If you’ve been a catechism student of mine, or studied the Gospels of Luke or John with me, or if you’ve heard me preach on Pentecost of Trinity Sunday, or numerous other times, you’ve probably heard much of this. Nevertheless, I’m not sure that I’ve ever committed these ideas to paper (or ether), and with Pentecost just around the corner, the time’s never been better.

The Holy Spirit has probably been the most mysterious and misunderstood person of the Trinity. Most of us have a clear conception of who is God the Father; many would argue that the notion of God as creator is the most basic, most common understanding of divinity. While we may not understand the precise way in which God brought the creation into being, many generations have known the divine by God’s creative work. Likewise, we understand who Jesus was (and is). The Gospels consist of stories about Jesus’ life among us, and the remainder of the New Testament enriches our understanding and knowledge of God the Son. The Holy Spirit is more elusive. While it may not seem strange that God is spirit (and it may make more sense to the average person than the notion that God took on human flesh in Christ), defining the Spirit’s work or divining the Spirit’s presence will often be elusive.

I’m no linguist, and one of my regrets in life is not having studied Hebrew in seminary when I had the chance. However, I did study biblical Greek and still use it to some extent, and I’ve learned enough about a few Hebrew words to know something about the words for “spirit” in both languages. Pneuma in Greek and ruach in Hebrew are often rendered by biblical translators as “spirit” in English.

It’s fascinating to note that both words have two other meanings, which, while related, are not so obvious in our tongue. Both pneuma and ruach can also express the notions of “wind,” “air,” and “breath.” When we consider the ways in which these concepts figure into the biblical narrative, we gain great insight into the work and identity of the Holy Spirit. Consider that, in Genesis 1:2, “a wind from God swept over the [primordial] waters.” A footnote in my NRSV tells us that “wind from God” can also be translated, “the spirit of God.” Note too that, in Genesis 2:7, God creates the first man from the dust of the ground. Only when God breathes into the newly created man does he become a living being. The Spirit (or Wind or Breath) of God initiate creation and give life to its nascent beings. Later in the Old Testament, we find in Ezekiel’s vision of the Valley of Dry Bones in chapter 37, that God commands the prophet to “prophecy to the breath,” and “Come from the four winds, O breath, and breathe upon these slain, that they may live.” And the lifeless bodies are enlivened by the breath (or wind or Spirit) of God. As in the Old Testament, so in the New, the Holy Spirit is regarded as the source of life, including resurrected life.

Moreover, the New Testament concept of the Holy Spirit, while consistent with the OT concept, adds the dimension of Christ. In John’s Gospel, Jesus prepares his disciples for his impending departure by telling them, “I will not leave you orphaned; I am coming to you” (14:18). He says that his Father will send “another Advocate, to be with your forever. This is the Spirit of truth …” (14:16). If God is sending another Advocate (or helper or counselor – other possible translations of the Greek paracletos), there had to be a first Advocate. That is, naturally, Jesus himself. This other Advocate is the Holy Spirit, “whom the Father will send in my name … and remind you of all I have said to you.” As the disciples remember what Jesus has taught them, and, as the keep his word, [his] “Father will love them and [Jesus and the Father] will come to them and will make [their] home with them” (14:21, 23). In other words, the Holy Spirit is the presence of Jesus in his apparent absence. While the world cannot see him, the disciples will know he’s there. And where the Son is, so is the Father (and the Holy Spirit). The risen Jesus fulfills the promise of sending the Holy Spirit on Easter night when he breathes (!) on the disciples behind closed doors and says “Receive the Holy Spirit.”

Luke’s approach to the Spirit is very similar to that of John. For Luke the Holy Spirit comes on Pentecost, 10 days after Jesus’ ascension into heaven. Many followers are gathered in Jerusalem, as Jesus had directed them. Suddenly they heard the sound “like the rush of a violent wind” (Acts 2:2). The Holy Spirit descended upon the assembly, and, though they were a diverse group, they suddenly understood one another’s language and spoke of God’s mighty acts. The Spirit descended, and the Church was born.

As we see throughout Acts, it is the Spirit who equips the fledgling Church to continue the work of Jesus – healing, casting out demons, teaching, and preaching, i.e., making disciples of all nations. It’s truly striking in Acts 15:28, as the apostles consider whether keeping Kosher should be required of Gentiles converts, they say, “it has seemed good to the Holy Spirit and to us….” They speak on behalf of the Holy Spirit as if the Holy Spirit had a voice! Jesus had promised the disciples that, in times of persecution, “the Holy Spirit will teach you at that very hour what you ought to say” (Luke 12:12). Later, describing a similar situation, he says, “… I will give you words and a wisdom that none of your opponents will be able to withstand or contradict” (Luke 21:15). If it seems that Jesus and the Holy Spirit are almost interchangeable, you recognize just who this Holy Spirit really is!

As we saw in John’s Gospel, so we see in the writings of Luke: the Holy Spirit is the presence of Jesus in his apparent absence! Luther says in his Small Catechism, “The Holy Spirit has called me through the Gospel, enlightened me with his gifts, and sanctified me and kept me in true faith. In the same way he calls, gathers, enlightens and sanctifies the whole Christian church on earth…” Likewise, it is the Spirit whom we invoke to bring Christ’s presence to the bread and wine of Communion, making these earthly elements his true body and blood. It is this same Spirit through whom new birth is given in Baptism. Though the world doesn’t recognize the presence of the risen Lord, we who believe in him know that he is among us: in Word; in Sacrament; and in our life together. Making Christ present is truly the work of the Spirit!

In Jesus’ name,

Pastor Robert M. Mountenay