will of God; He works the same in the Old Testament as He does in the New Testament. He is unchanging, like God, since He is God.
CONCLUSION
It can be concluded that the Holy Spirit and grace are intricately intertwined. The Holy Spirit is the agent of grace in the world. He carries out the will of the Father on earth, for the glory of the Father, so that all may know the grace of the Lord Jesus Christ.
Recognising that the Spirit of God in the Old Testament is the Holy Spirit of the New Testament allows recognition and a more complete understanding of who He is. We are able to see that He has worked, and does work, in the same way throughout all of Scripture. It can also be realised that the Holy Spirit is God Himself.