In our churches there is a lot talk about the Holy Spirit and His work. In various con­gregations there has been an increasingly emphatic call to hear "more about the Spirit". It seemed to me to be useful to indicate some of the main principles that have significance when we think about all of this. My contribu­tion is in point form.

1. The Holy Spirit is not only a force (Luke 24:49), but a Person (cf. the 'He' in John 16:13, 14). He is the third Person of the Trinity, equally God as the Father and the Son. (Matt. 28:19; 2 Cor. 13:13; Rev. 1:4, 5). The origin of the Holy Spirit, with respect to the Father and the Son, is that He is sent out from the Father and the Son (John 14:26).
    
2. The work of the Spirit encompasses more than the renewal of our hearts and lives. He is also involved in creation (Gen. 1:2; Is. 40:13) and with the preservation of the creation (Ps. 104:30; Job 26:13). All people owe their existence to God's Spirit (Gen. 6:3; Job 33:4). Not only the transforma­tion but also the creation and upholding of this world tell us that the Spirit is the great Creator of life.
    
3. In the Scriptures the Spirit also comes to the fore as the one who gives gifts to people in order to do extraordinary things. Thus He gave wisdom, insight and knowledge to Bezalel and his coworkers (Ex. 31:3-6) and He equipped David for his royal office (1 Sam. 16:13). We must honour the Holy Spirit for the wisdom and ability found in people.
    
4. The Scriptures speak more broadly about the renewing work of the Spirit. The Old Testament makes clear that the Spirit was already working in this manner in Israel. Then already He worked faith and lead God's children (Neh. 9:20; Ps. 143:10, Hag. 2:5). It is significant that Israel's disobedience is characterized as 'rebel­lion' against the Spirit (Ps. 106: 33) and as 'grieving' of the Spirit (Is. 63:10).
   
   Yet in the Old Testament a richer and broader working (no longer limited to Israel) is promised (Ez. 36:27; Joel 2:28; Zach. 12:10). This outpouring of the Spirit is linked to the coming of the Messiah.
    
5. The Messiah is the Bearer of the Spirit (Is. 61:1, 2). The Spirit 'rests' on Him. He does not receive the Spirit for a time as was the case with the judges and kings. At His baptism in the Jordan the Spirit comes upon Jesus as the Spirit who en­ables Him in God's service (Matt. 3:16). It is also through the Spirit that Jesus' work is made complete (Heb. 9:14). Christ does everything in the power of the Spirit (Matt. 4:1; 12:28).
   
   In this way He can bestow the Spirit on His people, He becomes from Bearer of the Spirit to Giver of the Spirit (John 1:33). Pentecost is thus the feast of Christ who pours out His Spirit (Acts 2:33). The Spirit who renews heart and life is 'the Spirit of Christ' (1 Pet. 1:11) or 'the Spirit of His (God's) Son' (Gal. 4:6).
   
   The richness of Pentecost is indicated in the words 'poured out' (Acts 2:33) and 'dwell' (Rom. 8:9, 11). The congregation is now the temple of the Spirit (1 Cor. 3:16), but also each believer (1 Cor. 6:19). This 'indwelling' of the Spirit indicates an inner and permanent presence of the Spirit (John 14:17: "he lives with you and will be in you").
   
   The scope of Pentecost we find in the phrase "on all people" (Acts 2:17); also non-Jews participate in the gift of the Spirit (Acts 10:45).
    
6. The Holy Spirit gives us ownership of what we have in Christ. He works faith in our heart (Acts 16:14; 1 Cor. 12:3) and changes our life (Rom. 8:14; 2 Cor. 3:18). He does this as the Spirit of Christ. It is Christ who renews us by His Spirit after His image (Answer 86 Heidelberg Catechism). Christ stands behind the work of the Spirit in us. He has become us before God also in regards to our sanctification (1 Cor. 1:30). He confirms this through the work of the Spirit.
   
   This is what Paul means when he writes: "Now the Lord is the Spirit" (2 Cor. 3:17). The Heidelberg Catechism confirms this when it speaks about Christ and the work of the Spirit (Answers 1; 51; 54; 86). We may not detach the renewing work of the Spirit from Christ!
    
7. Our confessions speak in two ways about the appropriation of salvation. The ap­propriation is first of all something that the Holy Spirit does (A. 53, 79 H.C.). But it is also something that believers them­selves do (A. 20; 61 H.C.; Art. 35 Belgic Confession). The second is possible because of the first. God works in us the willingness and desire (Phil. 2:13). It is as article 22 of the BC says: "the Holy Spirit kindles in our hearts an upright faith, which embraces Jesus Christ with all His merits, it appropriates Him and seeks nothing more besides Him."
    
8. The start of the renewing work of the Spirit in us is the changing of our heart that, according to Scripture, is considered to be the centre of our life. (Prov. 4:23; Matt. 15:18, 19). This centre has become de­ceitful (Jer. 17:9) and must be changed (Ps. 51:12). The Lord promises to give His people a 'new heart' (Jer. 32:39; Ez. 11:19). The Scriptures uses various words to describe this radical change: cleanse, sanctify, convert, life generating. In our confession this change is indicated as conversion (Q 88, 114 HC; Canons of Dordt III/IV, 10; III/IV, V, 3) or rebirth (A. 8; HC, C. D. III/IV, 12).
   
   In reformed theology it is customary to call the beginning of the renewing work of the Spirit in us, rebirth. There is much to be said for this. For overall this word definitely shows the radical and powerful nature of the work of the Spirit. We must not be patched up, but must be born anew in order to enter God's kingdom (John 3:3). At the same time this word speaks about the supremacy of the Spirit: we 'are' reborn. We do not change our own heart, but the Spirit gives us a new heart. The Canons of Dort asks attention for this reworking of the Spirit, when it says that God works this rebirth "in us without our aid" (CD III/IV, 12).
    
9. When the Spirit causes our rebirth we always continue to convert by His power. Rebirth or conversion can also be seen as an ongoing process that encompasses our entire life (A. 81, 88 HC; CD III/IV, 12).
   
   This is what article 24 of the Belgic Con­fession says that the faith of people, by the working of the Spirit, causes them to be born anew. As the Form for Baptism says the Spirit brings about in us "the daily renewing of our life". He causes us live "a new life" (Rom. 6:4). The change of our heart brings with it a renewal of our life.
   
   True faith is an active faith (Gal. 5:6, James 2:26). Those led by the Spirit show themselves also to be children of God (Rom. 8:14).
    
10. The new life to which the Lord calls us is not something that we have thought up ourselves. It is worked by Christ's Spirit (A. 86 HC). The sanc­tifying of our life is first a gift and from that foundation a commission (Lev. 20:8; 1 Cor. 6:11). Paul speaks so comfortingly about "the sanctifying work of the Spirit" (2 Thess. 2:13; cf. 1 Pet. 1:2), and about walking "according to the Spirit" (Rom 8:4) and living "by the Spirit" (Gal. 5:25).
    
    It must be different in our lives (Eph. 4:20), because it can be different: God certainly gives us His Holy Spirit (1 Thess. 4:8).
     
11. There is progress in the new life that the Spirit works in us. We are changed to the image of Christ "with ever-increasing glory" (2 Cor. 3:18). Paul speaks about growing in love (Eph. 4:15) and in faith (2 Thess. 1:3). Peter speaks about "being holy" in our entire walk (1 Pet. 1:15), and about growing in "grace and knowledge" (2 Pet. 3:18). See also the "more and more" in answer 115 of the Heidelberg Catechism. However perfection does not come in this life (1 John 1:8; Rom. 7:15). We do not attain more than "a small beginning" (A. 114 HC; cf. CD V, 1 and 2). However in our lives there must be evidence of sanctification (Heb. 12:14). The Holy Spirit clothes us with the works of the saints (Rev. 19:8). We must walk in good works because God has prepared them for us to do (Eph. 2:10). Soon the Lord will seek the work of His Spirit in us (2 Cor. 5:10; Gal. 6:8). His judgment will be about our works (Rev. 22:12).
     
12. The Holy Spirit does this renewing work through the Word (James 1:18; 1 Pet. 1:23). The Word is living and active (Heb. 4:12). The gospel is the power of God for salva­tion (Rom. 1:16), because it is the Word of the Spirit (Heb. 10:15; 2 Pet. 1:21; Rev. 2:7). Many who hear the Word and do not come to repentance due to their unbelief (Heb. 4:2), are themselves at fault (CD II, 6; III/IV, 9). However the fact that many come to conversion is only thanks to God's electing grace (Acts 13:48; 1 Thess. 1:4, 5; CD I, 6; III/IV, 10).
    
    There is then no mention of the Word as an addition to the working of the Spirit, but of the penetrating work of the Spirit in the heart (Acts 2:37; 16:14; CD III/IV, 12). God calls then "with power" (CD II/IV, 10). Everyone is called "sincerely" (CD III/IV, 8, cf. Matt. 22:14). But not everyone is called "with power". This does not mean that anyone that is not successfully called can have an excuse (Matt. 23:37; CD I, 5).
    
    The Word requires proclamation (Luke 24:47; 2 Tim. 4:2). For this reason the reformed churches have always seen preaching as the means of grace from the hand of the Holy Spirit (A. 65 HC; cf. 1 Cor. 1:21).
     
13. The 'dominant' aspect of the new life worked in us by the Spirit is prayer (A. 116 HC). It is the Holy Spirit who teaches us to pray. He is certainly "a Spirit of grace and supplication" (Zech. 12:10). True prayer is always prayer "in the Spirit" (Eph. 6:18). Paul tells us that through the Spirit we can call God, Father (Rom. 8:15). Precisely in this He shows that He is "the Spirit of sonship". The Spirit teaches us how to behave as true children of the Father. However, He is not only the Worker of prayer, He is also the Helper in our prayers. We do not know what we must ask "that what is necessary" (in accordance with God's will). The Spirit comes in this prayer to help us in our weakness (Rom. 8:26). He pleads our case with inexpressible sighs.
    
    We hear how much our prayer is worked by the Spirit we hear when Paul writes that it is the Spirit in our heart who calls: Abba, Father (Gal. 4:6).
     
14. Those who believe have received the Spirit (Gal. 3:2, 3). The insight of Pentecost distinguished the dif­ference between faith in Christ and baptism by the Spirit. When­ever there is spoken of "baptism with the Holy Spirit" and "baptized with the Spirit" in the New Testament (Matt. 3:11; John 1:33; Acts 1:5; 11:16; 1 Cor. 12:13) it is related to what happened at Pentecost and not about what must still find a place in the life of a believer. Paul goes out from the fact that believers have the Spirit (Rom. 8:9, 11, 15).
     
15. There is certainly a difference between having the Spirit and being full with the Spirit. Disciples who received the Spirit are later 'filled' with the Spirit (Acts 4:31; 13:52). Paul entreats the Ephesians: "...be filled with the Spirit" (Eph. 5:18), even though they had received the Spirit when they came to faith (Eph. 1:13). It becomes clear from the form of the words used that something must again happen. Pentecostal circles see the filling with the Spirit, incorrectly, as 'a second blessing' or a particular experience that is received by believers.
    
    Both from the Old Testament (Num. 27:17; Jud. 6:34; Mic. 3:8) as well as the New Testament (Luke 24:48, 49; Acts 1:8; 4:8) it appears that the filling with the Spirit is about the equipping activity of the Holy Spirit. His power comes upon people when they ask the Lord for it. It is a special confirmation on their witness (Acts 4:8, 31), to accomplish a given task (Acts 6:3) to be joyful (Acts 13:52) to be a true Christian in everything (Eph. 5:9-21).
     
16. The New Testament also speaks about being sealed with the Holy Spirit (2 Cor. 1:22; Eph. 1:13; Eph. 4:30). In circles that are heavily experience oriented, one sees this sealing as a separate, extraordinary experience of the believer, after coming to faith in Christ. It is seen as a kind of spiritual breakthrough. Joy and assurance fills the heart and we know that we really have been reborn in Christ. The sealing with the Spirit is however not an experience 'plus'. When we come to faith we are sealed with the Spirit (Eph. 1:13). There is not along with this sealing an 'expanded' working of the Spirit. The Spirit Himself is the Seal that the Lord has chosen us (2 Cor. 1:22). In former days seals were used to mark animals and slaves. In this way God presses His mark on us with the Spirit, He marks us as His children with the gift of His Spirit (Gal. 4:6). At the same time He freely seals us just as the grave of the Saviour was guarded against violation with a seal (Matt. 27:66). There­fore Paul can write that we were 'sealed' with the Spirit for the day of redemption. (Eph. 4:30). The Spirit keeps us for that great day. He is our divine Protector.
    
    The sealing with the Spirit tells us that the Spirit stamps us as God's children and that He keeps us in the relationship with God. In this way also the Canons of Dordt brings back this sealing when it speaks about the preservation of the saints (V, 8).
     
17. The New Testament makes a distinction between the fruit of the Spirit (Gal. 5:22) and the gift of the Spirit (1 Cor. 1:12; 1 Pet. 4:10). The fruit must be found among all believers (Gal. 5:24), but there is a dif­ference when it comes to the gifts (1 Cor. 12:4; Eph. 4:7). Not everyone has the same gift (1 Cor. 12:8). Each must serve everyone with their own gift (1 Cor. 12:8). In Romans 12:7-8 and 1 Corinthians 12:28 Paul lists some of the gifts (charismata) of the Spirit. We can go out from the fact that the Spirit Himself begins with what has been created in us, the character and talent that is already there. Paul typifies the charismata as the 'working' of God (the Creator) who works in everything (1 Cor. 12:6). The Holy Spirit takes on what is already ours and makes it serve for the up building of the congregation. The gifts we have been given are sanctified for the service of each other (Gal. 5:13). In the gifts we possess we must always think how we can and must serve others (1 Pet. 4:10: "God's grace").
     
18. Next to the more 'usual' gifts we also hear about 'spectacu­lar' gifts: speaking in tongues, interpret­ing tongues, prophesying, gift of healing (1 Cor. 12:9-10) and driving out demons (Mark 16:17). Although we may not limit the freedom of the Spirit, people cannot simply assert that these more spectacular gifts can always be expected from the Spirit.
    
    A.) The promise of Mark 16:17-18 no longer applies to all believers, but, see the context, for believing preachers of the gospel. Their work was indeed accompanied with "signs and won­ders", as we read in Acts (Acts 5:12; 9:34-35, 40-41; 28:8). The preaching was 'confirmed' in this way (Mark 16:20; Heb. 2:4).
    
    Also we cannot forget that the preaching of the gospel 'in the whole world' — the framework for the signs! — is a matter that according to the New Testament was executed in the time of the apostles (Rom. 1:5; 16:26; Col. 1:23; 2 Tim. 4:17). This means that we must see Mark 16:15-20 in the apostolic time.
    
     B.) From Acts 10:46; 19:6 it appears that also speaking in tongues and proph­esying belonged to the aforemen­tioned 'signs'. The sign character is also indicated in 1 Corinthians 14:22.
    
     C.) In 1 Corinthians 13 Paul says: prophecy, it will cease; speaking in tongues, they will be stilled, but faith, hope and love remain. The contrast can­not be between now and later. We can easily say that faith and hope will remain after the early days (cf. 2 Cor. 5:7; Rom. 8:24). This means that Paul here indicates that already tongues and prophecies will disappear while faith, hope and love will mark the congregation through the early days. Whoever says: In Corinth people spoke in tongues and prophesied and, therefore, we must also wait for these gifts of the Spirit, does not recognize that 1 Corinthians 13 and 14 precede that text.
    
     D.) Prophesy has a particular sacred historical place. The church has un­questionably been built on the foun­dation of the apostles and prophets (Eph. 2:20). In the first instance Paul unmistakably has the New Testament prophets in mind. They are also else­where named after the apostles (Eph. 3:5-6; 4:11). Prophets made known mysteries of salvation through the Spirit (Eph. 3:5-6), received 'revela­tions' (1 Cor. 14:30), sometimes re­lated future events (Acts 11:28; 21:11) or spoke about concrete situations (1 Tim. 4:14).
    
    Ephesians 2:20 leads to the conclu­sion that prophecies, as direct impulse from the Spirit, have stopped. It is possible to say with Calvin that now these gifts are being carried out by the understanding and in proclama­tion of the Scriptures today.
    
    E.) About the "gift of healing": in char­ismatic circles one forgets the frame­work in which Jesus speaks in Mark 16. There is also the question of 'the gift of healing' coming to the fore in the congregation of Corinth. In 1 Corinthians 14 Paul speaks about 'tongues' and 'prophecies' but not about this gift. Because people in Corinth had such a weak understand­ing about these gifts, it is understand­able that Paul also would have said something about the gift of healing. If you wish to flaunt something, then do so with these gifts! But the apostle is silent on this point. We do not read anywhere in the New Testament that Christ gives the full spiritual authority that he gave to his apostles to believers (Matt. 10:1). We read that we must pray for the sick (James 5:14-16).
    
     F.) When people argue today for "free­dom in ministry" they forget the framework in which the casting out of demons is set in Mark 16. That is why Paul does not speak at all about casting out of demons in the list of charismata. It is significant that in a passage where the apostle deals primarily with demonic influence, nothing is said about the casting out of evil spirits (Eph. 6:10f).
    
    People too easily equate the gift of 'casting out demons' with recogniz­ing demonic possession. This gift mentioned in 1 Cor. 14 appears to be related not to casting out demons, but to the testing of prophecy.
     
19. It can be legitimate to long for 'more of the Spirit', but we may not infer from this that we must also long for the spectacu­lar gifts by which the Lord confirmed the apostles (Mark 16:20; Heb. 2:4). The call of Paul: "eagerly desire spiritual gifts" (1 Cor. 14) has not become obsolete. We must seek the gifts of the Spirit, not in order to enrich ourselves, but to serve the congregation (1 Pet. 4:10). In the same way the gift of prophecy must be viewed ('especially' 1 Cor. 14:1) as the ability to serve others with God's Word (Col. 3:16).
     
20. The assurance that the Spirit dwells in us does not rest in the fruits we see in us, but rests on God's promise (Ez. 37:27; John 14:23; 2 Cor. 6:16). At the baptismal font the Holy Spirit has promised that He will live in us (See the Baptismal Form). When Answer 86 of the Heidelberg Catechism says that we are assured of our faith by the fruits, it is certainly not speaking about our assurance of the indwelling of the Spirit but about our faith.
    
    The Compendium in Answer 65 is therefore correct when it says "further good works are a fruit of my faith and therefore I am assured of the genuiness of my faith." We discover that we have 'true faith' (Q. 21; A. 64 HC) when we see the fruit of the Spirit in our life. The tree is known by its fruits. True faith is always a faith that shows itself in works (Gal. 5:13; James 2:17). Faith rests on God's promises, but also becomes sure and strengthened, when we see how the Spirit works the Word in our life and does what He promised. That is the 'knowledge' John speaks about (1 John 3:14) and the "observing in themselves" pointed out in the Canons of Dordt (I, 12).
     
21. The Spirit works towards the great future. He rests on us as "the Spirit of glory" (1 Peter 4:14). His renewing work leads to our "glorification" (Rom. 8:30). Today He renews our heart and lives and soon also our body (Rom. 8:11). We receive a "spiri­tual" body (1 Cor. 15:44): reworked and strengthened by the Spirit, characterized as "imperishable", "glorious" and "pow­erful" (1 Cor. 15:42-43). There is spoken about discontinuity and continuity. Conti­nuity: "For the perishable must clothe it­self with the imperishable and the mortal with immortality" (1 Cor. 15:53; cf. "this my body", A. 57 HC). Discontinuity: "we will be changed" (1 Cor. 15:52).
    
    That the Holy Spirit is tied to the great future is also apparent from two striking names. We see the Spirit first concep­tualized as First fruit or as the first gifts (Rom. 8:23). In Israel the first fruits were brought to the sanctuary, thus the entire harvest was presented, and so the great future by faith through the Spirit is rep­resented. In the Spirit we have that future already with us! That is why the gift of the Spirit allows us to look forward to our total freedom.
    
    But the Spirit is not only the First fruit, He is also God's deposit of what waits for us (2 Cor. 5:5). This title comes from the workplace. God gives us His Spirit as a 'down payment'. The gift of the Spirit is, from God's side, a guarantee of what we will receive. It is really about the great resurrection. That is what God's first 'payment' (the present of the Spirit) is a guarantee of!
     
22. Separate attention must be paid to what the Gospel of John says about the Spirit as Paraclete (John 14:16-17, 25-26; 15:26­27; 16:7-11; 16:13-15). The translation 'Counselor' is not as accurate. A 'Para­clete' is literally someone that is espe­cially called to help another. Therefore with the term Paraclete we must think of the Spirit as more than Helper and Pro­tector. As Christ leaves the apostles will receive another Paraclete (John 14:26). The Saviour Paraclete remains in heaven with the Father (1 John 1:2). But on earth the Spirit continues to work as Paraclete. As Paraclete the Holy Spirit is "the Spirit of truth" (John 14:17; 15:26; 16:13). He makes known what is in Christ (John 16:14).
    
    He will teach in this way (John 14:26): bringing everything what Jesus has said, testifying (John 15:26-27), telling all He has heard and seen of Jesus, glorifying (John 16:14), showing the importance of Jesus' work in the light, convicting (John 16:8), showing debt, Jesus' cure, and the announcement of judgment.
    
    The Paraclete's words apply first of all to the apostles. Through the education of the Spirit their misunderstandings (John 2:22) and inability (John 16:12) are over­come. In this way he makes it possible for them to become able witnesses (John 15:27; Acts 1:8). The Spirit and the Apostles form a 'double witness' (cf. Deut. 19:15 with John 15:27; Acts 5:32).
    
    The double witness we now find in the New Tes­tament and this testimony still applies today. We believe the word of the apostles! And via that ap­ostolic witness the Spirit continues His work as Paraclete. He still always teaches, glorifies, convicts and persuades as the Spirit of truth.
     
23. We have a great responsibility with respect to the Spirit and His work. We can 're­sist' the Spirit (Acts 7:51), we can 'grieve' Him (Eph. 4:30), and we can 'extinguish' Him (1 Thess. 5:19). The context makes it clear how we can do this. The most terrible thing is the 'blaspheming' of the Spirit (Matt. 12:31). This sin is unforgiv­able (Mat. 12:32). It is a sin that typically is done after Pentecost, after the Spirit as Paraclete has testified of the truth in Christ. There comes an end to all 'igno­rance' (Acts 3:17; 1 Cor. 2:8). It is about deliberate and obstinate resistance to the Spirit, to what is obvious: the gospel of Jesus Christ (cf. Heb. 10:26-29).

We must never forget that the Spirit who speaks (Rev. 2:7) and lives in us (Rom. 8:11) is the Holy Spirit!