Home Books & Articles Spurgeon Gems Pink Gems Audio Messages

The Holy Spirit's
Work in Salvation

by Arthur W. Pink

In Acts 19 we learn that when the apostle Paul came to Ephesus he asked some disciples of  John the Baptist "Have ye received the Holy Spirit since ye believed?" (v. 2) And we are told "They said unto him, We have not so much is heard whether there be any Holy Spirit." Sad to say, history has repeated itself. Without doubt, were the members of hundreds of so-called "churches" (in which modernism and worldliness rule) asked the same question, they would be obliged to return an identical answer. The reason why those disciples at Ephesus knew not about the Holy Spirit was, most probably, because they had been baptized in Judea by the forerunner of Christ and then had returned to Ephesus where they remained in ignorance of what had taken place on the day of Pentecost. But the reason why the members of the average "church" know nothing about the third Person of the Godhead is because the preachers they sit under are silent concerning Him.

Nor is it very much better with many of the churches still counted as orthodox. Though the Person of the Spirit may not be reputiated and though His name may occasionally be mentioned, yet, with only rare exceptions is there any definite scriptural teaching given out concerning the offices and operations of the divine Comforter. As to His work in salvation, this is very little understood even by professing Christians. In the majority of the places where the Lord Jesus is still formally acknowledged to be the only Savior for sinners, the current teaching of the day is that Christ has made it possible for men to be saved, but that they themselves must decide whether they shall be saved. The idea now so widely prevailing is that Christ is offered to man's acceptance, and that he must "accept Christ as his personal Savior," "give his heart to Jesus," "take his stand for Christ," etc., if the blood of the Cross is to avail for his sins. Thus, according to this conception, the finished work of Christ, the greatest work of all time and in all the universe is left contingent on the fickle will of man as to whether it shall be a success or a failure!

Entering now a much narrower circle in Christendom, in places where it is yet owned that the Holy Spirit has a mission and ministry in connection with the preaching of the Gospel, the general idea prevails even there that when the Gospel of Christ is faithfully preached, the Holy Spirit convicts men of sin and reveals to them their need of a Savior. But beyond this very few are prepared to go. The theory prevailing in these places is that the sinner has to cooperate with the Spirit, that he himself must yield to the Spirit's "striving" or he will not and cannot be saved. But this pernicious and God-insulting theory denies two things: to argue that the natural man is capable of cooperating with the Spirit is to deny that he is "dead in trespasses and sins" for a dead man is incapable of doing anything. And, to say that the operations of the Spirit in a man's heart and conscience may be resisted, withstood, is to deny His omnipotence!

Ere proceeding further, and in order to clear the way for what is to follow, a few words need to be said on "My Spirit shall not always strive with man," (Gen. 6:3) and "ye do always resist the Holy Spirit." (Acts 7:51) Now these passages refer to the external work of the Spirit, that is, to His testimony through the preached Word. 1 Peter 3:18-20 shows that it was the Spirit of Christ in Noah who "strove" with the antediluvians as the patriarch preached to them. (2 Peter 2:5) So in Acts 7 the very next words explain v. 51- "Which of the prophets have not your fathers persecuted?" As Nehemiah said, "Many years didst Thou forbear them, and testifiedst against them by Thy Spirit in Thy prophets." (Neh. 9:30)

The external work of the Spirit, His testimony through the Scriptures as it falls on the outward ear of the natural man, is always "resisted" and rejected, which only affords solemn and full demonstration of the awful fact that "the carnal mind is enmity against God." (Rom. 8:7) But what we would now point out is that Scripture reveals another work of the Holy Spirit, a work that is internal, imperceptible, invisible. This work is always EFFICACIOUS. It is the Spirit's work in salvation, begun in the heart at the new birth, continued or sustained throughout the entire course of the Christian's life on earth, and concluded and consummated in Heaven. This is what is referred to in Phil. 1:6: "He which hath begun a good work in you will finish it." This is what is in view in Psa. 138:8: "The Lord will perfect that which concerneth me." This work is wrought by the Spirit in each of "God's elect," and in them alone.

It has been well said that "The part and office of the Holy Spirit in the salvation of God's elect consists in renewing them. He quickens the heirs of glory with a spiritual life, enlightens their minds to know Christ, reveals Him to them, forms Him in their hearts, and brings them to build all their hopes of eternal glory on Him alone. He sheds abroad the Father's love in their hearts, and gives them a real sense of it. In which experience of His gracious and effectual work in their souls, they are made to say with the Psalmist, "Blessed is the man whom Thou choosest, and causeth to approach unto Thee, that he may dwell in Thy courts" (Psa. 65:4)."

One of the delusions of the day is that an evangelical believing in Christ lies within the power of the unrenewed man, so that by performiing what is naively called "a simple act of faith" he becomes a renewed man. In other words, it is supposed that man is the beginner of his own salvation. He takes the first step, and God does the rest; he "believes" and then God comes in and saves him. This is nothing but a bald and blank denial of the Spirit's work altogether. If there is one time more than another when the sinner lies in need of the Spirit's power it is at the beginning. "He who denies the need of the Spirit at the beginning, cannot believe in His work at the after stages--nay, cannot believe in the need of the Spirit's work at all. The mightiest and most insuperable difficulty lies at the beginning. If the sinner can get over that without the Spirit, he can easily get over the rest. If he does not need the Spirit to enable him to believe, he will not need Him to enable him to love." (H. Bonar)

They err greatly who think that after the Spirit has done His work in the conscience it still remains for man to say whether he shall be regenerated or not, whether he shall believe or no. The Spirit of God does not wait for the sinner to exercise his will to believe; instead He works in the "elect" "both to will and to do." (Phil. 2:13) Therefore does Jehovah declare, "I am found of them that sought Me NOT." (Isa. 65:1. Quoted by Paul in Rom.10:20). To "believe" in Christ savingly is a supernatural act, the product of supernatural grace. There is no more power in fallen man to believe to the saving of his soul than he has any merits of his own entitling him to the favor of God; thus, he is as dependent on the Spirit for power as on Christ for worthiness. The Spirit's work is to apply the redemption which the Lord Jesus purchased for His people, and the children of God owe their salvation to the One equally as much as to the Other.

In Titus 3:5 the salvation of the redeemed is expressly attributed to God the Spirit: "Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Spirit." "If it be asked in what sense men can be said to be "saved" by the renewing of the Spirit, the answer is obvious: There is a series of truths to which no link can be wanting. We are saved by the divine purpose, for God hath chosen us to salvation: we are saved by the atonement as the meritorious ground of all; we are saved by faith as the bond of union to Christ; we are saved by grace as contrasted with works done; we are saved by the truth as conveying God's testimony; and, as here, we are saved by the renewing of the Holy Spirit, as producing faith in the heart." (Prof. Smeaton)


"And you hath He quickened who were dead in trespasses and sins." (Eph. 2:1) The quickening of those who are dead in trespasses is the work of the third Person of the Trinity: "That which is born of the Spirit is spirit." (John 3:6) The natural man is spiritually dead. He is alive sinward and worldward but dead Godward--"allenated from the life of God." (Eph. 4:18) If this solemn truth were really believed, there would be an end to controversy on our present subject. A dead man cannot "cooperate" with the Spirit, nor can he "accept Christ." In 2 Cor. 3:5 we read, "Not that we are sufficient of ourselves to think anything." That is said of Christians. If the regenerate have no capacity to "think" spiritually, still less are the unregenerate able to.

"The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them because they are spiritually discerned." (1 Cor. 2:14) What could be plainer? The "natural man" is fallen in his unregenerate state. Unless he is born from above he is completely devoid of spiritual discernment. Our Lord expressly declared, "Except a man be born again he cannot see the kingdom of God." (John 3:3) The "natural man" cannot see himself, his ruin, his depravity, the filthiness of his own righteousness. No matter how plainly God's Truth is presented to him, being blind, he cannot discern either its meaning, spiritually, or suitedness to his need. A spiritual understanding of the Gospel is as truly due to the operation of the Holy Spirit as that He is the Author of the divine Revelation. Spiritual life must precede spiritual sight, and the Spirit Himself must enter the heart before there is "life": "And shall put My Spirit in you, and ye shall live." (Ezek. 37:14)

The work of the Spirit in regeneration is a divine miracle which is the result of His forthputting of supernatural power. It is quickening of a spiritual corpse; it is the bringing of a dead soul to life. The sinner himself can no more accomplish it by an act of his own will than he can create a universe. This miracle of grace is spoken of in Scripture as "the exceeding greatness of His power to usward who believe, according to the working of His mighty power, which He wrought in Christ when He raised Him from the dead." (Eph. 1:19, 29) "The same power which was put forth to raise Christ from the dead is put forth in regeneration . . . Christ's resurrection is the exemplary pattern of our spiritual resurrection, according to which, as the Spirit wrought in Him, so He works in us a work conformed to His resurrection. As the resurrection of Christ was the great declaration of His being the Son of God, so in regeneration of our being the sons of God, being the evidence of our adoption, and also the first discovery of our election. As Christ's resurrection is the first step to His eternal kingdom and glory, so regeneration is the first open introduction to all the blessings of that state of grace into which the child of God is now introduced." (S.E. Pierce)


Our title to the glory lies solely in the righteousness of Christ; our personal fitness for it lies in the Holy Spirit's regenerating of us. All our meetness for the heavenly state was wrought in us in regeneration. Writing to the regenerated Colossians the apostle said, "Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light." And then he shows wherein this "meetness" consists: "'Who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son" (v. 13) Their title is without them; their "meetness" within. The Holy Spirit has created in them a nature which is capacitated to know and enjoy the Triune God.

In our unregenerate state we were completely under the power of darkness, that is, of sin and Satan, and we were less able to deliver ourselves from this bondage than Jonah was able to escape from the belly of the whale. We "sat in darkness" and "in the region and shadow of death." (Matt. 4:16) We were "captives," "bound" and in "prison." (Isa. 61:1) We were those "having no hope, and without God in the world." (Eph. 2:12) From this dreadful state every renewed soul has been "delivered" by the gracious, sovereign and invincible power of the Holy Spirit, and has been "translated into the kingdom of God's dear Son." Then let each renewed reader give equal homage, adoration and worship to Him as to the Father and to the Son.


"And such were some of you; but ye are washed, but ye are sanctified, but ye are justifiied in the name of the Lord Jesus, and by the Spirit of our God." (1 Cor. 6:11) This is a remarkable scripture, and little pondered. It would lead us too far away from our theme were we to attempt a full exposition of it. Two things here would we barely point out: the three saving blessings enumerated in this verse are referred, first, to the "name" or merits of Christ as His own procuring cause; and then to the Holy Spirit who makes the elect partakers of them by His own effectual application. He it is who enlightens their minds and opens their hearts to take in and be assured that they are "washed, sanctified and justified."


A deeply taught servant of God once wrote to a young preacher, "Never represent faith as being an act so "simple" that the work of the ispirit is not needed to produce it." Yet this is what has been commonly done. A great many of the evangelists of the past hundred years have displayed a zeal which was not according to knowledge (Rom. 10:2), and manifested a far greater concern to see souls saved than to preach the truth of God in its purity. In their efforts to show the simplicity of the "way of salvation" they have lost sight of the difficulties of salvation (Luke 18:24; 1 Peter 4:18): in their pressing of the responsibility of man to believe, they have ignored the fact that none can believe till the Spirit imparts faith. To present Christ to the sinner and then throw him back on his own will, is to mock him in his helplessness; the work of the Spirit in the heart is as real and urgent a need as was the work of Christ on the Cross. For the heart to truly believe in and trust God is a spiritual act, a "good fruit," and if fallen man possesses inherent power to do good, then to present the Atonement to him is altogether needless.

There is no middle ground between life and death; no intermediate stage between conversion and non-conversion. The bestowal of eternal life is instantaneus; we are "created in Christ Jesus." (Eph. 2:10) It is a most serious error to suppose that after the Spirit of God has done His work in the sinner, it still remains for him to say whether he shall be regenerated or not, whether he shall believe or no. All who are recipients of His supernatural operations are regenerated, effectually converted, and actually believe. It is not that the Spirit imparts the capacity to believe and then waits for the individual to exercise his will to believe: no, He works in the elect "both to will and to do." (Phil. 2:13) I may tell a man that in the next room there is a lighted lamp, and he may not believe me, but let me bring it into the room where he is, so, that he sees the light for himself, and he is irresistibly persuaded. So a servant of God may tell a man that Christ is sufficient for the chief of sinners, and he believes not; but when Christ is "revealed in him" (Gal. 1:16) he cannot but trust Him. See 2 Cor. 4:6.

How perversely man reverses the order of God's truth. They urge dead sinners to come to Christ, supposing they have the power or will to do so. Whereas Christ has plainly and emphatically stated that "No man can come to Me, except the Father which hath sent Me draw him." (John 6:44) "Coming to Christ" is the affections of the heart being drawn out towards Him, and how can a person love one he knows not? See John 4:10. Ah, it is the Spirit who must bring Christ to me, reveal Him in me before I can truly know Him. "Coming to Christ" is an inward and spiritual act, not an outward and natural one. Truly, "the natural man receiveth not the things of the Spirit of God; neither can he know them, because they are spiritually discerned." (1 Cor. 2:14) We cannot so much as "see Christ" until we are born again. (John 3:3)

Saving grace is something more than an objective fact presented to us; it is a subjective operation wrought within us. As it is not by natural discernment that I discover my need of Christ, so it is not by my natural strength and will that I "come" to Him. There must be life and light (sight) before there can be motion. A babe has to be born, and have sight and strength, too, before it is able to "come" to its parent. Believing in Christ is a supernatural act, the product of supernatural power. One may, by means of grammatical phrases and scriptural propositions teach spiritual truth to another, but he cannot illumine his mind with respect thereto. He may tell a man that God is holy, but he cannot impart to him a consciousness that God is holy. He may tell him that sin is infinitely heinous, but he cannot beget in him a feeling or heart-realizatian that it is so. To those who were well acquainted with them outwardly, Christ said, "Ye neither know Me nor My Father." (John 8:19) A man may "know" the way of righteousness" (2 Pet. 2:21) theoretically, intellectually, but that is a vastly different matter (though very few are inwardly aware of it) from a spiritual experimental acquaintance with it. "We having the same Spirit of faith, according as it is written, I believe, and therefore have I spoken; we also believe, and therefore speak." (2 Cor. 4:13) Here the Spirit of God is spoken of according to the work that He performs. "The title 'Spirit of faith' intimates that the Holy Spirit is the Author of faith; for all men have not faith; that is, it is not given to all and does not belong to all. (2 Thess. 3:2) The designation means that the procuring cause of faith is the Holy Spirit who produces this effect by an invisible call, an invitation which accompanies, according to the good pleasure of His will, the external proclamation of the Gospel. The faith, therefore, of which He is the Author, is not affected by the hearer's own strength, or by the hearer's own effectual will . . . The special operation of the Spirit inclines the sinner, previously disinclined, to receive the invitations of the Gospel; for it is He alone, acting as the Spirit of faith, that removes the enmity of the carnal mind to those doctrines of the cross which, but for this, would seem to him unnecessary, or foolish or offensive." (Prof. Smeaton)

Writing to the Philippian saints the apostle declared, "Unto you it is given . . . to believe on Him." (1:29) Faith is God's "gift" as Eph. 2:8,9 positively affirms. It is not a gift offered for man's acceptance, but actually conferred upon God's children, breathed into them. It in imparted to each of "God's elect" at His appointed time by the Holy Spirit. It is not produced by the creature's will but is "faith of the operation of God." (Col. 2:12) It is the "work" of the Spirit, by His supernatural action. The Holy Spirit given by Christ to this end, that each of those for whom He died should be brought to a saving knowledge of the truth therefore we are told "Who by Him (not by our wills) do believe in God." (1 Peter 1:21) In 1 Cor. 3:5 it is, said "by whom ye believed, even as the Lord gave to every man"; so in Eph. 6:23 it is declared, "Peace be to the brethren, and love with faith from God the Father and the Lord Jesus Christ." The very degree and strength of our faith is determined solely by God: "think soberly, according as God hath dealt to every man the measure of faith." (Rom.12:3) If by grace you are truly a "believer," let the reader give God the Spirit honor, glory, and praise for it.


"We are bound always to give thanks to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth." (2 Thess. 2:13) The  mission of the Spirit in the earth is to apply to God's elect the redemption proposed by God the Father and purchased by God the Son for them. The Holy Spirit is here to make good the souls of the heirs of glory the fruits of the travail of Christ's soul. This He does by means of the Gospel by the written and oral ministry of the Scripture, for the Word of God is the only instrument He employs or uses. The Word of God is "the word of life" (Phil. 2:16), but it only becomes such in the experience of the individual soul by the immediate operation and application of the Spirit of God. As Paul wrote to the Thessalonian saints, "For our Gospel came not unto you in word only, but also in power, and in the Holy Spirit." (1 Thess. 1:5) This is not to deny the efficacy of the Word itself, but it is to insist that the direct agency of the Spirit on the heart is absolutely necessary in order to the reception of the Word. The Word is a lamp unto our path, but there must be an opening of the eyes of our understandings by the Spirit before we can see its light.

The salvation of God's elect was purposed, planned, and provided by God the Father before the foundation of the world. It was procured and secured by the incarnation, obedience, death and resurrection of God the Son. It is made known, applied to and wrought in them by God the Spirit. Thus, "Salvation is of the Lord" (Jonah 2:9), and man has no part or hand in it at any point whatsoever. The child of God is not the earner but the recipient of it. Faith is not a condition which the elect sinner must perform in order to obtain salvation, but is the means and channel through which he personally enjoys the salvation of the Triune Jehovah.

Home | Books & Articles | Spurgeon Gems | Devotional Helps
Puritan Prayers | Inspirational Quotes | Inspirational Poems
Audio Messages | Assurance | Prayer | Praise | About Our Ministry