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Paperback
Publisher: InterVarsity Press
The essence of Sinclair Ferguson's study on the Holy Spirit is not so much to discover the work of the Spirit as to encounter the person of the Spirit. He explores foundational issues from a Reformed view, but is respectful of others' insights as well.
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| Holy Spirit |
| Customer Rating: 3 out of 5 |
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This book proved to be over my head. Were I an advanced Seminary student, I might have been more able to understand the text. It reminded me of college courses taken where the professor was eminently knowledgable but could not easily transmit that same knowledge to students in an understandable manner.
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| Who is the Holy Spirit |
| Customer Rating: 5 out of 5 |
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Who is the Holy Spirit? What is his role in the Christian's life right now? These are some of the questions being asked by normal Christians today. It seems, if one takes a general glance at the theology of conservative churches, that the doctrine of Pneumatology is, if even thought about, rarely understood. Factors for this ignorance can be theorized all the way from abuse over the accentuation of the Holy Spirit (thus making people error on the dismissal of the doctrine) to the general ignorance of doctrine.
Sinclair Ferguson confronts both in, "The Holy Spirit" and takes an in-depth look into what the Bible has to say about the doctrine. He comes to the work in a biblico-theological and redemptive-historical analysis of the doctrine. Thus, while historical views of the doctrine are not out rightly discussed, historical teachings do influence the author's views. And the views in the book look at the Spirit in three main frameworks: His person, His role in the church, and his role in salvation.
Looking back into the Old Testament the Spirit was active but not fully revealed. The initiation of His revelation waited until the revelation of the Son who in-turn promised the coming of the Paraclete. After the ascension of the Son the Spirit was poured out upon the church to signify that the eschatological day has dawned in the world. Yet, with the dawning comes incompleteness since the final day has not been consummated with Christ's return.
So the Spirit works during this waiting time. He unites us, the believers, to Christ and thus all the blessings of Christ and the salvation He won are counted as ours and from this union we are recreated into the image of the one we are in union with. Yet, we are not saved to be individuals, we are saved into a new community of people who, along with each other, are being recreated in Christ's image--the church. The Holy Spirit works are symbolized and his presence draws near by and in the sacraments. And He works into each believer gifts to work as a unified body.
With so little written about the Holy Spirit in the contemporary church a sound, biblical study into the subject is welcomed and needed. On one end there is the perceived absence of contemporary scholarly study on the Doctrine. Then there has been the abuse of the Holy Spirit found in Pentecostal circles. Thus, no knowledge plus abuse will always drive people away. If people cannot understand the need for a sound Pneumatology then they will most likely drop the doctrine so as to not be associated with the abusers. So what the church needs is a reason to, once again, understand the Holy Spirit.
Sinclair Ferguson has written a remarkable book on the Holy Spirit. It seemed like every chapter gave new insights into who the Spirit is and what He does. Ferguson built his arguments with both an exegetical and historical-redemptive tracing.
It was a very enjoyable to see the Holy Spirit in the whole picture of the Biblical story of redemption. Starting with the Old Testament, we see how the Spirit works in the different ways that He is termed. And this revelation cumulates in His role in the New Covenant. Where systematic Theology is essential to proper theological study, biblical theology is just as needed. To have the Holy Spirit displayed in this way was delightful and enlightening.
Such a take brings much light to the present charismatic debates. If we just take exegetical studies on the Greek words found in Acts and Corinthians we can only go so far. But if we look at the role of the Holy Spirit through the full scope of the Cannon we can come to a better understanding. Was the Holy Spirit's role in giving people different tongues to allow individual Christians to have a special experience or was there a broader purpose to be filled? Should each Christian experience his or her own personal Pentecost? If we look at the story line of the Bible what is happening at Pentecost is a redemptive-historical event which, Publicly marks the transition from the old to the new covenant, and signifies the commencement of the `now' of the day of salvation (2 Cor. 6:2). It is the threshold of the last days, and inaugurates the new era in which the eschatological life of the future invades the present evil age in a proleptic manner. Thus, from the New Testament's stand point, the `fulfillment [or "end", ta tele] of the ages has dawned' (lit.) on those who, through the gift of the Spirit, are `in Christ'" (57-58). Thus, Pentecost and the miracles done there should not been seen as gifts for all of time, but specific miracles given to manifest the coming of a new covenant.
Not only is there a strong historical-redemptive tracing of the Holy Spirit but there is also a good systematic study of him as well. Biblical theology is not complete unless there is a systematic study of the components that make up the story line. Or else you are going to have a story with no understandable parts. And a good example of Ferguson doing this systematic study of the Holy Spirit is his role in the believer's salvation.
The Holy Spirit's work is not only about the inauguration of the new covenant but the in workings of the salvation in the believer's life. Ferguson rightly centralizes the role of the Holy Spirit in the believer's salvation as uniting the believer to Christ. So when united to Christ by the Spirit, "the blessings of salvation become ours through the Spirit, exclusively, immediately, simultaneously, and eschatologically in Christ" (102, Author's Emphasis). Thus we share in all the redemptive benefits that Christ accomplished; "those who are united to the risen Christ share in his justification, adoption, sanctification and glorification" (106, Author's Emphasis). Not only are all the benefits of Christ ours because of this union but also our change in our present existence. We are no longer in Adam, under the bondage of sin. But now, we are "in Christ" and walk by the Spirit. And the Spirit unites Christ to our humanity where He is presently transforming us into the image of God. Thus, the whole of the believer's salvation should be understood as the Spirit's work of uniting us to Christ and the outworks of that reality.
What the church needed was a thoroughly Biblical exposure of the person of the Holy Spirit. She got one in this book. Ferguson did a wonderful job in tracing the person of the Spirit through the story line of the Bible. An understanding of the Spirit is essential in our ecclesiology, soteriology, and overall theology. Obviously, no one work can adequately cover every aspect of the Holy Spirit in-depth. For an overview work though, Ferguson has given an excellent presentation of the Spirit for us to begin to grasp who and what the Spirit is and does.
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| Weighty and over my head |
| Customer Rating: 1 out of 5 |
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I'm 24 and am no stranger to Christian Theology. This book seemed very promising as I wanted to learn more about the 3 person in the Trinity but this book was really difficult to read. Unless you have taken some college courses in English, you'll have to have a Dictionary to go along with reading this book and that is very annoying seeing as how the book is very wordy.
I can see that this book could be really amazing if I could keep up with the English but after the 2nd chapter I gave up. What I did learn was valuable but it was just to much of a study to be a good read. Words like dichotomy, soteriological, connote, and onomatopoeic and these are words found on just the first few pages. They writer assumes that you know what these things are and talks as if you already have a background in these subjects. Also, another thing that is rather annoying, and it's not just this book but other books do this too, when the book refers to a bible passage, it just gives you the verse, and assumes that you know the verse or you have to go back and forth in your bible to understand what the writer is talking about.
This book is a college level book and I would not recommend to anyone who doesn't have a really good grip on there English and a great memorization of the Bible. I will eventually go back to this book and try again, but it's already been 2 years and I haven't picked it up since.
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| A Rich and Sumptuous Theological Feast |
| Customer Rating: 5 out of 5 |
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Sinclair Ferguson's biblical-theological treatment on the Holy Spirit is a rich and sumptuous theological feast for any serious-minded believer who wants to know more about the so-called "shy member of the Trinity." In eleven meaty chapters, Ferguson gives a comprehensive, if not exhaustive, biblical overview of the person and work of the Holy Spirit, all along the way drawing on historical theology and charitably interacting with perspectives different from his own.
Chapter one, "The Spirit and His Story" surveys the Old Testament's more shadowy teaching on the Holy Spirit with a careful biblical-theological approach. "The Spirit of Christ" (chapter two) is an exceptionally rich chapter on the ministry of the Holy Spirit in the life of Jesus. Christ is seen as the quintessential "Man of the Spirit." Because his entire life was lived in the Spirit's power (Ferguson starts with his conception and moves through the various aspects of Jesus' life all the way to exaltation), Jesus is now the "Lord of the Spirit" (2 Cor. 3:18) - the One who sends the Spirit to his church to reproduce the "human holiness" of which he (Jesus) is the pattern.
This moves into the next two chapters, which focus on "The Gift of the Spirit" and "Pentecost Today?", exploring the outpouring of the Spirit at Pentecost and its significance in redemptive history and for believers today. "The Spirit of Order" (chapter five) discusses the ordo salutis (order of salvation) and how the Spirit applies the redemptive work of Christ to the individual believer. This is an excellent chapter which focuses on union with Christ as the central motif for understanding how the Spirit applies salvation in our lives. Throughout both this chapter and the entire book, Ferguson writes with a solid understanding of the inaugurated eschatology of the New Testament, allowing the "already/not yet" tension to inform his treatment of the various aspects of the ordo salutis (i.e. justification, regeneration, adoption, sanctification, glorification).
"Spiritus Recreator" (chapter six) discusses the Spirit's role in the new creation, while the next chapter, "The Spirit of Holiness," explores his role in sanctification. These were two of the most helpful chapters in the book for me personally. Ferguson maintains the Christ-centeredness with which he began the book as he shows how the Spirit reproduces the image of Christ in believers through his definitive act and progressive work of sanctification. Also very edifying is chapter eight, "The Communion of the Spirit," which deals with the personal ministry of the Spirit in the life of the believer as seal, firstfruits, and earnest/guarantee.
Chapters nine and ten talk about "The Spirit and the Body" and "The Gifts of the Spirit," the former discussing the role of the sacraments under the Spirit in the life of the church and the latter addressing the issue of spiritual gifts - with Ferguson taking a firm, though gentle, cessationist position. His critiques of Wayne Grudem deserve careful reflection from all who hold a continuationist perspective. The final chapter, "The Cosmic Spirit" discusses the Spirit's work in what we might call common grace and points us forward to the eschatological fulfillment of the Spirit's work in the world.
I thoroughly enjoyed this book and learned much from it. Ferguson's articulation of a Reformed view of the Holy Spirit is intelligent and persuasive. Theologians, biblical scholars, pastors, and serious layreaders would all benefit from this book.
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| Solid And Scholarly Representation |
| Customer Rating: 5 out of 5 |
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'Which, if any, elements of Pentecost are once-for-all, and which elements can be viewed as repeatable and even normative in the experience of the church?' p 80
The whole book revolves around this weighty question. Ferguson's answer is compelling as he shows what is normative for the New Testament church, derived from the New Testament, which is most revealing not only on this subject, but on its role in ecclesiology as well. It takes me often into deep discussion with Christians of other denominations, and has seen me well-equipped for the task. What I found so likeable was the manner in which Sinclair Ferguson distinguishes his view of the Holy Spirit, and thereby successfully defends the Reformed Christian from the charge that we lack a proper view of pneumatology. The historically Reformed view is roundly presented here.
ON PENTECOST BRINGING GLORY TO CHRIST:
'Pentecost is not repeated anymore than the death and resurrection of Christ is a repeatable event. Pentecost was a public expression of the hidden reality that Christ had been exalted as the Lord of Glory and that His messianic request for the Spirit had been granted.' p 86
'The coming of the Spirit is, therefore, the evidence of the enthronement of Christ, just as the resurrection is the evidence of the efficacy of the death of Christ as atonement (Rom 4: 24).' p 87
This book would have certainly presented Martyn Lloyd-Jones with a problem, had he ever been given the opportunity to read it. 'A two-stage view of the Spirit's work is characteristic not only in pentecostal and charismatic but also in catholic traditions.' pg 82 The perennial discussion of 'second blessing' is properly addressed and resolves itself in the fact that, as the Spirit came once-for-all to the church at Pentecost, so it only comes once to the believer. Invariably, it seems to be related to the speech of those whom the Spirit fills repeatedly, as the biblical interpretation of Acts seems prevalent to indicate, that believers receive 'power' to be Christ's witnesses. A witness has to be understood to be believed - in any age.
ON THE CESSATION OF REVELATORY GIFTS:
'Certainly glossa (Acts 2:4; 1 Cor 12-14) ordinarily refers to an actual language; and furthermore, Paul recognizes that speaking in tongues requires interpretation or translation since it communicates a coherent message. The difference between Pentecost and Corinth lies in the fact that those who heard tongues in Jerusalem already possessed the key for their interpretation: they understood the foreign languages since they were there native tongues - no translation was required.' p 213 Ferguson concurs with Professor Gaffin that tongues that were interpreted at Pentecost were the equivalent of prophecy.
WE DOUBT THAT PAUL HAD IN VIEW "various kinds and grades of prophetic gifts" AS TAUGHT BY CHARISMATIC Wayne Grudem, FOR WE QUESTION WHETHER THERE WERE SUCH DISTINCTIONS MADE - EVEN THEN (1 Cor 12:10).
'It is possible that 'tongues of angels' (like a number of expressions in Corinthians) express a Corinthian claim, rather than apostolic understanding. That would fit well with elements in the false teaching at Corinth (the over-realized eschatology, which led some to hold that the resurrection had already taken place and that therefore believers were already like the angels in heaven).' p 213
ON THE SPIRIT'S EMPOWERING BELIEVERS:
'The Spirit is an arrabon (2 Cor 1:22; Eph 1:14), a Semitic loan-word for a pledge or down-payment, a guarantee that the final instalment of salvation and glory is assured. In this sense His indwelling is provisional.' p 177
ON OUR UNION WITH CHRIST:
'On that day you will realize that I am in My Father, and you in Me, and I am in you.' John 14:20 'That day' in this context looks forward to the gift of the Spirit at Pentecost. Herein lay strong encouragement for the first disciples. No language can define, far less exhaust, the meaning of these relationships. In keeping with this, union with Christ becomes virtually the central theme of the rest of the NT.' pp. 187-188
'For union with Christ is not deification or mysticism.' p 112
ON GIFTS FOR MINISTRY:
Ferguson begins with a brief introduction on our mystical union with Christ: 'The ascended Christ continues to express His love to His people by means of the sacraments. They mark entrance into and continuance in the fellowship in the one body of which Christ is the head; in these gifts, expression is given to the unity which exists within the diversity of the people of God.' p 207
followed immediately by our spiritual union with Christ: 'The NT, however, also emphasizes the unity of the diverse members of His body by gifts of another kind which are also given through the Spirit.' p 207, thus demonstrating from the outset that the two are mutually related.
ON OUR ADOPTION:
'Of all the descriptions given to the Holy Spirit in the NT, the richest is probably 'Spirit of sonship'. Although it is used only once (Romans 8:15) it is with insight that Calvin lists this as the first title of the Spirit, corresponding to what must be seen as the highest of the privileges of redemption, namely sonship.' p 182
'This interpretation is confirmed not only by Paul's use of several sync compounds in this general context (heirs together with, suffering together with, being glorified together with Romans 8:17)' p 185
ON THE NATURE OF REVELATION:
'But with the widespread conviction which arose within the church that the Scriptures constituted a unique and completed repository of divine revelation, it became common to interpret many NT references to 'prophecy' as tantamount to preaching - thus allowing those passages to have a direct significance for the ordering of contemporary church life.' p 214
'...the controlling background to the NT's thinking is not Hellenistic but Hebraic prophecy, with its implicit, and at times explicit, claim to divine inspiration, not least when it reflected on future events.' p 215
'In fact, in the Scriptures themselves, extraordinary gifts appear limited to a few brief periods in biblical history, in which they serve as confirmatory signs of new revelation and its ambassadors, and a means of establishing and defending the kingdom of God in epochally different ways...limited to those periods of redemptive history.' p 224
Ferguson concludes that 'In Luke-Acts, as we have argued, Pentecost is portrayed as a redemptive-historical event. By its nature it shares in the decisive once-for-all (Gk ephapax) character of the entire Christ-event.' pg 82 Here Ferguson further follows Professor Gaffin in viewing 'the death, resurrection and ascension of Christ, with which it is so integrally conjoined, as part of a single complex of events.' Perspectives on Pentecost p 23
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