How Humans Experience God

In Lesson 1 it was explained why faith in God as revealed in the Bible and especially the NT is the best belief or hope for salvation, and Lesson 2 focused on the Gospel of Christ and explained the Christian creed. The main purpose of this lesson is to explain how humanity can experience and fellowship with the Holy Spirit of God/Christ (HS), which correlates and coincides with learning God’s Holy Word (GW), especially the NT. [See the introduction to Lesson 1 for a list of abbreviations.]


I. God the Holy Spirit (HS) is God’s Word (GW)

Lesson 1 explained the doctrine of the triunity of God by noting that the OT Shema (Deut. 6:4) and the NT indicate there is one God (Eph. 4:6, 1Tim. 2:5), and the NT teaches that the one God relates to believers in three ways simultaneously: as the Father, as the Son and as the HS. Whereas God the Father is mainly described as creator or initiator (Gen. 1:1) and God the Son mainly as Messiah or mediator (1Tim. 2:5), God the HS is mainly described as indweller of believers (Rom. 5:5, 1 John 4:7, Gal. 5:22, Eph. 2:18). These descriptions commonly use three prepositions: God the Father is over all creation (Eph. 4:6), God the Son is Immanuel or with humanity (Matt. 1:23), and the HS is within all believers (Eph. 1:13-19, cf. 1Cor. 8:6).

The HS is not frequently mentioned in the OT except in Isaiah (Isa. 4:4, 11:2, 42:1, 44:3, 48:16, 59:21, 61:1, 63:10), but He is more fully revealed in the NT. The HS is cited as somehow causing the virgin Mary to be pregnant with Jesus (via implanting a zygote untainted by sin?), although this fact was communicated to Joseph by an “angel of the Lord” (Matt. 1:18-23, Luke 1:26-35). The HS also filled the parents of John, Elizabeth and Zechariah (Luke 1:41&67), but an angel of the Lord told them that John would be filled with the HS from the womb (Luke 1:15). The HS then caused Simeon to prophesy that Jesus was Christ (Luke 2:25-35).

John the Baptist said that Jesus would baptize his followers with the HS, and the HS came upon Jesus after his baptism by John (Matt. 3:11-17, Luke 3:16-22), after which the HS filled Jesus and led him into the desert to be tempted by the devil (Matt. 4:1, Luke 4:1-2). Jesus described the HS as the Counselor and Teacher of Truth who would indwell his disciples following his death (John 14:16-17 & 25-26, 15:26, 16:13-15). The HS is mentioned frequently in the book of Acts (Acts 1:5, 2:4, 9:17, 13:2, 19:2), and in many of Paul’s letters (Rom. 8:4-26, 1Cor. 6:19, Eph. 4:30) as well as in some of the other epistles (2Pet. 1:21, Jude 20).

This attempt to understand the HS will begin with John’s writings that associate the HS with Truth or teaching GW. In John 14:16-18 Jesus said, “I will ask the Father, and he will give you another Counselor to be with you forever—the Spirit of truth… [who] will be in you. I will not leave you as orphans; I will come to you.” This indicates that the indwelling Spirit is how Jesus enters the hearts of believers as they open the door and invite him in (per Rev. 3:20, cf. 1Cor. 3:16). The initial indwelling of the HS is referred to as spiritual rebirth or being born again in John 3:5-8 (cf. 1John 5:7-8). Jesus said in John 15:26, “When the Counselor comes, whom I will send you from the Father, the Spirit of Truth who goes out from the Father, he will testify about me.” In John 16:13-14 Jesus said, “When he, the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. He will bring glory to me by taking from what is mine and making it known to you.” 1 John 5:6 says the HS is the Truth and John 17:17 says GW is Truth , and 1 John 4:2 says He acknowledges that Jesus is Christ or God incarnate (cf. 1Cor. 2:10-13).

We see in these passages an identification of the Spirit with truth or the word of God, which we also find in 2Thes. 2:13b, “From the beginning God chose you to be saved through the sanctifying work of the Spirit and through belief in the truth.” We see in this statement an example of using “and” to indicate equivalence rather than addition of something different. This identification is also made in the OT, such as Isa. 59:21b, “My Spirit, who is on you, and my words that I have put in your mouth will not depart from your mouth, or from the mouths of your children… forever, says the Lord.” And also in Ezek. 36:26-27, “I will give you a new heart and put a new spirit in you… I will put my Spirit in you to follow my decrees and be careful to keep my laws.” With this understanding, the 119th Psalm takes on a NT meaning (e.g., Psa. 119:10-11, 81, 105, 174), because the primary or essential truth is the Gospel regarding how to be saved per Col. 1:5 and Eph. 1:13.

Again, there are two ways we perceive God’s HS/learn GW: via creation (Rom. 1:20) and via divinely inspired Scripture (2Tim. 3:16-17), which is what 1 Corinthians 2 teaches where it says that God reveals to us by His Spirit the deep things of God that only He knows and that cannot be learned by the physical senses and can only be learned by the direct revelation of God to us by His Spirit. Jesus indicated this would happen as the HS taught truth to believers (John 14:26 & 16:13). Paul describes this teaching/learning process as involving apostles, prophets, evangelists and pastor-teachers (Eph. 4:11-13). This process is intimate, because GW = HS = Love (per John 6:63 & Rom. 5:5).

II. Spiritual Dynamics

Spiritual dynamics refers to how God’s HS interacts and communicates/communes with humans. It begins primitively when selfish but innocent babies attain the stage of moral accountability or conscience as they are able to understand what their parents deem to be right and wrong beliefs and behavior, which is normally well-developed by the age of eight or the stage of pre-pubescence, comparable to when Adam and Eve became aware it was wrong to eat from the forbidden tree (Gen. 2:17).

During this stage a soul’s relationship with God begins when the person becomes a truthseeker (cf. Matt. 7:7, Heb. 11:6), because God’s Spirit is Truth (1John 5:6), although the young soul may not realize it (Rom. 1:17). As a truthseeker at any time in history contemplates creation, Paul indicates that they will be able to discern God’s being and loving will in nature (Rom. 1:20, 2:14-15, Gal. 5:14) by means of what theologians call general revelation. In this regard it is good to plumb the depths of Gen. 1:1-3 describing the Spirit of God’s presence as God spoke creation into existence and connect it with John 1:1-3 saying the Word was in the beginning and through Him all things were made (cf. Acts 17:27-28).

When souls realize that God has a moral requirement, if they worship Him they become like Abraham, and the relationship with God becomes personal (Rom. 4:1-25). Presumably God provides such believers the opportunity to learn the proto-gospel, so they may repent of sin and accept the pre-incarnate foreshadowing of the sacrifice of Christ (cf. Gen. 3:21), whether in the form of Abraham’s ram (Gen. 22:13) or Moses’ lamb (Exo. 12:21). At the moment of worship and saving faith like Abraham, the Spirit of Christ/God’s Holy Spirit enters the believer’s spiritual heart– again even though they do not realize it–because Paul taught that whoever does not have the Spirit of Christ does not belong to Christ (Rom. 8:9). Of course, partial knowledge of God’s Word will limit ability to cooperate with Him, so there is a need for evangelism and learning the full Gospel (Matt. 28:19-20).

If a moralist truthseeker (on the basis of general revelation) is taught about God (perhaps via the OT), then he/she may choose to believe in God or become a theist. If theists are taught the Gospel (NT), then they may choose to believe/accept Jesus as Christ. In both cases salvation is a gift/grace from God received by faith “from first to last” (Rom. 1:17). Similarly but perhaps with greater realization because of learning NT revelation, when a sinner learns the Gospel of Christ and confesses Jesus as Lord (Acts 20:21, Rom. 10:9), the HS enters the convert’s heart (Rom. 5:5) and unites them with God as heavenly Father (Rom. 8:9)–which moment is called spiritual rebirth (John 3:3-8), baptism by the Spirit (Matt. 3:11/Mark 1:8/Luke 3:16, John 1:33, Acts 1:5, 1Cor. 12:13) and receiving the Spirit of adoption/sonship (Rom. 8:14-16). Paul referred to the comparable moment for Abraham as spiritual circumcision. 

The outward evidence that someone was baptized by the HS (Rom. 5:5) and is Spirit-filled (Eph. 5:18) or walking with God is the manifestation of the fullness of Christ (Eph. 3:19, 4:13) or fruit of the Spirit (Gal. 5:22-23), which is signified by “love” (Gal. 5:6). Jesus said “All men will know that you are my disciples if you love one another” (John13:35, 1John 4:7-21), because love sums up the moral character of God (1John 4:7-8).

The personal relationship between Believers/Christians and God may be viewed as having three stages: conversion, spiritual growth or maturation (Eph. 4:13), and glorification (1Pet. 5:10) or immortality (1Cor. 15:53) in heaven. The kerygmatic prayer that is necessary in order for a sinner be saved and walk with God is confession (1John 1:9, Psa. 32:1-5).  Because a convert’s commitment to Christ is in accordance with God’s perfect will (1Tim. 2:3-4), the moment of Spirit baptism fulfills the command to be filled with the Spirit (in Eph. 5:18), which means to cooperate fully with the love of God (Eph. 3:16-19) or of the HS (Rom. 15:30).

The moment or stage of conversion may be described grammatically as occurring in the past: we were saved when we repented/received the baptism of the HS. From the moment of repentance onward begins the second stage of growth, discipleship (Acts 14:22) or sanctification (2Thes. 2:13), which is present progressive: it is the process of being saved now. This stage has two phases: instability and maturity. A new convert does not achieve immediate perfection by remaining filled with the HS (Phil. 3:12). Instead, the combination of temptations, ignorance of GW and the old selfish nature results in immature saints committing post-conversion sins, at which time the are carnal or acting like unbelievers (1Cor. 3:1).

As soon as new Christians realize they sinned, they should confess it (1John 1:9a) rather than compound it by trying to hide it or cover it up like Adam and Eve did (Gen. 3:7-8). Whenever a believer acknowledges to God his/her known sins of immoral attitudes and actions, God forgives all sins (1John 1:9b). This means he/she is pleasing rather than grieving God or once again is Spirit-filled (walking in the Spirit) and has a right relationship with Christ Jesus (Eph. 4:30, 5:10 & 18). This spiritual flip-flopping is the phase of instability, and although it is bad, failure to confess promptly is much worse, because it results in chain-sinning or back-sliding, which may be called prodigal if it continues very long (cf. Luke 15:11-32).

Unfortunately, some saints may not appreciate the process of spiritual growth or being transformed by the renewing of their minds (Rom. 12:2), perhaps because it involves admitting sins or having “guilt trips”. Guilt is like a warning light, and until we gain the wisdom to welcome God’s reproof, we will not feel the satisfaction of becoming a new and improved version of ourselves (Heb. 10:19-22). Thus, guilt is good (John 9:41). Woe to the one who become so callous that no guilt is felt when wrong is done (Matt. 13:14-15)!

The unstable phase is followed eventually by a second phase in a believer’s relationship with God’s HS of relative maturity, signified in the Bible (especially the KJV) by the phrase “walking with God” (cf. Enoch in Gen. 5:24) or walking in light (1John 1:7). Paul also described this phase as walking in love (Eph. 5:2), in a new life (Rom. 6:4) according to the Spirit (Rom. 8:4) and in good works (Col. 1:10).

Like physical walking, spiritual walking has two steps. The first step is listening to God (LGW), and the second step is responding to or cooperating with God. God’s message for mankind is revealed partially by the world He has created but more fully by the Scriptures He has inspired. The crux of God’s Word is the Gospel of salvation (kerygma), while the secondary teachings (didache) consist of the manifold applications of the law of love (1John 3:11). The Believer’s main types of responses to God’s Word are prayer to God and good works unto others for God (cf. 1John 4:20, Eph. 2:10).

III. The HS and Sanctification

The moment of being baptized by the HS begins the process of becoming sanctified by the HS. Peter wrote that the sanctification of the Spirit is “unto obedience” (1Pet. 1:2), and Paul also wrote about faithful obedience (in Rom. 1:5). Following the act of faith (1John 3:23), believers will manifest obedience by acts of love (1John 4:19-21, John 13:35). There is no qualitative difference between faith that accepts God’s saving grace at conversion and faith that accepts God’s working grace while walking/obeying (Eph. 2:8-10, 2Cor. 5:7), but only a quantitative difference as each additional moment passes–and of course faith remains non-meritorious during the saint’s entire lifetime.

As Paul said in Rom. 1:17, “In the Gospel a righteousness from God is revealed, a righteousness that from faith to faith (KJV) or by faith from first to last (NIV), just as it is written, ‘The righteous will live by faith.’” The phrase “from faith to faith” may mean historically, as from the faith of Abraham to the faith of NT believers, or it could be meant chronologically, from initial saving faith thru persevering/sanctifying faith. The latter is implied in Phil. 2:13, “For it is God [the HS] who works in you to will and to act according to his good purpose.”

Paul wrote (in PHP 1:6) of being confident “that he who began a good work in you will carry it on to completion until the day of Christ Jesus”. He cited the work of the HS again in 1Cor. 6:11b, “You were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.” Note that this verse refers to water baptism and to baptism by the HS (1Cor. 12:13, “We were all baptized by one Spirit into one body”).

Paul also wrote of being thankful for the believers in the Thessalonian church with reference to the work of the HS, saying “…from the beginning God chose you to be saved (cf. Eph. 1:4-9) through the sanctifying work of the Spirit and through belief in the truth” (cf. 1Tim. 2:3-4). This work is described in John as reproving the world of sin by exposing evil to the light of righteousness and judgment (John 16:8, 3:20). And this light signifies the words of God’s Spirit, which give life (John 6:63); the Spirit of truth, which testifies that Jesus is Messiah (John 15:26) or glorifies him as God’s Son (John 16:14). Thus, we see the HS is GW/Truth indwelling and thereby sanctifying souls (John 17:17-19), so they may obey Christ’s law of love and produce loving fruit (Acts 5:32, 1Pet. 1:2) as they continue to partake of the word and water of life (Matt. 4:4, 5:6, cf. Isa. 44:3 & Ezek. 36:26-27).

The sanctifying work of the HS is described as being washed in 1Cor. 6:11, and being washed with water is described as being through the word for the purpose of being holy or blameless in Eph. 5:25-27, as being cleansed of wickedness in 2Tim. 2:19-21, as being cleansed of past sins in 2Pet. 1:9, and as cleansing our consciences of sinful acts so that we may serve the living God in Heb. 9:14-15. When this occurs, the HS makes believers in Jesus as Lord conscious of being children of God as they share in Christ’s suffering while awaiting/hoping for the redemption of creation (Rom. 8:5-25, cf. Zech. 12:10, 1Cor. 12:3). As Peter said in Acts 5:30-32, the HS is given by God to those who obey him as a testimony that God raised Jesus from the dead and exalted him to his right hand so that sins may be forgiven, which is called the “sanctification of the Spirit unto obedience of Jesus Christ” in 1Pet. 1:2.

The same spirit that worked in OT believers to prepare the way for the coming of the Lord Jesus (Luke 1:17) is received by believers in God, so that the Gospel may be revealed to them in retrospect (1Cor. 2:4-13, Eph. 1:13). The Gospel seems foolish to those without the Spirit of God (1Cor. 1:18, 2Cor. 2:14), but for those who seek salvation there is no good reason to be ashamed of Christ (Rom. 1:16-17). Those who reject the Gospel are described as being stiff-necked, having uncircumcised hearts and resisting the HS, like those who persecuted the OT prophets (Acts 7:51-52, cf. Matt. 13:14-15, Rom. 2:29 & Neh. 9:30).

Again, the sanctification of the Spirit that accompanies belief in the truth (2Thes. 2:13) is foreshadowed or found mentioned in terms of spiritual circumcision in the OT (Deut. 30:6), because God desires for all sinners to be saved (1Tim. 2:3-4) by discerning and believing the Truth (1Cor. 2:14, Col. 1:5b) or receiving revelation and wisdom (Eph. 1:17), so that souls may know or experience the hope of God’s calling that is the blessing of heaven (Eph. 1:18, Col. 1:5a).

Paul described the preaching of the Gospel as being empowered by the HS (in 1Thes. 1:5), and he prayed that the Ephesians would experience the same power that God exerted when He raised Christ from death to His right hand in heaven (Eph. 1:18-20). Similarly, Paul prayed that God would empower the Thessalonians to fulfill every good purpose prompted by their faith (2Thes. 1:11, cf. Eph. 2:8-10), the same faith and seal that Abraham had (Rom. 4:11-12, cf. Eph. 1:13), the promise of the HS (Acts 2:33-39 & Isa. 44:3), the Spirit of Christ who gives life (1Cor. 15:45, John 5:21, 6:63, Rom. 8:2) to the redeemed, both Jew and Gentile (Gal. 3:13-14, Rom. 3:21-30).

Those who receive the HS are free from control by the old sinful nature and obligated to put sinful deeds to death by gaining spiritual maturity even though we are saved because of sharing the imputed righteousness of Christ (Rom. 8:1-13). Moral perfection should be every Christian’s goal, even though it will not be obtained in this earthly lifetime (Phil. 3:7-16). Peter described Christians as a holy priesthood and nation, and he urged them to grow up in their salvation and to “abstain from sinful desires, which war against your soul”, including malice, deceit, hypocrisy, envy and slander (1Pet. 2:1-11).

And Paul wrote that a Christian’s body “is a temple of the HS”, so one should honor God with one’s body (1Cor. 6:19-20), and the HS baptizes believers into the body of Christ (1Cor. 12:13&27), giving them various abilities for the common good (1Cor. 12:7), so that Christ’s church will become unified and spiritually mature by speaking the truth in love as each part does its work (Eph. 4:1-6). He also taught that it is via the HS that saints have fellowship with God by saying that the impersonal letter of the law in the ole covenant is replaced by the ministry of the HS in their hearts in the new covenant (2Cor. 3:3-9).

The new covenant was foretold by Jeremiah (in Jer. 31:31-34), when spiritual Israel will know the Lord experientially as well as via the written word. The new ministration of the HS was also mentioned by Ezekiel (in Ezek. 36:26-27). Isaiah said that the new covenant included Gentiles (Isa. 42:6, cf. Rom. 15:16, 2Thes. 2:13-14, Acts 26:17-18), and it was initiated by the shedding of Christ’s blood on the cross for the remission of sins (Matt. 26:28), which is the Gospel and saving power of God (Rom. 1:16), but obstinate people rebel against God’s HS (Isa. 59:21, 63:10 & 65:2).

In Rom. 8:9-11 Paul said that anyone who does not have the HS does not belong to Christ, and because believers have the HS, they are free to live a godly instead of a worldly life, and so saints have no excuse for continuing to be sinful (1Cor. 6:13&20).

Much of GW teaches that God is omniloving (1Tim. 2:3-4, John 3:16, etc.), and Jesus, Paul and John define divine righteousness most succinctly as love for all (Matt. 5:44&48, 22:37-40, 1Tim. 2:3-4, 1John 4:8), but souls may be hateful and reject rather than reflect God’s Spirit of love/grace. However, those who have received the HS (Rom. 5:5) desire oneness and strive for spiritual unity, thereby granting the prayer request of Jesus in John 17:20-23.

Jesus said that all sin is forgivable except blasphemy against the HS (Matt. 12:31), which in context seems to mean attributing evil to God (Matt. 12:24-32). Such blasphemy is akin to calling good evil and evil good (Isa. 5:20, cf. Heb. 5:14).

Paul indicated (in Heb. 6:4-6) that apostasy is also unforgiveable, because the person who commits that sin will never repent (cf. Heb. 12:17). Such a person is completely corrupt, totally depraved, demonized and self-condemned (Tit. 3:11, John 3:19-20, 8:42-44, cf. Rom. 14:22).

IOW, the crucial choice is between belief in Jesus as Messiah and blasphemy (attributing unrighteous hatred to God’s loving HS) or apostasy (reverting to idolizing the evil spirit of Satan, cf. John 8:42-44).

III. The HS Elsewhere in NT Scripture

Paul tied the work of the HS to the Gospel in v. 2:14 and also in Gal. 4:6, “Because you are sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, Abba, (Father).” In Rom. 8:9-16, Paul said “You are controlled… by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ. But if Christ is in you… your spirit is alive because of righteousness. And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies through the Spirit, who lives in you… If by the Spirit you you put to death the misdeeds of the body, you will live, because those who are led by the Spirit of God are sons of God… by him we cry, Abba, Father. The Spirit himself testifies with our spirit that we are God’s children.”

Paul also wrote of being adopted as God’s sons and receiving the HS in Eph. 1:5a&13b, “In love God predestined us to be adopted as his sons through Jesus Christ… Having believed, you were marked in him with a seal, the promised HS.”

In Gal. 5:22-23a, Paul listed the fruit of the Spirit, including love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Heb. 10:39 also speaks of faithfulness, saying “We are not of those who shrink back and are destroyed, but of those who believe and are saved.” The Bible makes it clear that faithfulness or persevering saving faith in the Gospel of Christ is essential to salvation, just as faith in the redemptive work of Christ was the condition for getting saved (Rom. 1:17).

The priority of saving faith in the order of salvation is also indicated in Eph. 2:8-10 and Acts 16:30-31. Such faith is described as the sanctifying work of the HS in conjunction with belief in the truth in 2Thes. 2:13, and when speaking of faith as the condition of salvation, it is wrong to view it as meritorious rather than an undeserved gift. Saving faith is the connection between the soul and Christ established by the regeneration of the HS when a sinner repents of believing Satan’s lies and cooperates with God’s eternal calling or purpose (cited in Rom. 8:29-30) and is transformed from a fallen state or darkness/death into a state of grace/light/life. Scriptural teachings regarding volition do not mean that sinners are capable of saving themselves. Without divine enabling of moral free will (MFW), souls cannot seek salvation and believe in Christ.

As Jesus said in John 6:44a, “No one can come to me unless the Father who sent me draws him.” And John 1:12-13 says, “To all who received him (to those who believed in his name), he gave the right to become children of God—children born not of genetic descent, but born of God.” Again, John 3:3-16 says God so loved the world that He gave his one and only Son, that whoever believes in him or is reborn of the Spirit shall not perish at death but have eternal life (cf. 1John 5:1), because we are credited as righteous because of faith in the obedience/atonement of our Lord Jesus Christ (Rom. 5:1&19).

In John 16:7-11 Jesus told his disciples that it was expedient or for their good that he depart this earth physically so that the HS could come spiritually to convict everyone on earth of sin and the need for salvation by faith in the righteousness of Christ so they would not be condemned at the Judgment. Rev. 3:19 says that Jesus rebukes and chastens sinful souls because he loves them and wants them to invite him as the HS into their heart for fellowship.

Although in John 17:9 Jesus prayed only for his disciples, John 3:16 & 6:39-40 teach that everyone who believes in Jesus will be justified by such faith (Gal. 3:14), have eternal life and become members of his spiritual body or church (Eph. 5:25). Thus we can see that the primary sin souls need the HS to convict them of is that of unbelief or opposition to the Gospel of Christ. This Gospel was veiled until revealed by the advent of Jesus and the preaching of Paul (Rom. 1:16-17, 1Cor. 2:7&10, Phil. 3:9). This revelation was that it is God’s will for all sinners to be saved by learning the Gospel truth, which is that there is one mediator between God and humanity, the man Christ Jesus, who gave himself a ransom for all, to be testified in due time (1Tim. 2:3-6). Paul referred to this testimony “of God” in 1Cor. 2:1, “of our Lord” in 2Tim. 1:8 and “of Christ” in 1Cor. 1:6. Peter wrote of being made alive by the indwelling Spirit in 1Pet. 3:18b, “[Christ] was put to death in the body but made alive by the Spirit.”

Paul called God’s revelation from the HS or Gospel “wisdom” and said it was “destined for our glory before time began (in 1Cor. 2:6-10). The predestination of God’s wise purpose or good news/Gospel revealed to Paul is described in Eph. 1:3-14. Verses 11-12 says, “In him [Christ] we were also chosen, having been predestined according to the plan of him [Gospel] who works out everything in conformity with the purpose of his will, in order that we, who were the first to hope in Christ, might be for the praise of his glory.”

Paul perceived that this plan/Gospel was partially revealed in a few OT prophetic passages, including Isa. 42:6, “I, the Lord, have called you in righteousness… to be a covenant for the people and a light for the Gentiles.” And again in Isa. 54:13-14, “All your children will be taught by the Lord… In righteousness you will be established.” John indicated that this prophecy (cf. Psa. 25:14) was fulfilled by believers in the Gospel receiving “an anointing from the Holy One” [the HS], who “teaches you about all things” as He remains in those who remain in him (1John 2:20-27, cf. John 16:13-14).

V. The Holy Spirit’s Role in Prayer

In Eph. 6:18 Paul instructs believers to “pray in the Spirit”, so the doctrines of the HS and Prayer are closely related. Jesus taught believers to pray to God “our Father in heaven” (in Matthew 6:9a, cf. Luke 11:2-4). Addressing God as our heavenly Father connotes that we who pray are children of God, reborn of the Spirit (John 3:3-8) through union by Faith with God’s Son (Rom. 8:9-17, 1John 5:1-6). James 2:19 says demons or ungodly souls may believe in God’s existence, so perhaps they might address God in order to curse Him (Job 2:9, cf. John 17:1).

Jesus prayed for the Kingdom of God (KOG) or God’s will to be done on earth as it is in heaven, referring to the reign of His Spirit in the hearts of believers (Luke 17:20b-21). The KOG is manifested in the world as salt and light or as love and truth (cf. TOJ #19), which is the HS (Rom. 5:5, 1John 5:6). Examples of reflecting the HS’s love are mentioned in the Parable of the Sheep and Goats (Matt. 25:31-46, TOJ #35). In the writings of Paul, the KOG is called the body (1Cor. 12:13, Eph. 1:23 & 5:30) or church of Christ (Col. 1:13 & 18, Eph. 2:22, 3:10 & 5:23), into which believers are baptized by the HS (1Cor. 12:13).

The sign of being filled with the HS is love, which includes admitting one’s faults and forgiving others theirs (Matt. 6:12//Luke 11:4 a) [TOJ #36, cf. TOJ #14]. Genuine saving Faith is manifested by the fruit of the HS, especially loving forgiveness or a concern for spiritual unity. Confession is the key to having a right relationship with God (1John 1:9) or being Spirit-filled, which is manifested by mercy (TOJ #148). {Mark 11:25. Matt. 18:15-17}.

When we pray for power to resist temptations (Matt. 6:13//Luke 11:4 b) [TOJ #37], we receive empowerment via the HS. Jesus reiterated this teaching on the Mount of Olives before He was betrayed. {Matt. 27:41//Mark 14:38//Luke 22:40 & 46} We know that God will always grant this prayer request (1Cor. 10:13). This prayer seems equivalent to protection from the evil one {John 17:15}. This also was a major theme of James (Jam. 4:2, 1:5 & 12-13) and of Paul (Eph. 1:17-19, Phil. 1:9-11, Col. 1:10-12).

Paul associated prayer with the HS in Eph. 3:16-19, saying “may God strengthen you with power through His Spirit in your inner being, so that Christ may dwell in your hearts through faith, and that you being rooted and established in love may have power and… be filled to the measure of all the fullness of God.”  In 1Cor. 2:4-16 Paul associated the HS with God’s wisdom and the mind of Christ (cf. Col. 1:9b).

Salt and light; love and truth.

5. A main purpose of prayer should be moral improvement (Col. 1:10). Moral perfection should be the life-long goal of every believer. The fruit of the HS includes all good works.

Like in Colossians, Paul began his prayer in Ephesians 1:16-17 by thanking God the Father for the faith of the recipients of his epistle and by asking God to give them the Spirit of wisdom/spiritual wisdom, and “revelation” surely refers to “knowledge/understanding of His will”. The word “so” is equivalent to “in order that”, so it is likely that “knowing God better” is another way of saying living “a life worthy of the Lord”.

6. We should pray for enlightenment (Eph. 1:18a). The continuation of Paul’s prayer refers to the “eyes of the heart”. The heart in Scripture refers to the human spirit (2Cor. 1:22, 3:2-3, 4:6, Eph. 3:17, Col. 3:15), and “eyes” refers to the human will (MFW, Matt. 13:14-15). Enlightenment is akin to edification, which occurs as a believer learns God’s Word (Psa. 119:105), and it is in the same vein as “growing in the knowledge of God” (in Col. 1:10).

7. A main purpose of Paul’s prayer and aspect of learning is understanding the hope of heaven and experiencing it in part during one’s earthly sojourn (Eph. 1:18b). Paul compares spiritual blessings to physical wealth and calls them “glorious”, as he did the Father in v.17, which indicates that desire for heaven is the proper motivation for wanting salvation.

As in Eph. & Col., Paul’s prayer in Philippians 1:3-4 begins with thanksgiving (cf. Phil. 4:6). This sounds like Paul took time to pray for each individual believer.

8. Pray with joy (Phil. 1:4a). In this epistle “joy despite suffering” seems to be the major theme (cf. Phil. 2:2, 3:1, 4:1, 4 & 10).

Paul continues his prayer in Phil. 1:9-11 in a way similar to Eph. 3:17-19, and it also is in the same vein as Paul’s prayer for the Ephesians and the Colossians to understand God’s Word and become morally blameless, “filled with the fruit of righteousness” (Phil. 1:11a, cf. Gal. 5:22-23).

9. Keep on praying and learning to love “until the day of Christ” (Phil. 1:10b). This refers to the Second Coming of Christ (cf. Phil. 3:20-21). Sinlessness is not merely being devoid of sin, but rather filling the void with the Christ’s Holy Spirit (cf. Matt. 12:43-45).

10. Prayers should glorify God (Phil. 1:11b). This is akin to gratitude/thanksgiving, and so is an apt bookend to this prayer.

11. Pray for God to sanctify souls completely, so their “whole spirit, soul and body may be kept blameless at the coming of our Lord”(1THS 5:23). We see this prayer reiterates Phil. 1:9-11.

12. Pray for divine power to enable good intentions and faithful acts (2THS 1:11-12). We note another reference to praying for others “constantly”, that God may continue to count them worthy of his calling (cf. Rom. 4:1-25). The request for divine strength is repeated in 2THS 2:16-17, with for good words added to deeds.

13. Pray for perseverance (2THS 3:5). For increasing love (Eph. 3:17b-19) and enduring suffering like Christ (Heb. 5:7-9).

Prayer in the Gospels

1. Pray in private (Matt. 6:5-6).

2. Pray without babbling like the pagans (Matt. 6:7).

3. Pray for ministers of the Gospel (Matt. 9:38).

4. Prayer for miraculous signs is evil (Matt. 12:39, cf. Mark 8:4).

5. Pray with fellow believers (Matt. 18:19-20).

6. Pray with faith in God’s Word (Matt. 21:21-22).

7. Pray during the days of distress (Matt. 24:20 & 29).

8. Pray that you will not succumb to temptation (Matt. 26:41, Mark 14:38, Luke 22:46).

9. Pray for God’s will to be done (Matt. 26:42, cf. 6:10, Mark 14:36, Luke 22:42).

10. Pray that doubts will be overcome by greater faith (Mark 9:24).

11. Pray for God’s indwelling via the Holy Spirit (Luke 11:13).

12. Pray that believers will be spiritually one (John 17:21-23).

Prayer Topics in Scripture

The kerygmatic prayer that is necessary in order for a sinner be saved and walk with God is confession (1John 1:9, Psa. 32:1-5). From the moment of repentance onward begins the second stage of spiritual growth (Eph. 4:14-15), discipleship (Acts 14:22) or sanctification (2Thes. 2:13). The believer’s main types of responses to God’s Word are prayer to God and good works unto others prompted by God (cf. 1John 4:20, Eph. 2:10). Prayer is simply talking to God. The power of prayer is God’s, and believers should not talk as though God would not act if they did not pray. Paul exhorted believers (in Eph. 6:18) to pray in the Spirit on all occasions with all kinds of prayers and requests, which leads into a discussion what types of prayers a believer might address to God.

When a sinner confesses sin and filled by the Holy Spirit, he/she experiences divine love, joy and peace (Gal. 5:22-23), which prompts prayers giving thanks. Jesus led a prayer of thanksgiving during the Last Supper (1Cor. 11:23-24). As we have seen, Paul frequently expressed thankfulness for believers he had helped to convert and who had helped support his ministry (1Thes. 1:2, Phil. 1:3), and he instructed believers to “Pray continually; give thanks in all circumstances.” (1Thes. 5:17-18)

A type of prayer akin to thanksgiving is praise, which expresses love and glory to God for who He is and what He means to us. Numerous Psalms express this type of prayer (from Psa. 9:1-2 to Psa. 150:1-6). Hebrews 13:15 says, “Through Jesus, therefore, let us continually offer to God a sacrifice [prayer] of praise.” Revelation 5:13 refers to prayers of praise in heaven.

A fourth kind of prayer is petition, which may be the most used and least understood type. The Lord’s Sample Prayer (Matt. 6:9-13) includes a series of petitions. In Philippians 4:6 Paul taught:  “By prayer and petition, with thanksgiving, present your requests to God.” A petition in which we ask God for something on behalf of another person is called intercession. We have noted that Paul frequently interceded for others (Eph. 1:16-18, Php. 1:3-4&9, Col. 1:3&9), and he asked believers to pray for him (Eph. 6:18-20, Col. 4:3-4, 1Tim. 2:1, 2Thes. 3:1), so perhaps intercession should be our most frequent type of petition (Eph. 6:18b).

The privilege of petitioning God should not be viewed as a blank check, nor is the primary purpose of prayer to persuade God to do our will like a genie. Rather, in prayer we should express our agreement with the perfect will of God.  As 1 John 5:14 says, “if we ask anything according to his will, he hears us.”  Although agreement with God is not always mentioned (cf. EPH 3:20, JN 16:23), Jesus exemplified this principle when He prayed in the Garden of Gethsemane (MT 26:36-46).  Again, we should approach God’s “throne of grace” (HB 4:16) not to ask Him to do some good He otherwise would not do, but rather to remind ourselves of His presence and that He is the source of all blessings (JM 1:17).  Prayer is like surfing:  one does not need to ask God to send waves, but rather for readiness to ride them.  In order to pray in accordance with God’s will, we must know God’s Word (JN 15:7).  Like bread and butter or romantic love and spiritual marriage, prayer and LGW go together.  Pray for God’s will to be done.

Knowing God’s will is necessary in order for us to pray more specifically than “Thy will be done”.  Much of God’s will is prescriptive or stated in clear moral teachings such as the Ten Commandments (EX 20:1-17, MT 19:17-21, GL 5:22-23).  We may not know how to pray, but we can “live up to what we have already attained” (PHP 3:16). That we pray is more important to God than our wording (EPH 6:18a, 1THS 5:17, RM 8:26-27).  Not praying would be like giving God “the silent treatment”.

God may answer a petition in various ways:  1. He may grant it as requested (1KG 18:37-39), 2. He may grant the underlying desire in a way different than requested (GN 17:18-19), 3. He may grant the request, but it will not satisfy our desire (NM 11:4-34, PS 106:15), and 4. God may say “no” or “not yet”, perhaps but not necessarily because we are committing some sin, including:  a. lack of faith (JM 1:6-8), MT 21:21-22), b. disobedience or lack of love (1JN 3:21-23, PR 21:13, JOB 35:12-13), c. marital strife (1PT 3:7), and d. selfishness (JM 4:3).

Some people wonder whether God’s will includes a specific plan for their lives, including career and spouse.  While some Believers may feel called to serve the Lord in a specific way, probably most Christians do not have a “Damascus road experience”, and so they are free to choose whatever morally respectable vocation (1THS 4:11-12) or spiritually compatible spouse (if any, 1CR 7:8-9, 2CR 6:14) appeals to them.  Every soul’s general calling has been revealed or taught in the Holy Scriptures, which is to experience the miraculous fullness of Christ or become a Christ-like person (EPH 4:1-2, 2THS 1:11-12).  We may make any moral choice.

The way God has chosen to answer our prayers for the kingdom of heaven to come on earth in our lifetime is for us to partake of the bread of truth (MT 6:10-11, cf. LGW above).  We cannot live by physical bread (or prayer) alone; our souls need every word God speaks (MT 4:4).  Jesus said that He is God’s way and the word/bread of life (JN 14:6, 6:35&63).  He also said, “If anyone loves me, he will obey my teaching.” (JN 14:23) 

In order to obey, we must learn, even as Jesus did (HB 5:8).  This is the reason Believers should attend a local church (fellowship) where the pastor/lead learner is a good Bible teacher (HB 10:25, RM 10:14).  The numerous practical problems we experience in this pre-heavenly life—poverty, war, disease, divorce, crime and so forth—find their solution to the extent that as many people as possible LGW as soon as possible.  Again, we do not live by prayer alone but need all Scripture inspired by God (MT 4:4, 2TM 3:16-17), although some parts are purer or yield more truth per chapter than others (e.g., RM versus ECC or EZRA).

Paul prayed three times (per 2Cor. 12:7-11) that God would remove a “thorn in the flesh” that tormented him, but God did not grant his request, saying “My grace is sufficient.” This indicates that the prayer request was inappropriate because not in accordance with God’s will, which may be the case with our prayers for someone’s healing, indicating that the miracle most desired by God is for people to accept Him or have faith without demanding proof or signs (2Cor. 5:7, Matt. 12:39, 1Tim. 2:3-4). As was the case for Job, God chooses to allow Satan to torment souls on earth so that their weakness will teach them humility and their need to value salvation to heaven (2Cor. 11:23-30, 12:7). Thus, our primary and summary prayer should be for God’s will to be done (Matt. 26:39&42), which is our moral perfection (2Cor. 13:9, Phil. 1:9),

VI. Biblical Inspiration

Those who view the biblical canon as inspired by God disagree about what this means.  Some people speak as though God dictated every word of the Bible to the human writers, which causes some people to be confused and think that if they find even one error in the extant Bible, the entirety must be untrustworthy, because they do not realize that the dictation theory has several caveats, such as that it refers to the original manuscripts (which we do not have) correctly interpreted or harmonized.  The key to correct interpretation is NOT viewing the Bible as a modern science or history textbook, but rather as concerned with communicating God’s will to humanity regarding His requirement for salvation:  THAT is what must be trustworthy!

The salvationist view of inspiration seems more logical than the dictationist view according to the following train of thought:  Suppose God Himself wrote the inerrant message to humanity: “Thou shalt not lie, steal, murder or fornicate.”  Suppose the first manuscript copier accidentally left out the comma between lie and steal.  Would that invalidate God’s commandment?  No, but it is still a mistake and no longer perfectly inerrant.  Now suppose an evil copier intentionally changed the word fornicate to fumigate.  Would that invalidate God’s commandment?  Not all of it; only the changed word.  How could we know which word or words were correct and not changed?  We would need to compare the commandment with other statements purported to be inspired by God in order to see what is the overall or consistent message, so that we can acquire sufficient evidence to have reasonable belief that the word fumigate should be discounted.

Finally, suppose that no one changed God’s original commandment.  How could we know absolutely or infallibly that it was inerrant?  We could not; we walk by faith.  We would still need to compare it with the totality of truth in order to discover whether there were any inconsistencies.  Thus, an inerrant Bible is not needed, as long as there is sufficient consistency in God’s messages to humanity via the creation (TOJ #4), the scriptures (TOJ #3), the incarnate word (TOJ #186) and logic (TOJ #182) for souls to discern God’s requirement for salvation.

            Perhaps the verse cited most often in the debate about inerrancy is 2 Timothy 3:16-17, “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.”  Notice that the “scripture” that “is God-breathed” is that which “is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.”  Thus, any scripture which does NOT promote this purpose is NOT inspired by God and is NOT the scripture the writer of this passage (now considered as part of Holy Scripture) had in mind.  Also, note that this verse says scripture is “useful”, meaning sufficient for accomplishing the purpose of teaching how to become morally righteous, not “inerrant” in all verses of the extant canon regarding all subjects, which is an interpretation some impose on this verse.

Inspiration is like a river:  God determines its banks so that the overall revelation each generation along its banks has in its hands truth sufficient regarding salvation (kerygma), but God allows the river of revelation to have eddies or discrepancies or minor errors that do not prevent God’s purpose from being accomplished (Isa. 55:10f, 1Pet. 1:10-12, Heb. 11:2-12:2).

VII. The Roles of the Holy Spirit

John the Baptist prophesied that one would follow him who baptized with the HS, and when Jesus was baptized in water, the HS descended on Jesus as God said, “You are my Son…” (Mark 1:7-11). It is interesting that although Jesus taught believers to pray for God not to lead them into temptation, the HS is said to have led Jesus into the desert to be tempted by the devil (Matt. 4:1). The way Jesus resisted Satan’s temptations was by citing/applying Scripture or words that came from God, which presumably were taught by the HS (John 14:23-26). However, when the devil left Jesus, it was angels rather than the HS who were reported to be with him (Matt. 4:11).

It is also interesting to note that Jesus was not the first person said to have received the HS. Before he was consecrated by his earthly parents, the HS had revealed to Simeon that he would see God’s Messiah (Luke 2:25-32). Presumably the HS also enabled the prophetess Anna to perceive Jesus as the savior and “redeemer of Jerusalem” (Luke 2:36-38). Of course, God is described as Spirit throughout the OT, but the term HS is occasionally used (Psa. 51:11, Isa. 63:10) and the Spirit of God was reported to have related to various OT individuals (Exo. 31:2-3, Num. 27:18, Ezek. 2:2). However, it is not until the ascension of Jesus that it was revealed the HS would thereafter baptize all believers, which occurred on the day of Pentecost (Acts 1:1-5, 2:1-4). Paul said that those who did not have the HS of Christ/God, “the Spirit of sonship”, is not saved (Rom. 8:9&15).

  1. The Holy Spirit speaks – in, to and through. (Matthew 10:20; Acts 1:16; 2:4; 13:2; 28:25; Hebrews 3:7)
  2. He gives power to cast out devils. (Matthew 12:28)
  3. He releases power. (Luke 4:14)
  4. The Holy Spirit anoints. (Luke 4:18; Acts 10:38)
  5. The Holy Spirit “comes upon” or “falls on”. (Matthew 3:16; Mark 1:10; Luke 2:25; 3:22; 4:18; John 1:32,33; Acts 10:44; 11:15)
  6. He baptizes and fills. (Matthew 3:11; Mark 1:8; Luke 1:15,41,67; 3:16, 4:1; John 1:33; Acts 1:4-5; 2:4; 4:8,31; 6:3,5; 7:55; 10:47; 11:24; 13:9,52; 1 Corinthians 12:12)
  7. He gives new birth. (John 3:5,8)
  8. He leads into worship. (John 4:23)
  9. He flows like a river from the spirit man. (John 7:38-39)
  10. He ministers truth. (John 14:17; 15:26; 16:13)
  11. He dwells in people. (John 14:17; Romans 8:9,11; 1 Corinthians 3:16)
  12. The Holy Spirit gives comfort, health, and strength. (John 15:26; Acts 9:31)
  13. He proceeds from the Father. (John 15:26)
  14. He shows us things to come. (John 16:13)
  15. He gives the gift of tongues. (Acts 2:4)
  16. He releases prophecy, dreams and visions. (Acts 2:17,18; 11:28)
  17. He can transport people physically. (Acts 8:39)
  18. The Holy Spirit brings direction and guidance. (Mark 13:36; 13:11; Acts 10:19; 11:12; 21:11; 1 Timothy 4:1
  19. He is Holiness. (Romans 1:4)
  20. He is the Spirit of life and gives life. (Romans 8:1,10)
  21. The Holy Spirit invites us to walk with Him. (Romans 8:4-5)
  22. He groans, prays and intercedes. (Romans 8:26-27)
  23. He is a Sword. (Ephesians 6:17)
  24. The Holy Spirit produces fruit in our lives. (Galatians 5:22-23; Ephesians 5:9)
  25. He helps us in our weakness. (Romans 8:26)
  26. He bears witness. (Acts 5:32 15:28; 20:23; Romans 8:15-16; Hebrews 10:15; 1 John 4:13; 5:6-8)
  27. He is the Spirit of Adoption. (Romans 8:15)
  28. He gives power to mortify the deeds of the flesh. (Romans 8:13)
  29. He provides power for signs, wonders and preaching. (Acts 1:8; 1 Corinthians 2:4)
  30. He ministers love. (Romans 15:30)
  31. He searches the deep things of God. (1 Corinthians 2:10)
  32. He quickens the mortal body. (Romans 8:13)
  33. He brings revelation. (Luke 2:25; 1 COrinthians 2:10,12; Ephesians 1:17-19; 3:5)
  34. The Holy Spirit reveals to us what has been given by God. (1 Corinthians 2:12)
  35. He washes, sanctifies, purifies and justifies. (Romans 15;16, 1 Corinthians 6:11; 2 Thessalonians 2:13; 1 Timothy 3:16; 1 Peter 1:2,22)
  36. He gives gifts. (1 Corinthians 12:4-11; Hebrews 2:4)
  37. He seals us. (2 Corinthians 1:22; Ephesians 4:30)
  38. He is liberty. (2 Corinthians 3:17)
  39. He changes us into the image of Christ. (2 Corinthians 3:17)
  40. He is the promise of the blessing of Abraham. (Galatians 3:14)
  41. He releases a cry to the Father. (Galatians 4:6)
  42. He gives access to the Father. (Ephesians 2:18)
  43. The Holy Spirit builds us together for a house for God. (Ephesians 2:22)
  44. He strengthens us with might. (Ephesians 3:16)
  45. He is unity. (Ephesians 4:3-4)
  46. He is wine. (Ephesians 5:18)
  47. He supplies. (Philippians 1:19)
  48. He is fellowship. (2 Corinthians 13;14; Philippians 2:1)
  49. He is grace. (Hebrews 10:29)
  50. He is glory. (1 Peter 4:14)
  51. The Holy Spirit speaks to the churches. (Revelation 2:11,17,29; 3:6,13,22)
  52. He calls for the Bridegroom. (Revelation 22:17)
  53. The Holy Spirit has the power of conception and anointing for God’s purposes. (Matthew 1:18,20; Luke 1:35)
  54. He teaches. (Luke 12:12; John 14:26; 1 Corinthians 2:13; 1 John 2:27)
  55. He gives commandments. (Acts 1:2)
  56. He provides power to be a witness. (Acts 1:8)
  57. He provides boldness. (Acts 4:31)
  58. He give sight. (Acts 9:17)
  59. He commissions. (Acts 13:4)
  60. He restrains. (Acts 16:6)
  61. He appoints ministries and gives them authority. (Acts 20:28)
  62. He releases love. (Romans 5:5)
  63. He is righteousness, peace and joy. (Romans 14:17; 15:13; 1 Thessalonians 1:6)
  64. He confesses Christ’s Lordship. (1 Corinthians 12:3)
  65. The Holy Spirit brings the gospel. (1 Thessalonians 1:5-6)
  66. He is keeping power. (2 Timothy 1:14)
  67. He brings renewal. (Titus 3:5)
  68. He moves on believers. (2 Peter 1:21)
  69. He convicts the world. (John 16:8)

The HS and Angels

Comparing the role of the Holy Spirit with the roles of angels, the writer of Hebrews (probably Paul) asked in HB 1:14) whether angels were ministering spirits sent to serve those who will inherit salvation, which seems to duplicate the ministry of the HS described in the Gospel of John as advocate (14:16-17), testifier about Jesus (15:26) and guide (16:12-15)? The word “angel” means messenger, and they appear as men a few places in the Bible, but there are no references to angels and the HS working together, and Paul taught (in 1TM 2:3-5) that there is only one mediator between God and man, the man Christ Jesus (possibly addressing Gnosticism of that era, which viewed angels as such mediators).

Although there is Scripture supporting belief in angels, some beliefs concerning them are rather problematic. Do angels have moral free will and thus need God’s salvation, or are they extensions of God’s HS? Should angels grow less as the HS is glorified in the church era? (Cf. JN 3:30.) If angels are separate lesser beings, they certainly should not be glorified or addressed by devotional prayers. Why not credit the HS with helping souls in every way; why are ministering angels needed? (It seems like “too many cooks in the kitchen” per the NT.)

Thus, perhaps one should think of OT angels as akin to (or functioning in a way similar to) the Mosaic Sacrificial Law: Just as the Law foreshadowed the Gospel, so angels may foreshadow or represent the HS before the triune God was revealed in the NT, because their roles are not very different. In light of the NT, angels can be viewed as preparing the way for the Gospel of Christ. The Law of Moses revealed our sinfulness, the Sacrificial System pointed to Christ’s atonement, some of the prophets revealed that God’s Plan of Salvation (POS) included the Gentiles, and angels may have manifested the HS. As John said with regard to Jesus (in JN 3:30), and just as the NT superseded the OT (per Hebrews 7-9), perhaps angels should become less important as the HS becomes greater. It is not a matter of replacing belief in angels but rather of keeping them in their proper place (cf. problematic gifts per 1CR 12:30-14:1).

This understanding is not taught explicitly in the NT, but there are implications and reasons that have been shared. When Scriptural statements about angels seem unclear, it is better to celebrate the Holy Spirit, about whom much is clearly taught in the NT, while understand that Satan is the evil angel/spirit of evil, whom should be despised. The Holy Spirit may be holy angels/spirits, who do God’s will because they ARE the one God perceived as diversified (vice triune). Interpreting unclear passages by applying clear biblical teachings is better than speculation.