The Holy Spirit’s Role in the End Times: A Pneumatological View of Eschatology

God’s plan for the renewal of creation in the end times is described in Scripture and by theologians. His plan involves the inclusion of humankind enjoying and resting with Himself eternally. The Holy Spirit, who is sent by the resurrected Jesus, prescribes and empowers His followers for the end times. Followers are invited to embrace the Holy Spirit as spiritual beings and reap the divine and eternal promises.

Introduction

This research is to evaluate the following hypothesis:  “That the Holy Spirit has an active role in the end times.”

The argument commences that God is eternal. He is, He always was and He always will be. When commissioning Moses to bring the Israelites out of Egypt, He tells Moses, “I am who I am” (Ex 3:14). To God there are no ‘end times’.  In His goodness, He created the cosmos, and all living things, including humanity. Out of His being He has created, a time bound earth.  Earth has a beginning (the creation), a set time duration (known only to God) and an end[1].  For the purpose of this essay “end times”  means the period of time leading up to the second coming of Jesus, and the time when He instigates His eternal “new heavens and new earth” (Rev 21:1-5, 22).

The Trinity has also actively guided creation through to humanity’s redemption by Jesus’ life, death, and resurrection. At the launching of Jesus ministry, recorded by Luke at His baptism, the presence of the three persons of the Trinity are again described (Luke 3:21). Here the Spirit was portrayed as a dove. Subsequently Luke presents the active roles of the three persons in the Trinity in the development of the church. (Acts 1:7-11, 2:1-4). Here, the Spirit was both a violent wind and tongues of fire.

The Father and the Son have explicit roles in the end times. In his description of the beginning of eternity, John received a revelation from the Holy Spirit in which he saw the end of the old world and the dawn of a new order where God makes everything new (Rev 1:10). He describes,” Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and there was no longer any sea. I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband.  And I heard a loud voice from the throne saying, “Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God.  He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away. He who was seated on the throne said, “I am making everything new!”… I did not see a temple in the city, because the Lord God Almighty and the Lamb are its temple” (Rev 21:1-5, 22).

Here, those present are the Lord God Almighty and the Lamb (Jesus – John 1:36, Rev 7:10).  There is no mention of the Holy Spirit. Does this mean that the Holy Spirit has no part to play in the end times?  This research shows that the Holy Spirit does have a significant part to play. It is not explicit (as it is with the Father and the Son) but it is implicit. The research will examine teachings of Jesus from the Gospels about the role of His Holy Spirit in the end times. This is followed by similar reviews of selected writings of Luke in the Book of Acts and of Paul in the epistles. The research finishes with a critique of a range of theologians’ written views. The essay includes some practical applications arising from the review. A Third Article Theological approach will be used throughout the essay to prove the hypothesis.

The role of the Holy Spirit in the end times is relevant for today because many believe we are in the end times, and there is an increased awareness of things spiritual. In the last century this can be demonstrated by spiritual manifestations such as Lourdes and Fatima, by various personal “life after death”[2] and “throne-room” visitation experiences[3], and the rise of New Age movements. Further, revivals and Pentecostal type outpourings over the last few centuries, together with the rise of the Pentecostal and Charismatic movements, has demanded a foundational Spirit theology for teaching, discipleship and preparation for the end times.

Myk Habets suggests that these and other considerations within trinitarian theology have meant increased consideration of the role of the Spirit.[4] Early Church fathers provide evidence of a gradual development of a Spirit doctrine; however, these were insufficient and were not universally accepted[5]. Therefore, current events and needs have resulted in a new demand for researching and presenting works attributed directly to the third person of the Trinity, the Holy Spirit. Lyle Dabney summarises this approach of Third Article Theology (TAT) well. He writes that such writing has at least four characteristics. It starts with the Spirit, it unfolds the trinitarian mission of God in the world, it finds its focus in the centre of that story – in the life, death, and resurrection of Jesus Christ and it is ecumenical theology. [6]

Jesus teachings reveal the role of the Holy Spirit in the end times.

The intent of God is that all of created humanity enjoys existence in a renewed state eternally. The Holy Spirit facilitates this process[7].

In the Old Testament, the central act was one of restoration resulting in the deliverance of the Jews from captivity in Egypt; establishment of the nation of Israel in Canaan, the setting up of a new nation: God’s own (restored) people (Joshua 24:11-13, 16-18). In the New Testament, the initial scene is set in John’s gospel, where the Father and the Son were in eternity, (John 1:1-2) but Jesus became incarnate and dwelt among His creatures for some thirty-three years (John 1:14, and Heb 2:7-9). Towards the end of this period, Jesus died on the cross to restore sinful people back to God.  After the resurrection and ascension, Jesus’ restoration process is continued by the Holy Spirit (Acts 7:55 and Rev 1:8-18).

So the Old and New Testaments  suggest that all of humanity has a restoration promise. Due to Adam’s disobedience in the Garden and subsequent banishment and curse (Gen 3:1-24) sin has entered creation.  This has resulted in a state of incompleteness and separation from God’s presence in all of life. Jesus, the Holy Spirit, and all creation are included in God’s plan for restoration (Eph 1, Rom 8:11). This restoration will be fully realised in the new heavens and new earth in which all of God’s eternal purposes are fulfilled (in the eternal Kingdom of God). The Holy Spirit is fully involved in this great plan of restoration.

Jesus taught that the Holy Spirit would have an essential role in the end part of this process: the end times. He said that the Holy Spirit would be available to His followers after He left the earth in His resurrected state (John 7:38-39, Acts 1:8).  He would send the Holy Spirit to empower followers to share the gospel so that His creation could enjoy relationship with Himself (John 14:1-4, 12-13, 17:13-26).  Without the Holy Spirit no-one can be aware of God’s eternal plan. (John 3:3-8, Rev 21:1-5, 22).  Followers, for their part, have a responsibility to hear, understand, and obey the Holy Spirit. The initial part of this response is to request the Holy Spirit to indwell[8] as the Holy Spirit will not force Himself on anybody. What He offers is intimacy with Himself, a relationship arising from a surrendered heart. From this position, the Holy Spirit then outworks His holiness and leads believers through the journey of eternal transformation.[9] Early church theologian, Simeon the Monk (949 AD) makes this point clearly when he writes “who, if he has the grace of the Spirit in his heart, does not posses, dwelling in him, the revered Trinity which enlightens him?”.[10]

When He spoke to a Jewish teacher, Nicodemus, Jesus was quite adamant that in order to understand and respond to things of a spiritual nature, he needed to be born of the Holy Spirit. He taught, “I tell you the truth, no one can enter the kingdom of God, unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit” (John 3:5-6). In this statement, Jesus is setting the basic foundation for coming to know and experience the Holy Spirit, and be prepared for Christian living and the end times.

Further, Jesus defines the specific role of the Holy Spirit is to convict the world of guilt about sin and righteousness and judgment (John 16:7-11).  He convicts followers of sin (that they are going the wrong way), then He leads them to repentance of their sins, and empowers them in living in a new way which leads to holiness. Jesus said that the Holy Spirit would guide those who follow Him into all truth (John 16:13). He would be like a counsellor, teaching followers all things, and recall to their minds all that Jesus has said to them. The Holy Spirit would also reveal what was yet to come (John 14:26 and 16:13). These attributes are all the more necessary in the end times.

The Book of Acts reveals aspects of the Holy Spirit’s role in the end times.

The role of the Holy Spirit in the end times is not mentioned explicitly in Luke’s writings about the story of the birth and development of the early church. There is some explicit evidence of the Holy Spirit’s role in the end times; however, the implicit evidence is more compelling. His role of indwelling new Christians, teaching, advising, guiding them in their missionary travels, and bringing them into relationship with the resurrected Jesus was viewed as preparation for and inclusion in the end times. The Holy Spirit is mentioned 32 times in the twenty-eight chapters of Acts, which alone indicates the extent of His role in the new way of life. He comes upon the apostles at Pentecost; prepares them for the work of the gospel, sets them apart, baptises and empowers them and uses them to spread the gospel throughout the known world. These are multiplied through thousands of converts, both Jews and Gentiles.

The Holy Spirit warned His workers of prison and hardship, He prevented them from preaching in certain areas, and He told them what to say when they were under examination. A specific eschatological incident is recorded for Stephen, who physically saw Jesus seated in Glory at the right hand of God (Acts 7:55). In his speech to the bystanders at Pentecost, Peter makes a clear eschatological statement when he says “¹He (Jesus) must remain in heaven until the time comes for God to restore everything, as he promised long ago through his holy prophets” (Acts 3:21). Through the Holy Spirit, the Kingdom of God was being extended beyond Jerusalem, to people all throughout the earth, and all throughout time. Christopher Rowland comments on the lack of explicit references to the Holy Spirit and end times in the book of Acts. He writes, “The first Christians were affirming, for them, that the future hope was already in the process of fulfillment and was not merely an item of faith still to be realized at some time in the future”[11].

Paul’s writings reveal aspects of the Holy Spirit’s role in the end times.

In his first letter to the Corinthians, Paul writes, “the last Adam became the life-giving Spirit” (1 Cor 14:45). What Paul asserts, here, is a direct relationship between the exalted Christ and the Holy Spirit, which reflects a unity or oneness between both persons of the Trinity, stemming from Jesus resurrection.  This is written in the context of the need for the Corinthians (and all Christians) to have spiritual understanding. Paul writes, “God revealed these things to us through the Spirit. For the Spirit searches out everything, even the depths of God’s own self” (1 Cor 2:10-16). Paul explains that this is the Holy Spirit from God Himself. Richard B. Gaffin Jr. in commenting on Paul’s writing on this subject asserts that God’s human creations are spiritual beings, and that God’s intention is for community with His creatures, in the full spiritual sense. He continues that eternal life with God is humanity’s destiny. He concludes that the achievement of this end is the work of the Holy Spirit[12].  Paul is fully in accord with the writer of Hebrews, who says that the powers associated with the Holy Spirit, are “the powers of the age to come” (Heb 6:4-5).

Paul also writes of another key role of the Holy Spirit: bringing about Christ-like holiness. In his letter to the Galatians, Paul alludes to the fruits of the Holy Spirit, which followers are encouraged to emulate, which together with the gifts of the Holy Spirit, comprise the characteristics of Christ. To demonstrate these characteristics is to glorify Jesus in the world. The fruits of the Holy Spirit are love, joy, peace, patience, kindness, goodness, and faithfulness, gentleness and self-control (Gal 5:22).  Gifts of the Holy Spirit are given for the common good of the believing community. They include wisdom, knowledge, faith, gifts of healing, miraculous powers, prophecy, distinguishing between spirits, speaking in different kinds of tongues, and the interpretation of tongues, serving, teaching, encouraging, contributing, leadership and mercy. All these gifts are the work of the same Holy Spirit, and He gives them to each one, just as He determines (1 Cor 12:7-11, Roms 12:6-8)[13].

People who respond to the intimacy of the Holy Spirit should demonstrate both the fruits and a range of the gifts[14] and these are indicative of their relationship with the Father and Son. The indwelling and prompting of the Holy Spirit are necessary to emulate the holiness implicit within the fruits and gifts. In corroboration, Clark Pinnock writes, “Though we are called to imitate Christ, we are also called to manifest the energies of the Spirit”. Again, “Perhaps the place where the Spirit is seen is in the faces of believers as they grow in grace and holiness”[15]. Such Spirit-inspired holiness described here, outworks in building and extending God’s eternal kingdom. It is also expressed by living within the eternal boundaries of His kingdom; becoming imitators of Jesus; knowing and doing the Father’s will, and honouring Jesus in everything. Such behaviour is timeless. “Thy kingdom; thy will be done on earth as it is in heaven” (Matthew 6:9-13) is as relevant in the end times as it was for the first believers.

A brief survey of selected theological writings confirm the Spirit’s role in the end times.

Jurgen Moltmann offers an important insight about the end times. He considers that John’s description in Rev 21:1-5, 22 is about God coming to the world to renew it. He writes, “The end of the world is the new day of eternal life. It is not the absolute eternity of God. It is the new time of the new creation, the eternal springtime of the life in which that which has been dried up and withered, blossoms. A new creation which endures forever and never passes away… heaven and earth are waiting to become God’s house, for everything created has been made for love”. He concludes that, “God’s Spirit is in them all (heaven and earth) and throws them open for God’s future. God finds no rest until everything He has created has returned home to Him… New creation means that: He will dwell with them, and they shall be His people… In the Spirit, the new creation of all things begins, with us”[16]. Even though the Holy Spirit is not explicitly mentioned in Rev 21:1-5, 22 in this extract Moltmann makes it clear that His creative actions underpin all aspects of this phase of God’s restoration.

Martin Luther declares the role of the Holy Spirit in the end times. His writing in the Confession of Faith states: “It is He (the Spirit) who on the last day will raise me up with all the dead and give me life” [17]. Kelly Kapic and Wesley vander Lugt link to this consideration when they introduce the concept of Jesus guarantee of resurrected life through His Holy Spirit, and that God’s plan is for believers to reside with the Trinity for all eternity. They write “Just as sure as Christ was raised, believers will be raised by His Spirit, and thus their flesh will be glorified so that they will be with the risen King, who now sits at the right hand of the Father…. The fellowship of the Spirit … is the guarantee that we will be with them both through all eternity” [18].

The role of the Holy Spirit in eternity cannot be viewed in isolation from the very nature of the Trinity. Consideration of the acts of creation and redemption has already shown the unique roles of the three persons of the Trinity. Gary Badcock writes, “That all that the Spirit does emanates from within the Trinity. The Spirit’s actions represent the Trinity’s unified and combined desire”[19]. Moltmann’ s trinitarian view is relevant here. He writes, “In the Cross, Father and Son are most deeply separated in forsakenness and at the same time are most inwardly one in their surrender. What proceeds from this event between Father and Son is the Spirit which justifies the godless, fills the forsaken with love, and brings the dead alive” [20].

Habets introduces the concept of the role of the Holy Spirit in mission, (the bringing of people into relationship with God) [21].  From the time of the resurrection and exaltation of Jesus, the Holy Spirit has guided and empowered believers to share how people can do this.  He writes, “The promise of the Spirit as power from on high is not only for missionary activity but first and foremost power for the transformation of Israel, by making salvation a reality thus making Israel a light to the nations and establishing the church”(Gal 3:13-14) [22]. So the mission for believers is first to Israel and then to all nations of the world (Acts 1:8,9). This mission is still relevant as Israel still needs to acknowledge the resurrected Jesus, and people from all nations still need salvation.

Richard Hays affirms the current examination of the strategic role of the Holy Spirit. He summarizes that God’s plan is to redeem and transform His creation, not abolish it. He writes, “The eschatology at the end of the Book of Revelation (Rev 21:1-5, 22) does not inculcate passivity in its readers; instead it calls them to an alert resistance to the seductive powers of the present age, and an active obedience to a merciful God, who makes all things new.  Nor is the eschatology otherworldly, it is not insignificant that the New Jerusalem comes down from heaven to earth and that the proclamation of final salvation declares, “The dwelling of God is with human beings”” [23].  Clark Pinnock agrees with this and suggests an eschatological role of the Holy Spirit when he writes; “Spirit is also associated with hope (Roms 15:13). The Spirit brooded over the waters of creation to bring life and order out of chaos (Gen 1:1-2). The Spirit makes dry bones live (Ezekiel 37:1-30) and raises Christ up as first fruits of those who sleep in death. He belongs to the future and creates hope in people, being the power by which the present world will be transformed into the Kingdom of God – God’s goals for history being pressed towards fulfillment” [24].

Early third century church father, Irenaeus of Lyons (in his “Demonstration of the Apostolic Preaching No. 6”) writes of the importance of the role of the Holy Spirit[25]. He writes, “The Spirit, by whom the prophets prophesied, and the fathers have learnt the things of God, and the righteous have been guided in the way of righteousness, at the end of time has been poured forth in a new way on our humanity to renew humankind over all the earth in the face of God” [26]. Jean-Noel Bezaneon and his editor’s clarify the method of recognizing the Holy Spirit’s guidance. They write, “We are living in the time of the activity of the Spirit. The work of the Spirit is immense, yet infinitely varied; it respects the mystery of individuals. It is for each man and woman to welcome the love of the Spirit, to allow himself or herself to be conformed to Christ by this love. This is so that they can become in Him a son or daughter of the Father and be able to say with Paul, “It is no longer I that live, but Christ that lives in me” (Gal 2:20). For us, we need to adapt ourselves to this (indwelling) of the Spirit which transforms us and unites us to the spiritual adventures of Christ” [27]. This makes more sense when one considers, Dennis Edwards description of the continuing and futuristic work of the Holy Spirit. He describes the Holy Spirit as “relentlessly creating hope and meaning out of chaos”. He writes, “The Spirit is at work in the creation of all things as the giver and gift of divine communion. Each creature is brought by the Spirit into its unique relationship with the life of God” [28]. This statement is especially relevant for believers approaching the chaos leading up to the end times. (Matthew 24, Mark 13).

The final word is with Yves Congar, who also highlights the continuing creative role of the Holy Spirit implicit in the end times. “The Spirit is the one who completes all things and brings a perfection in which we (humanity) can rest in peace. This creation calls for a renewal that will pass from persons to a time itself and from man to the cosmos (Roms 8:18-25). The eschatological era has already commenced since Jesus exaltation resulted in the gift of the Spirit, and that one leads to total salvation, the Kingdom of God” (Acts 2:33)[29].

These selections and commentaries, when studied in conjunction with the Biblical studies, emphasise that the Holy Spirit has a unique and definable role in the end times.  Each member of the Trinity has an identifiable part to play, which, together, helps bring about God’s eternal purposes for His people.

A practical application for ministry in the end times.

This research has shown that the Holy Spirit is the driving force behind God’s plan now and in the end times. Therefore, those who seek to be effective in ministry should actively seek the presence of the Holy Spirit, be filled with the Spirit, hear His Word, and respond in obedience to Him[30].  This is necessary regardless of whether Jesus returns within one’s lifetime. All ministries then, including missions, must have as their foundation hearing and obeying the words of the Holy Spirit (Acts 1:4-8); listening to the Holy Spirit; meditating on God’s Word, being led by the Holy Spirit (Romans 8:1-17), and actively seeking to obey whatever the Holy Spirit reveals. Paul, advises the church of Thessalonica “do not quench the Spirit … test everything, hold fast to what is good” (1 Thess 5:19, 21).

If the work of the Holy Spirit is paramount in preparing God’s people for the end times, then it is necessary for His followers to understand how He works in their lives and learn to cooperate with Him. In his manual about the Holy Spirit, Rodney Francis shares some enlightenment on this process.

“One of the ‘keys’ to seeing the Spirit released is in our ability to recognise how and when He speaks to us – collectively and personally. This is vital to releasing Spirit (in) ministry. For if we do not recognise the Spirit’s voice to us, we will miss the opportunity to co-operate with Him in what He wants to do (in and) through us. The Spirit speaks to us of Jesus, revealing the will of Jesus to us. Our responsibility is to listen, to know how and when He is speaking to us, recognising what He wants to say and do – (and obeying).” [31]  In his equipping sessions, Francis discusses and demonstrates an extensive and creative range of methods, which the Holy Spirit employs to communicate with people. His basic premise is that would-be followers spend quality time in listening for the Holy Spirit and that they obey and act only when they are sure of His will.

To hear the “voice” of the Holy Spirit for ministry followers need to apply good biblical study principles. A Spirit-based Bible study methodology, then, entails reading, hearing and listening.  It might comprise a retro-active reading of scripture, an exegesis of relevant Bible passages along with  traditional and theological writings[32]; and recognition of the influence of personal experiences and attitudes[33]. Followers should allow the Holy Spirit to speak through the Scripture into the situation; examine the relevance of context; accept challenges to previous understanding which the Spirit might suggest, and seek input and ideas from within the faith community. Finally, it is advisable to ponder and reflect as the Spirit leads, remain open to further enrichment and expansion of understanding, and obey and act, once direction from the Holy Spirit is clear and unequivocal. It should be noted that a formula or performance oriented process is not being suggested here. The hermeneutic could take five hours, or five years, or even a lifetime to come to completion on a particular subject or issue.

The current research shows that the Spirit is seeking intimacy with followers to help prepare them for for life in Christ.  This is a relationship which transcends doctrine, tradition, even the Word, but never conflicts with what is written in Scripture. It presents the prospect of dialogue with the Author of Life Himself, which Pinnock suggests in terms of a courtship. He describes a romantic seeking invitation as described in the Song of Songs or preparation of Esther for her meeting with the king[34].  It is a relationship that is fully consummated in eternity.

Conclusion

The research undertaken for this assignment and documented in this essay proves the hypothesis.

Biblical studies from Jesus teaching in the Gospels, Luke’s writings in Acts, Paul’s epistles, together with extracted writings of selected reputable theologians, all confirm it. The sources jointly describe the active role the Holy Spirit plays of bringing about God’s promise of eternity with the Father and His Son Jesus[35]. The trinitarian view is paramount in that the role of the Holy Spirit emanates from the Son and His Father and is focused on bringing their will to pass and glorifying Jesus.

The Christian tradition is that life is changing, not ended[36], and that eternal life awaits us all. This fact opens up unexpected possibilities, which include (the actions of) the very (merciful and restorative) being of God the Father, Son and Holy Spirit[37]  This is the role of the Spirit, in our midst; as we approach the end times.  Recognise Him, and embrace Him!

PR

Originally published on the Pneuma Foundation (parent organization of PneumaReview.com) website.

Notes