THE PERSON AND WORK

OF THE HOLY SPIRIT

ROBERT E FUGATE

Table of Contents

The personhood and divinity of the Holy Spirit 1 The Holy Spirit is a person 1 The Holy Spirit is fully God 5

The work of the Holy Spirit 7 Creation 7

Providence governing presence over the natural world 9 Scripture 9

Revelation and inspiration 9 Illumination 11

Earthly life and ministry of Jesus 12 The individual believer 13

Salvation 14 The Christian life 15

The church 19

Baptized in the Holy Spirit 19 Power for service 21

The world 27 Sins against the Holy Spirit 27 Eschatology and the Spirit 29

Conclusion 37 Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts 39

ldquoFilled with the Spiritrdquo 39

ldquoFull of the Spiritrdquo 40

1

THE PERSON AND WORK OF THE HOLY SPIRIT

The Old Testament refers to the Spirit of God at least 90ndash100 times (ruach in the Hebrew

Masoretic Text pneuma in the Greek LXX)1 The New Testament refers to the Holy Spirit

approximately 275 times2 Yet in 1882 George Smeaton wrote ldquoExcept where Puritan influences

are still at work we may safely affirm that the doctrine of the Spirit is almost entirely ignored hellip

[But] Wherever Christianity has become a living power the doctrine of the Holy Spirit has

uniformly been regarded equally with the atonement and justification by faith as the article of a

standing or falling church The distinctive feature of Christianity as it addresses itself to manrsquos

experience is the work of the Spiritrdquo3 In 1907 Baptist theologian AH Strong wrote ldquoWe still

wait for a complete discussion of the doctrine of the Holy Spirit and believe that widespread

revivals will follow the recognition of the Agent in revivalsrdquo4

Considerable material was written on the Holy Spirit in the 20th century Nevertheless many

systematic theology books still barely treat the Person and work of the Holy Spirit5

To neglect one of the members of the Trinity is most regrettable since it is the doctrine of the

Trinity that distinguishes Christianity from all other religions (eg from non-Trinitarian

monotheistic religions such as Islam and Judaism and from polytheistic and pantheistic religions

such as Hinduism and Buddhism) This unique Christian doctrine of the trinity teaches that

God eternally exists as three persons Father Son and Holy Spirit

each person is fully God and

there is one God

The Westminster Shorter Catechism succinctly explains the doctrine of the trinity ldquoHow many

persons are there in the Godhead There are three persons in the Godhead the Father the Son and

the Holy Ghost and these three are one God the same in substance equal in power and gloryrdquo (Q

6)

The personhood and divinity of the Holy Spirit With regard to the Holy Spirit the two aspects of the Trinity most questioned by non-Christian

religions by religious cults that claim to be Christian and by theological liberals are the

personhood of the Holy Spirit and the divinity of the Holy Spirit

The Holy Spirit is a person

The Holy Spirit is a person distinct from God the Father and God the Son He is not an impersonal

force Indeed both the Hebrew and Greek terms translated ldquospiritsrdquo in Scripture are frequently

1 T Paige ldquoHoly Spiritrdquo Dictionary of Paul and His Letters eds GF Hawthorne and RP Martin (Downers Grove

IL InterVarsity 1993) p 405 2 FW Horn ldquoHoly Spiritrdquo Anchor Bible Dictionary ed David N Freedman 6 vols (NY Doubleday 1992) 3265

Cf James DG Dunn ldquoSpiritrdquo New International Dictionary of New Testament Theology (NIDNTT) ed Colin

Brown 3 vols (Grand Rapids Zondervan 1978) 3693 3 George Smeaton The Doctrine of the Holy Spirit (London Banner of Truth 1958) p 1 4 Augustus H Strong Systematic Theology (Valley Forge PA Judson 1907) p 340 5 For example in Norman L Geislerrsquos new four-volume Systematic Theology (Minneapolis MN Bethany House

2002ndash5) containing 2755 pages the Holy Spirit warrants about three pages (011) Robert L Reymond only needs

about two out of 1210 pages (017) in his fine systematic theology to cover the doctrine of the Holy Spirit (A New

Systematic Theology of the Christian Faith [Nashville TN Thomas Nelson 1998] pp 312ndash315 cf 331ndash338)

2

used to denote persons (whether God angels humans or demons)6 The personhood of the Holy

Spirit may be demonstrated by several lines of Biblical evidence

1 The Holy Spirit has all the characteristics of personhood7

Rationality and possesses knowledge8 (1 Cor 210f 128 Ro 816 27 Is 4012ndash14 111f9

cf ldquoteachrdquo ldquotruthrdquo ldquotestifyrdquo in Jn 1417 26 1526 1613 etc) The fact that the Spirit

gives wisdom knowledge and understanding necessitates that He must first possess them

One cannot give to others what he himself does not possess10

Volition ie he wills certain things and makes ethical judgments (1 Cor 1211 Heb 24

Ac 132 4 166f 1528 Gal 517f)

Feels emotions (Ro 1530 Gal 522f) He can be lied to and tested (Ac 53f 9) resisted

(Ac 751) grieved (Eph 430 Is 6310) quenched (1 Th 519) insulted (Heb 1029)

blasphemed (Mt 1231f Mk 329) Only a person can perceive insult and be offended or

hurt

Self-awareness (Ac 1019f 132)

Moral capacities convicts of sin (Jn 168ndash10) restrains evil (Gn 63 5) sanctifies (Ro

1516 1 Cor 611 2 Th 213 1 Pt 12) intercedes (Ro 826f) glorifies Christ (Jn 1614)

etc

Speaks11 (Mt 1020 Jn 1613ndash15 Ac 116 829 1019f 1112 132 2111 2825 1 Tim

41 Heb 37 1 Pt 111 Rv 27 11 17 29 36 13 22 1413 2217 2 Sm 232 1 Ki

2224 etc) Only a living self-conscious person speaks the word of God

2 Scripture designates the Holy Spirit as a person using personal pronouns etc

6 The Hebrew term ruach is occurs 387 times in the Old Testament 136 times it is used of God about 127 times it is

used of humans (Carl Schultz ldquoSpiritrdquo Baker Theological Dictionary of the Bible ed Walter A Elwell [Grand

Rapids MI Baker 1996] p 744 William Dryness Themes in Old Testament Theology [Downers Grove IL

InterVarsity 1979] p 86 cf Geoffrey W Bromiley Theological Dictionary of the New Testament abridged in one

vol [Grand Rapids MI Eerdmans 1985] pp 879f) πνεῦμα has a similar range of meanings including ldquoa part of

human personalityrdquo (def 3) and ldquoan independent noncorporeal [personal] being in contrast to a being that can be

perceived by the physical senses spiritrdquo (def 4) (BDAG p 833) cf WE Vine An Expository Dictionary of New

Testament Words 4 vols in 1 (Old Tappan NJ Fleming H Revell 1966) 462f 7 The English word ldquopersonrdquo may be defined as ldquoa being characterized by conscious apprehension rationality and a

moral senserdquo (Websters New International Dictionary 2nd ed p 1827) With regard to the theological significance

of the Greek and Latin terms used in the historical development of the doctrine of the trinity see John M Frame The

Doctrine of God (Phillipsburg PA PampR 2002) pp 696ndash703 8 When we say the Holy Spirit has knowledge will etc we are not saying that there are three intelligences or three

wills in the Godhead ldquoThe Three are one God and therefore have one mind and willrdquo The essence of the Godhead

is common to each of the three persons Charles Hodge Systematic Theology 3 vols (Grand Rapids Eerdmans 1986)

1461 9 ldquoSince to the Spirit are ascribed the very elements of personalitymdashwisdom understanding counsel might

knowledge and fearmdashthe only conclusion to which one can reasonably come is that the Spirit mentioned here is the

Spirit of God a divine personalityrdquo (David L Cooper The God of Israel [Los Angeles CA Biblical Research Society

1945] p 60) 10 Robert Morey The Trinity Evidence and Issues (Grand Rapids MI World Publishing 1996) p 192 11 ldquoThe Trinitarian picture here is that the Father is the speaker the Son is the word and the Spirit is the powerful

breath that carries the word to its hearers and brings about their responserdquo (John M Frame The Doctrine of God p

687)

3

Scripture uses personal pronouns to designate the Holy Spirit Jesus consistently referred

to the Holy Spirit as ldquoHerdquo not ldquoitrdquo (Jn 1416 26 1526 167f 13f)12 This usage of the

masculine pronoun deliberately breaks the rules of Greek grammar13 Note ldquoIrdquo and ldquomerdquo

in Ac 1019f and 132

Jesus taught that the Holy Spirit would be ldquoanother14 Helperrdquo (Advocate or Counselor)

for the disciplesmdashlike he had been (Jn 1416 cf 1 Jn 21) (Jesus calls the Holy Spirit

ldquoHelperrdquo in Jn 1416 26 1526 167) Thus when Jesus ascended back to the Father in

heaven and they sent the Holy Spirit to believers on earth there was an exchange of Persons

(Jn 1416ndash18)

3 The Holy Spirit performs acts appropriate to a person

Accomplishes (1 Cor 1211)

calls (Ac 132)

comes (Jn 167f 13)

commands (Ac 134 166)

convicts (Jn 168)

creates (Gn 12 Job 334 Ps 10430 cf Job 2613 Ps 336 Is 4012ndash14)15

cries out (Gal 46)

desires (Gal 517)

disclosespredicts (Jn 1613ndash15 1 Pt 111)

distributes gifts (1 Cor 127ndash11)

drives (Mk 112)

dwells (1 Cor 316 Ro 811 2 Tim 114)

encourages (Ac 931)

forbids (Ac 166f)

gives physical life (Gn 27 Job 334 3414f Ps 10429f Ro 811 1 Cor 1545)

gives spiritual life re-creates (Jn 35f [cf 1 Jn 39 born of God] Jn 663 2 Cor 36 Tit 35

Ezk 371ndash14 cf Ro 82)

glorifies (Jn 1614)

(is) grieved (Eph 430)

guides (Jn 1613)

12 The Majority Text on Eph 114 also uses the masculine pronoun in referring to the Holy Spirit Interestingly the

Greek word pneuma is neuter the corresponding Hebrew term ruach is feminine but Christ calls the Spirit ldquoHerdquo 13 This is denied by Daniel Wallace ldquoGreek Grammar and the Personality of the Holy Spirit httpwwwibr-

bbrorgIBRBulletinBBR_2003BBR_2003a_05_Wallace_HolySpiritpdf 14 The Greek word translated ldquootherrdquo is alloj meaning another of the same kind See Richard C Trench Synonyms

of the New Testament (1854 repr Grand Rapids MI Associated Publishers and Authors nd) sect 95 Archibald T

Robertson Word Pictures in the New Testament (RWP) 6 vols (Nashville TN Broadman 1930ndash1933) 5252 G

G Abbott-Smith A Manual Greek Lexicon of the New Testament (Edinburgh TampT Clark 11981) p 22 Hermann

Cremer Biblico-Theological Lexicon of New Testament Greek 4th ed with suppl [ET 1895 repr Edinburg T amp

T Clark 1977] p 89 Joseph H Thayer Thayerrsquos Greek-English Lexicon of The New Testament (Thayer) (1889

repr Grand Rapids Associated Publishers amp Authors nd) p 29 (Contrast Donald A Carson The Gospel

According to John [Grand Rapids Eerdmans 1991] p 500) For parallels between Jesus as Paraclete and the Holy

Spirit as Paraclete see MMB Turner ldquoHoly Spiritrdquo Dictionary of Jesus and the Gospels eds Joel B Green et al

(Downers Grove IL InterVarsity 1992) p 349 DA Tappeiner ldquoHoly Spiritrdquo International Standard Bible

Encyclopedia rev (ISBE rev) ed Geoffrey W Bromiley (Grand Rapids Eerdmans 1979ndash1988) 2740f 15 John Rea The Holy Spirit in the Bible (Lake Mary FL Creation House 1990) pp 27ff Wilf Hildebrandt An Old

Testament Theology of the Spirit of God (Peabody MA Hendrickson 1995)

Table of Contents

The personhood and divinity of the Holy Spirit 1 The Holy Spirit is a person 1 The Holy Spirit is fully God 5

The work of the Holy Spirit 7 Creation 7

Providence governing presence over the natural world 9 Scripture 9

Revelation and inspiration 9 Illumination 11

Earthly life and ministry of Jesus 12 The individual believer 13

Salvation 14 The Christian life 15

The church 19

Baptized in the Holy Spirit 19 Power for service 21

The world 27 Sins against the Holy Spirit 27 Eschatology and the Spirit 29

Conclusion 37 Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts 39

ldquoFilled with the Spiritrdquo 39

ldquoFull of the Spiritrdquo 40

1

THE PERSON AND WORK OF THE HOLY SPIRIT

The Old Testament refers to the Spirit of God at least 90ndash100 times (ruach in the Hebrew

Masoretic Text pneuma in the Greek LXX)1 The New Testament refers to the Holy Spirit

approximately 275 times2 Yet in 1882 George Smeaton wrote ldquoExcept where Puritan influences

are still at work we may safely affirm that the doctrine of the Spirit is almost entirely ignored hellip

[But] Wherever Christianity has become a living power the doctrine of the Holy Spirit has

uniformly been regarded equally with the atonement and justification by faith as the article of a

standing or falling church The distinctive feature of Christianity as it addresses itself to manrsquos

experience is the work of the Spiritrdquo3 In 1907 Baptist theologian AH Strong wrote ldquoWe still

wait for a complete discussion of the doctrine of the Holy Spirit and believe that widespread

revivals will follow the recognition of the Agent in revivalsrdquo4

Considerable material was written on the Holy Spirit in the 20th century Nevertheless many

systematic theology books still barely treat the Person and work of the Holy Spirit5

To neglect one of the members of the Trinity is most regrettable since it is the doctrine of the

Trinity that distinguishes Christianity from all other religions (eg from non-Trinitarian

monotheistic religions such as Islam and Judaism and from polytheistic and pantheistic religions

such as Hinduism and Buddhism) This unique Christian doctrine of the trinity teaches that

God eternally exists as three persons Father Son and Holy Spirit

each person is fully God and

there is one God

The Westminster Shorter Catechism succinctly explains the doctrine of the trinity ldquoHow many

persons are there in the Godhead There are three persons in the Godhead the Father the Son and

the Holy Ghost and these three are one God the same in substance equal in power and gloryrdquo (Q

6)

The personhood and divinity of the Holy Spirit With regard to the Holy Spirit the two aspects of the Trinity most questioned by non-Christian

religions by religious cults that claim to be Christian and by theological liberals are the

personhood of the Holy Spirit and the divinity of the Holy Spirit

The Holy Spirit is a person

The Holy Spirit is a person distinct from God the Father and God the Son He is not an impersonal

force Indeed both the Hebrew and Greek terms translated ldquospiritsrdquo in Scripture are frequently

1 T Paige ldquoHoly Spiritrdquo Dictionary of Paul and His Letters eds GF Hawthorne and RP Martin (Downers Grove

IL InterVarsity 1993) p 405 2 FW Horn ldquoHoly Spiritrdquo Anchor Bible Dictionary ed David N Freedman 6 vols (NY Doubleday 1992) 3265

Cf James DG Dunn ldquoSpiritrdquo New International Dictionary of New Testament Theology (NIDNTT) ed Colin

Brown 3 vols (Grand Rapids Zondervan 1978) 3693 3 George Smeaton The Doctrine of the Holy Spirit (London Banner of Truth 1958) p 1 4 Augustus H Strong Systematic Theology (Valley Forge PA Judson 1907) p 340 5 For example in Norman L Geislerrsquos new four-volume Systematic Theology (Minneapolis MN Bethany House

2002ndash5) containing 2755 pages the Holy Spirit warrants about three pages (011) Robert L Reymond only needs

about two out of 1210 pages (017) in his fine systematic theology to cover the doctrine of the Holy Spirit (A New

Systematic Theology of the Christian Faith [Nashville TN Thomas Nelson 1998] pp 312ndash315 cf 331ndash338)

2

used to denote persons (whether God angels humans or demons)6 The personhood of the Holy

Spirit may be demonstrated by several lines of Biblical evidence

1 The Holy Spirit has all the characteristics of personhood7

Rationality and possesses knowledge8 (1 Cor 210f 128 Ro 816 27 Is 4012ndash14 111f9

cf ldquoteachrdquo ldquotruthrdquo ldquotestifyrdquo in Jn 1417 26 1526 1613 etc) The fact that the Spirit

gives wisdom knowledge and understanding necessitates that He must first possess them

One cannot give to others what he himself does not possess10

Volition ie he wills certain things and makes ethical judgments (1 Cor 1211 Heb 24

Ac 132 4 166f 1528 Gal 517f)

Feels emotions (Ro 1530 Gal 522f) He can be lied to and tested (Ac 53f 9) resisted

(Ac 751) grieved (Eph 430 Is 6310) quenched (1 Th 519) insulted (Heb 1029)

blasphemed (Mt 1231f Mk 329) Only a person can perceive insult and be offended or

hurt

Self-awareness (Ac 1019f 132)

Moral capacities convicts of sin (Jn 168ndash10) restrains evil (Gn 63 5) sanctifies (Ro

1516 1 Cor 611 2 Th 213 1 Pt 12) intercedes (Ro 826f) glorifies Christ (Jn 1614)

etc

Speaks11 (Mt 1020 Jn 1613ndash15 Ac 116 829 1019f 1112 132 2111 2825 1 Tim

41 Heb 37 1 Pt 111 Rv 27 11 17 29 36 13 22 1413 2217 2 Sm 232 1 Ki

2224 etc) Only a living self-conscious person speaks the word of God

2 Scripture designates the Holy Spirit as a person using personal pronouns etc

6 The Hebrew term ruach is occurs 387 times in the Old Testament 136 times it is used of God about 127 times it is

used of humans (Carl Schultz ldquoSpiritrdquo Baker Theological Dictionary of the Bible ed Walter A Elwell [Grand

Rapids MI Baker 1996] p 744 William Dryness Themes in Old Testament Theology [Downers Grove IL

InterVarsity 1979] p 86 cf Geoffrey W Bromiley Theological Dictionary of the New Testament abridged in one

vol [Grand Rapids MI Eerdmans 1985] pp 879f) πνεῦμα has a similar range of meanings including ldquoa part of

human personalityrdquo (def 3) and ldquoan independent noncorporeal [personal] being in contrast to a being that can be

perceived by the physical senses spiritrdquo (def 4) (BDAG p 833) cf WE Vine An Expository Dictionary of New

Testament Words 4 vols in 1 (Old Tappan NJ Fleming H Revell 1966) 462f 7 The English word ldquopersonrdquo may be defined as ldquoa being characterized by conscious apprehension rationality and a

moral senserdquo (Websters New International Dictionary 2nd ed p 1827) With regard to the theological significance

of the Greek and Latin terms used in the historical development of the doctrine of the trinity see John M Frame The

Doctrine of God (Phillipsburg PA PampR 2002) pp 696ndash703 8 When we say the Holy Spirit has knowledge will etc we are not saying that there are three intelligences or three

wills in the Godhead ldquoThe Three are one God and therefore have one mind and willrdquo The essence of the Godhead

is common to each of the three persons Charles Hodge Systematic Theology 3 vols (Grand Rapids Eerdmans 1986)

1461 9 ldquoSince to the Spirit are ascribed the very elements of personalitymdashwisdom understanding counsel might

knowledge and fearmdashthe only conclusion to which one can reasonably come is that the Spirit mentioned here is the

Spirit of God a divine personalityrdquo (David L Cooper The God of Israel [Los Angeles CA Biblical Research Society

1945] p 60) 10 Robert Morey The Trinity Evidence and Issues (Grand Rapids MI World Publishing 1996) p 192 11 ldquoThe Trinitarian picture here is that the Father is the speaker the Son is the word and the Spirit is the powerful

breath that carries the word to its hearers and brings about their responserdquo (John M Frame The Doctrine of God p

687)

3

Scripture uses personal pronouns to designate the Holy Spirit Jesus consistently referred

to the Holy Spirit as ldquoHerdquo not ldquoitrdquo (Jn 1416 26 1526 167f 13f)12 This usage of the

masculine pronoun deliberately breaks the rules of Greek grammar13 Note ldquoIrdquo and ldquomerdquo

in Ac 1019f and 132

Jesus taught that the Holy Spirit would be ldquoanother14 Helperrdquo (Advocate or Counselor)

for the disciplesmdashlike he had been (Jn 1416 cf 1 Jn 21) (Jesus calls the Holy Spirit

ldquoHelperrdquo in Jn 1416 26 1526 167) Thus when Jesus ascended back to the Father in

heaven and they sent the Holy Spirit to believers on earth there was an exchange of Persons

(Jn 1416ndash18)

3 The Holy Spirit performs acts appropriate to a person

Accomplishes (1 Cor 1211)

calls (Ac 132)

comes (Jn 167f 13)

commands (Ac 134 166)

convicts (Jn 168)

creates (Gn 12 Job 334 Ps 10430 cf Job 2613 Ps 336 Is 4012ndash14)15

cries out (Gal 46)

desires (Gal 517)

disclosespredicts (Jn 1613ndash15 1 Pt 111)

distributes gifts (1 Cor 127ndash11)

drives (Mk 112)

dwells (1 Cor 316 Ro 811 2 Tim 114)

encourages (Ac 931)

forbids (Ac 166f)

gives physical life (Gn 27 Job 334 3414f Ps 10429f Ro 811 1 Cor 1545)

gives spiritual life re-creates (Jn 35f [cf 1 Jn 39 born of God] Jn 663 2 Cor 36 Tit 35

Ezk 371ndash14 cf Ro 82)

glorifies (Jn 1614)

(is) grieved (Eph 430)

guides (Jn 1613)

12 The Majority Text on Eph 114 also uses the masculine pronoun in referring to the Holy Spirit Interestingly the

Greek word pneuma is neuter the corresponding Hebrew term ruach is feminine but Christ calls the Spirit ldquoHerdquo 13 This is denied by Daniel Wallace ldquoGreek Grammar and the Personality of the Holy Spirit httpwwwibr-

bbrorgIBRBulletinBBR_2003BBR_2003a_05_Wallace_HolySpiritpdf 14 The Greek word translated ldquootherrdquo is alloj meaning another of the same kind See Richard C Trench Synonyms

of the New Testament (1854 repr Grand Rapids MI Associated Publishers and Authors nd) sect 95 Archibald T

Robertson Word Pictures in the New Testament (RWP) 6 vols (Nashville TN Broadman 1930ndash1933) 5252 G

G Abbott-Smith A Manual Greek Lexicon of the New Testament (Edinburgh TampT Clark 11981) p 22 Hermann

Cremer Biblico-Theological Lexicon of New Testament Greek 4th ed with suppl [ET 1895 repr Edinburg T amp

T Clark 1977] p 89 Joseph H Thayer Thayerrsquos Greek-English Lexicon of The New Testament (Thayer) (1889

repr Grand Rapids Associated Publishers amp Authors nd) p 29 (Contrast Donald A Carson The Gospel

According to John [Grand Rapids Eerdmans 1991] p 500) For parallels between Jesus as Paraclete and the Holy

Spirit as Paraclete see MMB Turner ldquoHoly Spiritrdquo Dictionary of Jesus and the Gospels eds Joel B Green et al

(Downers Grove IL InterVarsity 1992) p 349 DA Tappeiner ldquoHoly Spiritrdquo International Standard Bible

Encyclopedia rev (ISBE rev) ed Geoffrey W Bromiley (Grand Rapids Eerdmans 1979ndash1988) 2740f 15 John Rea The Holy Spirit in the Bible (Lake Mary FL Creation House 1990) pp 27ff Wilf Hildebrandt An Old

Testament Theology of the Spirit of God (Peabody MA Hendrickson 1995)

1

THE PERSON AND WORK OF THE HOLY SPIRIT

The Old Testament refers to the Spirit of God at least 90ndash100 times (ruach in the Hebrew

Masoretic Text pneuma in the Greek LXX)1 The New Testament refers to the Holy Spirit

approximately 275 times2 Yet in 1882 George Smeaton wrote ldquoExcept where Puritan influences

are still at work we may safely affirm that the doctrine of the Spirit is almost entirely ignored hellip

[But] Wherever Christianity has become a living power the doctrine of the Holy Spirit has

uniformly been regarded equally with the atonement and justification by faith as the article of a

standing or falling church The distinctive feature of Christianity as it addresses itself to manrsquos

experience is the work of the Spiritrdquo3 In 1907 Baptist theologian AH Strong wrote ldquoWe still

wait for a complete discussion of the doctrine of the Holy Spirit and believe that widespread

revivals will follow the recognition of the Agent in revivalsrdquo4

Considerable material was written on the Holy Spirit in the 20th century Nevertheless many

systematic theology books still barely treat the Person and work of the Holy Spirit5

To neglect one of the members of the Trinity is most regrettable since it is the doctrine of the

Trinity that distinguishes Christianity from all other religions (eg from non-Trinitarian

monotheistic religions such as Islam and Judaism and from polytheistic and pantheistic religions

such as Hinduism and Buddhism) This unique Christian doctrine of the trinity teaches that

God eternally exists as three persons Father Son and Holy Spirit

each person is fully God and

there is one God

The Westminster Shorter Catechism succinctly explains the doctrine of the trinity ldquoHow many

persons are there in the Godhead There are three persons in the Godhead the Father the Son and

the Holy Ghost and these three are one God the same in substance equal in power and gloryrdquo (Q

6)

The personhood and divinity of the Holy Spirit With regard to the Holy Spirit the two aspects of the Trinity most questioned by non-Christian

religions by religious cults that claim to be Christian and by theological liberals are the

personhood of the Holy Spirit and the divinity of the Holy Spirit

The Holy Spirit is a person

The Holy Spirit is a person distinct from God the Father and God the Son He is not an impersonal

force Indeed both the Hebrew and Greek terms translated ldquospiritsrdquo in Scripture are frequently

1 T Paige ldquoHoly Spiritrdquo Dictionary of Paul and His Letters eds GF Hawthorne and RP Martin (Downers Grove

IL InterVarsity 1993) p 405 2 FW Horn ldquoHoly Spiritrdquo Anchor Bible Dictionary ed David N Freedman 6 vols (NY Doubleday 1992) 3265

Cf James DG Dunn ldquoSpiritrdquo New International Dictionary of New Testament Theology (NIDNTT) ed Colin

Brown 3 vols (Grand Rapids Zondervan 1978) 3693 3 George Smeaton The Doctrine of the Holy Spirit (London Banner of Truth 1958) p 1 4 Augustus H Strong Systematic Theology (Valley Forge PA Judson 1907) p 340 5 For example in Norman L Geislerrsquos new four-volume Systematic Theology (Minneapolis MN Bethany House

2002ndash5) containing 2755 pages the Holy Spirit warrants about three pages (011) Robert L Reymond only needs

about two out of 1210 pages (017) in his fine systematic theology to cover the doctrine of the Holy Spirit (A New

Systematic Theology of the Christian Faith [Nashville TN Thomas Nelson 1998] pp 312ndash315 cf 331ndash338)

2

used to denote persons (whether God angels humans or demons)6 The personhood of the Holy

Spirit may be demonstrated by several lines of Biblical evidence

1 The Holy Spirit has all the characteristics of personhood7

Rationality and possesses knowledge8 (1 Cor 210f 128 Ro 816 27 Is 4012ndash14 111f9

cf ldquoteachrdquo ldquotruthrdquo ldquotestifyrdquo in Jn 1417 26 1526 1613 etc) The fact that the Spirit

gives wisdom knowledge and understanding necessitates that He must first possess them

One cannot give to others what he himself does not possess10

Volition ie he wills certain things and makes ethical judgments (1 Cor 1211 Heb 24

Ac 132 4 166f 1528 Gal 517f)

Feels emotions (Ro 1530 Gal 522f) He can be lied to and tested (Ac 53f 9) resisted

(Ac 751) grieved (Eph 430 Is 6310) quenched (1 Th 519) insulted (Heb 1029)

blasphemed (Mt 1231f Mk 329) Only a person can perceive insult and be offended or

hurt

Self-awareness (Ac 1019f 132)

Moral capacities convicts of sin (Jn 168ndash10) restrains evil (Gn 63 5) sanctifies (Ro

1516 1 Cor 611 2 Th 213 1 Pt 12) intercedes (Ro 826f) glorifies Christ (Jn 1614)

etc

Speaks11 (Mt 1020 Jn 1613ndash15 Ac 116 829 1019f 1112 132 2111 2825 1 Tim

41 Heb 37 1 Pt 111 Rv 27 11 17 29 36 13 22 1413 2217 2 Sm 232 1 Ki

2224 etc) Only a living self-conscious person speaks the word of God

2 Scripture designates the Holy Spirit as a person using personal pronouns etc

6 The Hebrew term ruach is occurs 387 times in the Old Testament 136 times it is used of God about 127 times it is

used of humans (Carl Schultz ldquoSpiritrdquo Baker Theological Dictionary of the Bible ed Walter A Elwell [Grand

Rapids MI Baker 1996] p 744 William Dryness Themes in Old Testament Theology [Downers Grove IL

InterVarsity 1979] p 86 cf Geoffrey W Bromiley Theological Dictionary of the New Testament abridged in one

vol [Grand Rapids MI Eerdmans 1985] pp 879f) πνεῦμα has a similar range of meanings including ldquoa part of

human personalityrdquo (def 3) and ldquoan independent noncorporeal [personal] being in contrast to a being that can be

perceived by the physical senses spiritrdquo (def 4) (BDAG p 833) cf WE Vine An Expository Dictionary of New

Testament Words 4 vols in 1 (Old Tappan NJ Fleming H Revell 1966) 462f 7 The English word ldquopersonrdquo may be defined as ldquoa being characterized by conscious apprehension rationality and a

moral senserdquo (Websters New International Dictionary 2nd ed p 1827) With regard to the theological significance

of the Greek and Latin terms used in the historical development of the doctrine of the trinity see John M Frame The

Doctrine of God (Phillipsburg PA PampR 2002) pp 696ndash703 8 When we say the Holy Spirit has knowledge will etc we are not saying that there are three intelligences or three

wills in the Godhead ldquoThe Three are one God and therefore have one mind and willrdquo The essence of the Godhead

is common to each of the three persons Charles Hodge Systematic Theology 3 vols (Grand Rapids Eerdmans 1986)

1461 9 ldquoSince to the Spirit are ascribed the very elements of personalitymdashwisdom understanding counsel might

knowledge and fearmdashthe only conclusion to which one can reasonably come is that the Spirit mentioned here is the

Spirit of God a divine personalityrdquo (David L Cooper The God of Israel [Los Angeles CA Biblical Research Society

1945] p 60) 10 Robert Morey The Trinity Evidence and Issues (Grand Rapids MI World Publishing 1996) p 192 11 ldquoThe Trinitarian picture here is that the Father is the speaker the Son is the word and the Spirit is the powerful

breath that carries the word to its hearers and brings about their responserdquo (John M Frame The Doctrine of God p

687)

3

Scripture uses personal pronouns to designate the Holy Spirit Jesus consistently referred

to the Holy Spirit as ldquoHerdquo not ldquoitrdquo (Jn 1416 26 1526 167f 13f)12 This usage of the

masculine pronoun deliberately breaks the rules of Greek grammar13 Note ldquoIrdquo and ldquomerdquo

in Ac 1019f and 132

Jesus taught that the Holy Spirit would be ldquoanother14 Helperrdquo (Advocate or Counselor)

for the disciplesmdashlike he had been (Jn 1416 cf 1 Jn 21) (Jesus calls the Holy Spirit

ldquoHelperrdquo in Jn 1416 26 1526 167) Thus when Jesus ascended back to the Father in

heaven and they sent the Holy Spirit to believers on earth there was an exchange of Persons

(Jn 1416ndash18)

3 The Holy Spirit performs acts appropriate to a person

Accomplishes (1 Cor 1211)

calls (Ac 132)

comes (Jn 167f 13)

commands (Ac 134 166)

convicts (Jn 168)

creates (Gn 12 Job 334 Ps 10430 cf Job 2613 Ps 336 Is 4012ndash14)15

cries out (Gal 46)

desires (Gal 517)

disclosespredicts (Jn 1613ndash15 1 Pt 111)

distributes gifts (1 Cor 127ndash11)

drives (Mk 112)

dwells (1 Cor 316 Ro 811 2 Tim 114)

encourages (Ac 931)

forbids (Ac 166f)

gives physical life (Gn 27 Job 334 3414f Ps 10429f Ro 811 1 Cor 1545)

gives spiritual life re-creates (Jn 35f [cf 1 Jn 39 born of God] Jn 663 2 Cor 36 Tit 35

Ezk 371ndash14 cf Ro 82)

glorifies (Jn 1614)

(is) grieved (Eph 430)

guides (Jn 1613)

12 The Majority Text on Eph 114 also uses the masculine pronoun in referring to the Holy Spirit Interestingly the

Greek word pneuma is neuter the corresponding Hebrew term ruach is feminine but Christ calls the Spirit ldquoHerdquo 13 This is denied by Daniel Wallace ldquoGreek Grammar and the Personality of the Holy Spirit httpwwwibr-

bbrorgIBRBulletinBBR_2003BBR_2003a_05_Wallace_HolySpiritpdf 14 The Greek word translated ldquootherrdquo is alloj meaning another of the same kind See Richard C Trench Synonyms

of the New Testament (1854 repr Grand Rapids MI Associated Publishers and Authors nd) sect 95 Archibald T

Robertson Word Pictures in the New Testament (RWP) 6 vols (Nashville TN Broadman 1930ndash1933) 5252 G

G Abbott-Smith A Manual Greek Lexicon of the New Testament (Edinburgh TampT Clark 11981) p 22 Hermann

Cremer Biblico-Theological Lexicon of New Testament Greek 4th ed with suppl [ET 1895 repr Edinburg T amp

T Clark 1977] p 89 Joseph H Thayer Thayerrsquos Greek-English Lexicon of The New Testament (Thayer) (1889

repr Grand Rapids Associated Publishers amp Authors nd) p 29 (Contrast Donald A Carson The Gospel

According to John [Grand Rapids Eerdmans 1991] p 500) For parallels between Jesus as Paraclete and the Holy

Spirit as Paraclete see MMB Turner ldquoHoly Spiritrdquo Dictionary of Jesus and the Gospels eds Joel B Green et al

(Downers Grove IL InterVarsity 1992) p 349 DA Tappeiner ldquoHoly Spiritrdquo International Standard Bible

Encyclopedia rev (ISBE rev) ed Geoffrey W Bromiley (Grand Rapids Eerdmans 1979ndash1988) 2740f 15 John Rea The Holy Spirit in the Bible (Lake Mary FL Creation House 1990) pp 27ff Wilf Hildebrandt An Old

Testament Theology of the Spirit of God (Peabody MA Hendrickson 1995)

2

used to denote persons (whether God angels humans or demons)6 The personhood of the Holy

Spirit may be demonstrated by several lines of Biblical evidence

1 The Holy Spirit has all the characteristics of personhood7

Rationality and possesses knowledge8 (1 Cor 210f 128 Ro 816 27 Is 4012ndash14 111f9

cf ldquoteachrdquo ldquotruthrdquo ldquotestifyrdquo in Jn 1417 26 1526 1613 etc) The fact that the Spirit

gives wisdom knowledge and understanding necessitates that He must first possess them

One cannot give to others what he himself does not possess10

Volition ie he wills certain things and makes ethical judgments (1 Cor 1211 Heb 24

Ac 132 4 166f 1528 Gal 517f)

Feels emotions (Ro 1530 Gal 522f) He can be lied to and tested (Ac 53f 9) resisted

(Ac 751) grieved (Eph 430 Is 6310) quenched (1 Th 519) insulted (Heb 1029)

blasphemed (Mt 1231f Mk 329) Only a person can perceive insult and be offended or

hurt

Self-awareness (Ac 1019f 132)

Moral capacities convicts of sin (Jn 168ndash10) restrains evil (Gn 63 5) sanctifies (Ro

1516 1 Cor 611 2 Th 213 1 Pt 12) intercedes (Ro 826f) glorifies Christ (Jn 1614)

etc

Speaks11 (Mt 1020 Jn 1613ndash15 Ac 116 829 1019f 1112 132 2111 2825 1 Tim

41 Heb 37 1 Pt 111 Rv 27 11 17 29 36 13 22 1413 2217 2 Sm 232 1 Ki

2224 etc) Only a living self-conscious person speaks the word of God

2 Scripture designates the Holy Spirit as a person using personal pronouns etc

6 The Hebrew term ruach is occurs 387 times in the Old Testament 136 times it is used of God about 127 times it is

used of humans (Carl Schultz ldquoSpiritrdquo Baker Theological Dictionary of the Bible ed Walter A Elwell [Grand

Rapids MI Baker 1996] p 744 William Dryness Themes in Old Testament Theology [Downers Grove IL

InterVarsity 1979] p 86 cf Geoffrey W Bromiley Theological Dictionary of the New Testament abridged in one

vol [Grand Rapids MI Eerdmans 1985] pp 879f) πνεῦμα has a similar range of meanings including ldquoa part of

human personalityrdquo (def 3) and ldquoan independent noncorporeal [personal] being in contrast to a being that can be

perceived by the physical senses spiritrdquo (def 4) (BDAG p 833) cf WE Vine An Expository Dictionary of New

Testament Words 4 vols in 1 (Old Tappan NJ Fleming H Revell 1966) 462f 7 The English word ldquopersonrdquo may be defined as ldquoa being characterized by conscious apprehension rationality and a

moral senserdquo (Websters New International Dictionary 2nd ed p 1827) With regard to the theological significance

of the Greek and Latin terms used in the historical development of the doctrine of the trinity see John M Frame The

Doctrine of God (Phillipsburg PA PampR 2002) pp 696ndash703 8 When we say the Holy Spirit has knowledge will etc we are not saying that there are three intelligences or three

wills in the Godhead ldquoThe Three are one God and therefore have one mind and willrdquo The essence of the Godhead

is common to each of the three persons Charles Hodge Systematic Theology 3 vols (Grand Rapids Eerdmans 1986)

1461 9 ldquoSince to the Spirit are ascribed the very elements of personalitymdashwisdom understanding counsel might

knowledge and fearmdashthe only conclusion to which one can reasonably come is that the Spirit mentioned here is the

Spirit of God a divine personalityrdquo (David L Cooper The God of Israel [Los Angeles CA Biblical Research Society

1945] p 60) 10 Robert Morey The Trinity Evidence and Issues (Grand Rapids MI World Publishing 1996) p 192 11 ldquoThe Trinitarian picture here is that the Father is the speaker the Son is the word and the Spirit is the powerful

breath that carries the word to its hearers and brings about their responserdquo (John M Frame The Doctrine of God p

687)

3

Scripture uses personal pronouns to designate the Holy Spirit Jesus consistently referred

to the Holy Spirit as ldquoHerdquo not ldquoitrdquo (Jn 1416 26 1526 167f 13f)12 This usage of the

masculine pronoun deliberately breaks the rules of Greek grammar13 Note ldquoIrdquo and ldquomerdquo

in Ac 1019f and 132

Jesus taught that the Holy Spirit would be ldquoanother14 Helperrdquo (Advocate or Counselor)

for the disciplesmdashlike he had been (Jn 1416 cf 1 Jn 21) (Jesus calls the Holy Spirit

ldquoHelperrdquo in Jn 1416 26 1526 167) Thus when Jesus ascended back to the Father in

heaven and they sent the Holy Spirit to believers on earth there was an exchange of Persons

(Jn 1416ndash18)

3 The Holy Spirit performs acts appropriate to a person

Accomplishes (1 Cor 1211)

calls (Ac 132)

comes (Jn 167f 13)

commands (Ac 134 166)

convicts (Jn 168)

creates (Gn 12 Job 334 Ps 10430 cf Job 2613 Ps 336 Is 4012ndash14)15

cries out (Gal 46)

desires (Gal 517)

disclosespredicts (Jn 1613ndash15 1 Pt 111)

distributes gifts (1 Cor 127ndash11)

drives (Mk 112)

dwells (1 Cor 316 Ro 811 2 Tim 114)

encourages (Ac 931)

forbids (Ac 166f)

gives physical life (Gn 27 Job 334 3414f Ps 10429f Ro 811 1 Cor 1545)

gives spiritual life re-creates (Jn 35f [cf 1 Jn 39 born of God] Jn 663 2 Cor 36 Tit 35

Ezk 371ndash14 cf Ro 82)

glorifies (Jn 1614)

(is) grieved (Eph 430)

guides (Jn 1613)

12 The Majority Text on Eph 114 also uses the masculine pronoun in referring to the Holy Spirit Interestingly the

Greek word pneuma is neuter the corresponding Hebrew term ruach is feminine but Christ calls the Spirit ldquoHerdquo 13 This is denied by Daniel Wallace ldquoGreek Grammar and the Personality of the Holy Spirit httpwwwibr-

bbrorgIBRBulletinBBR_2003BBR_2003a_05_Wallace_HolySpiritpdf 14 The Greek word translated ldquootherrdquo is alloj meaning another of the same kind See Richard C Trench Synonyms

of the New Testament (1854 repr Grand Rapids MI Associated Publishers and Authors nd) sect 95 Archibald T

Robertson Word Pictures in the New Testament (RWP) 6 vols (Nashville TN Broadman 1930ndash1933) 5252 G

G Abbott-Smith A Manual Greek Lexicon of the New Testament (Edinburgh TampT Clark 11981) p 22 Hermann

Cremer Biblico-Theological Lexicon of New Testament Greek 4th ed with suppl [ET 1895 repr Edinburg T amp

T Clark 1977] p 89 Joseph H Thayer Thayerrsquos Greek-English Lexicon of The New Testament (Thayer) (1889

repr Grand Rapids Associated Publishers amp Authors nd) p 29 (Contrast Donald A Carson The Gospel

According to John [Grand Rapids Eerdmans 1991] p 500) For parallels between Jesus as Paraclete and the Holy

Spirit as Paraclete see MMB Turner ldquoHoly Spiritrdquo Dictionary of Jesus and the Gospels eds Joel B Green et al

(Downers Grove IL InterVarsity 1992) p 349 DA Tappeiner ldquoHoly Spiritrdquo International Standard Bible

Encyclopedia rev (ISBE rev) ed Geoffrey W Bromiley (Grand Rapids Eerdmans 1979ndash1988) 2740f 15 John Rea The Holy Spirit in the Bible (Lake Mary FL Creation House 1990) pp 27ff Wilf Hildebrandt An Old

Testament Theology of the Spirit of God (Peabody MA Hendrickson 1995)

3

Scripture uses personal pronouns to designate the Holy Spirit Jesus consistently referred

to the Holy Spirit as ldquoHerdquo not ldquoitrdquo (Jn 1416 26 1526 167f 13f)12 This usage of the

masculine pronoun deliberately breaks the rules of Greek grammar13 Note ldquoIrdquo and ldquomerdquo

in Ac 1019f and 132

Jesus taught that the Holy Spirit would be ldquoanother14 Helperrdquo (Advocate or Counselor)

for the disciplesmdashlike he had been (Jn 1416 cf 1 Jn 21) (Jesus calls the Holy Spirit

ldquoHelperrdquo in Jn 1416 26 1526 167) Thus when Jesus ascended back to the Father in

heaven and they sent the Holy Spirit to believers on earth there was an exchange of Persons

(Jn 1416ndash18)

3 The Holy Spirit performs acts appropriate to a person

Accomplishes (1 Cor 1211)

calls (Ac 132)

comes (Jn 167f 13)

commands (Ac 134 166)

convicts (Jn 168)

creates (Gn 12 Job 334 Ps 10430 cf Job 2613 Ps 336 Is 4012ndash14)15

cries out (Gal 46)

desires (Gal 517)

disclosespredicts (Jn 1613ndash15 1 Pt 111)

distributes gifts (1 Cor 127ndash11)

drives (Mk 112)

dwells (1 Cor 316 Ro 811 2 Tim 114)

encourages (Ac 931)

forbids (Ac 166f)

gives physical life (Gn 27 Job 334 3414f Ps 10429f Ro 811 1 Cor 1545)

gives spiritual life re-creates (Jn 35f [cf 1 Jn 39 born of God] Jn 663 2 Cor 36 Tit 35

Ezk 371ndash14 cf Ro 82)

glorifies (Jn 1614)

(is) grieved (Eph 430)

guides (Jn 1613)

12 The Majority Text on Eph 114 also uses the masculine pronoun in referring to the Holy Spirit Interestingly the

Greek word pneuma is neuter the corresponding Hebrew term ruach is feminine but Christ calls the Spirit ldquoHerdquo 13 This is denied by Daniel Wallace ldquoGreek Grammar and the Personality of the Holy Spirit httpwwwibr-

bbrorgIBRBulletinBBR_2003BBR_2003a_05_Wallace_HolySpiritpdf 14 The Greek word translated ldquootherrdquo is alloj meaning another of the same kind See Richard C Trench Synonyms

of the New Testament (1854 repr Grand Rapids MI Associated Publishers and Authors nd) sect 95 Archibald T

Robertson Word Pictures in the New Testament (RWP) 6 vols (Nashville TN Broadman 1930ndash1933) 5252 G

G Abbott-Smith A Manual Greek Lexicon of the New Testament (Edinburgh TampT Clark 11981) p 22 Hermann

Cremer Biblico-Theological Lexicon of New Testament Greek 4th ed with suppl [ET 1895 repr Edinburg T amp

T Clark 1977] p 89 Joseph H Thayer Thayerrsquos Greek-English Lexicon of The New Testament (Thayer) (1889

repr Grand Rapids Associated Publishers amp Authors nd) p 29 (Contrast Donald A Carson The Gospel

According to John [Grand Rapids Eerdmans 1991] p 500) For parallels between Jesus as Paraclete and the Holy

Spirit as Paraclete see MMB Turner ldquoHoly Spiritrdquo Dictionary of Jesus and the Gospels eds Joel B Green et al

(Downers Grove IL InterVarsity 1992) p 349 DA Tappeiner ldquoHoly Spiritrdquo International Standard Bible

Encyclopedia rev (ISBE rev) ed Geoffrey W Bromiley (Grand Rapids Eerdmans 1979ndash1988) 2740f 15 John Rea The Holy Spirit in the Bible (Lake Mary FL Creation House 1990) pp 27ff Wilf Hildebrandt An Old

Testament Theology of the Spirit of God (Peabody MA Hendrickson 1995)

4

hears (Jn 1613)

helps (Jn 1416 26 1526 167 Ro 826)

inspires (2 Pt 121 Ac 214 cf 2 Tim 316)

intercedes (Ro 826f)

knows (1 Cor 210f 128 Ro 816 27 Is 4012ndash14)

leads (Mt 41Lk 41 Ro 814 Gal 518)

moves (Gn 12)

orders the affairs of the church (Ac 132 4 1528 166f 2028 1 Cor 1211)

performs miracles (Gal 35 Heb 24 including virginal conception Mt 118ndash20 and Lk 135)

raises the dead (Ro 14 1 Tim 316 1 Pt 318 NIV NKJ Rv 1111)

reveals (Lk 226 1 Cor 210 Eph 35 cf Jn 1613ndash15 Heb 98 1 Pt 110ndash12)

sanctifies (Ro 1516 1 Cor 611 2 Th 213 1 Pt 12)

searches (Ro 827 1 Cor 210)

sends (Ac 1020 1112 134)

speaks (Mt 1020 Mk 1311 Jn 1613 Ac 116 829 1019f 1112 132 2111 2825 1 Tim

41 Heb 37 Rv 27 11 17 29 36 13 22 1413 2217 2 Sm 232)

strengthen (Eph 316)

strives (Gn 63)

takes (Jn 1614f)

teaches (Lk 1212 Jn 1426 1 Cor 213)

testifies (Jn 1526 Ro 81616 Ac 532 2023 Heb 1015 1 Jn 57ff Ne 930)

warns (1 Tim 41)

works and distributes (1 Cor 1211 Ro 828)

4 The Holy Spirit is the source of Christian interpersonal relationships

Christian fellowship (Ph 21 2 Cor 1314)

Christian love (Ro 55 1530 Col 18)

The fruit of the Spiritrsquos indwelling are the personal attributes of God (Gal 522f)17 and

the believerrsquos intimate revelation that God is ldquoAbbardquo ie his Father (Gal 46 Ro 815)

5 Scripture mentions the Holy Spirit in connection with other persons in such a way as to imply

his own personality He is juxtaposed with the Apostles (Ac 1528) Christ (Jn 1614) the

Father and Son (Mt 316f 2819 2 Cor 1313 Eph 44ndash6 1 Pt 11f Jude 20f cf Ro 1516 2

Cor 121f Eph 314ndash17 2 Th 213f) who sent the Spirit (Jn 1426 1526 167)18

6 The Holy Spirit is distinguished from his own power (Lk 135 414 Ac 1038 Ro 1513

19 1 Cor 24 Eph 316) Viewing the Holy Spirit as an impersonal force turns these verses

into absurd tautologies

Taken together the above descriptions of the personhood of the Holy Spirit far transcend figures

of speech such as personification or hypostatization An impersonal force (such as gravitational

16 Gordon D Fee Paul the Spirit and the People of God 27 17 Gordon D Fee Paul the Spirit and the People of God 27 18 The Holy Spirit was sent into the world by God the Father (Jn 1426 ldquothe Father will send in My namerdquo) and by the

God-man Jesus Christ (Jn 1526 ldquoI shall send to you from the Fatherhellipproceeds from the Fatherrdquo 167 ldquoI will sendrdquo)

5

force or the electromagnetic transmission of energy through light heat or sound waves) simply

cannot be described in the language the Bible uses for the Person of the Holy Spirit

Contrary to common scholarly opinion even the Old Testament contains passages that personalize

Godrsquos Spirit (Is 639ndash1119 481620 Ezk 22 83 379 Zc 712) and passages in which the Spirit

is spoken of as a distinct person co-causing Godrsquos work (Gn 12 Ps 336 Is 4816 61121

6310)22

The Holy Spirit is fully God

1 The Holy Spirit is called by the names of God

God (qeoj) (Ac 53f 1 Cor 316 Eph 222) Believers are the temple of God because God

the Holy Spirit dwells in them (1 Cor 316f 619f Eph 221f)

Adonai ie sovereign Lord (Ac 2825 + Is 61 8 11)

Yahweh (Ac 2825ndash28 + Is 63 5 12 (vv 9f) Heb 1015ndash17 + Jer 3131ndash34 Heb 37ndash11

+ Ps 957ndash11 amp Ex 177 Heb 98 + Ex 251ff 2 Cor 616 + Lv 2611ndash13 2 Cor 317 + Ex

3434 Nu 242 13)

Elohim ie God (2 Cor 616 + Lv 2611ndash13)

2 The Holy Spirit possesses the attributes of God

Personal spirit (see above) who possesses and gives life (ldquolife-giving Spiritrdquo Ro 82 NET)

Infinite (Is 4012f)

Independence or self-existencemdashYahweh (see above)

Eternity (Heb 914 Jn 1416)

Omnipresence (Ps 1397ndash8ff Ezk 3627 Ac 18)

Omniscience (1 Cor 210f Is 4012ndash14 Jn 1426 1612ndash15)

Omnipotence (Ro 1519 1 Cor 24 1211 1 Pt 318 Ps 336 Gn 12 Job 334 Ps 10430

Lk 135)

19 ldquoThe fact that Israel grieved the Spirit shows that the Spirit is a Person how can one grieve an impersonal spirit

hellip The Spirit is here distinguished as a Person by the fact that He can be grieved and so feel grief Upon the basis of

this passage Paul utters his remarkable statement lsquoGrieve not the Holy Spirit of Godrsquo (Eph 430) Thus in these two

verses there is a distinction of the three persons of the Triune God He [Yahweh] the angel of His presence and the

Spirit of His holinessrdquo (EJ Young Isaiah 3 vols [Grand Rapids MI Eerdmans 1965ndash1972] 3482f cited by Robert

Morey The Trinity Evidence and Issues pp 189f 200ndash202

ldquoHere it is the spirit of holiness which is distinguished from Him [Yahweh] as a personal existence For just as the

angel who is His face ie the representation of His nature [Heb 13] is designated as a person both by His name and

also by the redeeming activity ascribed to Him so also is the Spirit of holiness by the fact that He can be grieved and

therefore can feel grief (cp Eph 430 lsquoGrieve not the Holy Spirit of Godrsquo) Hence Jehovah and the angel of His face

and the Spirit of His holiness are distinguished as three persons hellip We have here an unmistakeable indication of the

mystery of the triune nature of God the Onerdquo (Franz Delitzsch Isaiah 2456) Cf David L Cooper The God of Israel

p 80 J Barton Payne The Theology of the Older Testament (Grand Rapids MI Zondervan 1962) p 176 cf Num

1117 (p 173) 20 In Isaiah 4816 the three Persons are (1) Yahweh (2) the speaker who is the Servant of the Lord (ie God the Son

who becomes incarnate Heb 11f) and (3) the Spirit (who anoints the ServantMessiah) EJ Young Isaiah 3258f 21 In Isaiah 611 the three Persons are (1) Yahweh (2) the speaker who is the Servant of the Lord (ie God the Son

who becomes incarnate Lk 417ndash21) and (3) the Spirit (who anoints the ServantMessiah) EJ Young Isaiah 3458f

cf Franz Delitzsch Isaiah 2425 22 John B Metzger The Tri-Unity of God Is Jewish (St Louis MO Cenveo-Plus Communications 2005) Robert

Morey The Trinity Evidence and Issues (Grand Rapids MI World Publishing 1996) pp 188ndash195 David L Cooper

The God of Israel (Los Angeles CA Biblical Research Society 1945) pp 24ndash97

6

Holiness (Holy Spirit [Ps 5111 Is 6310f about 90 NT occurrences] ldquoSpirit of holinessrdquo

[Ro 14] ldquosanctifiesrdquo [Ro 1516 1 Cor 611 2 Th 213 1 Pt 12])

Goodness (Ne 920 Ps 14310 He produces love (Ro 1530 Gal 522) and ministers grace

(Heb 1029) Jesus taught that ldquoNo one is good but One that is Godrdquo (Mt 1917 Mk

1018 Lk 1819)

Truth (Jn 1417 1526 1613 1 Jn 46 57)

Freedom or sovereignty (2 Cor 317f23 1 Cor 1211 Heb 24 Ac 166f Jn 38) cf Adonai

(above)

3 The Holy Spirit performs the works of God

Creates (Gn 12 Job 334 Ps 10430 cf Job 2613 Ps 336 Is 4012ndash14) As Creator the

Holy Spirit gives physical life (Gn 27 Job 334 3414f Ps 10429f Ro 811 1 Cor 1545)

As the agent of creation the Spirit is not a creature

Gives spiritual liferegenerates (Jn 35f [cf 1 Jn 39 born of God] 2 Cor 36 Tit 35 1 Pt

318 Ezk 371ndash14 cf life-giving water Jn 410 738f Rv 221 17)

Resurrects from the dead (Ro 14 1 Tim 316 1 Pt 318 NIV NKJ Rv 1111)

Justifies and sanctifies (1 Cor 611)

Judges (Jn 168ndash11)

4 Whatever the Holy Spirit says is what God says because He is God (1 Sm 1010 2 Sm 232

Zc 712)

5 The Holy Spirit receives the honor due only to God

The Holy Spirit is presented as equal with the Father and Son in the Trinitarian passages

(Mt 316 2819 divine Name in baptism Jn 1416f Ac 233 1 Cor 124ndash6 gifts 2 Cor

1314 benediction Eph 218ndash22 316ndash18 prayer 44ndash6 2 Th 213f 1 Pt 12 redemption

Jude 20f Rv 14ndash6)24 ldquoIt is inconceivable that in these texts which identify the divine

name specify the ultimate source of spiritual blessing and speak of God in worshipful

terms one of the three members should lack full divine statusrdquo25

Blasphemy against the Holy Spirit will never be forgiven (in contrast to blasphemy against

Christ) (Mt 1232 Mk 329) In Scripture blasphemy is always against God

This Biblical evidence corroborates Charles Hodgersquos assertions ldquoIn the Bible all divine titles and

attributes are ascribed equally to the Father Son and Spiritrdquo26 and the same worship prayer

adoration love and devotion are offered to each person of the Trinity27

Some Christians have mistakenly affirmed that the Holy Spirit does not call any attention

whatsoever to himself but only glorifies the Father and Son This is a false dichotomy not

supported by Scripture Of course the Spirit does glorify Jesus (Jn 1614) and bears witness to him

(Jn 1526 Ac 532 1 Jn 23 42) But it should not be inferred that the Spirit does not make his

own actions and words known The Bible contains hundreds of verses talking about the work of

23 In 2 Cor 317 ldquoby lsquothe Lordrsquo Paul does not intend either God or Christ he intends the Spiritrdquo (Gordon Fee Godrsquos

Empowering Presence [Peabody MA Hendrickson 1994] pp 311ndash313) 24 Additional passages also distinguish the Spirit from Christ (Ac 931 Ro 1530 1 Cor 611 Ph 21 33 Heb 1029

Rv 27 18 29) 25 John M Frame The Doctrine of God p 686 26 Charles Hodge Systematic Theology 1444 27 Ibid pp 444 462 525f

7

the Spirit making his work known and the Bible is itself spoken or inspired by the Holy Spirit

The Holy Spirit also made himself known in the Old Testament by powerfully coming upon

prophets judges and kings28 The New Testament contains two theophanies of the Spirit (Mt

316 Mk 110 Lk 322 Jn 132 Ac 22f) Certain gifts of the Holy Spirit are called

ldquomanifestations of the Spiritrdquo (1 Cor 127ndash1129 cf 24f Heb 24 Ro 1519) The Holy Spirit bears

witness with our spirit that we are children of God (Ro 816) and He cries ldquoAbba Fatherrdquo (Gal

46) ldquoIt seems more accurate therefore to say that although the Holy Spirit does glorify Jesus he

also frequently calls attention to his work and gives recognizable evidences that make his presence

known Indeed it seems that one of his primary purposes in the new covenant age is to manifest

the presence of Godrdquo30

The work of the Holy Spirit ldquoThe work of the Holy Spirit is to manifest the active presence of God in the world and especially

in the churchrdquo31 (Note the Hebrew parallelism of Godrsquos Spirit and Godrsquos presence in Pss 5111

1397)

Creation

In creation ldquoThe activity of the divine ruach is precisely that of extending Godrsquos presence into

creation in such a way as to order and complete what has been planned in the mind of Godrdquo32

Scripture teaches that the Holy Spirit was active in the creation of the universe

28 For examples see ldquoPower for servicerdquo below 29 ldquoIn Paulrsquos view the sort of charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an

evidence a disclosure a making visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit (Philadelphia

Westminster 1975) p 212) 30 Wayne Grudem Systematic Theology (Grand Rapids Zondervan 1994) p 641 (bold added) I am indebted to

Grudem for the discussion in this paragraph John Owen adds ldquoBut now Christ being ascended to his Father has

committed all his affairs in the Church and world to the Holy Spirit John 167 amp c and with this design that the

person of the Spirit may be singularly exalted in the Church Wherefore the duty of the church now immediately

respects the Spirit of God who acts toward it in the name of the Father and of the Sonrdquo (The Holy Spirit His Gifts

and Power [Grand Rapids Kregel 1967] pp 31f bold added cf Works 344) 31 Wayne Grudem Systematic Theology p 634 Cf ldquoto mediate Christrsquos presence to believersrdquo (JI Packer Keep in

Step with the Spirit [Old Tappan NJ Fleming H Revell 1984] p 49) Grudem notes that ldquoGod is present in every

part of space with his whole being yet God acts differently in different places Furthermore when the Bible speaks

of Godrsquos presence it usually means his presence to blessrdquo (eg in the tabernacle and the temple Ps 1611) rather

than His presence to punish or His presence to sustain the created order (Col 117 Heb 13) (pp 175ndash177) 32 Sinclair B Ferguson The Holy Spirit (Downers Grove IL InterVarsity 1996) p 21

8

ldquoThe earth was without form and void and darkness was over the surface of the deep And the

Spirit of God33 was hovering34moving over the surface of the watersrdquo (Gn 12)35

ldquoBy the word of the LORD the heavens were made and by the breathspirit of his mouth all

their hostrdquo (Ps 336)36

ldquoBy His Spirit He adorned the heavensrdquo (Job 2613 NKJ)

ldquoWho has measured the waters in the hollow of His hand And marked off the heavens by the

span And calculated the dust of the earth by the measure And weighed the mountains in a

balance And the hills in a pair of scales 13 Who has directed the Spirit of the LORD Or as His

counselor has informed Him 14 With whom did He consult and who gave Him understanding

And who taught Him in the path of justice and taught Him knowledge And informed Him of

the way of understandingrdquo (Is 4012ndash14)

ldquoThen the LORD God formed man of dust from the ground and breathed into his nostrils the

breath of life and man became a living beingrdquo (Gn 27)

ldquoThe Spirit of God has made me and the breath of the Almighty gives me liferdquo (Job 334)

Of course the above verses describing the Holy Spiritrsquos work in creation do not imply that the

other two members of the Godhead were not active in creation Scripture clearly asserts that the

Logos the Second Person of the trinity was also directly involved in creation (Jn 13f 10 526

Ac 315 Col 116f 1 Cor 86 Heb 12 10) The Father is the source from which (ex ou) every

operation emanates the Son is the medium through which (di ou) it is performed and the Holy

Spirit is the executive by which (en w) it is carried into effect37 ldquoIn general the work of the Father

is that of serving as supreme planner author and designer that of the Son as worker carrying out

the directives of the Father and especially giving revelation of the Godhead and that of the Holy

Spirit as the completer or consummator bringing to final form that which has been brought into

existence by the Son at the Fatherrsquos commandrdquo38

33 ldquoThe phrase really does express the powerful presence of God moving mysteriously over the face of the

watershelliphovering and ready for actionrdquo (Gordon J Wenham Genesis 1ndash15 [Waco TX Word 1987] p 17) It should

not be understood as wind (Victor P Hamilton The Book of Genesis Chapters 1ndash17 [Grand Rapids Eerdmans 1990]

pp 114f) The Holy Spirit was ldquosustaining and manifesting Godrsquos immediate presence in his creationrdquo (Wayne

Grudem Systematic Theology p 249) 34 ldquoHoveringrdquo from the Ugaritic passages and from the Deuteronomy passages describes the actions of birds not

winds (Hamilton Genesis p 115) Physicist Henry M Morris hypothesizes that the hoveringrapid back and forth

movementvibrating describes the movement of the Spirit of God who was imparting energy to the universemdashenergy

transmitted through wave motion ldquoAs the outflowing energy from Godrsquos omnipresent Spirit began to flow outward

and to permeate the cosmos gravitational forces were activated and water and earth particles came together to form a

great sphere moving though spacerdquo (The Genesis Record [Grand Rapids Baker 1976] p 52) 35 A few scholars suggest that Gn 11 was the work of God the Son but Gn 12ndash31 was the work of the Holy Spirit

see Leon J Wood The Holy Spirit in the Old Testament [Grand Rapids Zondervan 1976] pp 33f Abraham Kuyper

The Holy Spirit (NY Funk amp Wagnalls 1900) p 29 RA Redford Vox Dei The Doctrine of the Holy Spirit (New

York NY Eaton amp Mains 1889) p 29 36 The two clauses in this verse are probably Hebrew parallelism However some scholars eg Leon J Wood take

the first clause as referring to the Second Person of the trinity and the second clause as referring to the Holy Spirit

(The Holy Spirit in the Old Testament pp 32f) 37 George Smeaton The Doctrine of the Holy Spirit p 4 38 Leon J Wood The Holy Spirit in the Old Testament p 16 cf p 33 Similarly ldquoThe work of the Holy Spirit seems

to be to bring to completion the work that has been planned by God the Father and begun by God the Sonrdquo (Wayne

Grudem Systematic Theology p 249) ldquoThe Father originates the Son executes and the Holy Spirit perfectsrdquo

9

Providence governing presence over the natural world

ldquoThe Spirit of God is the executive of the powerful presence of God in the governing of the created

orderrdquo39 As Godrsquos governing presence the Holy Spirit gives life to all animate creatures (eg

man animals birds fish etc) and he sustains them

ldquoThe Spirit of God has made me and the breath of the Almighty gives me liferdquo (Job 334)

If He should determine to do so If He should gather to Himself His spirit and His breath all

flesh would perish together and man would return to dustrdquo (Job 3414f cf 1210 273 Gn

617 715 22)

ldquoYou hide your face they are dismayed You take away their spirit they expire and return to

their dust When you send forth your Spirit they [man animals birds fish] are created And

You renew the face of the earthrdquo (Ps 10429f)

The phrase ldquoYou renew the face of the earthrdquo (Ps 10430) suggests that the Holy Spirit also

produces all vegetational life (eg grass plants and trees)40

The Holy Spirit occasionally resurrects people

ldquoBut after the three and a half days the breath of life from God came into them [the two

witnesses41] and they stood on their feet and great fear fell upon those who were watching

themrdquo (Rv 1111)

The Holy Spirit even brings animals to fulfill Godrsquos purposes (Is 3416)

Scripture

Revelation and inspiration

The characteristic ministry of the Holy Spirit in Scripture is prophecy He is ldquothe Spirit of

prophecyrdquo (Rv 1910 cf the Book of Acts 1 Pt 111f 2 Pt 121 2 Tim 316 Ac 24 14 Mi 38

Ho 97 Is 421 611 Zc 712 Jl 328 Nu 1125 1 Sam 1010 Rv 110 42 173 2110 226)42

Understanding the Biblical prophet is key to understanding the inspiration of Scripture A

prophet was Godrsquos chosen spokesman or mouthpiece he received a verbal message (revelation)

from God (ldquothe word of the LORDrdquo) which he was commissioned to speak or write to certain

(Edwin H Palmer The Holy Spirit [Grand Rapids MI Baker 1958] p 21) Cf Abraham Kuyper The Holy Spirit

pp 19ndash21 (example of a king [representing God the Father]mdashwho furnishes the building materials and the plansmdash

and the builder [representing God the Son] who constructs the palace) Kuyper adds ldquoTo lead the creature to its

destiny to cause it to develop according to its nature to make it perfect is the proper work of the Holy Spiritrdquo 39 Sinclair B Ferguson The Holy Spirit p 21 40 Edwin H Palmer The Holy Spirit pp 24f 41 The two witnesses have been variously interpreted as representing the church (Kenneth L Gentry

httpwwwforerunnercombeastbeastfaqhtml) the line of Old Testament prophets until John (David Chilton The

Days of Vengeance [Ft Worth TX Dominion Press 1987] pp 277f) cf Mt 2752 James and Peter (J Stuart Russell

The Parousia [1887 reprint Grand Rapids MI Baker 1985] pp 430ndash444) etc 42 Of the 128 instances in which the Holy Spirit is referred to in the OT 76 (59) are in the context of

prophecyrevelation 90128 (70) refer to either prophecyrevelation or miraculous power (Jon Ruthven On the

Cessation of the Charismata [Sheffield Sheffield Academic Press 1993] pp 114f) Cf Theological Dictionary of

the New Testament (TDNT) 9 vols + Index eds Gerhard Kittle and Gerhard Friedrich [ET Grand Rapids MI

Eerdmans 1964ndash1976] 6407ndash409 681f NIDNTT 3393 699 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2730

Interpreterrsquos Dictionary of the Bible (IDB) ed George A Buttrick 4 vols (Nashville TN Abingdon 1962) 2627

10

people in accordance with Godrsquos commands thus the prophet was Godrsquos messenger who spoke or

wrote Godrsquos words in Godrsquos name at Godrsquos bidding

The Apostle Peter describes the entire Old Testament as ldquothe prophetic wordrdquo

And we have the word of the prophets [lsquothe prophetic wordrsquomdashRSV NASB] made more certain

and you will do well to pay attention to it as to a light shining in a dark place until the day

dawns and the morning star rises in your hearts Above all you must understand that no

prophecy of Scripture came about by the prophetrsquos own interpretation For prophecy never had

its origin in the will of man but men spoke from God as they were carried along by the Holy

Spirit [ldquoimpelled by the Holy Spirit they spoke the words of GodrdquomdashNEB] (2 Pt 119ndash21 NIV)

In other words the Old Testament prophets43 ldquoimpelled by the Holy Spiritrdquo spoke and wrote the

very words of God Godmdashspeaking through menmdashwas the Source of the prophetic Scriptures (not

human initiative) Godrsquos prophets were ldquocarried alongrdquo44 by the Holy Spirit to the goal of His

choosing That is why Christ and the writerrsquos of the New Testament cite the Old Testament with

the introductory formula the Holy Spirit saidsays (or some equivalent) (Mk 1236 Ac 116 424f

2825 Heb 37 98 1015ndash17 cf Ac 751 Heb 11)

After his resurrection Christ commissioned his apostles to be his vehicles of revelation (Jn 1426

1526 1613ndash15 Ac 11ndash5 8) They spoke and wrote the infallible word of the Lord

Since the Holy Spirit perfectly superintended the prophetic-apostolic word ldquoAll Scripture is God-

breathedrdquo (qeopneustoj 2 Tim 316)45 God is the ultimate author of Scripture It is his inspired

43 For an outstanding treatment of Old Testament prophets functioning as the mouthpieces of God see Edward J

Young My Servants the Prophets (Grand Rapids Eerdmans 1952) 44 ldquoCarried alongrdquo (ferw) is a maritime metaphor used in Ac 2715 17 of a ship carried along by the wind Michael

Green picturesquely describes this verb ldquoThe prophets raised their sails so to speak (they were obedient and

receptive) and the Holy Spirit filled them and carried their craft along in the direction He wishedrdquo (2 Peter Jude

TNTC 1891) Benjamin Warfield explains the theological significance of ldquocarried alongrdquo in 2 Pt 121

The term used is a very specific one It is not to be confounded with guiding or directing or controlling or

even leading in the full sense of that word It goes beyond all such terms in assigning the effect produced

specifically to the active agent What is ldquobornerdquo is taken up by the ldquobearerrdquo and conveyed by the ldquobearerrsquosrdquo

power not its own to the ldquobearerrsquosrdquo goal not its own The men who spoke from God are here declared

therefore to have been taken up by the Holy Spirit and brought by His power to the goal of His choosing

The things which they spoke under this operation of the Spirit were therefore His things not theirs And that

is the reason which is assigned why ldquothe prophetic wordrdquo is so sure Though spoken through the

instrumentality of men it is by virtue of the fact that these men spoke ldquoas borne by the Holy Spiritrdquo an

immediately Divine word (Benjamin B Warfield The Inspiration and Authority of the Bible [Phillipsburg

NJ Presbyterian amp Reformed 1948] p 137)

Richard C Trench adds that ferw expresses a temporary bearing rather than an habitual and continuous bearing

(Synonyms of the New Testament sect 58) 45 Benjamin B Warfield in his exhaustive study of qeopneustoj writes

The Greek term has however nothing to say of inspiring or of inspiration it speaks only of a ldquospiringrdquo or

ldquospirationrdquo What it says of Scripture is not that it is ldquobreathed into by Godrdquo or is the product of the Divine

ldquoinbreathingrdquo into its human authors but that it is breathed out by God ldquoGod-breathedrdquo the product of the

creative breath of God In a word what is declared by this fundamental passage is simply that the Scriptures

are a Divine product without any indication of how God has operated in producing them No term could

have been chosen however which would have more emphatically asserted the Divine production of Scripture

than that which is here employed The ldquobreath of Godrdquo is in Scripture just the symbol of His almighty power

the bearer of His creative word hellip What is theopneustos is ldquoGod-breathedrdquo the product of Divine inspiration

the creation of that Spirit who is in all spheres of the Divine activity the executive of the Godhead hellip It does

not express a breathing into the Scriptures by God hellip What it affirms is that the Scriptures owe their origin

to an activity of God the Holy Ghost and are in the highest and truest sense His creation It is on this

11

and infallible Word From these principles we may define Biblical inspiration as ldquothat supernatural

influence of the Holy Spirit whereby the sacred writers were divinely supervised in their

production of Scripture being restrained from error and guided in the choice of words they used

consistently with their disparate personalities and stylistic peculiaritiesrdquo46

Illumination

Though God has given us His inerrant and sufficient Word we do not automatically understand it

correctly We are dependent upon God to give us insight into the meaning and application of His

Word The process by which He does this is called ldquoilluminationrdquo By illumination we mean the

work of the Holy Spirit bringing light and understanding to the individual human mind

In contrasting illumination with revelation and inspiration we could say (somewhat

oversimplifying the case) that revelation is God communicating truth inspiration is God infallibly

recording the truth that He revealed and illumination is God teaching the truth that He revealed

and recorded Revelation and inspiration are concerned with Godrsquos objective truth which

confronts us as something outside of ourselves Illumination involves the subjective discovery of

that objectively revealed truth In other words the Holy Spirit takes the prophetic-apostolic Word

of God written and speaks it directly to our heart

Here are some verses describing the Holy Spiritrsquos work of illumination ldquoOpen my eyes that I may see wonderful things in your lawrdquo (Ps 11918)

ldquoFor God who said lsquoLight shall shine out of darknessrsquo is the One who has shone in our hearts

to give the Light of the knowledge of the glory of God in the face of Christrdquo (2 Cor 46)

ldquoI keep asking that the God of our Lord Jesus Christ the glorious Father may give you the

Spirit of wisdom and revelation so that you may know him better 18 I pray also that the eyes

of your heart may be enlightened in order that you may know the hope to which he has called

you the riches of his glorious inheritance in the saints 19 and his incomparably great power

for us who believerdquo (Eph 117ndash19a NIV)

Illumination by the Holy Spirit

transforms the Bible from a ldquopaper poperdquo to the ldquoliving voice of the Spiritrdquo The same Holy

Spirit who spoke in time past by His prophets and apostles now speaks directly to

contemporary man Without the illumination of the Holy Spirit all direct personal relationship

to God would be lost The Bible would be merely an ancient document setting forth truths

given by God to people who lived millennia ago With the illumination of the Holy Spirit the

foundation of Divine origin that all the high attributes of Scripture are built (The Inspiration and Authority

of the Bible pp 133 296) 46 Carl FH Henry ldquoThe Authority and Inspiration of the Biblerdquo Expositorrsquos Bible Commentary ed Frank E

Gaebelein 12 vols (Grand Rapids MI Zondervan 1979ndash1985) 125 A more comprehensive definition is ldquothe

activity by which that portion intended by God of his special revelation was put into permanent authoritative written

form by the supernatural agency of the Holy Spirit who normally worked concurrently and confluently through the

spontaneous thought processes literary styles and personalities of certain divinely-selected men in such a way that

the product of their special labors (in its entirety) is the very Word of God (both the ideas and the specific vocabulary)

complete infallible and inerrant in the original manuscriptsrdquo (Louis I Hodges ldquoEvangelical Definitions of

Inspiration Critiques and a Suggested Definitionrdquo Journal of the Evangelical Theological Society 37 (March 1994)

109)

12

simple believer in Christ meets God immediately as the living God speaks to him personally

in the pages of the Bible47

One form of illumination is the inner testimony of the Holy Spirit48 The inner testimony of the

Holy Spirit may be defined as follows the Holy Spirit on the basis of the credible witness of the

Scriptures speaks through the Scriptures thereby giving all Christians an inner knowing or

certainty that the Bible is the objective word of God Thus the same Holy Spirit who inspired the

Scripture testifies that it is Godrsquos Word The internal testimony of the Holy Spirit does not give

authority to Scripture but witnesses to the authority Scripture already possesses

Earthly life and ministry of Jesus

ldquoThe church has never sufficiently confessed the influence the Holy Spirit exerted upon the work

of Christrdquo49 Jesus Christ is the man of the Spirit par excellence He is the Messiah anointed with

the Holy Spirit (Is 111f Is 421 amp Mt 1217f Is 611ndash3 amp Lk 418f Lk 41 14 Ac 1038) He is

the eschatological prophet like Moses (Dt 1815 18f cf Ac 322f 737 51f)

The person of Christ was anointed by the Holy Spirit with respect to his call to office However

it is the humanity of Christ that is anointed with respect to the actual supplies of gifts and graces

aids and endowments necessary for the execution of his office (earthly and heavenly) The only

specific immediate act of the Person of the Son on the human nature of Christ was the assumption

of it into subsistence with himself However the Spirit according to the order of the Trinity

interposes his power only to execute the will of the Son The two natures of our Lord actively

concurred in every mediatorial act50

Jesus understood that he was a prophet (Mt 522 Mk 64 Mt 1357 cf Jn 444 Lk 1333

418f)51 This must be seen in its first century Jewish setting ldquoSince the Spirit was principally

regarded as the Spirit of prophecy in the Judaism of that time Jesusrsquo claim was in effect a claim

to be inspired by the Spirit And since the rabbis taught that the Spirit had been withdrawn from

47 Kenneth S Kantzer ldquoThe Communication of Revelationrdquo The BiblemdashThe Living Word of Revelation ed Merrill

C Tenney (Grand Rapids Zondervan 1968) p 79 Elsewhere Kantzer says

ldquoMan needs subjective illumination so that what has been objectively revealed in the past and brought to him

objectively through the inspiration of the prophets may become subjectively revealed to him personally hellip The

Biblical message came from God whether men receive it as such or whether they do not but now and again the Spirit

of God takes the words of the Bible and makes them subjectively the Word of God to individual men Instead of the

dead letter of the law the Bible thereby becomes the living voice of the Spirit in the heart of men It becomes Godrsquos

contemporary message spanning in an instant the millennia between the prophet of old and the man of todayrdquo

(Kenneth S Kantzer ldquoThe Authority of the Biblerdquo The Word for this Century ed Merrill C Tenney (NY Oxford

1960) pp 40f) 48 This doctrine was particularly developed by John Calvin (The Institutes of the Christian Religion 174f 1813

193 311 3f 3215 33ndash36 4149f) Several Reformed confessions include the doctrine of the testimony of the

Holy Spirit the French Confession art 4 (Philip Schaff The Creeds of Christendom [SCC] 3 vols [1931 repr

Grand Rapids MI Baker 1983] 3361) the Belgic Confession art 5 (SCC 3386f) the Second Helvetic Confession

chap 1 (SCC 3832) and especially the Westminster Confession chap 1 art 4f (SCC 3602f) For further study on

the testimony of the Spirit see GW Bromiley ldquoWitness of the Spiritrdquo ISBE rev 41087f FH Klooster ldquoInternal

Testimony of the Holy Spiritrdquo Evangelical Dictionary of Theology (EDT) ed Walter A Elwell (Grand Rapids MI

Baker 1984) pp 564f RC Sproul ldquoThe Internal Testimony of the Holy Spiritrdquo Inerrancy ed Norman L Geisler

(Grand Rapids Zondervan 1980) pp 336ndash354 49 Abraham Kuyper The Work of the Holy Spirit p 97 50 George Smeaton The Doctrine of the Holy Spirit pp 119f John Owen The Works of John Owen 16 vols (London

Banner of Truth 1966) 3160 51 Unlike Old Testament prophets ldquothe word of the Lordrdquo never comes to Jesus he is the Word incarnate

13

Israel since Malachi and would be given again only in the last days Jesus was in effect claiming

to be the eschatological prophet (Dt 1815 18f Is 611ff)rdquo52

Here is a chronological summary of the ministry of the Holy Spirit in the earthly life and ministry

of Jesus Christ

Jesus was conceived by the Holy Spirit in womb of the Virgin Mary (Mt 118 20 Lk 135)

The Holy Spirit formed Jesusrsquo body from Maryrsquos flesh (Heb 214) (not from heavenly flesh

as Roman Catholics and some others assert)

The Holy Spirit descended and came upon Christ at his baptism anointing Him for ministry

(Mt 316Mk 110Lk 321f Is 421ndash4)

Jesus was ldquofull of the Holy Spirit (Lk 41) for the Father ldquogives [him] the Spirit without

measurerdquo (Jn 334)

The Holy Spirit led Jesus (Mt 41Lk 41Mk 112)

The Holy Spirit anointed Jesus to preach the good newsgospel (Lk 418)

The Holy Spirit anointed Jesus to heal the sick and to cast out demons (Lk 414 18 Mt 1228

Ac 1038)

The Holy Spirit anointed Jesus to declare justice to the Gentiles (Mt 1218)

The Holy Spirit produced hilarious joy in Jesus (Lk 1021)53

Through [the assistance of] the Holy Spirit Jesus offered himself as the unblemished sacrifice

to God (Heb 914)

The Holy Spirit raised Jesus from the dead (Ro 14 1 Tim 316 1 Pt 318 NIV NKJ)

Bythrough the Holy Spirit the resurrected Lord Jesus Christ gave instructions54 to His chosen

apostles (Ac 12)

The charismatic outpouring and ministry of the Holy Spirit attest the resurrection and

enthronement of Jesus as Lord Christ and the powerful Son of God (Ac 233 36 Ro

1455)

In sum ldquoThe Spirit at the incarnation became the great guiding principle of all Christrsquos earthly

history hellip The communication from one of Christrsquos natures to the other was by the Spirit the

executive of all the works of God The Spirit prompted all Christrsquos actions and all his words

Nothing was undertaken but by the Spiritrsquos direction nothing was spoken but by his guidance

nothing was executed but by his powerrdquo56 Jesusrsquo example of complete dependence on the Spirit

taught his disciples to depend upon the same Spirit

The individual believer

The Spiritrsquos work in the life ministry death and resurrection of Christ is to be seen as the

inauguration of a new creation through the second man and last Adam Jesus Christ The Holy

52 James DG Dunn ldquoSpiritrdquo NIDNTT 3696 53 Hendriksen p 583 Plummer ICC p 281 54 ldquoGave instructions through the Holy Spiritrdquo (Ac 12) refers to post-resurrection and pre-ascension commands of

Christ to His Apostles eg Lk 2449 (FF Bruce NICNT pp 28 30 and Greek Text p 99 Barrett p 69 Fitzmyer

p 196 Conzelmann Hermeniea p 3 and most translations) Others connect ldquothrough the Holy Spiritrdquo with Jesus

choosing the Twelve Apostles (Marshall TNTC p 57 Haenchen p 139) AT Robertson ties the phrase to both

ideas (RWP 35) 55 F F Bruce TNTC 673 Leon Morris (pp 46f) Cranfield (Romans Shorter Commentary p 7) etc also take ldquothe

Spirit of holinessrdquo to refer to the Holy Spirit 56 George Smeaton The Doctrine of the Holy Spirit p 126

14

Spirit is the Spirit re-creator What has already been accomplished in Christ by the Spirit is now

reduplicated in the new humanity by the same Spirit

Salvation57

All the Spirit does for Godrsquos people was planned before the foundation of the world In fact God

the Holy Spirit is also a party to the eternal covenant of redemption between God the Father and

God the Son58

The Holy Spirit is directly involved with all aspects of the individualrsquos salvation

1 Effectual calling (Eph 44) God calling each of the elect to salvation gives them hope (118)

this same hope of eternal salvation which is possessed by all believers illustrates the unity

believers share in one Spirit (44)59

2 Regeneration (new birthnew creation) (Jn 33ndash660 born of the Spirit cf 663 2022 113 Tit

3561 1 Pt 318) brought about by the ldquoSpirit of liferdquo (Ro 82 cf 811 2 Cor 36 Ezk 3714

Jn 663)

3 Conversion (= repentance unto life + faith in the Lord Jesus Christ62) Repentance is preceded

by the Holy Spirit convicting people of their sins (Jn 168ndash11 cf Ac 237 533 754 2425)

4 Union with Christ (Eph 218 1 Cor 617)63 The Holy Spirit inhabits all true believers (Jn

1417 2 Tim 114 1 Cor 316 619 2 Cor 616 Eph 222 Ro 89)

5 Justification (1 Cor 611)

6 Definitive sanctification (1 Cor 611)64

7 Adoption (Ro 815f ldquothe Spirit of adoptionrdquo Gal 46) amp the sealing65 of the Spirit (2 Cor 122

Eph 113 430)

57 There are certain weaknesses in the ordo salutis See Sinclair B Ferguson The Holy Spirit pp 97ndash103ff John M

Frame Salvation Belongs to the Lord (Phillipsburg NJ PampR 2006) p 277 58 John M Frame Systematic Theology 59 59 Harold W Hoehner Ephesians pp 515f 264f Hoehner notes that ldquothe third person of the Trinity is the unifier in

this verserdquo (p 516) The connection between the Spirit and the hope ldquomight suggest that the hope consisted in the full

reception of the Spirit whose first-fruits they have already received (114)rdquo (Ernest Best Ephesians p 368) 60 In Jn 33ndash8 born of water and the Spirit describe the new birth using Old Testament prophetic language See Donald

A Carson The Gospel According to John NKJ ESV NASB NIV KJV ASV RSV etc understand the word ldquoSpiritrdquo in

born of the Spirit to refer to the Holy Spirit (contra Carson) 61 This refers to the Holy Spirit making believers new creations and imparting eternal life to them eg Homer A

Kent The Pastoral Epistles pp 233f Dibelius and Conzelmann Hermeniea p 149 Some take renewal as the process

of sanctification subsequent to the instantaneous act of regeneration (eg D E Hiebert in EBC 11445f Hendriksen

p 391 Lenski pp 934f) 62 ldquoNone can believe in Jesus Christ or yield obedience unto him or worship God in him but by the Holy Ghostrdquo

(John Owen Works 344) 63 ldquoThe work of the Spirit is essentially a ministry of uniting us to Christ and then unfolding to us and in us the riches

of Godrsquos grace that we inherit in Christrdquo (Sinclair B Ferguson The Holy Spirit p 112) 64 John Murray Collected Writings of John Murray 2277ndash293 cited by Robert L Reymond A New Systematic

Theology of the Christian Faith pp 757f 65 A seal is an outward sign which indicates authentication ownership and preservation Leland Ryken et al

Dictionary of Biblical Imagery (Downers Grove IL InterVarsity 1998) p 766 ldquoThe Holy Spirit as the pledge of the

inheritance is now the seal with which the believer is marked appointed and kept for the redemptionrdquo (TDNT 7949)

ldquoThe Spiritrsquos presence is Godrsquos guarantee that believers are owned by him and secure in himrdquo (Evangelical Dictionary

of Biblical Theology 719)

15

8 Progressive sanctification (2 Th 213 1 Pt 12 Ro 813 1516)

9 Perseverance of the saints (Gal 55)

10 Glorification The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414 cf 2 Cor 318 8)

Godrsquos covenant with his people includes the ministry of his Spirit in their lives and in the lives of

their covenant children (Is 5921 [cf 5920ndash604] Gal 314 cf Ac 238f 1 Cor 714)

The Christian life

Sanctification

Human nature is ldquoincapable of any holy action without the power of the Holy Spirit hellip Without

the Holy Spirit it can not have any virtue or holinessrdquo66

Thus a primary goal of the ldquoSpirit of holinessrdquo (Ro 14) is sanctification (2 Th 213 1 Pt 12 Ro

1516 Gal 522f Ac 1352 Ro 86 1417 1513 Eph 316ndash19 1 Th 16 43ndash8) ie transforming

Godrsquos people into the moral and spiritual likeness of Christ (Ro 829 2 Cor 318) The Holy Spirit

brings the love of God into the heart of the believer and into the Christian community (Ro 55

1530 Col 18) In sanctification Godrsquos people become fully and truly what they were created and

destined to be All of this is accomplished by the Holy Spirit as John Owen described

ldquoThere is not one spiritual good from first to last communicated to us or that we by the grace

of God partake of but it is revealed to us and bestowed on us by the Holy Ghost hellip For

whatever God works in us is by his Spirit hellip There is not any thing done by us that is holy

and acceptable to God but it is an effect of the Spiritrsquos operationrdquo67

A distinctive element in the new covenant is the Holy Spirit writing Godrsquos law68 on the heart of

every believer (Heb 88ndash12 1015ndash17 quoting Jer 3133f) Furthermore the Holy Spirit gives the

believer the desire and the power to keep Godrsquos law (Ezk 3626f Ro 84) Thus the Christian has

an entirely different frame of reference in his thinking than the unbeliever (Ro 84ndash9 1 Cor 2) As

those who live according to the Spirit Christians ldquoset their minds on the things of the Spiritrdquo (Ro

For a theology of the sealing of the Holy Spirit see Robert L Reymond A New Systematic Theology of the Christian

Faith pp 762ndash764 (who notes that ldquofaith in Christ is the instrumental cause of the sealingrdquo) Sinclair B Ferguson

The Holy Spirit pp 180ndash182

Some Puritans such as Richard Sibbes (1577ndash1635) and Thomas Goodwinmdashfollowing the King James translation

which misunderstood the aorist participle in Eph 113mdashbelieved the sealing of the Holy Spirit to be his confirming

work that takes place subsequent to onersquos initial saving faith (Sinclair B Ferguson The Holy Spirit pp 181f) 66 Abraham Kuyper The Work of the Holy Spirit pp 101f 67 John Owen The Holy Spirit His Gifts and Power p 24 cf Works 327 68 Paul uses the phrases ldquothe things of the lawrdquo (Ro 214) and ldquothe work of the lawrdquo (Ro 215) to denote basic

requirements of Godrsquos moral law that are ldquowritten in their [unbelieving Gentilesrsquo] heartsrdquo (v 15) ldquoPaul does not say

that the law is written upon their heartsrdquo an expression reserved for Christians (John Murray Epistle to the Romans

2 vols in 1 [Grand Rapids Eerdmans 1959 1965] 172ndash75)

Godrsquos Spirit and Godrsquos law are not antithetical Rather Godrsquos law is ldquospiritualrdquo (Ro 714) being revealed inspired

and illumined by the Holy Spirit furthermore the Holy Spirit speaks through Godrsquos law The relationship between

the Holy Spirit and Godrsquos holy and just law is so intertwined that world-renowned exegete CEB Cranfield writes

ldquoFor Paul the giving of the Spirit is the establishment of the lawrdquo (Ro 81ndash16 etc) (Romans ICC 2861) The Spirit-

anointed Messiah brings justice to the nations through his law (Is 421 4) Sadly much teaching on the Holy Spirit

pits the Holy Spirit against Godrsquos law misunderstanding Paulrsquos statements on the law (particularly Gal 3ndash5 and Ro

7ndash8)

16

85 ESV ie they think thoughts suggested by the Holy Spirit and desire to please Him69 (Cf Ro

122 ldquotransformed by the renewing of your mindrdquo Eph 423 ldquobe renewed in the spirit of your

mindrdquo)

Scripture gives us several examples of the Holy Spirit departing from people whom he had

previously anointed but who persisted in disobedience eg Samson (Jdg 1620) Saul (1 Sm

1614) and the people of Israel (Is 6310) After his sins of adultery and murder David prayed

that God would not take the Holy Spirit from him (Ps 5111) (This would mean removing Davidrsquos

anointing or supernatural empowerment for leadership and prophecy)

Fellowship

The Christian life is characterized by ldquothe fellowship of the Holy Spiritrdquo (2 Cor 1314 cf Ph 21)

The fellowship or communion of the Spirit is both the communion that the Spirit creates and

communion with the Holy Spirit And fellowship with the Spirit is fellowship with each member

of the Godhead (Jn 1420 1 Jn 324 413) The Person of the Holy Spirit is the unifying and

creating power that brings about Christian community expressed in the term koinwnia

Sonship

The Person of the Holy Spirit assures believers that they are children and heirs of God enabling

them to relate to God as ldquoDear Fatherrdquo and to Christ as elder brother and fellow-heir (Ro 815ndash17

Gal 46)70

Paraclete

Jesus called the Holy Spirit the paraklhtoj (from paramdashbeside + kalewmdashto call) (Jn 1416 26

1526 167 cf Ro 826) No single English word can convey the range of meanings of this Greek

word but the primary thoughts are ldquolegal counsel for defenserdquo and ldquohelperrdquo71 Since his

resurrection and ascension Jesus now relates to his church and to the world via the Spirit As

Paraclete the Holy Spirit mediates the personal presence and power of Jesus in the Christian while

Jesus is with the Father72

69 Other translations of Ro 85 include ldquohave their outlook shaped by the things of the Spiritrdquo (NET) ldquohave their minds

set on what the Spirit desiresrdquo (NIV) ldquoare usually thinking the things suggested by the Spiritrdquo (Williams) ldquoset their

minds on and seek those things which gratify the (Holy) Spiritrdquo (Amplified) To live according to the Spirit depicts

Christians as those who live in the realm dominated by the Holy Spirit (Douglas Moo Romans p 486) 70 ldquoAbbardquo is Aramaic for ldquomy fatherrdquoIt expresses childlike intimacy and trust Thus the Holy Spirit opens up to us a

new intimate relationship with God as our Father thereby giving us a source of identity NIDNTT 1614f TDNT

15f ISBE rev 13f The intimacy involved in calling God ldquoAbbardquo far surpasses anything in Judaismmdashit is wholly

new (TDNT 16) Jesus Godrsquos unique Son came to reveal God as Father and to bring us to the Father (Jn 142 6-10

175f cf Mk 1436) 71 An advocate is a legal term for one who pleads anotherrsquos behalf before a judge counsel for defense mediator

intercessor paraklhtoj includes the thoughts of (1) helper (2) the impartation of empowering comfort in distress [in

LXX] (3) advocate counsel for defense [in Greek law] (4) encourager ie one imparting courage to troops going

into battle (William Barclay New Testament Words [London SCM 1964] pp 215ndash222) It does not mean

ldquoComforterrdquo (TDNT 5804) See standard dictionaries and commentaries TDNT 5803f 811ndash814 RE Brown John

AB 21135ndash1144 NIDNTT 189ndash91 W Bauer WF Arndt FW Gingrich FW Danker A Greek-English Lexicon

of the New Testament and Other Early Christian Literature (BAGD) 2nd ed (Chicago IL University of Chicago

Press 1979) p 618 Thayer p 483 72 MMB Turner ldquoHoly Spiritrdquo Dictionary of Jesus and the Gospels p 350 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2739 Cf ldquoThe work of the Holy Spirit is to manifest the active presence of God in the world and especially in

the church hellip One of his primary purposes in the new covenant age is to manifest the presence of Godrdquo (Wayne

17

Illumination and teaching

The Holy Spirit is ldquothe Spirit of wisdom and revelationrdquo (Eph 117 NIV73 cf Jn 1613ndash15 1 Cor

29f) ldquothe Spirit of Truthrdquo (Jn 1417 1526 1613 1 Jn 46 57) ldquothe Spirit of wisdom counsel

and understandingrdquo (Is 112) and ldquothe anointing you received from [Jesus74]rdquo (1 Jn 220 27) As

such the Holy Spirit teaches believers (Jn 1426 1613 1 Cor 212f 1 Jn 227 cf Lk 1212)

illuminating the Scriptures to their minds (see the above explanation of illumination) The Spiritrsquos

teaching is antithetical to the wisdom of the world (1 Cor 210ndash16)

Worship and prayer

On the basis of the finished work of Jesus Christ Christians have immediate access to God the

Father through the Holy Spirit (Eph 218) Worship is not facilitated by a holy site (Jn 420ndash24)

building or objects but by the presence of Godrsquos Spirit

ldquoJesus said to her ldquoWoman believe Me the hour is coming when you will neither on this

mountain [Gerizim] nor in Jerusalem worship the Father hellip The true worshippers will

worship the Father in spirit and truth for they are the kind of worshippers the Father seeks

God is spirit and His worshippers must worship in spirit and in truthrdquo (Jn 421 23f)

And Godrsquos Spirit dwells in the Christian community (1 Cor 316 cp Mt 1820) The Holy Spirit

helps the believer in his worship and in his prayers making them acceptable to God He is ldquothe

Spirit of grace and of supplicationrdquo (ldquopleas for mercyrdquo ESV) (Zc 1210) motivating and directing

Godrsquos people in prayer and supplication Thus He is the believerrsquos source of grace and prayer75

ldquoFor we are the real circumcision who worship by the Spirit of God and glory in Christ Jesus

and put no confidence in the fleshrdquo (Phil 33 ESV)

ldquoIn the same way the Holy Spirit helps76 us in our weakness We do not know what we ought

to pray but the Spirit himself intercedes for us with groans that words cannot express And he

who searches our hearts knows the mind of the Spirit because the Spirit intercedes for the

saints in accordance with Godrsquos willrdquo (Ro 826f) cf ldquothrough our inarticulate groans77 the

Spirit himself is pleading for us and God who searches our inmost being knows what the Spirit

means because he pleads for Godrsquos people in Godrsquos own wayrdquo (NEB)

ldquoPray in the Spirit on all occasions with all kinds of prayers and requestsrdquo (Eph 618 NIV cf 1

Cor 1414f 2 4 1 Th 517ndash20)

Grudem Systematic Theology pp 634 641) ldquoto mediate Christrsquos presence to believersrdquo (JI Packer Keep in Step

with the Spirit p 49) 73 Contrary to many translations it is best to understand Eph 117 as referring to the Holy Spirit rather than the human

spirit Harold W Hoehner defends this view with seven exegetical reasons (Ephesians pp 256ndash258) Numerous

commentators agree Lincoln 57 Best 162f OrsquoBrien 132 Schnackenburg 74 Calvin 134 Fee Godrsquos Empowering

Presence 674ndash676 etc 74 R E Brown Epistles of John AB 347f 359 75 ldquoCan an impersonal ldquoitrdquo be the Giver of grace No Can a mere force be the Director of all prayers No In order

for the Holy Spirit to decide when where and to whom to give grace He has to be omniscient omnipresent and

omnipotentrdquo (Robert Morey The Trinity Evidence and Issues p 195) 76 ldquoHelpsrdquo (sunantilambanomai) means ldquoto lend a hand together with at the same time with onerdquo (RWP 4376) The

only other NT occurrence is Lk 1040 when Martha requested Mary help her prepare the meal 77 ldquoInarticulate groans include speaking in tongues Kasemann pp 240f NIDNTT 2883f TDNT 1376 5813 James

DG Dunn Jesus and the Spirit pp 241 245f cf CK Barrett HNTC p 168 Godet p 321 Chrysostom Homilies

on Romans 14 (NPNF2 11447) RP Spittler ISBE rev 4603

18

ldquoBut you my friends must fortify yourselves in your most sacred faith Continue to pray in

the power of the Holy Spiritrdquo (Jude 20 NEB)78

Even singing is to be prompted and anointed by the Spirit (1 Cor 1415 26 Eph 518f79 Col 316)

ldquoOur confidence should be as unbounded as our dependence [upon the Holy Spirit] is complete

Our desires and intercessions should be as extensive as the promises of God (Gn 2218 Ps 28)

and as extensive as the commission to disciple all nations [Mt 2818ndash20 Mt 1615ndash20]rdquo80

Historically sense-oriented ritualism has always driven out the Spiritrsquos ministry81

Guidance

The Lord Jesus Christ leads his church by means of the Spirit who speaks through the Word82

ldquoThose who are led [ldquomovedrdquo NEB JB] by the Spirit of God are sons of Godrdquo (Ro 814 NIV cf

ldquodirected by the Spiritrdquo Ro 814 NEB)

ldquoIf you are led by the Spirit you are not under law83 (Gal 518 NIV cf ldquolive by the Spiritrdquo v

16)

ldquoSince we live by the Spirit let us keep in step with the Spirit (Gal 525 NIV) cf ldquowalk where

the Spirit leadsrdquo (Williams)84

Note that the all of the verbs listed above in Ro 84 14 Gal 516 18 25 are present tense in

Greekmdashindicating that being led by the Holy Spirit is an ongoing habitual characteristic of

genuine Christians

The Book of Acts contains several examples of the Holy Spirit leading believers (Ac 829 1019f

132 4 1528 166f 2022f 28 214)

Then the Spirit said to Philip ldquoGo near and overtake this chariotrdquo (Act 829)

78 Praying in the Spirit refers to charismatic prayer in which the words are spontaneously and supernaturally

given by the Spirit It includes prayer in tongues (cf R J Bauckham WBC 50113 Dunn Jesus and the Spirit pp

239f) Christians are ldquoto pray in the Holy Ghost who prompts the matter of all true prayerrdquo (George Smeaton The

Doctrine of the Holy Spirit pp 90f) 79 ldquoSpiritual [pneumatikoj] songsrdquo (Eph 519 Col 316) are prophetic songs ie songs prompted spontaneously

by the Holy Spirit usually having unpremeditated words with unrehearsed melodies sung lsquoin the Spiritrsquo

whether in tongues or in the language of the congregation They are sung in the public church meetings as well as

in private In the congregation spiritual songs that are sung in tongues (1 Cor 1415) should be interpreted (1 Cor

145 13 27f) Spiritual songs manifest the Holy Spiritrsquos life and presence ldquoThe use of pneumatikos in the epistles of

Paul always bears the connotation lsquosupernaturalrsquordquo (Howard M Ervin These Are Not Drunken As Ye Suppose

[Plainfield NJ Logos 1968] p 233 cf pp 227ndash233) 80 John Murray ldquoThe Power of the Holy Spiritrdquo Collected Writings of John Murray 1141 81 George Smeaton The Doctrine of the Holy Spirit p 328 82 For a cessationist interpretation of these verses see John Murray ldquoThe Guidance of the Holy Spiritrdquo Collected

Writings of John Murray 4 vols (Carlisle PA Banner of Truth 1976ndash1982) 1186ndash189 Benjamin B Warfield ldquoThe

Leading of the Spiritrdquo Biblical and Theological Studies (Philadelphia Presbyterian amp Reformed 1968) pp 543ndash559

Contrast Wayne Grudem Systematic Theology pp 642f 83 Christians are not ldquounder lawrdquo (Gal 518) in the sense that they are not under the covenant curse and condemnation

due to transgressing the Mosaic legislation (Robert E Fugate Godrsquos Law Foundation for Moral Order p 9) 84 stoicew implies a row or series thus movement in a definite line eg marching in military formation following

the Spirit as the leader (TDNT 7667f NIDNTT 2452 cf Galatians commentaries HD Betz Hermeniea pp 293f

Fung NICNT pp 275f Ridderbos NICNT p 210 Calvin ldquolet him govern our actionsrdquo p 169) In Gal 516 ldquolive

by the Spiritrdquo includes ldquobe ruled by the Spiritrdquo (Ridderbos Galatians NICNT p 203)

19

While Peter thought about the vision the Spirit said to him ldquoBehold three men are seeking

you 20 ldquoArise therefore go down and go with them doubting nothing for I have sent themrdquo

(Ac 1019ndash20 cf 1112)

As they ministered to the Lord and fasted the Holy Spirit said ldquoNow separate to Me Barnabas

and Saul for the work to which I have called themrdquo 3 Then having fasted and prayed and

laid hands on them they sent them away 4 So being sent out by the Holy Spirit they went

down to Seleucia and from there they sailed to Cyprus (Ac 132ndash4)

For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these

necessary things (Ac 1528)

Now when they had gone through Phrygia and the region of Galatia they were forbidden by

the Holy Spirit to preach the word in Asia 7 After they had come to Mysia they tried to go

into Bithynia but the Spirit did not permit them (Ac 166ndash7)

ldquoAnd see now I go bound in the spirit to Jerusalem not knowing the things that will happen

to me there 23 ldquoexcept that the Holy Spirit testifies in every city saying that chains and

tribulations await merdquo (Ac 2022ndash23)

The church

Because of the Holy Spiritrsquos work the church is an organism not an organization It is the body

of Christ comprised of re-created humans The church is also the temple of the Holy Spirit (1 Cor

316 Eph 220ndash22) The Holy Spirit unites Christ and the believer (1 Cor 617) In so doing the

Holy Spirit mediates the present ministry of the exalted Lord Jesus Christmdashwho is the head of his

body the church (Eph 122f 523 Col 118)mdashin and through the church (Ac 11ff85) As Christrsquos

agent (Ac 167 Ro 89 Gal 46 Ph 119) the Holy Spirit acts as Lord in the church (2 Cor 317f)86

The Spirit is now experienced as the power of the risen Christ The Holy Spirit now cannot be

experienced apart from Christ87

Baptized in the Holy Spirit

(For believers) baptized88 in89 the Holy Spirit is a metaphor describing the new covenant believerrsquos

initial reception of the Holy Spirit at the moment of hisher conversion to the Lord Jesus Christ in

faith and repentance resulting in the Holy Spirit permanently indwelling the new believer and

incorporating him or her into the body of Christ90 This metaphor pictures the believer as being

85 The Gospel of Luke narrated what Jesus began ldquoto dordquo and ldquoto teachrdquo (both present infinitives) (Ac 11) For the

significance of the present tense in this verse see Archibald T Robertson RWP 34 86 JI Packer ldquoHoly Spiritrdquo New Dictionary of Theology eds Ferguson Wright Packer (Downers Grove IL

InterVarsity 1988) p 319 87 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 IDB 3636 88 All seven New Testament occurrences of ldquobaptized in the Spiritrdquo (Mt 311 Mk 18 Lk 316 Jn 133 cf Ac

15 1116 1 Cor 1213) use the verb baptizw the noun baptisma is never used 89 evn should be translated as locative (in) not as instrumental (by) ldquoAll NT examples of evn can be explained from

the point of view of the locativerdquo (Archibald T Robertson A Grammar of the Greek New Testament in the Light of

Historical Research [Nashville TN Broadman 1934] p 590) Thus believers are baptized in or with the Holy

Spiritmdashnot by the Spirit (cp 1 Cor 102) To be baptized ldquobyrdquo someone in the New Testament is always expressed by

the proposition u`po followed by a genitive nounmdashnot evn plus the dative See NIDNTT 31210 1208 (cited by

Grudem Systematic Theology p 768) 90 Cf ldquoBaptized in the Holy Spiritrdquo denotes ldquothe initial work of God of incorporating all believers first at Pentecost

then at Samaria [Ac 8] and again at Caesarea [Ac 10] into one unified body of Christ in the Holy Spirit Thereafter

20

immersed deluged engulfed and saturated in the Holy Spirit91 In the New Testament being

baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo92

With regard to believers The baptism in the Holy Spirit is

performed by Christ (Mt 311 Mk 18 Lk 31693 Jn 133 cf Ac 15 1116)

instantaneous (not a process)

(usually) simultaneous with conversion thus initiatory (like baptism in water) (Ac 1114ndash

18 157ndash11 1 Cor 1213)94

individually received (by every Christian at hisher conversion)

universal (every Christian is a recipient)

unrepeatable (once-for-all for each believer) and

permanent (it cannot be lost or forfeited Jn 1416f 1 Jn 227)

There are (at least) three primary effects from being baptized in the Holy Spirit

The Holy Spirit (Who is ldquothe Spirit of adoptionrdquo Ro 815) comes to permanently indwell

the new believer (whose body becomes a temple of the Holy Spirit)

The new believer is made a member of the spiritual body of Christ incorporated into the

spiritual organism called the church (1 Cor 121395) which is the new covenant temple of

God96

The Holy Spirit begins His fiery purifying of the believer (Lk 316 cp Ac 158f with

1116) and the church

With regard to unbelievers Jesus baptizing in a fiery-Spirit baptism (Lk 316 Ac 219ndash21) depicts

the judicial punishment of the wicked in unquenchable fire (Mt 312)

There are no New Testament commands or exhortations to be baptized inwithby the Holy Spirit

The Holy Spirit brings unity and cohesiveness to the body of Christ by his indwelling and

animating activity (Eph 43f NEB Phil 21f 1 Cor 1213 cf Ac 242ndash47 8 10) In addition to

unity the Holy Spirit also produces love (Ro 1530 Col 18) and fellowship (Phil 21ff 2 Cor

1314) in Christrsquos church Conversely strife disputes dissensions and factions are works of the

all who believe at the time of their conversion were brought by God in the Holy Spirit to join this body and to be part

of this one body that is called the believing church of Jesus Christrdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit

as the Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p

31) 91 Cf Immerse plunge drench overwhelm soak (BAGD pp 131f) ldquoThe Spirit is both around (1 Cor 1213a) and

within (v 13b)rdquo (NIDNTT 31210) The figurative usage conveys the thought ldquoto cause someone to have a highly

significant religious experience involving special manifestations of Godrsquos power and presencerdquo (JP Louw and

Eugene A Nida Greek-English Lexicon of the New Testament Based on Semantic Domains (L-N) 2 vols [NY United

Bible Societies 1989] 1539 5349) 92 Wayne Grudem Systematic Theology p 773 93 Baptizing inwith the Holy Spirit and fire depicts cleansing or purifying the righteous (cp Ac 158f with 1116) and

destroying the wicked 94 ldquoBaptism in the Spiritrdquo denotes ldquothe dwelling of God through his Holy Spirit at the moment of a believerrsquos salvationrdquo

(Craig L Blomberg ldquoBaptism of the Holy Spiritrdquo EDBT p 50)

Of course Jesusrsquo disciples were baptized in the Holy Spirit (Ac 2) subsequent to their conversion but that was because

of their unique place in the history of redemption The same could be said regarding the Samaritan converts in Acts

8 cf Frederick D Bruner A Theology of the Holy Spirit (Grand Rapids Eerdmans 1970) chapt 5 95 ldquoIn one Spirit we were all baptized so as to become one bodyrdquo (Fee on 1 Cor 1213 cf Eph 222) See commentaries

CK Barrett HNTC pp 288f Gordon D Fee NICNT pp 603ndash606 96 The Spirit defines the boundaries and character of the people of God (Ac 1115ndash17 192ndash6 1 Cor 1213) ldquoTo be

baptized into membership of the body is to be engraced with the charismministry which is each member of the bodyrsquos

particular function (charisma) within the body (127 11)rdquo (James DG Dunn ldquoBaptism in the Spirit Yet Once

MoremdashAgainrdquo Journal of Pentecostal Theology 191 (2010) 39)

21

flesh (Gal 520 Ro 84ndash6 cf Ja 314ndash18) the result of not being ldquoled by the Spiritrdquo (Gal 518)

not ldquowalk[ing] in the Spiritrdquo (Gal 525 Ro 84) and not having mature fruit of the Spirit (Gal

522f) or being unbelievers ldquonot having the Spiritrdquo (Jude 19)

Power for service

The Holy Spirit is ldquothe Spirit of gracerdquo (Heb 1029) As such he is the executor or administrator

and the dispenser of Godrsquos grace which is mediated by Jesus Christ (Jn 117) One way the Holy

Spirit administrates and dispenses Godrsquos grace is by distributing various gifts and ministries to

Godrsquos covenant people (1 Cor 1211 Heb 24 cf Ac 2028 132 4) In dispensing Godrsquos grace-

giftsmdashthereby empowering believers for servicemdashthe Holy Spirit manifests the active presence of

God in both the church and the world (p 9)

For example under the old covenant the Spirit of the Lord came upon various men to empower

them for civil and military leadership

the covenant mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note

wisdom cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah

(Jdg 1129) Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232)

Of these men Moses Joshua and David were also prophets97 and they wrote Scripture

The Spirit of the Lord also came upon several old covenant men to empower them to prophesy

the Seventy Elders (Nu 1116f 25f) Saul (1 Sm 1010 1923) Balaam (Nu 242) messengers of

Saul (1 Sm 1920) Amasa (1 Ch 1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2

Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115)

Under the new covenant the Holy Spirit empowers every believer for ministry The entire church

is to be prophetic (Ac 216ndash18 196 1 Cor 141 5 23f 26 31 39) and bearing witness to the

resurrected and reigning Lord Jesus Christ (Lk 2447ndash49 Ac 18 48ff 29ndash31 65 8 917 20

22 27 29 139ndash12 Ro 1519 1 Cor 24f 1 Th 15 cf Ac 532 610)98

Filled with the Spirit

ldquoDo not get drunk with wine for that is dissipation but be filled99 with the Spiritrdquo (Eph 518)

Since this command is addressed to Christians it can only mean that they are ordered to seek a

fuller manifestation of the Spirit than they have already experienced

ldquoTo be filled with the Spirit is to be filled with the immediate presence of God himself and it

therefore will result in feeling what God feels desiring what God desires doing what God wants

speaking by Godrsquos power praying and ministering in Godrsquos strength and knowing with the

97 Moses was a prophet (Nu 126ndash8 Dt 1815 3410ndash12 Ho 1213 Ac 322 737) David was a prophet (Ac 229f

cf 2 Sm 232 Ne 1224 36 Mt 2243Mk 1236) Joshua is not specifically called a prophet in Scripture but he was

certainly the recipient of special revelations from God (Jos 37ndash9 52 9 513ndash65 710ndash15 81f 18 108 116

131ndash7) Joshua also spoke prophetically (Jos 626 and 1 Ki 1634 cf Ecclus 461) performed a unique miracle (Jos

1013f) and added Scripture to the Mosaic writings (Jos 1026 Dt 341ndash12) 98 See Lukersquos use of dunamij in Acts (ten times 18 222 312 47 33 68 810 13 1038 1911) and Luke (fifteen

times 117 35 414 36 517 619 846 91 1013 19 1937 2126f 2269 2449) 99 plhrousqe is present passive imperative (be continually being filled)

22

knowledge which God himself givesrdquo100 Cf ldquoNever flag in zeal be aglow with the Spirit serve

the Lordrdquo (Ro 1211 RSV)

Repeated fillings with the Spirit

Being ldquofilledrdquo with the Spirit can happen to a Christian more than once Multiple fillings of the

Spirit are seen in the lives of Peter (Ac 24 [cp 113] 48 31) Paul (Ac 917 139) and many

other early believers (including the Apostle John Ac 24 431)

Peter And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

Then Peter filled with the Holy Spirit said to them Rulers of the people and elders of Israel (Ac

48)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

Paul And Ananias went his way and entered the house and laying his hands on him he said Brother

Saul the Lord Jesus who appeared to you on the road as you came has sent me that you may

receive your sight and be filled with the Holy Spirit (Ac 917)

Then Saul who also is called Paul filled with the Holy Spirit looked intently at him [Elymas] (Ac

139)

Apostle John and many early believers And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

See Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

Spiritual gifts and functions in the church

There are four primary passages teaching on spiritual gifts and the resultant diverse but

complementary functions in the body of Christ 1 Cor 124 7ndash11ff Ro 123ndash8 Eph 47ndash16 and

1 Pt 410f

Spiritual gifts may be defined as supernatural grace gifts from God to Christians empowering

them for service101 The two primary terms used in the New Testament for spiritual gifts are

100 Wayne Grudem Systematic Theology p 649 101 John Wimber defines spiritual gifts as ldquothe transrational manifestations of Godgiven by God for the purpose of

ministry taking place for the good of the Body of Christrdquo (Signs and Wonders and Church Growth 1 syllabus sec 4

p 1 ldquoSpiritual Gifts 1rdquo tape outline booklet sec 3 p 6) C Peter Wagner similarly states ldquoA spiritual gift is a special

attribute given by the Holy Spirit to every member of the Body of Christ according to Godrsquos grace for use within the

context of the Bodyrdquo (Your Spiritual Gifts Can Help Your Church Grow [Ventura CA Regal 1979] p 42) ldquoA

spiritual gift is any ability that is empowered by the Holy Spirit [1 Cor 1211] and used in any ministry of the church

[1 Cor 127 1426]rdquo (Wayne Grudem Systematic Theology p 1016) Cf Max Turner ldquoSpiritual Giftsrdquo New

Dictionary of Biblical Theology (NDBT) eds TD Alexander et al (Downers Grove IL InterVarsity 2000) p 790

EDT1 p 1042 ISBE rev 4602 EC 4331 New Dictionary of Theology (NDT) eds SB Ferguson et al (Downers

23

carismata102 (Ro 111 126 1 Cor 17 124 9 28 30f 1 Tim 414 2 Tim 16 1 Pt 410)mdash

emphasizing that these gifts are concrete manifestations or embodiments of Godrsquos grace

mediated through individual believers to others and

pneumatika103 (ldquospiritualrdquo Ro 111 1 Cor 121 141)mdashemphasizing that these gifts are

ldquofrom the Spirit and express the life and power of the Spiritrdquo104 They are ldquothe manifestation

of the Holy Spiritrdquo (1 Cor 127) mediated through individual believers to others105

The following table identifies and compares the spiritual gifts and ministries as found in the four

Pauline lists

Ro 126ndash8 1 Cor 128ndash10 1 Cor 1228ndash30 Eph 411

word of wisdom

word of knowledge

faith

gifts of healings gifts of healings

effectings of miracles workers of miracles

prophecy prophecy

distinguishings of spirits

kinds of tongues kinds of tongues

interpretation of tongues interpretation of tongues

service helps

exhorting

giving

Grove IL InterVarsity 1988) p 269 ISBE 52843 Millard J Erickson Concise Dictionary of Christian Theology

(Grand Rapids Baker 1986) p 63 102 BDAG 1081 BAGD 878f Th 667 NIDNTT 2121 TDNT 9403ndash406 L-N 569f WE Vine An Expository

Dictionary of New Testament Words 2 vols In 1 (Old Tappan NJ Fleming H Revell 1966) 2146f John R

Kohlenberger et al The Greek English Concordance to the New Testament (GEC) (Grand Rapids Zondervan 1997)

p 767 Fee suggests that in 1 Cor 12ndash14 the term charismata is restricted to ldquoSpirit manifestations in the community

and thus probably means something like lsquoconcrete expressions of grace manifested through the Spiritrsquos empoweringrsquordquo

(Gordon Fee ldquoGifts of the Spirit DPL p 340) ldquoThey are the concrete expression of charis grace coming to visible

effect in word or deedrdquo (WG Putman ldquoSpiritual Giftsrdquo NBD3 p 1130) Charisms are ldquoa means of gracerdquo (James

DG Dunn Romans p 734 cf ldquoSpiritual Giftsrdquo Baker Encyclopedia of the Bible (BEB) ed Walter A Elwell 4

vols (Grand Rapids Baker 1988) 41993) ldquoOnly the actual deed or word is the charisma hellip Charisma can only be

understood as a particular expression of charis hellip Charisma is always an event the gracious activity (evnerghma) of

God through a manrdquo (James DG Dunn Jesus and the Spirit pp 253f) ldquoCharisma is a concept which we owe almost

entirely to Paulrdquo (Dunn Jesus and the Spirit pp 205f) (In terms of etymology carisma probably derives directly

from the verb carizomai (give generously) rather than the noun carij (Max Turner ldquoSpiritual Gifts NDBT p 792

idem The Holy Spirit and Spiritual Gifts pp 262ndash267 contra Dunn) Derivation from carizomai would emphasize

gift as graciously given (rather than event of grace) highlighting the giverrsquos good will and favor (Turner)

Nevertheless ldquoPaul relates carisma to Godrsquos grace quite directly at 1 Cor 14 7 and Ro 126rdquo (Turner The Holy

Spirit and Spiritual Gifts p 266 n 17) 103 BDAG 837 BAGD 679 Th 523 L-N 143 1221 (cf 796) GEC p 631 pneumatikoj occurs together with

carisma in Ro 111 The two terms are clearly used interchangeably in 1 Cor 1231 and 141

They are ldquospiritualrdquo (pneumatikoj Ro 111 1 Cor 121 141 37) in the sense that they are ldquofrom the Spirit and

express the life and power of the Spiritrdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3706) ldquoIn Paulrsquos view the sort of

charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an evidence a disclosure a making

visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit p 212) 104 James DG Dunn ldquoSpiritrdquo NIDNTT 3706 105 ldquoSpiritual Giftsrdquo BEB 41992f

24

leading steerings

showing mercy

apostles apostles

prophets prophets

teaching teachers

evangelists

pastor-teachers

These lists are not exhaustive of all possible gifts and ministries106 For example deacons are not

included (cf Phil 11 1 Tim 38ndash13) neither is the gift of celibacy (1 Cor 77 cf Mt 1912)

In 1 Cor 121ndash7 gifts are described as evnerghmatamdashworkings of God (v 6) diakoniaimdashacts of

service given by the Lord (v 5) fanerwsijmdashmanifestation of the Spirit (v 7) pneumatika things

of the Spirit ie things the Spirit endowsenables (v 1 cf 141) for the common good of the

church (v 7) and carismatamdashgracious gifts granted by the Spirit (vv 4 8)107

Each member of the Trinity is involved in giving spiritual gifts the Father (1 Cor 1218 28 717)

the Son (Eph 47f) and the Holy Spirit (1 Cor 1211 Heb 24 cf Ac 2028 132 4 1 Tim 118

414 2 Tim 16)

Spiritual gifts may also be considered from the perspective of being eschatological gifts from the

resurrected and exalted Lord Jesus Christ (Eph 47ndash11 Ac 230ndash36) who is now manifesting his

power and performing his ministry through his body the church Thus spiritual gifts are part of

the heavenly prophetic-priestly-kingly ministry of the Lord by the Holy Spirit (cf Ac 11)108 (We

will discuss the Spirit and eschatology below)

To further explain what spiritual gifts are we will consider what spiritual gifts are not109 They are

not

natural talents110 (non-Christians have talents too)

106 For extensively documented definitions of each gift and ministry see Robert Fugate ldquoSpiritual Gifts Itemized and

Definedrdquo 107 Max Turner The Holy Spirit and Spiritual Gifts (Peabody MA Hendrickson 1996) p 261 108 EE Ellis ldquoSpiritual Giftsrdquo Interpreterrsquos Dictionary of the Bible Supplementary Volume ed Keith Crim

(Nashville TN Abingdon 1976) p 841 As previously noted the Gospel of Luke narrated what Jesus began ldquoto dordquo

and ldquoto teachrdquo (both present infinitives) (Ac 11) see Archibald T Robertson Word Pictures in the New Testament

34 109 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow pp 85ndash92 99ndash102 110 ldquoThese manifestations of the Spirit are marked out for Paul as given (not achieved by man) as expressions of divine

energy (not human potential or talent) as acts of service which promote the common good (not for personal edification

or aggrandizement) (1 Cor 124ndash7)rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3703) Elsewhere Dunn adds ldquoCharisma

is not to be confused with human talent and natural ability nowhere does charisma have the sense of a human capacity

heightened developed or transformed hellip So far as Paul was concerned charismata are the manifestation of

supernatural power Charisma is always God acting always the Spirit manifesting himself hellip For Paul every charisma

was supernatural hellip Charisma is characterized not by the exercise of manrsquos ability and talent but by unconditional

dependence on and openness to Godrdquo (1 Pt 411) (Jesus and the Spirit 255f)

For discussion of the differing views regarding spiritual gifts and natural talents see Siegfried Schatzmann A Pauline

Theology of Charismata 73ndash77 Max Turner The Holy Spirit and Spiritual Gifts 278 For a brief discussion of the

antithesis between the Holy Spirit and the unbelieving world see Robert E Fugate ldquoThe Person and Work of the

Holy Spiritrdquo p 25 (above)

Care must be taken not to interpret natural abilities vs spiritual gifts in terms of Roman Catholic Thomas Aquinasrsquo

nature vs grace dualism (based on Aristotle) or Aristotlersquos potentiality vs actuality dualism

25

the fruit of the Spirit (Gal 522f 1 Cor 1231ndash141)

Fruit of the Spirit Gifts of the Spirit

Every fruit is for every Christian Christians have different gifts and ministries

Manifests the character of Christ Manifest the power amp works of Christ (Mk 1617ndash

20 Ac 11)

Relates to mature Christian character

(ie what a Christian is)

Relate to differing functions and ministries in the

Body (ie what a Christian does)

Gifted Christians (1 Cor 17 1412) can be carnal

(31 3f 131ndash3)

Requires time to develop Given instantaneously (Ac 24 1044ndash46 196

Ro 111 1 Tim 414 2 Tim 16)

Is eternal (1 Cor 1313) Is temporal (1 Cor 138ndash12)

(ldquoA passage on fruit accompanies every one of the primary passages on giftsrdquo111)

normal Christian responsibilities (ie faith serving giving witnessing exhorting etc)

Satanrsquos counterfeit gifts (2 Tim 31 8f 13)112

Diversity of gifting is designed to foster unity in the body of Christ through mutual

interdependence (Ro 123ndash8 1 Cor 124ndash30 Eph 44ndash16) Each member of the body needs the

help of the others ldquoThe eye cannot say to the hand lsquoI have no need of yoursquo nor again the head to

the feet lsquoI have no need of yoursquordquo (1 Cor 1221 cf Ro 112) All members must do their part for

the body to come to maturity (Eph 413 16)

There are three primary purposes for spiritual gifts

To glorify God113 (1 Pt 410f)

To edify the church (1 Cor 127 143ndash5 12 17 26 Eph 412ndash16 1 Pt 410f)114 and

The conviction and conversion of unbelievers (1 Cor 1421ndash25 Mk 1615ndash20 Mt

2818ndash20 Ro 1518f)115

111 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow p 89 112 Biblical examples of Satanic miracles include Ex 7f Dt 131ndash3 Jb 112 26 Mt 722ff Mt 2424Mk 1322 2

Th 29 2 Tim 31 8f 13 Rv 1313ndash15 1613f 1920 113 The New Testament gives many examples of people glorifying God after miraculous healings and deliverances

from the power of Satan (Mt 98Mk 212Lk 525 Lk 716 Mt 1531 Lk 943 1313 Jn 114 40 Lk 1715 1843

Ac 38f 421 cf Jn 1412ndash14 2 Cor 120)

Glorifying God directly relates to the purpose for manrsquos creation ldquoManrsquos chief and highest end is to glorify God [Ro

1136 1 Cor 1031] and fully to enjoy Him forever [Ps 7324ndash28 Jn 1721ndash23]rdquo (Westminster Larger Catechism Q

1) 114 ldquoThe charismata are always to be seen as servicehellip as Godrsquos gifts for the body given to or better through the

individual lsquofor the common good [1 Cor 127]rsquordquo (James DG Dunn Jesus and the Spirit p 264) 115 WG Putman ldquoSpiritual Giftsrdquo The New Bible Dictionary (NBD3) eds I Howard Marshall et al 3rd ed (Grand

Rapids Eerdmans 1996) p 1130 For examples of signs and wonders being a catalyst for church growth see John

Wimber Power Evangelism pp 191f or Signs and Wonders and Church Growth 1 syllabus sec 5 pp 12ndash14

26

In sum116 the Triune God gives spiritual gifts to equip and empower the church to carry out her

God-given ministry of manifesting and extending the victorious all-encompassing kingdom of the

Lord Jesus Christ throughout the world (Mt 2818 Eph 120ndash22 410 1 Cor 1524ndash27 Jn 335

Phil 321) until Christ returns in glory (1 Cor 17 1310 Eph 411ndash13)

Holy Spirit empowers believers for spiritual warfare

Old Testament believers did not drive out demons

In sharp contrast when Jesus the Messiah came the Holy Spirit came upon Him at His baptism

and then immediately led Him into conflict with the devil (Lk 41ndash14 Mt 41ndash11 Mk 112f)

Apparently during this battle in the wilderness Jesus bound ldquothe strong manrdquo (Mk 327 Mt

1229 cp Lk 1121f) ie the devil Jesus ldquoreturned in the power of the Spiritrdquo (Lk 414) and

immediately began to drive out demons (Mk 123ndash27 32 34 39 311 etc) thereby manifesting

the presence of the kingdom of God (Mt 1228)

Jesus gave His disciples authority and power to drive out demons and commanded them to use it

when preaching the good news of the kingdom This was true for the twelve (Mt 101 8 Mk 67

12f Lk 91f cf Mk 315) the seventy (Lk 1017ndash20) and those receiving the great commission

(Mk 1615ndash20) When Jesusrsquo followers were driving out demons Satanrsquos kingdom was collapsing

(Lk 1017ndash19 1120ndash22) In the upper room Jesus taught that ldquoIt is the Spiritrsquos task to show how

the forces of darkness have been effectively overthrownrdquo (Jn 168 11)117

After His resurrection Jesus instructed His disciples not to begin the Great Commission yet but

to wait in Jerusalem until they were clothed with power from on high (Lk 2449) After His

ascension and enthronement the Lord Jesus poured out the Holy Spirit to empower the entire

church (Ac 233 36) Now all believers do warfare against the powers of darkness in Jesusrsquo name

(Mk 1617 Eph 617118 cf vv 10ndash18) The Book of Acts contains numerous examples of believers

driving out demons (Ac 516 87ndash11 Philip who was not an apostle but who was ldquofull of the

Spiritrdquo [63] drove demons out of many Samaritans [87] 1616ndash19 by Paul who had been led

by the Spirit to Philippi [vv 6ndash10] where he drove out a spirit of divination 1911ndash13 18f) The

Holy Spirit filled119 Paul empowering him to speak a prophetic curse against a magicianfalse

116 For additional study on spiritual gifts see Robert E Fugate ldquoIntroduction to Spiritual Giftsrdquo idem ldquoSpiritual Gifts

Itemized and Definedrdquo 117 Donald Guthrie New Testament Theology (Downers Grove IL InterVarsity 1981) p 533 ldquoWhat residual power

the prince of this world enjoys is further curtailed by the Holy Spirit the Counselor (Jn 1611)rdquo (DA Carson John

p 443) In Jn 1611 the verb κέκριται is perfect passive indicative (ie has been and now stands judgedcondemned) 118 The Greek term translated ldquoswordrdquo (macaira) denotes a short sword (2 foot or less) or dagger which was the

crucial offensive weapon in close combat The sword is the Word (r`hma) of God (including both Godrsquos spoken and

written Word Arnold 461f) The genitive ldquoof the Spiritrdquo ldquois probably a genitive of source indicating that the Spirit

makes the sword powerful and effective giving to it its cutting edge (Heb 412)rdquo (OrsquoBrien 482 cf Schnackenburg

279 Lincoln 451 Fee Godrsquos Empowering Presence 728 Hoehner 852) The sword of the Spirit is to be used in

resisting Satanic temptations (Mt 44 7 10 Lk 44 8 12) (Hoehner 853 Morris 207f Bruce 409f Eadie 473)

speaking prophetic curses (Ac 136ndash11) and proclaiming the gospel of the kingdom in the power of the Spirit

(including healings and exorcisms Lk 109 17ndash19) (OrsquoBrien 482 Fee 729 Lincoln 451 Schnackenburg 280

Barth 2200 Salmond 388) (See Arnold 462f cf Stott 282) Using the sword of the Spirit involves ldquospeaking the

words of God in Christrsquos name empowered by Godrsquos Spiritrdquo (Hoehner 853) The commands of Eph 610ndash18 are

ldquodirected to both the individual and the corporate body hellip The Roman soldier did not fight alonerdquo (Hoehner 853)

The sword of the Spirit is held in the belt of truth (Hoehner 852) Cf Rv 116 212 16 1913 15 119 This was most likely an immediate filling with the Spirit ldquoa special enabling of the Spirit for the ministry he is

about to exercisehellipprophetichellipcurserdquo (Peterson 381) See the appendix ldquoFilled with the Spiritrdquo and ldquoFull of the

Spiritrdquo in Luke-Actsrdquo below Paul ldquoconfronts the magician directly under the Spiritrsquos guidancerdquo (Bock 445)

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

5

force or the electromagnetic transmission of energy through light heat or sound waves) simply

cannot be described in the language the Bible uses for the Person of the Holy Spirit

Contrary to common scholarly opinion even the Old Testament contains passages that personalize

Godrsquos Spirit (Is 639ndash1119 481620 Ezk 22 83 379 Zc 712) and passages in which the Spirit

is spoken of as a distinct person co-causing Godrsquos work (Gn 12 Ps 336 Is 4816 61121

6310)22

The Holy Spirit is fully God

1 The Holy Spirit is called by the names of God

God (qeoj) (Ac 53f 1 Cor 316 Eph 222) Believers are the temple of God because God

the Holy Spirit dwells in them (1 Cor 316f 619f Eph 221f)

Adonai ie sovereign Lord (Ac 2825 + Is 61 8 11)

Yahweh (Ac 2825ndash28 + Is 63 5 12 (vv 9f) Heb 1015ndash17 + Jer 3131ndash34 Heb 37ndash11

+ Ps 957ndash11 amp Ex 177 Heb 98 + Ex 251ff 2 Cor 616 + Lv 2611ndash13 2 Cor 317 + Ex

3434 Nu 242 13)

Elohim ie God (2 Cor 616 + Lv 2611ndash13)

2 The Holy Spirit possesses the attributes of God

Personal spirit (see above) who possesses and gives life (ldquolife-giving Spiritrdquo Ro 82 NET)

Infinite (Is 4012f)

Independence or self-existencemdashYahweh (see above)

Eternity (Heb 914 Jn 1416)

Omnipresence (Ps 1397ndash8ff Ezk 3627 Ac 18)

Omniscience (1 Cor 210f Is 4012ndash14 Jn 1426 1612ndash15)

Omnipotence (Ro 1519 1 Cor 24 1211 1 Pt 318 Ps 336 Gn 12 Job 334 Ps 10430

Lk 135)

19 ldquoThe fact that Israel grieved the Spirit shows that the Spirit is a Person how can one grieve an impersonal spirit

hellip The Spirit is here distinguished as a Person by the fact that He can be grieved and so feel grief Upon the basis of

this passage Paul utters his remarkable statement lsquoGrieve not the Holy Spirit of Godrsquo (Eph 430) Thus in these two

verses there is a distinction of the three persons of the Triune God He [Yahweh] the angel of His presence and the

Spirit of His holinessrdquo (EJ Young Isaiah 3 vols [Grand Rapids MI Eerdmans 1965ndash1972] 3482f cited by Robert

Morey The Trinity Evidence and Issues pp 189f 200ndash202

ldquoHere it is the spirit of holiness which is distinguished from Him [Yahweh] as a personal existence For just as the

angel who is His face ie the representation of His nature [Heb 13] is designated as a person both by His name and

also by the redeeming activity ascribed to Him so also is the Spirit of holiness by the fact that He can be grieved and

therefore can feel grief (cp Eph 430 lsquoGrieve not the Holy Spirit of Godrsquo) Hence Jehovah and the angel of His face

and the Spirit of His holiness are distinguished as three persons hellip We have here an unmistakeable indication of the

mystery of the triune nature of God the Onerdquo (Franz Delitzsch Isaiah 2456) Cf David L Cooper The God of Israel

p 80 J Barton Payne The Theology of the Older Testament (Grand Rapids MI Zondervan 1962) p 176 cf Num

1117 (p 173) 20 In Isaiah 4816 the three Persons are (1) Yahweh (2) the speaker who is the Servant of the Lord (ie God the Son

who becomes incarnate Heb 11f) and (3) the Spirit (who anoints the ServantMessiah) EJ Young Isaiah 3258f 21 In Isaiah 611 the three Persons are (1) Yahweh (2) the speaker who is the Servant of the Lord (ie God the Son

who becomes incarnate Lk 417ndash21) and (3) the Spirit (who anoints the ServantMessiah) EJ Young Isaiah 3458f

cf Franz Delitzsch Isaiah 2425 22 John B Metzger The Tri-Unity of God Is Jewish (St Louis MO Cenveo-Plus Communications 2005) Robert

Morey The Trinity Evidence and Issues (Grand Rapids MI World Publishing 1996) pp 188ndash195 David L Cooper

The God of Israel (Los Angeles CA Biblical Research Society 1945) pp 24ndash97

6

Holiness (Holy Spirit [Ps 5111 Is 6310f about 90 NT occurrences] ldquoSpirit of holinessrdquo

[Ro 14] ldquosanctifiesrdquo [Ro 1516 1 Cor 611 2 Th 213 1 Pt 12])

Goodness (Ne 920 Ps 14310 He produces love (Ro 1530 Gal 522) and ministers grace

(Heb 1029) Jesus taught that ldquoNo one is good but One that is Godrdquo (Mt 1917 Mk

1018 Lk 1819)

Truth (Jn 1417 1526 1613 1 Jn 46 57)

Freedom or sovereignty (2 Cor 317f23 1 Cor 1211 Heb 24 Ac 166f Jn 38) cf Adonai

(above)

3 The Holy Spirit performs the works of God

Creates (Gn 12 Job 334 Ps 10430 cf Job 2613 Ps 336 Is 4012ndash14) As Creator the

Holy Spirit gives physical life (Gn 27 Job 334 3414f Ps 10429f Ro 811 1 Cor 1545)

As the agent of creation the Spirit is not a creature

Gives spiritual liferegenerates (Jn 35f [cf 1 Jn 39 born of God] 2 Cor 36 Tit 35 1 Pt

318 Ezk 371ndash14 cf life-giving water Jn 410 738f Rv 221 17)

Resurrects from the dead (Ro 14 1 Tim 316 1 Pt 318 NIV NKJ Rv 1111)

Justifies and sanctifies (1 Cor 611)

Judges (Jn 168ndash11)

4 Whatever the Holy Spirit says is what God says because He is God (1 Sm 1010 2 Sm 232

Zc 712)

5 The Holy Spirit receives the honor due only to God

The Holy Spirit is presented as equal with the Father and Son in the Trinitarian passages

(Mt 316 2819 divine Name in baptism Jn 1416f Ac 233 1 Cor 124ndash6 gifts 2 Cor

1314 benediction Eph 218ndash22 316ndash18 prayer 44ndash6 2 Th 213f 1 Pt 12 redemption

Jude 20f Rv 14ndash6)24 ldquoIt is inconceivable that in these texts which identify the divine

name specify the ultimate source of spiritual blessing and speak of God in worshipful

terms one of the three members should lack full divine statusrdquo25

Blasphemy against the Holy Spirit will never be forgiven (in contrast to blasphemy against

Christ) (Mt 1232 Mk 329) In Scripture blasphemy is always against God

This Biblical evidence corroborates Charles Hodgersquos assertions ldquoIn the Bible all divine titles and

attributes are ascribed equally to the Father Son and Spiritrdquo26 and the same worship prayer

adoration love and devotion are offered to each person of the Trinity27

Some Christians have mistakenly affirmed that the Holy Spirit does not call any attention

whatsoever to himself but only glorifies the Father and Son This is a false dichotomy not

supported by Scripture Of course the Spirit does glorify Jesus (Jn 1614) and bears witness to him

(Jn 1526 Ac 532 1 Jn 23 42) But it should not be inferred that the Spirit does not make his

own actions and words known The Bible contains hundreds of verses talking about the work of

23 In 2 Cor 317 ldquoby lsquothe Lordrsquo Paul does not intend either God or Christ he intends the Spiritrdquo (Gordon Fee Godrsquos

Empowering Presence [Peabody MA Hendrickson 1994] pp 311ndash313) 24 Additional passages also distinguish the Spirit from Christ (Ac 931 Ro 1530 1 Cor 611 Ph 21 33 Heb 1029

Rv 27 18 29) 25 John M Frame The Doctrine of God p 686 26 Charles Hodge Systematic Theology 1444 27 Ibid pp 444 462 525f

7

the Spirit making his work known and the Bible is itself spoken or inspired by the Holy Spirit

The Holy Spirit also made himself known in the Old Testament by powerfully coming upon

prophets judges and kings28 The New Testament contains two theophanies of the Spirit (Mt

316 Mk 110 Lk 322 Jn 132 Ac 22f) Certain gifts of the Holy Spirit are called

ldquomanifestations of the Spiritrdquo (1 Cor 127ndash1129 cf 24f Heb 24 Ro 1519) The Holy Spirit bears

witness with our spirit that we are children of God (Ro 816) and He cries ldquoAbba Fatherrdquo (Gal

46) ldquoIt seems more accurate therefore to say that although the Holy Spirit does glorify Jesus he

also frequently calls attention to his work and gives recognizable evidences that make his presence

known Indeed it seems that one of his primary purposes in the new covenant age is to manifest

the presence of Godrdquo30

The work of the Holy Spirit ldquoThe work of the Holy Spirit is to manifest the active presence of God in the world and especially

in the churchrdquo31 (Note the Hebrew parallelism of Godrsquos Spirit and Godrsquos presence in Pss 5111

1397)

Creation

In creation ldquoThe activity of the divine ruach is precisely that of extending Godrsquos presence into

creation in such a way as to order and complete what has been planned in the mind of Godrdquo32

Scripture teaches that the Holy Spirit was active in the creation of the universe

28 For examples see ldquoPower for servicerdquo below 29 ldquoIn Paulrsquos view the sort of charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an

evidence a disclosure a making visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit (Philadelphia

Westminster 1975) p 212) 30 Wayne Grudem Systematic Theology (Grand Rapids Zondervan 1994) p 641 (bold added) I am indebted to

Grudem for the discussion in this paragraph John Owen adds ldquoBut now Christ being ascended to his Father has

committed all his affairs in the Church and world to the Holy Spirit John 167 amp c and with this design that the

person of the Spirit may be singularly exalted in the Church Wherefore the duty of the church now immediately

respects the Spirit of God who acts toward it in the name of the Father and of the Sonrdquo (The Holy Spirit His Gifts

and Power [Grand Rapids Kregel 1967] pp 31f bold added cf Works 344) 31 Wayne Grudem Systematic Theology p 634 Cf ldquoto mediate Christrsquos presence to believersrdquo (JI Packer Keep in

Step with the Spirit [Old Tappan NJ Fleming H Revell 1984] p 49) Grudem notes that ldquoGod is present in every

part of space with his whole being yet God acts differently in different places Furthermore when the Bible speaks

of Godrsquos presence it usually means his presence to blessrdquo (eg in the tabernacle and the temple Ps 1611) rather

than His presence to punish or His presence to sustain the created order (Col 117 Heb 13) (pp 175ndash177) 32 Sinclair B Ferguson The Holy Spirit (Downers Grove IL InterVarsity 1996) p 21

8

ldquoThe earth was without form and void and darkness was over the surface of the deep And the

Spirit of God33 was hovering34moving over the surface of the watersrdquo (Gn 12)35

ldquoBy the word of the LORD the heavens were made and by the breathspirit of his mouth all

their hostrdquo (Ps 336)36

ldquoBy His Spirit He adorned the heavensrdquo (Job 2613 NKJ)

ldquoWho has measured the waters in the hollow of His hand And marked off the heavens by the

span And calculated the dust of the earth by the measure And weighed the mountains in a

balance And the hills in a pair of scales 13 Who has directed the Spirit of the LORD Or as His

counselor has informed Him 14 With whom did He consult and who gave Him understanding

And who taught Him in the path of justice and taught Him knowledge And informed Him of

the way of understandingrdquo (Is 4012ndash14)

ldquoThen the LORD God formed man of dust from the ground and breathed into his nostrils the

breath of life and man became a living beingrdquo (Gn 27)

ldquoThe Spirit of God has made me and the breath of the Almighty gives me liferdquo (Job 334)

Of course the above verses describing the Holy Spiritrsquos work in creation do not imply that the

other two members of the Godhead were not active in creation Scripture clearly asserts that the

Logos the Second Person of the trinity was also directly involved in creation (Jn 13f 10 526

Ac 315 Col 116f 1 Cor 86 Heb 12 10) The Father is the source from which (ex ou) every

operation emanates the Son is the medium through which (di ou) it is performed and the Holy

Spirit is the executive by which (en w) it is carried into effect37 ldquoIn general the work of the Father

is that of serving as supreme planner author and designer that of the Son as worker carrying out

the directives of the Father and especially giving revelation of the Godhead and that of the Holy

Spirit as the completer or consummator bringing to final form that which has been brought into

existence by the Son at the Fatherrsquos commandrdquo38

33 ldquoThe phrase really does express the powerful presence of God moving mysteriously over the face of the

watershelliphovering and ready for actionrdquo (Gordon J Wenham Genesis 1ndash15 [Waco TX Word 1987] p 17) It should

not be understood as wind (Victor P Hamilton The Book of Genesis Chapters 1ndash17 [Grand Rapids Eerdmans 1990]

pp 114f) The Holy Spirit was ldquosustaining and manifesting Godrsquos immediate presence in his creationrdquo (Wayne

Grudem Systematic Theology p 249) 34 ldquoHoveringrdquo from the Ugaritic passages and from the Deuteronomy passages describes the actions of birds not

winds (Hamilton Genesis p 115) Physicist Henry M Morris hypothesizes that the hoveringrapid back and forth

movementvibrating describes the movement of the Spirit of God who was imparting energy to the universemdashenergy

transmitted through wave motion ldquoAs the outflowing energy from Godrsquos omnipresent Spirit began to flow outward

and to permeate the cosmos gravitational forces were activated and water and earth particles came together to form a

great sphere moving though spacerdquo (The Genesis Record [Grand Rapids Baker 1976] p 52) 35 A few scholars suggest that Gn 11 was the work of God the Son but Gn 12ndash31 was the work of the Holy Spirit

see Leon J Wood The Holy Spirit in the Old Testament [Grand Rapids Zondervan 1976] pp 33f Abraham Kuyper

The Holy Spirit (NY Funk amp Wagnalls 1900) p 29 RA Redford Vox Dei The Doctrine of the Holy Spirit (New

York NY Eaton amp Mains 1889) p 29 36 The two clauses in this verse are probably Hebrew parallelism However some scholars eg Leon J Wood take

the first clause as referring to the Second Person of the trinity and the second clause as referring to the Holy Spirit

(The Holy Spirit in the Old Testament pp 32f) 37 George Smeaton The Doctrine of the Holy Spirit p 4 38 Leon J Wood The Holy Spirit in the Old Testament p 16 cf p 33 Similarly ldquoThe work of the Holy Spirit seems

to be to bring to completion the work that has been planned by God the Father and begun by God the Sonrdquo (Wayne

Grudem Systematic Theology p 249) ldquoThe Father originates the Son executes and the Holy Spirit perfectsrdquo

9

Providence governing presence over the natural world

ldquoThe Spirit of God is the executive of the powerful presence of God in the governing of the created

orderrdquo39 As Godrsquos governing presence the Holy Spirit gives life to all animate creatures (eg

man animals birds fish etc) and he sustains them

ldquoThe Spirit of God has made me and the breath of the Almighty gives me liferdquo (Job 334)

If He should determine to do so If He should gather to Himself His spirit and His breath all

flesh would perish together and man would return to dustrdquo (Job 3414f cf 1210 273 Gn

617 715 22)

ldquoYou hide your face they are dismayed You take away their spirit they expire and return to

their dust When you send forth your Spirit they [man animals birds fish] are created And

You renew the face of the earthrdquo (Ps 10429f)

The phrase ldquoYou renew the face of the earthrdquo (Ps 10430) suggests that the Holy Spirit also

produces all vegetational life (eg grass plants and trees)40

The Holy Spirit occasionally resurrects people

ldquoBut after the three and a half days the breath of life from God came into them [the two

witnesses41] and they stood on their feet and great fear fell upon those who were watching

themrdquo (Rv 1111)

The Holy Spirit even brings animals to fulfill Godrsquos purposes (Is 3416)

Scripture

Revelation and inspiration

The characteristic ministry of the Holy Spirit in Scripture is prophecy He is ldquothe Spirit of

prophecyrdquo (Rv 1910 cf the Book of Acts 1 Pt 111f 2 Pt 121 2 Tim 316 Ac 24 14 Mi 38

Ho 97 Is 421 611 Zc 712 Jl 328 Nu 1125 1 Sam 1010 Rv 110 42 173 2110 226)42

Understanding the Biblical prophet is key to understanding the inspiration of Scripture A

prophet was Godrsquos chosen spokesman or mouthpiece he received a verbal message (revelation)

from God (ldquothe word of the LORDrdquo) which he was commissioned to speak or write to certain

(Edwin H Palmer The Holy Spirit [Grand Rapids MI Baker 1958] p 21) Cf Abraham Kuyper The Holy Spirit

pp 19ndash21 (example of a king [representing God the Father]mdashwho furnishes the building materials and the plansmdash

and the builder [representing God the Son] who constructs the palace) Kuyper adds ldquoTo lead the creature to its

destiny to cause it to develop according to its nature to make it perfect is the proper work of the Holy Spiritrdquo 39 Sinclair B Ferguson The Holy Spirit p 21 40 Edwin H Palmer The Holy Spirit pp 24f 41 The two witnesses have been variously interpreted as representing the church (Kenneth L Gentry

httpwwwforerunnercombeastbeastfaqhtml) the line of Old Testament prophets until John (David Chilton The

Days of Vengeance [Ft Worth TX Dominion Press 1987] pp 277f) cf Mt 2752 James and Peter (J Stuart Russell

The Parousia [1887 reprint Grand Rapids MI Baker 1985] pp 430ndash444) etc 42 Of the 128 instances in which the Holy Spirit is referred to in the OT 76 (59) are in the context of

prophecyrevelation 90128 (70) refer to either prophecyrevelation or miraculous power (Jon Ruthven On the

Cessation of the Charismata [Sheffield Sheffield Academic Press 1993] pp 114f) Cf Theological Dictionary of

the New Testament (TDNT) 9 vols + Index eds Gerhard Kittle and Gerhard Friedrich [ET Grand Rapids MI

Eerdmans 1964ndash1976] 6407ndash409 681f NIDNTT 3393 699 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2730

Interpreterrsquos Dictionary of the Bible (IDB) ed George A Buttrick 4 vols (Nashville TN Abingdon 1962) 2627

10

people in accordance with Godrsquos commands thus the prophet was Godrsquos messenger who spoke or

wrote Godrsquos words in Godrsquos name at Godrsquos bidding

The Apostle Peter describes the entire Old Testament as ldquothe prophetic wordrdquo

And we have the word of the prophets [lsquothe prophetic wordrsquomdashRSV NASB] made more certain

and you will do well to pay attention to it as to a light shining in a dark place until the day

dawns and the morning star rises in your hearts Above all you must understand that no

prophecy of Scripture came about by the prophetrsquos own interpretation For prophecy never had

its origin in the will of man but men spoke from God as they were carried along by the Holy

Spirit [ldquoimpelled by the Holy Spirit they spoke the words of GodrdquomdashNEB] (2 Pt 119ndash21 NIV)

In other words the Old Testament prophets43 ldquoimpelled by the Holy Spiritrdquo spoke and wrote the

very words of God Godmdashspeaking through menmdashwas the Source of the prophetic Scriptures (not

human initiative) Godrsquos prophets were ldquocarried alongrdquo44 by the Holy Spirit to the goal of His

choosing That is why Christ and the writerrsquos of the New Testament cite the Old Testament with

the introductory formula the Holy Spirit saidsays (or some equivalent) (Mk 1236 Ac 116 424f

2825 Heb 37 98 1015ndash17 cf Ac 751 Heb 11)

After his resurrection Christ commissioned his apostles to be his vehicles of revelation (Jn 1426

1526 1613ndash15 Ac 11ndash5 8) They spoke and wrote the infallible word of the Lord

Since the Holy Spirit perfectly superintended the prophetic-apostolic word ldquoAll Scripture is God-

breathedrdquo (qeopneustoj 2 Tim 316)45 God is the ultimate author of Scripture It is his inspired

43 For an outstanding treatment of Old Testament prophets functioning as the mouthpieces of God see Edward J

Young My Servants the Prophets (Grand Rapids Eerdmans 1952) 44 ldquoCarried alongrdquo (ferw) is a maritime metaphor used in Ac 2715 17 of a ship carried along by the wind Michael

Green picturesquely describes this verb ldquoThe prophets raised their sails so to speak (they were obedient and

receptive) and the Holy Spirit filled them and carried their craft along in the direction He wishedrdquo (2 Peter Jude

TNTC 1891) Benjamin Warfield explains the theological significance of ldquocarried alongrdquo in 2 Pt 121

The term used is a very specific one It is not to be confounded with guiding or directing or controlling or

even leading in the full sense of that word It goes beyond all such terms in assigning the effect produced

specifically to the active agent What is ldquobornerdquo is taken up by the ldquobearerrdquo and conveyed by the ldquobearerrsquosrdquo

power not its own to the ldquobearerrsquosrdquo goal not its own The men who spoke from God are here declared

therefore to have been taken up by the Holy Spirit and brought by His power to the goal of His choosing

The things which they spoke under this operation of the Spirit were therefore His things not theirs And that

is the reason which is assigned why ldquothe prophetic wordrdquo is so sure Though spoken through the

instrumentality of men it is by virtue of the fact that these men spoke ldquoas borne by the Holy Spiritrdquo an

immediately Divine word (Benjamin B Warfield The Inspiration and Authority of the Bible [Phillipsburg

NJ Presbyterian amp Reformed 1948] p 137)

Richard C Trench adds that ferw expresses a temporary bearing rather than an habitual and continuous bearing

(Synonyms of the New Testament sect 58) 45 Benjamin B Warfield in his exhaustive study of qeopneustoj writes

The Greek term has however nothing to say of inspiring or of inspiration it speaks only of a ldquospiringrdquo or

ldquospirationrdquo What it says of Scripture is not that it is ldquobreathed into by Godrdquo or is the product of the Divine

ldquoinbreathingrdquo into its human authors but that it is breathed out by God ldquoGod-breathedrdquo the product of the

creative breath of God In a word what is declared by this fundamental passage is simply that the Scriptures

are a Divine product without any indication of how God has operated in producing them No term could

have been chosen however which would have more emphatically asserted the Divine production of Scripture

than that which is here employed The ldquobreath of Godrdquo is in Scripture just the symbol of His almighty power

the bearer of His creative word hellip What is theopneustos is ldquoGod-breathedrdquo the product of Divine inspiration

the creation of that Spirit who is in all spheres of the Divine activity the executive of the Godhead hellip It does

not express a breathing into the Scriptures by God hellip What it affirms is that the Scriptures owe their origin

to an activity of God the Holy Ghost and are in the highest and truest sense His creation It is on this

11

and infallible Word From these principles we may define Biblical inspiration as ldquothat supernatural

influence of the Holy Spirit whereby the sacred writers were divinely supervised in their

production of Scripture being restrained from error and guided in the choice of words they used

consistently with their disparate personalities and stylistic peculiaritiesrdquo46

Illumination

Though God has given us His inerrant and sufficient Word we do not automatically understand it

correctly We are dependent upon God to give us insight into the meaning and application of His

Word The process by which He does this is called ldquoilluminationrdquo By illumination we mean the

work of the Holy Spirit bringing light and understanding to the individual human mind

In contrasting illumination with revelation and inspiration we could say (somewhat

oversimplifying the case) that revelation is God communicating truth inspiration is God infallibly

recording the truth that He revealed and illumination is God teaching the truth that He revealed

and recorded Revelation and inspiration are concerned with Godrsquos objective truth which

confronts us as something outside of ourselves Illumination involves the subjective discovery of

that objectively revealed truth In other words the Holy Spirit takes the prophetic-apostolic Word

of God written and speaks it directly to our heart

Here are some verses describing the Holy Spiritrsquos work of illumination ldquoOpen my eyes that I may see wonderful things in your lawrdquo (Ps 11918)

ldquoFor God who said lsquoLight shall shine out of darknessrsquo is the One who has shone in our hearts

to give the Light of the knowledge of the glory of God in the face of Christrdquo (2 Cor 46)

ldquoI keep asking that the God of our Lord Jesus Christ the glorious Father may give you the

Spirit of wisdom and revelation so that you may know him better 18 I pray also that the eyes

of your heart may be enlightened in order that you may know the hope to which he has called

you the riches of his glorious inheritance in the saints 19 and his incomparably great power

for us who believerdquo (Eph 117ndash19a NIV)

Illumination by the Holy Spirit

transforms the Bible from a ldquopaper poperdquo to the ldquoliving voice of the Spiritrdquo The same Holy

Spirit who spoke in time past by His prophets and apostles now speaks directly to

contemporary man Without the illumination of the Holy Spirit all direct personal relationship

to God would be lost The Bible would be merely an ancient document setting forth truths

given by God to people who lived millennia ago With the illumination of the Holy Spirit the

foundation of Divine origin that all the high attributes of Scripture are built (The Inspiration and Authority

of the Bible pp 133 296) 46 Carl FH Henry ldquoThe Authority and Inspiration of the Biblerdquo Expositorrsquos Bible Commentary ed Frank E

Gaebelein 12 vols (Grand Rapids MI Zondervan 1979ndash1985) 125 A more comprehensive definition is ldquothe

activity by which that portion intended by God of his special revelation was put into permanent authoritative written

form by the supernatural agency of the Holy Spirit who normally worked concurrently and confluently through the

spontaneous thought processes literary styles and personalities of certain divinely-selected men in such a way that

the product of their special labors (in its entirety) is the very Word of God (both the ideas and the specific vocabulary)

complete infallible and inerrant in the original manuscriptsrdquo (Louis I Hodges ldquoEvangelical Definitions of

Inspiration Critiques and a Suggested Definitionrdquo Journal of the Evangelical Theological Society 37 (March 1994)

109)

12

simple believer in Christ meets God immediately as the living God speaks to him personally

in the pages of the Bible47

One form of illumination is the inner testimony of the Holy Spirit48 The inner testimony of the

Holy Spirit may be defined as follows the Holy Spirit on the basis of the credible witness of the

Scriptures speaks through the Scriptures thereby giving all Christians an inner knowing or

certainty that the Bible is the objective word of God Thus the same Holy Spirit who inspired the

Scripture testifies that it is Godrsquos Word The internal testimony of the Holy Spirit does not give

authority to Scripture but witnesses to the authority Scripture already possesses

Earthly life and ministry of Jesus

ldquoThe church has never sufficiently confessed the influence the Holy Spirit exerted upon the work

of Christrdquo49 Jesus Christ is the man of the Spirit par excellence He is the Messiah anointed with

the Holy Spirit (Is 111f Is 421 amp Mt 1217f Is 611ndash3 amp Lk 418f Lk 41 14 Ac 1038) He is

the eschatological prophet like Moses (Dt 1815 18f cf Ac 322f 737 51f)

The person of Christ was anointed by the Holy Spirit with respect to his call to office However

it is the humanity of Christ that is anointed with respect to the actual supplies of gifts and graces

aids and endowments necessary for the execution of his office (earthly and heavenly) The only

specific immediate act of the Person of the Son on the human nature of Christ was the assumption

of it into subsistence with himself However the Spirit according to the order of the Trinity

interposes his power only to execute the will of the Son The two natures of our Lord actively

concurred in every mediatorial act50

Jesus understood that he was a prophet (Mt 522 Mk 64 Mt 1357 cf Jn 444 Lk 1333

418f)51 This must be seen in its first century Jewish setting ldquoSince the Spirit was principally

regarded as the Spirit of prophecy in the Judaism of that time Jesusrsquo claim was in effect a claim

to be inspired by the Spirit And since the rabbis taught that the Spirit had been withdrawn from

47 Kenneth S Kantzer ldquoThe Communication of Revelationrdquo The BiblemdashThe Living Word of Revelation ed Merrill

C Tenney (Grand Rapids Zondervan 1968) p 79 Elsewhere Kantzer says

ldquoMan needs subjective illumination so that what has been objectively revealed in the past and brought to him

objectively through the inspiration of the prophets may become subjectively revealed to him personally hellip The

Biblical message came from God whether men receive it as such or whether they do not but now and again the Spirit

of God takes the words of the Bible and makes them subjectively the Word of God to individual men Instead of the

dead letter of the law the Bible thereby becomes the living voice of the Spirit in the heart of men It becomes Godrsquos

contemporary message spanning in an instant the millennia between the prophet of old and the man of todayrdquo

(Kenneth S Kantzer ldquoThe Authority of the Biblerdquo The Word for this Century ed Merrill C Tenney (NY Oxford

1960) pp 40f) 48 This doctrine was particularly developed by John Calvin (The Institutes of the Christian Religion 174f 1813

193 311 3f 3215 33ndash36 4149f) Several Reformed confessions include the doctrine of the testimony of the

Holy Spirit the French Confession art 4 (Philip Schaff The Creeds of Christendom [SCC] 3 vols [1931 repr

Grand Rapids MI Baker 1983] 3361) the Belgic Confession art 5 (SCC 3386f) the Second Helvetic Confession

chap 1 (SCC 3832) and especially the Westminster Confession chap 1 art 4f (SCC 3602f) For further study on

the testimony of the Spirit see GW Bromiley ldquoWitness of the Spiritrdquo ISBE rev 41087f FH Klooster ldquoInternal

Testimony of the Holy Spiritrdquo Evangelical Dictionary of Theology (EDT) ed Walter A Elwell (Grand Rapids MI

Baker 1984) pp 564f RC Sproul ldquoThe Internal Testimony of the Holy Spiritrdquo Inerrancy ed Norman L Geisler

(Grand Rapids Zondervan 1980) pp 336ndash354 49 Abraham Kuyper The Work of the Holy Spirit p 97 50 George Smeaton The Doctrine of the Holy Spirit pp 119f John Owen The Works of John Owen 16 vols (London

Banner of Truth 1966) 3160 51 Unlike Old Testament prophets ldquothe word of the Lordrdquo never comes to Jesus he is the Word incarnate

13

Israel since Malachi and would be given again only in the last days Jesus was in effect claiming

to be the eschatological prophet (Dt 1815 18f Is 611ff)rdquo52

Here is a chronological summary of the ministry of the Holy Spirit in the earthly life and ministry

of Jesus Christ

Jesus was conceived by the Holy Spirit in womb of the Virgin Mary (Mt 118 20 Lk 135)

The Holy Spirit formed Jesusrsquo body from Maryrsquos flesh (Heb 214) (not from heavenly flesh

as Roman Catholics and some others assert)

The Holy Spirit descended and came upon Christ at his baptism anointing Him for ministry

(Mt 316Mk 110Lk 321f Is 421ndash4)

Jesus was ldquofull of the Holy Spirit (Lk 41) for the Father ldquogives [him] the Spirit without

measurerdquo (Jn 334)

The Holy Spirit led Jesus (Mt 41Lk 41Mk 112)

The Holy Spirit anointed Jesus to preach the good newsgospel (Lk 418)

The Holy Spirit anointed Jesus to heal the sick and to cast out demons (Lk 414 18 Mt 1228

Ac 1038)

The Holy Spirit anointed Jesus to declare justice to the Gentiles (Mt 1218)

The Holy Spirit produced hilarious joy in Jesus (Lk 1021)53

Through [the assistance of] the Holy Spirit Jesus offered himself as the unblemished sacrifice

to God (Heb 914)

The Holy Spirit raised Jesus from the dead (Ro 14 1 Tim 316 1 Pt 318 NIV NKJ)

Bythrough the Holy Spirit the resurrected Lord Jesus Christ gave instructions54 to His chosen

apostles (Ac 12)

The charismatic outpouring and ministry of the Holy Spirit attest the resurrection and

enthronement of Jesus as Lord Christ and the powerful Son of God (Ac 233 36 Ro

1455)

In sum ldquoThe Spirit at the incarnation became the great guiding principle of all Christrsquos earthly

history hellip The communication from one of Christrsquos natures to the other was by the Spirit the

executive of all the works of God The Spirit prompted all Christrsquos actions and all his words

Nothing was undertaken but by the Spiritrsquos direction nothing was spoken but by his guidance

nothing was executed but by his powerrdquo56 Jesusrsquo example of complete dependence on the Spirit

taught his disciples to depend upon the same Spirit

The individual believer

The Spiritrsquos work in the life ministry death and resurrection of Christ is to be seen as the

inauguration of a new creation through the second man and last Adam Jesus Christ The Holy

52 James DG Dunn ldquoSpiritrdquo NIDNTT 3696 53 Hendriksen p 583 Plummer ICC p 281 54 ldquoGave instructions through the Holy Spiritrdquo (Ac 12) refers to post-resurrection and pre-ascension commands of

Christ to His Apostles eg Lk 2449 (FF Bruce NICNT pp 28 30 and Greek Text p 99 Barrett p 69 Fitzmyer

p 196 Conzelmann Hermeniea p 3 and most translations) Others connect ldquothrough the Holy Spiritrdquo with Jesus

choosing the Twelve Apostles (Marshall TNTC p 57 Haenchen p 139) AT Robertson ties the phrase to both

ideas (RWP 35) 55 F F Bruce TNTC 673 Leon Morris (pp 46f) Cranfield (Romans Shorter Commentary p 7) etc also take ldquothe

Spirit of holinessrdquo to refer to the Holy Spirit 56 George Smeaton The Doctrine of the Holy Spirit p 126

14

Spirit is the Spirit re-creator What has already been accomplished in Christ by the Spirit is now

reduplicated in the new humanity by the same Spirit

Salvation57

All the Spirit does for Godrsquos people was planned before the foundation of the world In fact God

the Holy Spirit is also a party to the eternal covenant of redemption between God the Father and

God the Son58

The Holy Spirit is directly involved with all aspects of the individualrsquos salvation

1 Effectual calling (Eph 44) God calling each of the elect to salvation gives them hope (118)

this same hope of eternal salvation which is possessed by all believers illustrates the unity

believers share in one Spirit (44)59

2 Regeneration (new birthnew creation) (Jn 33ndash660 born of the Spirit cf 663 2022 113 Tit

3561 1 Pt 318) brought about by the ldquoSpirit of liferdquo (Ro 82 cf 811 2 Cor 36 Ezk 3714

Jn 663)

3 Conversion (= repentance unto life + faith in the Lord Jesus Christ62) Repentance is preceded

by the Holy Spirit convicting people of their sins (Jn 168ndash11 cf Ac 237 533 754 2425)

4 Union with Christ (Eph 218 1 Cor 617)63 The Holy Spirit inhabits all true believers (Jn

1417 2 Tim 114 1 Cor 316 619 2 Cor 616 Eph 222 Ro 89)

5 Justification (1 Cor 611)

6 Definitive sanctification (1 Cor 611)64

7 Adoption (Ro 815f ldquothe Spirit of adoptionrdquo Gal 46) amp the sealing65 of the Spirit (2 Cor 122

Eph 113 430)

57 There are certain weaknesses in the ordo salutis See Sinclair B Ferguson The Holy Spirit pp 97ndash103ff John M

Frame Salvation Belongs to the Lord (Phillipsburg NJ PampR 2006) p 277 58 John M Frame Systematic Theology 59 59 Harold W Hoehner Ephesians pp 515f 264f Hoehner notes that ldquothe third person of the Trinity is the unifier in

this verserdquo (p 516) The connection between the Spirit and the hope ldquomight suggest that the hope consisted in the full

reception of the Spirit whose first-fruits they have already received (114)rdquo (Ernest Best Ephesians p 368) 60 In Jn 33ndash8 born of water and the Spirit describe the new birth using Old Testament prophetic language See Donald

A Carson The Gospel According to John NKJ ESV NASB NIV KJV ASV RSV etc understand the word ldquoSpiritrdquo in

born of the Spirit to refer to the Holy Spirit (contra Carson) 61 This refers to the Holy Spirit making believers new creations and imparting eternal life to them eg Homer A

Kent The Pastoral Epistles pp 233f Dibelius and Conzelmann Hermeniea p 149 Some take renewal as the process

of sanctification subsequent to the instantaneous act of regeneration (eg D E Hiebert in EBC 11445f Hendriksen

p 391 Lenski pp 934f) 62 ldquoNone can believe in Jesus Christ or yield obedience unto him or worship God in him but by the Holy Ghostrdquo

(John Owen Works 344) 63 ldquoThe work of the Spirit is essentially a ministry of uniting us to Christ and then unfolding to us and in us the riches

of Godrsquos grace that we inherit in Christrdquo (Sinclair B Ferguson The Holy Spirit p 112) 64 John Murray Collected Writings of John Murray 2277ndash293 cited by Robert L Reymond A New Systematic

Theology of the Christian Faith pp 757f 65 A seal is an outward sign which indicates authentication ownership and preservation Leland Ryken et al

Dictionary of Biblical Imagery (Downers Grove IL InterVarsity 1998) p 766 ldquoThe Holy Spirit as the pledge of the

inheritance is now the seal with which the believer is marked appointed and kept for the redemptionrdquo (TDNT 7949)

ldquoThe Spiritrsquos presence is Godrsquos guarantee that believers are owned by him and secure in himrdquo (Evangelical Dictionary

of Biblical Theology 719)

15

8 Progressive sanctification (2 Th 213 1 Pt 12 Ro 813 1516)

9 Perseverance of the saints (Gal 55)

10 Glorification The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414 cf 2 Cor 318 8)

Godrsquos covenant with his people includes the ministry of his Spirit in their lives and in the lives of

their covenant children (Is 5921 [cf 5920ndash604] Gal 314 cf Ac 238f 1 Cor 714)

The Christian life

Sanctification

Human nature is ldquoincapable of any holy action without the power of the Holy Spirit hellip Without

the Holy Spirit it can not have any virtue or holinessrdquo66

Thus a primary goal of the ldquoSpirit of holinessrdquo (Ro 14) is sanctification (2 Th 213 1 Pt 12 Ro

1516 Gal 522f Ac 1352 Ro 86 1417 1513 Eph 316ndash19 1 Th 16 43ndash8) ie transforming

Godrsquos people into the moral and spiritual likeness of Christ (Ro 829 2 Cor 318) The Holy Spirit

brings the love of God into the heart of the believer and into the Christian community (Ro 55

1530 Col 18) In sanctification Godrsquos people become fully and truly what they were created and

destined to be All of this is accomplished by the Holy Spirit as John Owen described

ldquoThere is not one spiritual good from first to last communicated to us or that we by the grace

of God partake of but it is revealed to us and bestowed on us by the Holy Ghost hellip For

whatever God works in us is by his Spirit hellip There is not any thing done by us that is holy

and acceptable to God but it is an effect of the Spiritrsquos operationrdquo67

A distinctive element in the new covenant is the Holy Spirit writing Godrsquos law68 on the heart of

every believer (Heb 88ndash12 1015ndash17 quoting Jer 3133f) Furthermore the Holy Spirit gives the

believer the desire and the power to keep Godrsquos law (Ezk 3626f Ro 84) Thus the Christian has

an entirely different frame of reference in his thinking than the unbeliever (Ro 84ndash9 1 Cor 2) As

those who live according to the Spirit Christians ldquoset their minds on the things of the Spiritrdquo (Ro

For a theology of the sealing of the Holy Spirit see Robert L Reymond A New Systematic Theology of the Christian

Faith pp 762ndash764 (who notes that ldquofaith in Christ is the instrumental cause of the sealingrdquo) Sinclair B Ferguson

The Holy Spirit pp 180ndash182

Some Puritans such as Richard Sibbes (1577ndash1635) and Thomas Goodwinmdashfollowing the King James translation

which misunderstood the aorist participle in Eph 113mdashbelieved the sealing of the Holy Spirit to be his confirming

work that takes place subsequent to onersquos initial saving faith (Sinclair B Ferguson The Holy Spirit pp 181f) 66 Abraham Kuyper The Work of the Holy Spirit pp 101f 67 John Owen The Holy Spirit His Gifts and Power p 24 cf Works 327 68 Paul uses the phrases ldquothe things of the lawrdquo (Ro 214) and ldquothe work of the lawrdquo (Ro 215) to denote basic

requirements of Godrsquos moral law that are ldquowritten in their [unbelieving Gentilesrsquo] heartsrdquo (v 15) ldquoPaul does not say

that the law is written upon their heartsrdquo an expression reserved for Christians (John Murray Epistle to the Romans

2 vols in 1 [Grand Rapids Eerdmans 1959 1965] 172ndash75)

Godrsquos Spirit and Godrsquos law are not antithetical Rather Godrsquos law is ldquospiritualrdquo (Ro 714) being revealed inspired

and illumined by the Holy Spirit furthermore the Holy Spirit speaks through Godrsquos law The relationship between

the Holy Spirit and Godrsquos holy and just law is so intertwined that world-renowned exegete CEB Cranfield writes

ldquoFor Paul the giving of the Spirit is the establishment of the lawrdquo (Ro 81ndash16 etc) (Romans ICC 2861) The Spirit-

anointed Messiah brings justice to the nations through his law (Is 421 4) Sadly much teaching on the Holy Spirit

pits the Holy Spirit against Godrsquos law misunderstanding Paulrsquos statements on the law (particularly Gal 3ndash5 and Ro

7ndash8)

16

85 ESV ie they think thoughts suggested by the Holy Spirit and desire to please Him69 (Cf Ro

122 ldquotransformed by the renewing of your mindrdquo Eph 423 ldquobe renewed in the spirit of your

mindrdquo)

Scripture gives us several examples of the Holy Spirit departing from people whom he had

previously anointed but who persisted in disobedience eg Samson (Jdg 1620) Saul (1 Sm

1614) and the people of Israel (Is 6310) After his sins of adultery and murder David prayed

that God would not take the Holy Spirit from him (Ps 5111) (This would mean removing Davidrsquos

anointing or supernatural empowerment for leadership and prophecy)

Fellowship

The Christian life is characterized by ldquothe fellowship of the Holy Spiritrdquo (2 Cor 1314 cf Ph 21)

The fellowship or communion of the Spirit is both the communion that the Spirit creates and

communion with the Holy Spirit And fellowship with the Spirit is fellowship with each member

of the Godhead (Jn 1420 1 Jn 324 413) The Person of the Holy Spirit is the unifying and

creating power that brings about Christian community expressed in the term koinwnia

Sonship

The Person of the Holy Spirit assures believers that they are children and heirs of God enabling

them to relate to God as ldquoDear Fatherrdquo and to Christ as elder brother and fellow-heir (Ro 815ndash17

Gal 46)70

Paraclete

Jesus called the Holy Spirit the paraklhtoj (from paramdashbeside + kalewmdashto call) (Jn 1416 26

1526 167 cf Ro 826) No single English word can convey the range of meanings of this Greek

word but the primary thoughts are ldquolegal counsel for defenserdquo and ldquohelperrdquo71 Since his

resurrection and ascension Jesus now relates to his church and to the world via the Spirit As

Paraclete the Holy Spirit mediates the personal presence and power of Jesus in the Christian while

Jesus is with the Father72

69 Other translations of Ro 85 include ldquohave their outlook shaped by the things of the Spiritrdquo (NET) ldquohave their minds

set on what the Spirit desiresrdquo (NIV) ldquoare usually thinking the things suggested by the Spiritrdquo (Williams) ldquoset their

minds on and seek those things which gratify the (Holy) Spiritrdquo (Amplified) To live according to the Spirit depicts

Christians as those who live in the realm dominated by the Holy Spirit (Douglas Moo Romans p 486) 70 ldquoAbbardquo is Aramaic for ldquomy fatherrdquoIt expresses childlike intimacy and trust Thus the Holy Spirit opens up to us a

new intimate relationship with God as our Father thereby giving us a source of identity NIDNTT 1614f TDNT

15f ISBE rev 13f The intimacy involved in calling God ldquoAbbardquo far surpasses anything in Judaismmdashit is wholly

new (TDNT 16) Jesus Godrsquos unique Son came to reveal God as Father and to bring us to the Father (Jn 142 6-10

175f cf Mk 1436) 71 An advocate is a legal term for one who pleads anotherrsquos behalf before a judge counsel for defense mediator

intercessor paraklhtoj includes the thoughts of (1) helper (2) the impartation of empowering comfort in distress [in

LXX] (3) advocate counsel for defense [in Greek law] (4) encourager ie one imparting courage to troops going

into battle (William Barclay New Testament Words [London SCM 1964] pp 215ndash222) It does not mean

ldquoComforterrdquo (TDNT 5804) See standard dictionaries and commentaries TDNT 5803f 811ndash814 RE Brown John

AB 21135ndash1144 NIDNTT 189ndash91 W Bauer WF Arndt FW Gingrich FW Danker A Greek-English Lexicon

of the New Testament and Other Early Christian Literature (BAGD) 2nd ed (Chicago IL University of Chicago

Press 1979) p 618 Thayer p 483 72 MMB Turner ldquoHoly Spiritrdquo Dictionary of Jesus and the Gospels p 350 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2739 Cf ldquoThe work of the Holy Spirit is to manifest the active presence of God in the world and especially in

the church hellip One of his primary purposes in the new covenant age is to manifest the presence of Godrdquo (Wayne

17

Illumination and teaching

The Holy Spirit is ldquothe Spirit of wisdom and revelationrdquo (Eph 117 NIV73 cf Jn 1613ndash15 1 Cor

29f) ldquothe Spirit of Truthrdquo (Jn 1417 1526 1613 1 Jn 46 57) ldquothe Spirit of wisdom counsel

and understandingrdquo (Is 112) and ldquothe anointing you received from [Jesus74]rdquo (1 Jn 220 27) As

such the Holy Spirit teaches believers (Jn 1426 1613 1 Cor 212f 1 Jn 227 cf Lk 1212)

illuminating the Scriptures to their minds (see the above explanation of illumination) The Spiritrsquos

teaching is antithetical to the wisdom of the world (1 Cor 210ndash16)

Worship and prayer

On the basis of the finished work of Jesus Christ Christians have immediate access to God the

Father through the Holy Spirit (Eph 218) Worship is not facilitated by a holy site (Jn 420ndash24)

building or objects but by the presence of Godrsquos Spirit

ldquoJesus said to her ldquoWoman believe Me the hour is coming when you will neither on this

mountain [Gerizim] nor in Jerusalem worship the Father hellip The true worshippers will

worship the Father in spirit and truth for they are the kind of worshippers the Father seeks

God is spirit and His worshippers must worship in spirit and in truthrdquo (Jn 421 23f)

And Godrsquos Spirit dwells in the Christian community (1 Cor 316 cp Mt 1820) The Holy Spirit

helps the believer in his worship and in his prayers making them acceptable to God He is ldquothe

Spirit of grace and of supplicationrdquo (ldquopleas for mercyrdquo ESV) (Zc 1210) motivating and directing

Godrsquos people in prayer and supplication Thus He is the believerrsquos source of grace and prayer75

ldquoFor we are the real circumcision who worship by the Spirit of God and glory in Christ Jesus

and put no confidence in the fleshrdquo (Phil 33 ESV)

ldquoIn the same way the Holy Spirit helps76 us in our weakness We do not know what we ought

to pray but the Spirit himself intercedes for us with groans that words cannot express And he

who searches our hearts knows the mind of the Spirit because the Spirit intercedes for the

saints in accordance with Godrsquos willrdquo (Ro 826f) cf ldquothrough our inarticulate groans77 the

Spirit himself is pleading for us and God who searches our inmost being knows what the Spirit

means because he pleads for Godrsquos people in Godrsquos own wayrdquo (NEB)

ldquoPray in the Spirit on all occasions with all kinds of prayers and requestsrdquo (Eph 618 NIV cf 1

Cor 1414f 2 4 1 Th 517ndash20)

Grudem Systematic Theology pp 634 641) ldquoto mediate Christrsquos presence to believersrdquo (JI Packer Keep in Step

with the Spirit p 49) 73 Contrary to many translations it is best to understand Eph 117 as referring to the Holy Spirit rather than the human

spirit Harold W Hoehner defends this view with seven exegetical reasons (Ephesians pp 256ndash258) Numerous

commentators agree Lincoln 57 Best 162f OrsquoBrien 132 Schnackenburg 74 Calvin 134 Fee Godrsquos Empowering

Presence 674ndash676 etc 74 R E Brown Epistles of John AB 347f 359 75 ldquoCan an impersonal ldquoitrdquo be the Giver of grace No Can a mere force be the Director of all prayers No In order

for the Holy Spirit to decide when where and to whom to give grace He has to be omniscient omnipresent and

omnipotentrdquo (Robert Morey The Trinity Evidence and Issues p 195) 76 ldquoHelpsrdquo (sunantilambanomai) means ldquoto lend a hand together with at the same time with onerdquo (RWP 4376) The

only other NT occurrence is Lk 1040 when Martha requested Mary help her prepare the meal 77 ldquoInarticulate groans include speaking in tongues Kasemann pp 240f NIDNTT 2883f TDNT 1376 5813 James

DG Dunn Jesus and the Spirit pp 241 245f cf CK Barrett HNTC p 168 Godet p 321 Chrysostom Homilies

on Romans 14 (NPNF2 11447) RP Spittler ISBE rev 4603

18

ldquoBut you my friends must fortify yourselves in your most sacred faith Continue to pray in

the power of the Holy Spiritrdquo (Jude 20 NEB)78

Even singing is to be prompted and anointed by the Spirit (1 Cor 1415 26 Eph 518f79 Col 316)

ldquoOur confidence should be as unbounded as our dependence [upon the Holy Spirit] is complete

Our desires and intercessions should be as extensive as the promises of God (Gn 2218 Ps 28)

and as extensive as the commission to disciple all nations [Mt 2818ndash20 Mt 1615ndash20]rdquo80

Historically sense-oriented ritualism has always driven out the Spiritrsquos ministry81

Guidance

The Lord Jesus Christ leads his church by means of the Spirit who speaks through the Word82

ldquoThose who are led [ldquomovedrdquo NEB JB] by the Spirit of God are sons of Godrdquo (Ro 814 NIV cf

ldquodirected by the Spiritrdquo Ro 814 NEB)

ldquoIf you are led by the Spirit you are not under law83 (Gal 518 NIV cf ldquolive by the Spiritrdquo v

16)

ldquoSince we live by the Spirit let us keep in step with the Spirit (Gal 525 NIV) cf ldquowalk where

the Spirit leadsrdquo (Williams)84

Note that the all of the verbs listed above in Ro 84 14 Gal 516 18 25 are present tense in

Greekmdashindicating that being led by the Holy Spirit is an ongoing habitual characteristic of

genuine Christians

The Book of Acts contains several examples of the Holy Spirit leading believers (Ac 829 1019f

132 4 1528 166f 2022f 28 214)

Then the Spirit said to Philip ldquoGo near and overtake this chariotrdquo (Act 829)

78 Praying in the Spirit refers to charismatic prayer in which the words are spontaneously and supernaturally

given by the Spirit It includes prayer in tongues (cf R J Bauckham WBC 50113 Dunn Jesus and the Spirit pp

239f) Christians are ldquoto pray in the Holy Ghost who prompts the matter of all true prayerrdquo (George Smeaton The

Doctrine of the Holy Spirit pp 90f) 79 ldquoSpiritual [pneumatikoj] songsrdquo (Eph 519 Col 316) are prophetic songs ie songs prompted spontaneously

by the Holy Spirit usually having unpremeditated words with unrehearsed melodies sung lsquoin the Spiritrsquo

whether in tongues or in the language of the congregation They are sung in the public church meetings as well as

in private In the congregation spiritual songs that are sung in tongues (1 Cor 1415) should be interpreted (1 Cor

145 13 27f) Spiritual songs manifest the Holy Spiritrsquos life and presence ldquoThe use of pneumatikos in the epistles of

Paul always bears the connotation lsquosupernaturalrsquordquo (Howard M Ervin These Are Not Drunken As Ye Suppose

[Plainfield NJ Logos 1968] p 233 cf pp 227ndash233) 80 John Murray ldquoThe Power of the Holy Spiritrdquo Collected Writings of John Murray 1141 81 George Smeaton The Doctrine of the Holy Spirit p 328 82 For a cessationist interpretation of these verses see John Murray ldquoThe Guidance of the Holy Spiritrdquo Collected

Writings of John Murray 4 vols (Carlisle PA Banner of Truth 1976ndash1982) 1186ndash189 Benjamin B Warfield ldquoThe

Leading of the Spiritrdquo Biblical and Theological Studies (Philadelphia Presbyterian amp Reformed 1968) pp 543ndash559

Contrast Wayne Grudem Systematic Theology pp 642f 83 Christians are not ldquounder lawrdquo (Gal 518) in the sense that they are not under the covenant curse and condemnation

due to transgressing the Mosaic legislation (Robert E Fugate Godrsquos Law Foundation for Moral Order p 9) 84 stoicew implies a row or series thus movement in a definite line eg marching in military formation following

the Spirit as the leader (TDNT 7667f NIDNTT 2452 cf Galatians commentaries HD Betz Hermeniea pp 293f

Fung NICNT pp 275f Ridderbos NICNT p 210 Calvin ldquolet him govern our actionsrdquo p 169) In Gal 516 ldquolive

by the Spiritrdquo includes ldquobe ruled by the Spiritrdquo (Ridderbos Galatians NICNT p 203)

19

While Peter thought about the vision the Spirit said to him ldquoBehold three men are seeking

you 20 ldquoArise therefore go down and go with them doubting nothing for I have sent themrdquo

(Ac 1019ndash20 cf 1112)

As they ministered to the Lord and fasted the Holy Spirit said ldquoNow separate to Me Barnabas

and Saul for the work to which I have called themrdquo 3 Then having fasted and prayed and

laid hands on them they sent them away 4 So being sent out by the Holy Spirit they went

down to Seleucia and from there they sailed to Cyprus (Ac 132ndash4)

For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these

necessary things (Ac 1528)

Now when they had gone through Phrygia and the region of Galatia they were forbidden by

the Holy Spirit to preach the word in Asia 7 After they had come to Mysia they tried to go

into Bithynia but the Spirit did not permit them (Ac 166ndash7)

ldquoAnd see now I go bound in the spirit to Jerusalem not knowing the things that will happen

to me there 23 ldquoexcept that the Holy Spirit testifies in every city saying that chains and

tribulations await merdquo (Ac 2022ndash23)

The church

Because of the Holy Spiritrsquos work the church is an organism not an organization It is the body

of Christ comprised of re-created humans The church is also the temple of the Holy Spirit (1 Cor

316 Eph 220ndash22) The Holy Spirit unites Christ and the believer (1 Cor 617) In so doing the

Holy Spirit mediates the present ministry of the exalted Lord Jesus Christmdashwho is the head of his

body the church (Eph 122f 523 Col 118)mdashin and through the church (Ac 11ff85) As Christrsquos

agent (Ac 167 Ro 89 Gal 46 Ph 119) the Holy Spirit acts as Lord in the church (2 Cor 317f)86

The Spirit is now experienced as the power of the risen Christ The Holy Spirit now cannot be

experienced apart from Christ87

Baptized in the Holy Spirit

(For believers) baptized88 in89 the Holy Spirit is a metaphor describing the new covenant believerrsquos

initial reception of the Holy Spirit at the moment of hisher conversion to the Lord Jesus Christ in

faith and repentance resulting in the Holy Spirit permanently indwelling the new believer and

incorporating him or her into the body of Christ90 This metaphor pictures the believer as being

85 The Gospel of Luke narrated what Jesus began ldquoto dordquo and ldquoto teachrdquo (both present infinitives) (Ac 11) For the

significance of the present tense in this verse see Archibald T Robertson RWP 34 86 JI Packer ldquoHoly Spiritrdquo New Dictionary of Theology eds Ferguson Wright Packer (Downers Grove IL

InterVarsity 1988) p 319 87 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 IDB 3636 88 All seven New Testament occurrences of ldquobaptized in the Spiritrdquo (Mt 311 Mk 18 Lk 316 Jn 133 cf Ac

15 1116 1 Cor 1213) use the verb baptizw the noun baptisma is never used 89 evn should be translated as locative (in) not as instrumental (by) ldquoAll NT examples of evn can be explained from

the point of view of the locativerdquo (Archibald T Robertson A Grammar of the Greek New Testament in the Light of

Historical Research [Nashville TN Broadman 1934] p 590) Thus believers are baptized in or with the Holy

Spiritmdashnot by the Spirit (cp 1 Cor 102) To be baptized ldquobyrdquo someone in the New Testament is always expressed by

the proposition u`po followed by a genitive nounmdashnot evn plus the dative See NIDNTT 31210 1208 (cited by

Grudem Systematic Theology p 768) 90 Cf ldquoBaptized in the Holy Spiritrdquo denotes ldquothe initial work of God of incorporating all believers first at Pentecost

then at Samaria [Ac 8] and again at Caesarea [Ac 10] into one unified body of Christ in the Holy Spirit Thereafter

20

immersed deluged engulfed and saturated in the Holy Spirit91 In the New Testament being

baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo92

With regard to believers The baptism in the Holy Spirit is

performed by Christ (Mt 311 Mk 18 Lk 31693 Jn 133 cf Ac 15 1116)

instantaneous (not a process)

(usually) simultaneous with conversion thus initiatory (like baptism in water) (Ac 1114ndash

18 157ndash11 1 Cor 1213)94

individually received (by every Christian at hisher conversion)

universal (every Christian is a recipient)

unrepeatable (once-for-all for each believer) and

permanent (it cannot be lost or forfeited Jn 1416f 1 Jn 227)

There are (at least) three primary effects from being baptized in the Holy Spirit

The Holy Spirit (Who is ldquothe Spirit of adoptionrdquo Ro 815) comes to permanently indwell

the new believer (whose body becomes a temple of the Holy Spirit)

The new believer is made a member of the spiritual body of Christ incorporated into the

spiritual organism called the church (1 Cor 121395) which is the new covenant temple of

God96

The Holy Spirit begins His fiery purifying of the believer (Lk 316 cp Ac 158f with

1116) and the church

With regard to unbelievers Jesus baptizing in a fiery-Spirit baptism (Lk 316 Ac 219ndash21) depicts

the judicial punishment of the wicked in unquenchable fire (Mt 312)

There are no New Testament commands or exhortations to be baptized inwithby the Holy Spirit

The Holy Spirit brings unity and cohesiveness to the body of Christ by his indwelling and

animating activity (Eph 43f NEB Phil 21f 1 Cor 1213 cf Ac 242ndash47 8 10) In addition to

unity the Holy Spirit also produces love (Ro 1530 Col 18) and fellowship (Phil 21ff 2 Cor

1314) in Christrsquos church Conversely strife disputes dissensions and factions are works of the

all who believe at the time of their conversion were brought by God in the Holy Spirit to join this body and to be part

of this one body that is called the believing church of Jesus Christrdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit

as the Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p

31) 91 Cf Immerse plunge drench overwhelm soak (BAGD pp 131f) ldquoThe Spirit is both around (1 Cor 1213a) and

within (v 13b)rdquo (NIDNTT 31210) The figurative usage conveys the thought ldquoto cause someone to have a highly

significant religious experience involving special manifestations of Godrsquos power and presencerdquo (JP Louw and

Eugene A Nida Greek-English Lexicon of the New Testament Based on Semantic Domains (L-N) 2 vols [NY United

Bible Societies 1989] 1539 5349) 92 Wayne Grudem Systematic Theology p 773 93 Baptizing inwith the Holy Spirit and fire depicts cleansing or purifying the righteous (cp Ac 158f with 1116) and

destroying the wicked 94 ldquoBaptism in the Spiritrdquo denotes ldquothe dwelling of God through his Holy Spirit at the moment of a believerrsquos salvationrdquo

(Craig L Blomberg ldquoBaptism of the Holy Spiritrdquo EDBT p 50)

Of course Jesusrsquo disciples were baptized in the Holy Spirit (Ac 2) subsequent to their conversion but that was because

of their unique place in the history of redemption The same could be said regarding the Samaritan converts in Acts

8 cf Frederick D Bruner A Theology of the Holy Spirit (Grand Rapids Eerdmans 1970) chapt 5 95 ldquoIn one Spirit we were all baptized so as to become one bodyrdquo (Fee on 1 Cor 1213 cf Eph 222) See commentaries

CK Barrett HNTC pp 288f Gordon D Fee NICNT pp 603ndash606 96 The Spirit defines the boundaries and character of the people of God (Ac 1115ndash17 192ndash6 1 Cor 1213) ldquoTo be

baptized into membership of the body is to be engraced with the charismministry which is each member of the bodyrsquos

particular function (charisma) within the body (127 11)rdquo (James DG Dunn ldquoBaptism in the Spirit Yet Once

MoremdashAgainrdquo Journal of Pentecostal Theology 191 (2010) 39)

21

flesh (Gal 520 Ro 84ndash6 cf Ja 314ndash18) the result of not being ldquoled by the Spiritrdquo (Gal 518)

not ldquowalk[ing] in the Spiritrdquo (Gal 525 Ro 84) and not having mature fruit of the Spirit (Gal

522f) or being unbelievers ldquonot having the Spiritrdquo (Jude 19)

Power for service

The Holy Spirit is ldquothe Spirit of gracerdquo (Heb 1029) As such he is the executor or administrator

and the dispenser of Godrsquos grace which is mediated by Jesus Christ (Jn 117) One way the Holy

Spirit administrates and dispenses Godrsquos grace is by distributing various gifts and ministries to

Godrsquos covenant people (1 Cor 1211 Heb 24 cf Ac 2028 132 4) In dispensing Godrsquos grace-

giftsmdashthereby empowering believers for servicemdashthe Holy Spirit manifests the active presence of

God in both the church and the world (p 9)

For example under the old covenant the Spirit of the Lord came upon various men to empower

them for civil and military leadership

the covenant mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note

wisdom cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah

(Jdg 1129) Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232)

Of these men Moses Joshua and David were also prophets97 and they wrote Scripture

The Spirit of the Lord also came upon several old covenant men to empower them to prophesy

the Seventy Elders (Nu 1116f 25f) Saul (1 Sm 1010 1923) Balaam (Nu 242) messengers of

Saul (1 Sm 1920) Amasa (1 Ch 1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2

Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115)

Under the new covenant the Holy Spirit empowers every believer for ministry The entire church

is to be prophetic (Ac 216ndash18 196 1 Cor 141 5 23f 26 31 39) and bearing witness to the

resurrected and reigning Lord Jesus Christ (Lk 2447ndash49 Ac 18 48ff 29ndash31 65 8 917 20

22 27 29 139ndash12 Ro 1519 1 Cor 24f 1 Th 15 cf Ac 532 610)98

Filled with the Spirit

ldquoDo not get drunk with wine for that is dissipation but be filled99 with the Spiritrdquo (Eph 518)

Since this command is addressed to Christians it can only mean that they are ordered to seek a

fuller manifestation of the Spirit than they have already experienced

ldquoTo be filled with the Spirit is to be filled with the immediate presence of God himself and it

therefore will result in feeling what God feels desiring what God desires doing what God wants

speaking by Godrsquos power praying and ministering in Godrsquos strength and knowing with the

97 Moses was a prophet (Nu 126ndash8 Dt 1815 3410ndash12 Ho 1213 Ac 322 737) David was a prophet (Ac 229f

cf 2 Sm 232 Ne 1224 36 Mt 2243Mk 1236) Joshua is not specifically called a prophet in Scripture but he was

certainly the recipient of special revelations from God (Jos 37ndash9 52 9 513ndash65 710ndash15 81f 18 108 116

131ndash7) Joshua also spoke prophetically (Jos 626 and 1 Ki 1634 cf Ecclus 461) performed a unique miracle (Jos

1013f) and added Scripture to the Mosaic writings (Jos 1026 Dt 341ndash12) 98 See Lukersquos use of dunamij in Acts (ten times 18 222 312 47 33 68 810 13 1038 1911) and Luke (fifteen

times 117 35 414 36 517 619 846 91 1013 19 1937 2126f 2269 2449) 99 plhrousqe is present passive imperative (be continually being filled)

22

knowledge which God himself givesrdquo100 Cf ldquoNever flag in zeal be aglow with the Spirit serve

the Lordrdquo (Ro 1211 RSV)

Repeated fillings with the Spirit

Being ldquofilledrdquo with the Spirit can happen to a Christian more than once Multiple fillings of the

Spirit are seen in the lives of Peter (Ac 24 [cp 113] 48 31) Paul (Ac 917 139) and many

other early believers (including the Apostle John Ac 24 431)

Peter And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

Then Peter filled with the Holy Spirit said to them Rulers of the people and elders of Israel (Ac

48)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

Paul And Ananias went his way and entered the house and laying his hands on him he said Brother

Saul the Lord Jesus who appeared to you on the road as you came has sent me that you may

receive your sight and be filled with the Holy Spirit (Ac 917)

Then Saul who also is called Paul filled with the Holy Spirit looked intently at him [Elymas] (Ac

139)

Apostle John and many early believers And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

See Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

Spiritual gifts and functions in the church

There are four primary passages teaching on spiritual gifts and the resultant diverse but

complementary functions in the body of Christ 1 Cor 124 7ndash11ff Ro 123ndash8 Eph 47ndash16 and

1 Pt 410f

Spiritual gifts may be defined as supernatural grace gifts from God to Christians empowering

them for service101 The two primary terms used in the New Testament for spiritual gifts are

100 Wayne Grudem Systematic Theology p 649 101 John Wimber defines spiritual gifts as ldquothe transrational manifestations of Godgiven by God for the purpose of

ministry taking place for the good of the Body of Christrdquo (Signs and Wonders and Church Growth 1 syllabus sec 4

p 1 ldquoSpiritual Gifts 1rdquo tape outline booklet sec 3 p 6) C Peter Wagner similarly states ldquoA spiritual gift is a special

attribute given by the Holy Spirit to every member of the Body of Christ according to Godrsquos grace for use within the

context of the Bodyrdquo (Your Spiritual Gifts Can Help Your Church Grow [Ventura CA Regal 1979] p 42) ldquoA

spiritual gift is any ability that is empowered by the Holy Spirit [1 Cor 1211] and used in any ministry of the church

[1 Cor 127 1426]rdquo (Wayne Grudem Systematic Theology p 1016) Cf Max Turner ldquoSpiritual Giftsrdquo New

Dictionary of Biblical Theology (NDBT) eds TD Alexander et al (Downers Grove IL InterVarsity 2000) p 790

EDT1 p 1042 ISBE rev 4602 EC 4331 New Dictionary of Theology (NDT) eds SB Ferguson et al (Downers

23

carismata102 (Ro 111 126 1 Cor 17 124 9 28 30f 1 Tim 414 2 Tim 16 1 Pt 410)mdash

emphasizing that these gifts are concrete manifestations or embodiments of Godrsquos grace

mediated through individual believers to others and

pneumatika103 (ldquospiritualrdquo Ro 111 1 Cor 121 141)mdashemphasizing that these gifts are

ldquofrom the Spirit and express the life and power of the Spiritrdquo104 They are ldquothe manifestation

of the Holy Spiritrdquo (1 Cor 127) mediated through individual believers to others105

The following table identifies and compares the spiritual gifts and ministries as found in the four

Pauline lists

Ro 126ndash8 1 Cor 128ndash10 1 Cor 1228ndash30 Eph 411

word of wisdom

word of knowledge

faith

gifts of healings gifts of healings

effectings of miracles workers of miracles

prophecy prophecy

distinguishings of spirits

kinds of tongues kinds of tongues

interpretation of tongues interpretation of tongues

service helps

exhorting

giving

Grove IL InterVarsity 1988) p 269 ISBE 52843 Millard J Erickson Concise Dictionary of Christian Theology

(Grand Rapids Baker 1986) p 63 102 BDAG 1081 BAGD 878f Th 667 NIDNTT 2121 TDNT 9403ndash406 L-N 569f WE Vine An Expository

Dictionary of New Testament Words 2 vols In 1 (Old Tappan NJ Fleming H Revell 1966) 2146f John R

Kohlenberger et al The Greek English Concordance to the New Testament (GEC) (Grand Rapids Zondervan 1997)

p 767 Fee suggests that in 1 Cor 12ndash14 the term charismata is restricted to ldquoSpirit manifestations in the community

and thus probably means something like lsquoconcrete expressions of grace manifested through the Spiritrsquos empoweringrsquordquo

(Gordon Fee ldquoGifts of the Spirit DPL p 340) ldquoThey are the concrete expression of charis grace coming to visible

effect in word or deedrdquo (WG Putman ldquoSpiritual Giftsrdquo NBD3 p 1130) Charisms are ldquoa means of gracerdquo (James

DG Dunn Romans p 734 cf ldquoSpiritual Giftsrdquo Baker Encyclopedia of the Bible (BEB) ed Walter A Elwell 4

vols (Grand Rapids Baker 1988) 41993) ldquoOnly the actual deed or word is the charisma hellip Charisma can only be

understood as a particular expression of charis hellip Charisma is always an event the gracious activity (evnerghma) of

God through a manrdquo (James DG Dunn Jesus and the Spirit pp 253f) ldquoCharisma is a concept which we owe almost

entirely to Paulrdquo (Dunn Jesus and the Spirit pp 205f) (In terms of etymology carisma probably derives directly

from the verb carizomai (give generously) rather than the noun carij (Max Turner ldquoSpiritual Gifts NDBT p 792

idem The Holy Spirit and Spiritual Gifts pp 262ndash267 contra Dunn) Derivation from carizomai would emphasize

gift as graciously given (rather than event of grace) highlighting the giverrsquos good will and favor (Turner)

Nevertheless ldquoPaul relates carisma to Godrsquos grace quite directly at 1 Cor 14 7 and Ro 126rdquo (Turner The Holy

Spirit and Spiritual Gifts p 266 n 17) 103 BDAG 837 BAGD 679 Th 523 L-N 143 1221 (cf 796) GEC p 631 pneumatikoj occurs together with

carisma in Ro 111 The two terms are clearly used interchangeably in 1 Cor 1231 and 141

They are ldquospiritualrdquo (pneumatikoj Ro 111 1 Cor 121 141 37) in the sense that they are ldquofrom the Spirit and

express the life and power of the Spiritrdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3706) ldquoIn Paulrsquos view the sort of

charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an evidence a disclosure a making

visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit p 212) 104 James DG Dunn ldquoSpiritrdquo NIDNTT 3706 105 ldquoSpiritual Giftsrdquo BEB 41992f

24

leading steerings

showing mercy

apostles apostles

prophets prophets

teaching teachers

evangelists

pastor-teachers

These lists are not exhaustive of all possible gifts and ministries106 For example deacons are not

included (cf Phil 11 1 Tim 38ndash13) neither is the gift of celibacy (1 Cor 77 cf Mt 1912)

In 1 Cor 121ndash7 gifts are described as evnerghmatamdashworkings of God (v 6) diakoniaimdashacts of

service given by the Lord (v 5) fanerwsijmdashmanifestation of the Spirit (v 7) pneumatika things

of the Spirit ie things the Spirit endowsenables (v 1 cf 141) for the common good of the

church (v 7) and carismatamdashgracious gifts granted by the Spirit (vv 4 8)107

Each member of the Trinity is involved in giving spiritual gifts the Father (1 Cor 1218 28 717)

the Son (Eph 47f) and the Holy Spirit (1 Cor 1211 Heb 24 cf Ac 2028 132 4 1 Tim 118

414 2 Tim 16)

Spiritual gifts may also be considered from the perspective of being eschatological gifts from the

resurrected and exalted Lord Jesus Christ (Eph 47ndash11 Ac 230ndash36) who is now manifesting his

power and performing his ministry through his body the church Thus spiritual gifts are part of

the heavenly prophetic-priestly-kingly ministry of the Lord by the Holy Spirit (cf Ac 11)108 (We

will discuss the Spirit and eschatology below)

To further explain what spiritual gifts are we will consider what spiritual gifts are not109 They are

not

natural talents110 (non-Christians have talents too)

106 For extensively documented definitions of each gift and ministry see Robert Fugate ldquoSpiritual Gifts Itemized and

Definedrdquo 107 Max Turner The Holy Spirit and Spiritual Gifts (Peabody MA Hendrickson 1996) p 261 108 EE Ellis ldquoSpiritual Giftsrdquo Interpreterrsquos Dictionary of the Bible Supplementary Volume ed Keith Crim

(Nashville TN Abingdon 1976) p 841 As previously noted the Gospel of Luke narrated what Jesus began ldquoto dordquo

and ldquoto teachrdquo (both present infinitives) (Ac 11) see Archibald T Robertson Word Pictures in the New Testament

34 109 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow pp 85ndash92 99ndash102 110 ldquoThese manifestations of the Spirit are marked out for Paul as given (not achieved by man) as expressions of divine

energy (not human potential or talent) as acts of service which promote the common good (not for personal edification

or aggrandizement) (1 Cor 124ndash7)rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3703) Elsewhere Dunn adds ldquoCharisma

is not to be confused with human talent and natural ability nowhere does charisma have the sense of a human capacity

heightened developed or transformed hellip So far as Paul was concerned charismata are the manifestation of

supernatural power Charisma is always God acting always the Spirit manifesting himself hellip For Paul every charisma

was supernatural hellip Charisma is characterized not by the exercise of manrsquos ability and talent but by unconditional

dependence on and openness to Godrdquo (1 Pt 411) (Jesus and the Spirit 255f)

For discussion of the differing views regarding spiritual gifts and natural talents see Siegfried Schatzmann A Pauline

Theology of Charismata 73ndash77 Max Turner The Holy Spirit and Spiritual Gifts 278 For a brief discussion of the

antithesis between the Holy Spirit and the unbelieving world see Robert E Fugate ldquoThe Person and Work of the

Holy Spiritrdquo p 25 (above)

Care must be taken not to interpret natural abilities vs spiritual gifts in terms of Roman Catholic Thomas Aquinasrsquo

nature vs grace dualism (based on Aristotle) or Aristotlersquos potentiality vs actuality dualism

25

the fruit of the Spirit (Gal 522f 1 Cor 1231ndash141)

Fruit of the Spirit Gifts of the Spirit

Every fruit is for every Christian Christians have different gifts and ministries

Manifests the character of Christ Manifest the power amp works of Christ (Mk 1617ndash

20 Ac 11)

Relates to mature Christian character

(ie what a Christian is)

Relate to differing functions and ministries in the

Body (ie what a Christian does)

Gifted Christians (1 Cor 17 1412) can be carnal

(31 3f 131ndash3)

Requires time to develop Given instantaneously (Ac 24 1044ndash46 196

Ro 111 1 Tim 414 2 Tim 16)

Is eternal (1 Cor 1313) Is temporal (1 Cor 138ndash12)

(ldquoA passage on fruit accompanies every one of the primary passages on giftsrdquo111)

normal Christian responsibilities (ie faith serving giving witnessing exhorting etc)

Satanrsquos counterfeit gifts (2 Tim 31 8f 13)112

Diversity of gifting is designed to foster unity in the body of Christ through mutual

interdependence (Ro 123ndash8 1 Cor 124ndash30 Eph 44ndash16) Each member of the body needs the

help of the others ldquoThe eye cannot say to the hand lsquoI have no need of yoursquo nor again the head to

the feet lsquoI have no need of yoursquordquo (1 Cor 1221 cf Ro 112) All members must do their part for

the body to come to maturity (Eph 413 16)

There are three primary purposes for spiritual gifts

To glorify God113 (1 Pt 410f)

To edify the church (1 Cor 127 143ndash5 12 17 26 Eph 412ndash16 1 Pt 410f)114 and

The conviction and conversion of unbelievers (1 Cor 1421ndash25 Mk 1615ndash20 Mt

2818ndash20 Ro 1518f)115

111 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow p 89 112 Biblical examples of Satanic miracles include Ex 7f Dt 131ndash3 Jb 112 26 Mt 722ff Mt 2424Mk 1322 2

Th 29 2 Tim 31 8f 13 Rv 1313ndash15 1613f 1920 113 The New Testament gives many examples of people glorifying God after miraculous healings and deliverances

from the power of Satan (Mt 98Mk 212Lk 525 Lk 716 Mt 1531 Lk 943 1313 Jn 114 40 Lk 1715 1843

Ac 38f 421 cf Jn 1412ndash14 2 Cor 120)

Glorifying God directly relates to the purpose for manrsquos creation ldquoManrsquos chief and highest end is to glorify God [Ro

1136 1 Cor 1031] and fully to enjoy Him forever [Ps 7324ndash28 Jn 1721ndash23]rdquo (Westminster Larger Catechism Q

1) 114 ldquoThe charismata are always to be seen as servicehellip as Godrsquos gifts for the body given to or better through the

individual lsquofor the common good [1 Cor 127]rsquordquo (James DG Dunn Jesus and the Spirit p 264) 115 WG Putman ldquoSpiritual Giftsrdquo The New Bible Dictionary (NBD3) eds I Howard Marshall et al 3rd ed (Grand

Rapids Eerdmans 1996) p 1130 For examples of signs and wonders being a catalyst for church growth see John

Wimber Power Evangelism pp 191f or Signs and Wonders and Church Growth 1 syllabus sec 5 pp 12ndash14

26

In sum116 the Triune God gives spiritual gifts to equip and empower the church to carry out her

God-given ministry of manifesting and extending the victorious all-encompassing kingdom of the

Lord Jesus Christ throughout the world (Mt 2818 Eph 120ndash22 410 1 Cor 1524ndash27 Jn 335

Phil 321) until Christ returns in glory (1 Cor 17 1310 Eph 411ndash13)

Holy Spirit empowers believers for spiritual warfare

Old Testament believers did not drive out demons

In sharp contrast when Jesus the Messiah came the Holy Spirit came upon Him at His baptism

and then immediately led Him into conflict with the devil (Lk 41ndash14 Mt 41ndash11 Mk 112f)

Apparently during this battle in the wilderness Jesus bound ldquothe strong manrdquo (Mk 327 Mt

1229 cp Lk 1121f) ie the devil Jesus ldquoreturned in the power of the Spiritrdquo (Lk 414) and

immediately began to drive out demons (Mk 123ndash27 32 34 39 311 etc) thereby manifesting

the presence of the kingdom of God (Mt 1228)

Jesus gave His disciples authority and power to drive out demons and commanded them to use it

when preaching the good news of the kingdom This was true for the twelve (Mt 101 8 Mk 67

12f Lk 91f cf Mk 315) the seventy (Lk 1017ndash20) and those receiving the great commission

(Mk 1615ndash20) When Jesusrsquo followers were driving out demons Satanrsquos kingdom was collapsing

(Lk 1017ndash19 1120ndash22) In the upper room Jesus taught that ldquoIt is the Spiritrsquos task to show how

the forces of darkness have been effectively overthrownrdquo (Jn 168 11)117

After His resurrection Jesus instructed His disciples not to begin the Great Commission yet but

to wait in Jerusalem until they were clothed with power from on high (Lk 2449) After His

ascension and enthronement the Lord Jesus poured out the Holy Spirit to empower the entire

church (Ac 233 36) Now all believers do warfare against the powers of darkness in Jesusrsquo name

(Mk 1617 Eph 617118 cf vv 10ndash18) The Book of Acts contains numerous examples of believers

driving out demons (Ac 516 87ndash11 Philip who was not an apostle but who was ldquofull of the

Spiritrdquo [63] drove demons out of many Samaritans [87] 1616ndash19 by Paul who had been led

by the Spirit to Philippi [vv 6ndash10] where he drove out a spirit of divination 1911ndash13 18f) The

Holy Spirit filled119 Paul empowering him to speak a prophetic curse against a magicianfalse

116 For additional study on spiritual gifts see Robert E Fugate ldquoIntroduction to Spiritual Giftsrdquo idem ldquoSpiritual Gifts

Itemized and Definedrdquo 117 Donald Guthrie New Testament Theology (Downers Grove IL InterVarsity 1981) p 533 ldquoWhat residual power

the prince of this world enjoys is further curtailed by the Holy Spirit the Counselor (Jn 1611)rdquo (DA Carson John

p 443) In Jn 1611 the verb κέκριται is perfect passive indicative (ie has been and now stands judgedcondemned) 118 The Greek term translated ldquoswordrdquo (macaira) denotes a short sword (2 foot or less) or dagger which was the

crucial offensive weapon in close combat The sword is the Word (r`hma) of God (including both Godrsquos spoken and

written Word Arnold 461f) The genitive ldquoof the Spiritrdquo ldquois probably a genitive of source indicating that the Spirit

makes the sword powerful and effective giving to it its cutting edge (Heb 412)rdquo (OrsquoBrien 482 cf Schnackenburg

279 Lincoln 451 Fee Godrsquos Empowering Presence 728 Hoehner 852) The sword of the Spirit is to be used in

resisting Satanic temptations (Mt 44 7 10 Lk 44 8 12) (Hoehner 853 Morris 207f Bruce 409f Eadie 473)

speaking prophetic curses (Ac 136ndash11) and proclaiming the gospel of the kingdom in the power of the Spirit

(including healings and exorcisms Lk 109 17ndash19) (OrsquoBrien 482 Fee 729 Lincoln 451 Schnackenburg 280

Barth 2200 Salmond 388) (See Arnold 462f cf Stott 282) Using the sword of the Spirit involves ldquospeaking the

words of God in Christrsquos name empowered by Godrsquos Spiritrdquo (Hoehner 853) The commands of Eph 610ndash18 are

ldquodirected to both the individual and the corporate body hellip The Roman soldier did not fight alonerdquo (Hoehner 853)

The sword of the Spirit is held in the belt of truth (Hoehner 852) Cf Rv 116 212 16 1913 15 119 This was most likely an immediate filling with the Spirit ldquoa special enabling of the Spirit for the ministry he is

about to exercisehellipprophetichellipcurserdquo (Peterson 381) See the appendix ldquoFilled with the Spiritrdquo and ldquoFull of the

Spiritrdquo in Luke-Actsrdquo below Paul ldquoconfronts the magician directly under the Spiritrsquos guidancerdquo (Bock 445)

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

6

Holiness (Holy Spirit [Ps 5111 Is 6310f about 90 NT occurrences] ldquoSpirit of holinessrdquo

[Ro 14] ldquosanctifiesrdquo [Ro 1516 1 Cor 611 2 Th 213 1 Pt 12])

Goodness (Ne 920 Ps 14310 He produces love (Ro 1530 Gal 522) and ministers grace

(Heb 1029) Jesus taught that ldquoNo one is good but One that is Godrdquo (Mt 1917 Mk

1018 Lk 1819)

Truth (Jn 1417 1526 1613 1 Jn 46 57)

Freedom or sovereignty (2 Cor 317f23 1 Cor 1211 Heb 24 Ac 166f Jn 38) cf Adonai

(above)

3 The Holy Spirit performs the works of God

Creates (Gn 12 Job 334 Ps 10430 cf Job 2613 Ps 336 Is 4012ndash14) As Creator the

Holy Spirit gives physical life (Gn 27 Job 334 3414f Ps 10429f Ro 811 1 Cor 1545)

As the agent of creation the Spirit is not a creature

Gives spiritual liferegenerates (Jn 35f [cf 1 Jn 39 born of God] 2 Cor 36 Tit 35 1 Pt

318 Ezk 371ndash14 cf life-giving water Jn 410 738f Rv 221 17)

Resurrects from the dead (Ro 14 1 Tim 316 1 Pt 318 NIV NKJ Rv 1111)

Justifies and sanctifies (1 Cor 611)

Judges (Jn 168ndash11)

4 Whatever the Holy Spirit says is what God says because He is God (1 Sm 1010 2 Sm 232

Zc 712)

5 The Holy Spirit receives the honor due only to God

The Holy Spirit is presented as equal with the Father and Son in the Trinitarian passages

(Mt 316 2819 divine Name in baptism Jn 1416f Ac 233 1 Cor 124ndash6 gifts 2 Cor

1314 benediction Eph 218ndash22 316ndash18 prayer 44ndash6 2 Th 213f 1 Pt 12 redemption

Jude 20f Rv 14ndash6)24 ldquoIt is inconceivable that in these texts which identify the divine

name specify the ultimate source of spiritual blessing and speak of God in worshipful

terms one of the three members should lack full divine statusrdquo25

Blasphemy against the Holy Spirit will never be forgiven (in contrast to blasphemy against

Christ) (Mt 1232 Mk 329) In Scripture blasphemy is always against God

This Biblical evidence corroborates Charles Hodgersquos assertions ldquoIn the Bible all divine titles and

attributes are ascribed equally to the Father Son and Spiritrdquo26 and the same worship prayer

adoration love and devotion are offered to each person of the Trinity27

Some Christians have mistakenly affirmed that the Holy Spirit does not call any attention

whatsoever to himself but only glorifies the Father and Son This is a false dichotomy not

supported by Scripture Of course the Spirit does glorify Jesus (Jn 1614) and bears witness to him

(Jn 1526 Ac 532 1 Jn 23 42) But it should not be inferred that the Spirit does not make his

own actions and words known The Bible contains hundreds of verses talking about the work of

23 In 2 Cor 317 ldquoby lsquothe Lordrsquo Paul does not intend either God or Christ he intends the Spiritrdquo (Gordon Fee Godrsquos

Empowering Presence [Peabody MA Hendrickson 1994] pp 311ndash313) 24 Additional passages also distinguish the Spirit from Christ (Ac 931 Ro 1530 1 Cor 611 Ph 21 33 Heb 1029

Rv 27 18 29) 25 John M Frame The Doctrine of God p 686 26 Charles Hodge Systematic Theology 1444 27 Ibid pp 444 462 525f

7

the Spirit making his work known and the Bible is itself spoken or inspired by the Holy Spirit

The Holy Spirit also made himself known in the Old Testament by powerfully coming upon

prophets judges and kings28 The New Testament contains two theophanies of the Spirit (Mt

316 Mk 110 Lk 322 Jn 132 Ac 22f) Certain gifts of the Holy Spirit are called

ldquomanifestations of the Spiritrdquo (1 Cor 127ndash1129 cf 24f Heb 24 Ro 1519) The Holy Spirit bears

witness with our spirit that we are children of God (Ro 816) and He cries ldquoAbba Fatherrdquo (Gal

46) ldquoIt seems more accurate therefore to say that although the Holy Spirit does glorify Jesus he

also frequently calls attention to his work and gives recognizable evidences that make his presence

known Indeed it seems that one of his primary purposes in the new covenant age is to manifest

the presence of Godrdquo30

The work of the Holy Spirit ldquoThe work of the Holy Spirit is to manifest the active presence of God in the world and especially

in the churchrdquo31 (Note the Hebrew parallelism of Godrsquos Spirit and Godrsquos presence in Pss 5111

1397)

Creation

In creation ldquoThe activity of the divine ruach is precisely that of extending Godrsquos presence into

creation in such a way as to order and complete what has been planned in the mind of Godrdquo32

Scripture teaches that the Holy Spirit was active in the creation of the universe

28 For examples see ldquoPower for servicerdquo below 29 ldquoIn Paulrsquos view the sort of charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an

evidence a disclosure a making visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit (Philadelphia

Westminster 1975) p 212) 30 Wayne Grudem Systematic Theology (Grand Rapids Zondervan 1994) p 641 (bold added) I am indebted to

Grudem for the discussion in this paragraph John Owen adds ldquoBut now Christ being ascended to his Father has

committed all his affairs in the Church and world to the Holy Spirit John 167 amp c and with this design that the

person of the Spirit may be singularly exalted in the Church Wherefore the duty of the church now immediately

respects the Spirit of God who acts toward it in the name of the Father and of the Sonrdquo (The Holy Spirit His Gifts

and Power [Grand Rapids Kregel 1967] pp 31f bold added cf Works 344) 31 Wayne Grudem Systematic Theology p 634 Cf ldquoto mediate Christrsquos presence to believersrdquo (JI Packer Keep in

Step with the Spirit [Old Tappan NJ Fleming H Revell 1984] p 49) Grudem notes that ldquoGod is present in every

part of space with his whole being yet God acts differently in different places Furthermore when the Bible speaks

of Godrsquos presence it usually means his presence to blessrdquo (eg in the tabernacle and the temple Ps 1611) rather

than His presence to punish or His presence to sustain the created order (Col 117 Heb 13) (pp 175ndash177) 32 Sinclair B Ferguson The Holy Spirit (Downers Grove IL InterVarsity 1996) p 21

8

ldquoThe earth was without form and void and darkness was over the surface of the deep And the

Spirit of God33 was hovering34moving over the surface of the watersrdquo (Gn 12)35

ldquoBy the word of the LORD the heavens were made and by the breathspirit of his mouth all

their hostrdquo (Ps 336)36

ldquoBy His Spirit He adorned the heavensrdquo (Job 2613 NKJ)

ldquoWho has measured the waters in the hollow of His hand And marked off the heavens by the

span And calculated the dust of the earth by the measure And weighed the mountains in a

balance And the hills in a pair of scales 13 Who has directed the Spirit of the LORD Or as His

counselor has informed Him 14 With whom did He consult and who gave Him understanding

And who taught Him in the path of justice and taught Him knowledge And informed Him of

the way of understandingrdquo (Is 4012ndash14)

ldquoThen the LORD God formed man of dust from the ground and breathed into his nostrils the

breath of life and man became a living beingrdquo (Gn 27)

ldquoThe Spirit of God has made me and the breath of the Almighty gives me liferdquo (Job 334)

Of course the above verses describing the Holy Spiritrsquos work in creation do not imply that the

other two members of the Godhead were not active in creation Scripture clearly asserts that the

Logos the Second Person of the trinity was also directly involved in creation (Jn 13f 10 526

Ac 315 Col 116f 1 Cor 86 Heb 12 10) The Father is the source from which (ex ou) every

operation emanates the Son is the medium through which (di ou) it is performed and the Holy

Spirit is the executive by which (en w) it is carried into effect37 ldquoIn general the work of the Father

is that of serving as supreme planner author and designer that of the Son as worker carrying out

the directives of the Father and especially giving revelation of the Godhead and that of the Holy

Spirit as the completer or consummator bringing to final form that which has been brought into

existence by the Son at the Fatherrsquos commandrdquo38

33 ldquoThe phrase really does express the powerful presence of God moving mysteriously over the face of the

watershelliphovering and ready for actionrdquo (Gordon J Wenham Genesis 1ndash15 [Waco TX Word 1987] p 17) It should

not be understood as wind (Victor P Hamilton The Book of Genesis Chapters 1ndash17 [Grand Rapids Eerdmans 1990]

pp 114f) The Holy Spirit was ldquosustaining and manifesting Godrsquos immediate presence in his creationrdquo (Wayne

Grudem Systematic Theology p 249) 34 ldquoHoveringrdquo from the Ugaritic passages and from the Deuteronomy passages describes the actions of birds not

winds (Hamilton Genesis p 115) Physicist Henry M Morris hypothesizes that the hoveringrapid back and forth

movementvibrating describes the movement of the Spirit of God who was imparting energy to the universemdashenergy

transmitted through wave motion ldquoAs the outflowing energy from Godrsquos omnipresent Spirit began to flow outward

and to permeate the cosmos gravitational forces were activated and water and earth particles came together to form a

great sphere moving though spacerdquo (The Genesis Record [Grand Rapids Baker 1976] p 52) 35 A few scholars suggest that Gn 11 was the work of God the Son but Gn 12ndash31 was the work of the Holy Spirit

see Leon J Wood The Holy Spirit in the Old Testament [Grand Rapids Zondervan 1976] pp 33f Abraham Kuyper

The Holy Spirit (NY Funk amp Wagnalls 1900) p 29 RA Redford Vox Dei The Doctrine of the Holy Spirit (New

York NY Eaton amp Mains 1889) p 29 36 The two clauses in this verse are probably Hebrew parallelism However some scholars eg Leon J Wood take

the first clause as referring to the Second Person of the trinity and the second clause as referring to the Holy Spirit

(The Holy Spirit in the Old Testament pp 32f) 37 George Smeaton The Doctrine of the Holy Spirit p 4 38 Leon J Wood The Holy Spirit in the Old Testament p 16 cf p 33 Similarly ldquoThe work of the Holy Spirit seems

to be to bring to completion the work that has been planned by God the Father and begun by God the Sonrdquo (Wayne

Grudem Systematic Theology p 249) ldquoThe Father originates the Son executes and the Holy Spirit perfectsrdquo

9

Providence governing presence over the natural world

ldquoThe Spirit of God is the executive of the powerful presence of God in the governing of the created

orderrdquo39 As Godrsquos governing presence the Holy Spirit gives life to all animate creatures (eg

man animals birds fish etc) and he sustains them

ldquoThe Spirit of God has made me and the breath of the Almighty gives me liferdquo (Job 334)

If He should determine to do so If He should gather to Himself His spirit and His breath all

flesh would perish together and man would return to dustrdquo (Job 3414f cf 1210 273 Gn

617 715 22)

ldquoYou hide your face they are dismayed You take away their spirit they expire and return to

their dust When you send forth your Spirit they [man animals birds fish] are created And

You renew the face of the earthrdquo (Ps 10429f)

The phrase ldquoYou renew the face of the earthrdquo (Ps 10430) suggests that the Holy Spirit also

produces all vegetational life (eg grass plants and trees)40

The Holy Spirit occasionally resurrects people

ldquoBut after the three and a half days the breath of life from God came into them [the two

witnesses41] and they stood on their feet and great fear fell upon those who were watching

themrdquo (Rv 1111)

The Holy Spirit even brings animals to fulfill Godrsquos purposes (Is 3416)

Scripture

Revelation and inspiration

The characteristic ministry of the Holy Spirit in Scripture is prophecy He is ldquothe Spirit of

prophecyrdquo (Rv 1910 cf the Book of Acts 1 Pt 111f 2 Pt 121 2 Tim 316 Ac 24 14 Mi 38

Ho 97 Is 421 611 Zc 712 Jl 328 Nu 1125 1 Sam 1010 Rv 110 42 173 2110 226)42

Understanding the Biblical prophet is key to understanding the inspiration of Scripture A

prophet was Godrsquos chosen spokesman or mouthpiece he received a verbal message (revelation)

from God (ldquothe word of the LORDrdquo) which he was commissioned to speak or write to certain

(Edwin H Palmer The Holy Spirit [Grand Rapids MI Baker 1958] p 21) Cf Abraham Kuyper The Holy Spirit

pp 19ndash21 (example of a king [representing God the Father]mdashwho furnishes the building materials and the plansmdash

and the builder [representing God the Son] who constructs the palace) Kuyper adds ldquoTo lead the creature to its

destiny to cause it to develop according to its nature to make it perfect is the proper work of the Holy Spiritrdquo 39 Sinclair B Ferguson The Holy Spirit p 21 40 Edwin H Palmer The Holy Spirit pp 24f 41 The two witnesses have been variously interpreted as representing the church (Kenneth L Gentry

httpwwwforerunnercombeastbeastfaqhtml) the line of Old Testament prophets until John (David Chilton The

Days of Vengeance [Ft Worth TX Dominion Press 1987] pp 277f) cf Mt 2752 James and Peter (J Stuart Russell

The Parousia [1887 reprint Grand Rapids MI Baker 1985] pp 430ndash444) etc 42 Of the 128 instances in which the Holy Spirit is referred to in the OT 76 (59) are in the context of

prophecyrevelation 90128 (70) refer to either prophecyrevelation or miraculous power (Jon Ruthven On the

Cessation of the Charismata [Sheffield Sheffield Academic Press 1993] pp 114f) Cf Theological Dictionary of

the New Testament (TDNT) 9 vols + Index eds Gerhard Kittle and Gerhard Friedrich [ET Grand Rapids MI

Eerdmans 1964ndash1976] 6407ndash409 681f NIDNTT 3393 699 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2730

Interpreterrsquos Dictionary of the Bible (IDB) ed George A Buttrick 4 vols (Nashville TN Abingdon 1962) 2627

10

people in accordance with Godrsquos commands thus the prophet was Godrsquos messenger who spoke or

wrote Godrsquos words in Godrsquos name at Godrsquos bidding

The Apostle Peter describes the entire Old Testament as ldquothe prophetic wordrdquo

And we have the word of the prophets [lsquothe prophetic wordrsquomdashRSV NASB] made more certain

and you will do well to pay attention to it as to a light shining in a dark place until the day

dawns and the morning star rises in your hearts Above all you must understand that no

prophecy of Scripture came about by the prophetrsquos own interpretation For prophecy never had

its origin in the will of man but men spoke from God as they were carried along by the Holy

Spirit [ldquoimpelled by the Holy Spirit they spoke the words of GodrdquomdashNEB] (2 Pt 119ndash21 NIV)

In other words the Old Testament prophets43 ldquoimpelled by the Holy Spiritrdquo spoke and wrote the

very words of God Godmdashspeaking through menmdashwas the Source of the prophetic Scriptures (not

human initiative) Godrsquos prophets were ldquocarried alongrdquo44 by the Holy Spirit to the goal of His

choosing That is why Christ and the writerrsquos of the New Testament cite the Old Testament with

the introductory formula the Holy Spirit saidsays (or some equivalent) (Mk 1236 Ac 116 424f

2825 Heb 37 98 1015ndash17 cf Ac 751 Heb 11)

After his resurrection Christ commissioned his apostles to be his vehicles of revelation (Jn 1426

1526 1613ndash15 Ac 11ndash5 8) They spoke and wrote the infallible word of the Lord

Since the Holy Spirit perfectly superintended the prophetic-apostolic word ldquoAll Scripture is God-

breathedrdquo (qeopneustoj 2 Tim 316)45 God is the ultimate author of Scripture It is his inspired

43 For an outstanding treatment of Old Testament prophets functioning as the mouthpieces of God see Edward J

Young My Servants the Prophets (Grand Rapids Eerdmans 1952) 44 ldquoCarried alongrdquo (ferw) is a maritime metaphor used in Ac 2715 17 of a ship carried along by the wind Michael

Green picturesquely describes this verb ldquoThe prophets raised their sails so to speak (they were obedient and

receptive) and the Holy Spirit filled them and carried their craft along in the direction He wishedrdquo (2 Peter Jude

TNTC 1891) Benjamin Warfield explains the theological significance of ldquocarried alongrdquo in 2 Pt 121

The term used is a very specific one It is not to be confounded with guiding or directing or controlling or

even leading in the full sense of that word It goes beyond all such terms in assigning the effect produced

specifically to the active agent What is ldquobornerdquo is taken up by the ldquobearerrdquo and conveyed by the ldquobearerrsquosrdquo

power not its own to the ldquobearerrsquosrdquo goal not its own The men who spoke from God are here declared

therefore to have been taken up by the Holy Spirit and brought by His power to the goal of His choosing

The things which they spoke under this operation of the Spirit were therefore His things not theirs And that

is the reason which is assigned why ldquothe prophetic wordrdquo is so sure Though spoken through the

instrumentality of men it is by virtue of the fact that these men spoke ldquoas borne by the Holy Spiritrdquo an

immediately Divine word (Benjamin B Warfield The Inspiration and Authority of the Bible [Phillipsburg

NJ Presbyterian amp Reformed 1948] p 137)

Richard C Trench adds that ferw expresses a temporary bearing rather than an habitual and continuous bearing

(Synonyms of the New Testament sect 58) 45 Benjamin B Warfield in his exhaustive study of qeopneustoj writes

The Greek term has however nothing to say of inspiring or of inspiration it speaks only of a ldquospiringrdquo or

ldquospirationrdquo What it says of Scripture is not that it is ldquobreathed into by Godrdquo or is the product of the Divine

ldquoinbreathingrdquo into its human authors but that it is breathed out by God ldquoGod-breathedrdquo the product of the

creative breath of God In a word what is declared by this fundamental passage is simply that the Scriptures

are a Divine product without any indication of how God has operated in producing them No term could

have been chosen however which would have more emphatically asserted the Divine production of Scripture

than that which is here employed The ldquobreath of Godrdquo is in Scripture just the symbol of His almighty power

the bearer of His creative word hellip What is theopneustos is ldquoGod-breathedrdquo the product of Divine inspiration

the creation of that Spirit who is in all spheres of the Divine activity the executive of the Godhead hellip It does

not express a breathing into the Scriptures by God hellip What it affirms is that the Scriptures owe their origin

to an activity of God the Holy Ghost and are in the highest and truest sense His creation It is on this

11

and infallible Word From these principles we may define Biblical inspiration as ldquothat supernatural

influence of the Holy Spirit whereby the sacred writers were divinely supervised in their

production of Scripture being restrained from error and guided in the choice of words they used

consistently with their disparate personalities and stylistic peculiaritiesrdquo46

Illumination

Though God has given us His inerrant and sufficient Word we do not automatically understand it

correctly We are dependent upon God to give us insight into the meaning and application of His

Word The process by which He does this is called ldquoilluminationrdquo By illumination we mean the

work of the Holy Spirit bringing light and understanding to the individual human mind

In contrasting illumination with revelation and inspiration we could say (somewhat

oversimplifying the case) that revelation is God communicating truth inspiration is God infallibly

recording the truth that He revealed and illumination is God teaching the truth that He revealed

and recorded Revelation and inspiration are concerned with Godrsquos objective truth which

confronts us as something outside of ourselves Illumination involves the subjective discovery of

that objectively revealed truth In other words the Holy Spirit takes the prophetic-apostolic Word

of God written and speaks it directly to our heart

Here are some verses describing the Holy Spiritrsquos work of illumination ldquoOpen my eyes that I may see wonderful things in your lawrdquo (Ps 11918)

ldquoFor God who said lsquoLight shall shine out of darknessrsquo is the One who has shone in our hearts

to give the Light of the knowledge of the glory of God in the face of Christrdquo (2 Cor 46)

ldquoI keep asking that the God of our Lord Jesus Christ the glorious Father may give you the

Spirit of wisdom and revelation so that you may know him better 18 I pray also that the eyes

of your heart may be enlightened in order that you may know the hope to which he has called

you the riches of his glorious inheritance in the saints 19 and his incomparably great power

for us who believerdquo (Eph 117ndash19a NIV)

Illumination by the Holy Spirit

transforms the Bible from a ldquopaper poperdquo to the ldquoliving voice of the Spiritrdquo The same Holy

Spirit who spoke in time past by His prophets and apostles now speaks directly to

contemporary man Without the illumination of the Holy Spirit all direct personal relationship

to God would be lost The Bible would be merely an ancient document setting forth truths

given by God to people who lived millennia ago With the illumination of the Holy Spirit the

foundation of Divine origin that all the high attributes of Scripture are built (The Inspiration and Authority

of the Bible pp 133 296) 46 Carl FH Henry ldquoThe Authority and Inspiration of the Biblerdquo Expositorrsquos Bible Commentary ed Frank E

Gaebelein 12 vols (Grand Rapids MI Zondervan 1979ndash1985) 125 A more comprehensive definition is ldquothe

activity by which that portion intended by God of his special revelation was put into permanent authoritative written

form by the supernatural agency of the Holy Spirit who normally worked concurrently and confluently through the

spontaneous thought processes literary styles and personalities of certain divinely-selected men in such a way that

the product of their special labors (in its entirety) is the very Word of God (both the ideas and the specific vocabulary)

complete infallible and inerrant in the original manuscriptsrdquo (Louis I Hodges ldquoEvangelical Definitions of

Inspiration Critiques and a Suggested Definitionrdquo Journal of the Evangelical Theological Society 37 (March 1994)

109)

12

simple believer in Christ meets God immediately as the living God speaks to him personally

in the pages of the Bible47

One form of illumination is the inner testimony of the Holy Spirit48 The inner testimony of the

Holy Spirit may be defined as follows the Holy Spirit on the basis of the credible witness of the

Scriptures speaks through the Scriptures thereby giving all Christians an inner knowing or

certainty that the Bible is the objective word of God Thus the same Holy Spirit who inspired the

Scripture testifies that it is Godrsquos Word The internal testimony of the Holy Spirit does not give

authority to Scripture but witnesses to the authority Scripture already possesses

Earthly life and ministry of Jesus

ldquoThe church has never sufficiently confessed the influence the Holy Spirit exerted upon the work

of Christrdquo49 Jesus Christ is the man of the Spirit par excellence He is the Messiah anointed with

the Holy Spirit (Is 111f Is 421 amp Mt 1217f Is 611ndash3 amp Lk 418f Lk 41 14 Ac 1038) He is

the eschatological prophet like Moses (Dt 1815 18f cf Ac 322f 737 51f)

The person of Christ was anointed by the Holy Spirit with respect to his call to office However

it is the humanity of Christ that is anointed with respect to the actual supplies of gifts and graces

aids and endowments necessary for the execution of his office (earthly and heavenly) The only

specific immediate act of the Person of the Son on the human nature of Christ was the assumption

of it into subsistence with himself However the Spirit according to the order of the Trinity

interposes his power only to execute the will of the Son The two natures of our Lord actively

concurred in every mediatorial act50

Jesus understood that he was a prophet (Mt 522 Mk 64 Mt 1357 cf Jn 444 Lk 1333

418f)51 This must be seen in its first century Jewish setting ldquoSince the Spirit was principally

regarded as the Spirit of prophecy in the Judaism of that time Jesusrsquo claim was in effect a claim

to be inspired by the Spirit And since the rabbis taught that the Spirit had been withdrawn from

47 Kenneth S Kantzer ldquoThe Communication of Revelationrdquo The BiblemdashThe Living Word of Revelation ed Merrill

C Tenney (Grand Rapids Zondervan 1968) p 79 Elsewhere Kantzer says

ldquoMan needs subjective illumination so that what has been objectively revealed in the past and brought to him

objectively through the inspiration of the prophets may become subjectively revealed to him personally hellip The

Biblical message came from God whether men receive it as such or whether they do not but now and again the Spirit

of God takes the words of the Bible and makes them subjectively the Word of God to individual men Instead of the

dead letter of the law the Bible thereby becomes the living voice of the Spirit in the heart of men It becomes Godrsquos

contemporary message spanning in an instant the millennia between the prophet of old and the man of todayrdquo

(Kenneth S Kantzer ldquoThe Authority of the Biblerdquo The Word for this Century ed Merrill C Tenney (NY Oxford

1960) pp 40f) 48 This doctrine was particularly developed by John Calvin (The Institutes of the Christian Religion 174f 1813

193 311 3f 3215 33ndash36 4149f) Several Reformed confessions include the doctrine of the testimony of the

Holy Spirit the French Confession art 4 (Philip Schaff The Creeds of Christendom [SCC] 3 vols [1931 repr

Grand Rapids MI Baker 1983] 3361) the Belgic Confession art 5 (SCC 3386f) the Second Helvetic Confession

chap 1 (SCC 3832) and especially the Westminster Confession chap 1 art 4f (SCC 3602f) For further study on

the testimony of the Spirit see GW Bromiley ldquoWitness of the Spiritrdquo ISBE rev 41087f FH Klooster ldquoInternal

Testimony of the Holy Spiritrdquo Evangelical Dictionary of Theology (EDT) ed Walter A Elwell (Grand Rapids MI

Baker 1984) pp 564f RC Sproul ldquoThe Internal Testimony of the Holy Spiritrdquo Inerrancy ed Norman L Geisler

(Grand Rapids Zondervan 1980) pp 336ndash354 49 Abraham Kuyper The Work of the Holy Spirit p 97 50 George Smeaton The Doctrine of the Holy Spirit pp 119f John Owen The Works of John Owen 16 vols (London

Banner of Truth 1966) 3160 51 Unlike Old Testament prophets ldquothe word of the Lordrdquo never comes to Jesus he is the Word incarnate

13

Israel since Malachi and would be given again only in the last days Jesus was in effect claiming

to be the eschatological prophet (Dt 1815 18f Is 611ff)rdquo52

Here is a chronological summary of the ministry of the Holy Spirit in the earthly life and ministry

of Jesus Christ

Jesus was conceived by the Holy Spirit in womb of the Virgin Mary (Mt 118 20 Lk 135)

The Holy Spirit formed Jesusrsquo body from Maryrsquos flesh (Heb 214) (not from heavenly flesh

as Roman Catholics and some others assert)

The Holy Spirit descended and came upon Christ at his baptism anointing Him for ministry

(Mt 316Mk 110Lk 321f Is 421ndash4)

Jesus was ldquofull of the Holy Spirit (Lk 41) for the Father ldquogives [him] the Spirit without

measurerdquo (Jn 334)

The Holy Spirit led Jesus (Mt 41Lk 41Mk 112)

The Holy Spirit anointed Jesus to preach the good newsgospel (Lk 418)

The Holy Spirit anointed Jesus to heal the sick and to cast out demons (Lk 414 18 Mt 1228

Ac 1038)

The Holy Spirit anointed Jesus to declare justice to the Gentiles (Mt 1218)

The Holy Spirit produced hilarious joy in Jesus (Lk 1021)53

Through [the assistance of] the Holy Spirit Jesus offered himself as the unblemished sacrifice

to God (Heb 914)

The Holy Spirit raised Jesus from the dead (Ro 14 1 Tim 316 1 Pt 318 NIV NKJ)

Bythrough the Holy Spirit the resurrected Lord Jesus Christ gave instructions54 to His chosen

apostles (Ac 12)

The charismatic outpouring and ministry of the Holy Spirit attest the resurrection and

enthronement of Jesus as Lord Christ and the powerful Son of God (Ac 233 36 Ro

1455)

In sum ldquoThe Spirit at the incarnation became the great guiding principle of all Christrsquos earthly

history hellip The communication from one of Christrsquos natures to the other was by the Spirit the

executive of all the works of God The Spirit prompted all Christrsquos actions and all his words

Nothing was undertaken but by the Spiritrsquos direction nothing was spoken but by his guidance

nothing was executed but by his powerrdquo56 Jesusrsquo example of complete dependence on the Spirit

taught his disciples to depend upon the same Spirit

The individual believer

The Spiritrsquos work in the life ministry death and resurrection of Christ is to be seen as the

inauguration of a new creation through the second man and last Adam Jesus Christ The Holy

52 James DG Dunn ldquoSpiritrdquo NIDNTT 3696 53 Hendriksen p 583 Plummer ICC p 281 54 ldquoGave instructions through the Holy Spiritrdquo (Ac 12) refers to post-resurrection and pre-ascension commands of

Christ to His Apostles eg Lk 2449 (FF Bruce NICNT pp 28 30 and Greek Text p 99 Barrett p 69 Fitzmyer

p 196 Conzelmann Hermeniea p 3 and most translations) Others connect ldquothrough the Holy Spiritrdquo with Jesus

choosing the Twelve Apostles (Marshall TNTC p 57 Haenchen p 139) AT Robertson ties the phrase to both

ideas (RWP 35) 55 F F Bruce TNTC 673 Leon Morris (pp 46f) Cranfield (Romans Shorter Commentary p 7) etc also take ldquothe

Spirit of holinessrdquo to refer to the Holy Spirit 56 George Smeaton The Doctrine of the Holy Spirit p 126

14

Spirit is the Spirit re-creator What has already been accomplished in Christ by the Spirit is now

reduplicated in the new humanity by the same Spirit

Salvation57

All the Spirit does for Godrsquos people was planned before the foundation of the world In fact God

the Holy Spirit is also a party to the eternal covenant of redemption between God the Father and

God the Son58

The Holy Spirit is directly involved with all aspects of the individualrsquos salvation

1 Effectual calling (Eph 44) God calling each of the elect to salvation gives them hope (118)

this same hope of eternal salvation which is possessed by all believers illustrates the unity

believers share in one Spirit (44)59

2 Regeneration (new birthnew creation) (Jn 33ndash660 born of the Spirit cf 663 2022 113 Tit

3561 1 Pt 318) brought about by the ldquoSpirit of liferdquo (Ro 82 cf 811 2 Cor 36 Ezk 3714

Jn 663)

3 Conversion (= repentance unto life + faith in the Lord Jesus Christ62) Repentance is preceded

by the Holy Spirit convicting people of their sins (Jn 168ndash11 cf Ac 237 533 754 2425)

4 Union with Christ (Eph 218 1 Cor 617)63 The Holy Spirit inhabits all true believers (Jn

1417 2 Tim 114 1 Cor 316 619 2 Cor 616 Eph 222 Ro 89)

5 Justification (1 Cor 611)

6 Definitive sanctification (1 Cor 611)64

7 Adoption (Ro 815f ldquothe Spirit of adoptionrdquo Gal 46) amp the sealing65 of the Spirit (2 Cor 122

Eph 113 430)

57 There are certain weaknesses in the ordo salutis See Sinclair B Ferguson The Holy Spirit pp 97ndash103ff John M

Frame Salvation Belongs to the Lord (Phillipsburg NJ PampR 2006) p 277 58 John M Frame Systematic Theology 59 59 Harold W Hoehner Ephesians pp 515f 264f Hoehner notes that ldquothe third person of the Trinity is the unifier in

this verserdquo (p 516) The connection between the Spirit and the hope ldquomight suggest that the hope consisted in the full

reception of the Spirit whose first-fruits they have already received (114)rdquo (Ernest Best Ephesians p 368) 60 In Jn 33ndash8 born of water and the Spirit describe the new birth using Old Testament prophetic language See Donald

A Carson The Gospel According to John NKJ ESV NASB NIV KJV ASV RSV etc understand the word ldquoSpiritrdquo in

born of the Spirit to refer to the Holy Spirit (contra Carson) 61 This refers to the Holy Spirit making believers new creations and imparting eternal life to them eg Homer A

Kent The Pastoral Epistles pp 233f Dibelius and Conzelmann Hermeniea p 149 Some take renewal as the process

of sanctification subsequent to the instantaneous act of regeneration (eg D E Hiebert in EBC 11445f Hendriksen

p 391 Lenski pp 934f) 62 ldquoNone can believe in Jesus Christ or yield obedience unto him or worship God in him but by the Holy Ghostrdquo

(John Owen Works 344) 63 ldquoThe work of the Spirit is essentially a ministry of uniting us to Christ and then unfolding to us and in us the riches

of Godrsquos grace that we inherit in Christrdquo (Sinclair B Ferguson The Holy Spirit p 112) 64 John Murray Collected Writings of John Murray 2277ndash293 cited by Robert L Reymond A New Systematic

Theology of the Christian Faith pp 757f 65 A seal is an outward sign which indicates authentication ownership and preservation Leland Ryken et al

Dictionary of Biblical Imagery (Downers Grove IL InterVarsity 1998) p 766 ldquoThe Holy Spirit as the pledge of the

inheritance is now the seal with which the believer is marked appointed and kept for the redemptionrdquo (TDNT 7949)

ldquoThe Spiritrsquos presence is Godrsquos guarantee that believers are owned by him and secure in himrdquo (Evangelical Dictionary

of Biblical Theology 719)

15

8 Progressive sanctification (2 Th 213 1 Pt 12 Ro 813 1516)

9 Perseverance of the saints (Gal 55)

10 Glorification The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414 cf 2 Cor 318 8)

Godrsquos covenant with his people includes the ministry of his Spirit in their lives and in the lives of

their covenant children (Is 5921 [cf 5920ndash604] Gal 314 cf Ac 238f 1 Cor 714)

The Christian life

Sanctification

Human nature is ldquoincapable of any holy action without the power of the Holy Spirit hellip Without

the Holy Spirit it can not have any virtue or holinessrdquo66

Thus a primary goal of the ldquoSpirit of holinessrdquo (Ro 14) is sanctification (2 Th 213 1 Pt 12 Ro

1516 Gal 522f Ac 1352 Ro 86 1417 1513 Eph 316ndash19 1 Th 16 43ndash8) ie transforming

Godrsquos people into the moral and spiritual likeness of Christ (Ro 829 2 Cor 318) The Holy Spirit

brings the love of God into the heart of the believer and into the Christian community (Ro 55

1530 Col 18) In sanctification Godrsquos people become fully and truly what they were created and

destined to be All of this is accomplished by the Holy Spirit as John Owen described

ldquoThere is not one spiritual good from first to last communicated to us or that we by the grace

of God partake of but it is revealed to us and bestowed on us by the Holy Ghost hellip For

whatever God works in us is by his Spirit hellip There is not any thing done by us that is holy

and acceptable to God but it is an effect of the Spiritrsquos operationrdquo67

A distinctive element in the new covenant is the Holy Spirit writing Godrsquos law68 on the heart of

every believer (Heb 88ndash12 1015ndash17 quoting Jer 3133f) Furthermore the Holy Spirit gives the

believer the desire and the power to keep Godrsquos law (Ezk 3626f Ro 84) Thus the Christian has

an entirely different frame of reference in his thinking than the unbeliever (Ro 84ndash9 1 Cor 2) As

those who live according to the Spirit Christians ldquoset their minds on the things of the Spiritrdquo (Ro

For a theology of the sealing of the Holy Spirit see Robert L Reymond A New Systematic Theology of the Christian

Faith pp 762ndash764 (who notes that ldquofaith in Christ is the instrumental cause of the sealingrdquo) Sinclair B Ferguson

The Holy Spirit pp 180ndash182

Some Puritans such as Richard Sibbes (1577ndash1635) and Thomas Goodwinmdashfollowing the King James translation

which misunderstood the aorist participle in Eph 113mdashbelieved the sealing of the Holy Spirit to be his confirming

work that takes place subsequent to onersquos initial saving faith (Sinclair B Ferguson The Holy Spirit pp 181f) 66 Abraham Kuyper The Work of the Holy Spirit pp 101f 67 John Owen The Holy Spirit His Gifts and Power p 24 cf Works 327 68 Paul uses the phrases ldquothe things of the lawrdquo (Ro 214) and ldquothe work of the lawrdquo (Ro 215) to denote basic

requirements of Godrsquos moral law that are ldquowritten in their [unbelieving Gentilesrsquo] heartsrdquo (v 15) ldquoPaul does not say

that the law is written upon their heartsrdquo an expression reserved for Christians (John Murray Epistle to the Romans

2 vols in 1 [Grand Rapids Eerdmans 1959 1965] 172ndash75)

Godrsquos Spirit and Godrsquos law are not antithetical Rather Godrsquos law is ldquospiritualrdquo (Ro 714) being revealed inspired

and illumined by the Holy Spirit furthermore the Holy Spirit speaks through Godrsquos law The relationship between

the Holy Spirit and Godrsquos holy and just law is so intertwined that world-renowned exegete CEB Cranfield writes

ldquoFor Paul the giving of the Spirit is the establishment of the lawrdquo (Ro 81ndash16 etc) (Romans ICC 2861) The Spirit-

anointed Messiah brings justice to the nations through his law (Is 421 4) Sadly much teaching on the Holy Spirit

pits the Holy Spirit against Godrsquos law misunderstanding Paulrsquos statements on the law (particularly Gal 3ndash5 and Ro

7ndash8)

16

85 ESV ie they think thoughts suggested by the Holy Spirit and desire to please Him69 (Cf Ro

122 ldquotransformed by the renewing of your mindrdquo Eph 423 ldquobe renewed in the spirit of your

mindrdquo)

Scripture gives us several examples of the Holy Spirit departing from people whom he had

previously anointed but who persisted in disobedience eg Samson (Jdg 1620) Saul (1 Sm

1614) and the people of Israel (Is 6310) After his sins of adultery and murder David prayed

that God would not take the Holy Spirit from him (Ps 5111) (This would mean removing Davidrsquos

anointing or supernatural empowerment for leadership and prophecy)

Fellowship

The Christian life is characterized by ldquothe fellowship of the Holy Spiritrdquo (2 Cor 1314 cf Ph 21)

The fellowship or communion of the Spirit is both the communion that the Spirit creates and

communion with the Holy Spirit And fellowship with the Spirit is fellowship with each member

of the Godhead (Jn 1420 1 Jn 324 413) The Person of the Holy Spirit is the unifying and

creating power that brings about Christian community expressed in the term koinwnia

Sonship

The Person of the Holy Spirit assures believers that they are children and heirs of God enabling

them to relate to God as ldquoDear Fatherrdquo and to Christ as elder brother and fellow-heir (Ro 815ndash17

Gal 46)70

Paraclete

Jesus called the Holy Spirit the paraklhtoj (from paramdashbeside + kalewmdashto call) (Jn 1416 26

1526 167 cf Ro 826) No single English word can convey the range of meanings of this Greek

word but the primary thoughts are ldquolegal counsel for defenserdquo and ldquohelperrdquo71 Since his

resurrection and ascension Jesus now relates to his church and to the world via the Spirit As

Paraclete the Holy Spirit mediates the personal presence and power of Jesus in the Christian while

Jesus is with the Father72

69 Other translations of Ro 85 include ldquohave their outlook shaped by the things of the Spiritrdquo (NET) ldquohave their minds

set on what the Spirit desiresrdquo (NIV) ldquoare usually thinking the things suggested by the Spiritrdquo (Williams) ldquoset their

minds on and seek those things which gratify the (Holy) Spiritrdquo (Amplified) To live according to the Spirit depicts

Christians as those who live in the realm dominated by the Holy Spirit (Douglas Moo Romans p 486) 70 ldquoAbbardquo is Aramaic for ldquomy fatherrdquoIt expresses childlike intimacy and trust Thus the Holy Spirit opens up to us a

new intimate relationship with God as our Father thereby giving us a source of identity NIDNTT 1614f TDNT

15f ISBE rev 13f The intimacy involved in calling God ldquoAbbardquo far surpasses anything in Judaismmdashit is wholly

new (TDNT 16) Jesus Godrsquos unique Son came to reveal God as Father and to bring us to the Father (Jn 142 6-10

175f cf Mk 1436) 71 An advocate is a legal term for one who pleads anotherrsquos behalf before a judge counsel for defense mediator

intercessor paraklhtoj includes the thoughts of (1) helper (2) the impartation of empowering comfort in distress [in

LXX] (3) advocate counsel for defense [in Greek law] (4) encourager ie one imparting courage to troops going

into battle (William Barclay New Testament Words [London SCM 1964] pp 215ndash222) It does not mean

ldquoComforterrdquo (TDNT 5804) See standard dictionaries and commentaries TDNT 5803f 811ndash814 RE Brown John

AB 21135ndash1144 NIDNTT 189ndash91 W Bauer WF Arndt FW Gingrich FW Danker A Greek-English Lexicon

of the New Testament and Other Early Christian Literature (BAGD) 2nd ed (Chicago IL University of Chicago

Press 1979) p 618 Thayer p 483 72 MMB Turner ldquoHoly Spiritrdquo Dictionary of Jesus and the Gospels p 350 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2739 Cf ldquoThe work of the Holy Spirit is to manifest the active presence of God in the world and especially in

the church hellip One of his primary purposes in the new covenant age is to manifest the presence of Godrdquo (Wayne

17

Illumination and teaching

The Holy Spirit is ldquothe Spirit of wisdom and revelationrdquo (Eph 117 NIV73 cf Jn 1613ndash15 1 Cor

29f) ldquothe Spirit of Truthrdquo (Jn 1417 1526 1613 1 Jn 46 57) ldquothe Spirit of wisdom counsel

and understandingrdquo (Is 112) and ldquothe anointing you received from [Jesus74]rdquo (1 Jn 220 27) As

such the Holy Spirit teaches believers (Jn 1426 1613 1 Cor 212f 1 Jn 227 cf Lk 1212)

illuminating the Scriptures to their minds (see the above explanation of illumination) The Spiritrsquos

teaching is antithetical to the wisdom of the world (1 Cor 210ndash16)

Worship and prayer

On the basis of the finished work of Jesus Christ Christians have immediate access to God the

Father through the Holy Spirit (Eph 218) Worship is not facilitated by a holy site (Jn 420ndash24)

building or objects but by the presence of Godrsquos Spirit

ldquoJesus said to her ldquoWoman believe Me the hour is coming when you will neither on this

mountain [Gerizim] nor in Jerusalem worship the Father hellip The true worshippers will

worship the Father in spirit and truth for they are the kind of worshippers the Father seeks

God is spirit and His worshippers must worship in spirit and in truthrdquo (Jn 421 23f)

And Godrsquos Spirit dwells in the Christian community (1 Cor 316 cp Mt 1820) The Holy Spirit

helps the believer in his worship and in his prayers making them acceptable to God He is ldquothe

Spirit of grace and of supplicationrdquo (ldquopleas for mercyrdquo ESV) (Zc 1210) motivating and directing

Godrsquos people in prayer and supplication Thus He is the believerrsquos source of grace and prayer75

ldquoFor we are the real circumcision who worship by the Spirit of God and glory in Christ Jesus

and put no confidence in the fleshrdquo (Phil 33 ESV)

ldquoIn the same way the Holy Spirit helps76 us in our weakness We do not know what we ought

to pray but the Spirit himself intercedes for us with groans that words cannot express And he

who searches our hearts knows the mind of the Spirit because the Spirit intercedes for the

saints in accordance with Godrsquos willrdquo (Ro 826f) cf ldquothrough our inarticulate groans77 the

Spirit himself is pleading for us and God who searches our inmost being knows what the Spirit

means because he pleads for Godrsquos people in Godrsquos own wayrdquo (NEB)

ldquoPray in the Spirit on all occasions with all kinds of prayers and requestsrdquo (Eph 618 NIV cf 1

Cor 1414f 2 4 1 Th 517ndash20)

Grudem Systematic Theology pp 634 641) ldquoto mediate Christrsquos presence to believersrdquo (JI Packer Keep in Step

with the Spirit p 49) 73 Contrary to many translations it is best to understand Eph 117 as referring to the Holy Spirit rather than the human

spirit Harold W Hoehner defends this view with seven exegetical reasons (Ephesians pp 256ndash258) Numerous

commentators agree Lincoln 57 Best 162f OrsquoBrien 132 Schnackenburg 74 Calvin 134 Fee Godrsquos Empowering

Presence 674ndash676 etc 74 R E Brown Epistles of John AB 347f 359 75 ldquoCan an impersonal ldquoitrdquo be the Giver of grace No Can a mere force be the Director of all prayers No In order

for the Holy Spirit to decide when where and to whom to give grace He has to be omniscient omnipresent and

omnipotentrdquo (Robert Morey The Trinity Evidence and Issues p 195) 76 ldquoHelpsrdquo (sunantilambanomai) means ldquoto lend a hand together with at the same time with onerdquo (RWP 4376) The

only other NT occurrence is Lk 1040 when Martha requested Mary help her prepare the meal 77 ldquoInarticulate groans include speaking in tongues Kasemann pp 240f NIDNTT 2883f TDNT 1376 5813 James

DG Dunn Jesus and the Spirit pp 241 245f cf CK Barrett HNTC p 168 Godet p 321 Chrysostom Homilies

on Romans 14 (NPNF2 11447) RP Spittler ISBE rev 4603

18

ldquoBut you my friends must fortify yourselves in your most sacred faith Continue to pray in

the power of the Holy Spiritrdquo (Jude 20 NEB)78

Even singing is to be prompted and anointed by the Spirit (1 Cor 1415 26 Eph 518f79 Col 316)

ldquoOur confidence should be as unbounded as our dependence [upon the Holy Spirit] is complete

Our desires and intercessions should be as extensive as the promises of God (Gn 2218 Ps 28)

and as extensive as the commission to disciple all nations [Mt 2818ndash20 Mt 1615ndash20]rdquo80

Historically sense-oriented ritualism has always driven out the Spiritrsquos ministry81

Guidance

The Lord Jesus Christ leads his church by means of the Spirit who speaks through the Word82

ldquoThose who are led [ldquomovedrdquo NEB JB] by the Spirit of God are sons of Godrdquo (Ro 814 NIV cf

ldquodirected by the Spiritrdquo Ro 814 NEB)

ldquoIf you are led by the Spirit you are not under law83 (Gal 518 NIV cf ldquolive by the Spiritrdquo v

16)

ldquoSince we live by the Spirit let us keep in step with the Spirit (Gal 525 NIV) cf ldquowalk where

the Spirit leadsrdquo (Williams)84

Note that the all of the verbs listed above in Ro 84 14 Gal 516 18 25 are present tense in

Greekmdashindicating that being led by the Holy Spirit is an ongoing habitual characteristic of

genuine Christians

The Book of Acts contains several examples of the Holy Spirit leading believers (Ac 829 1019f

132 4 1528 166f 2022f 28 214)

Then the Spirit said to Philip ldquoGo near and overtake this chariotrdquo (Act 829)

78 Praying in the Spirit refers to charismatic prayer in which the words are spontaneously and supernaturally

given by the Spirit It includes prayer in tongues (cf R J Bauckham WBC 50113 Dunn Jesus and the Spirit pp

239f) Christians are ldquoto pray in the Holy Ghost who prompts the matter of all true prayerrdquo (George Smeaton The

Doctrine of the Holy Spirit pp 90f) 79 ldquoSpiritual [pneumatikoj] songsrdquo (Eph 519 Col 316) are prophetic songs ie songs prompted spontaneously

by the Holy Spirit usually having unpremeditated words with unrehearsed melodies sung lsquoin the Spiritrsquo

whether in tongues or in the language of the congregation They are sung in the public church meetings as well as

in private In the congregation spiritual songs that are sung in tongues (1 Cor 1415) should be interpreted (1 Cor

145 13 27f) Spiritual songs manifest the Holy Spiritrsquos life and presence ldquoThe use of pneumatikos in the epistles of

Paul always bears the connotation lsquosupernaturalrsquordquo (Howard M Ervin These Are Not Drunken As Ye Suppose

[Plainfield NJ Logos 1968] p 233 cf pp 227ndash233) 80 John Murray ldquoThe Power of the Holy Spiritrdquo Collected Writings of John Murray 1141 81 George Smeaton The Doctrine of the Holy Spirit p 328 82 For a cessationist interpretation of these verses see John Murray ldquoThe Guidance of the Holy Spiritrdquo Collected

Writings of John Murray 4 vols (Carlisle PA Banner of Truth 1976ndash1982) 1186ndash189 Benjamin B Warfield ldquoThe

Leading of the Spiritrdquo Biblical and Theological Studies (Philadelphia Presbyterian amp Reformed 1968) pp 543ndash559

Contrast Wayne Grudem Systematic Theology pp 642f 83 Christians are not ldquounder lawrdquo (Gal 518) in the sense that they are not under the covenant curse and condemnation

due to transgressing the Mosaic legislation (Robert E Fugate Godrsquos Law Foundation for Moral Order p 9) 84 stoicew implies a row or series thus movement in a definite line eg marching in military formation following

the Spirit as the leader (TDNT 7667f NIDNTT 2452 cf Galatians commentaries HD Betz Hermeniea pp 293f

Fung NICNT pp 275f Ridderbos NICNT p 210 Calvin ldquolet him govern our actionsrdquo p 169) In Gal 516 ldquolive

by the Spiritrdquo includes ldquobe ruled by the Spiritrdquo (Ridderbos Galatians NICNT p 203)

19

While Peter thought about the vision the Spirit said to him ldquoBehold three men are seeking

you 20 ldquoArise therefore go down and go with them doubting nothing for I have sent themrdquo

(Ac 1019ndash20 cf 1112)

As they ministered to the Lord and fasted the Holy Spirit said ldquoNow separate to Me Barnabas

and Saul for the work to which I have called themrdquo 3 Then having fasted and prayed and

laid hands on them they sent them away 4 So being sent out by the Holy Spirit they went

down to Seleucia and from there they sailed to Cyprus (Ac 132ndash4)

For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these

necessary things (Ac 1528)

Now when they had gone through Phrygia and the region of Galatia they were forbidden by

the Holy Spirit to preach the word in Asia 7 After they had come to Mysia they tried to go

into Bithynia but the Spirit did not permit them (Ac 166ndash7)

ldquoAnd see now I go bound in the spirit to Jerusalem not knowing the things that will happen

to me there 23 ldquoexcept that the Holy Spirit testifies in every city saying that chains and

tribulations await merdquo (Ac 2022ndash23)

The church

Because of the Holy Spiritrsquos work the church is an organism not an organization It is the body

of Christ comprised of re-created humans The church is also the temple of the Holy Spirit (1 Cor

316 Eph 220ndash22) The Holy Spirit unites Christ and the believer (1 Cor 617) In so doing the

Holy Spirit mediates the present ministry of the exalted Lord Jesus Christmdashwho is the head of his

body the church (Eph 122f 523 Col 118)mdashin and through the church (Ac 11ff85) As Christrsquos

agent (Ac 167 Ro 89 Gal 46 Ph 119) the Holy Spirit acts as Lord in the church (2 Cor 317f)86

The Spirit is now experienced as the power of the risen Christ The Holy Spirit now cannot be

experienced apart from Christ87

Baptized in the Holy Spirit

(For believers) baptized88 in89 the Holy Spirit is a metaphor describing the new covenant believerrsquos

initial reception of the Holy Spirit at the moment of hisher conversion to the Lord Jesus Christ in

faith and repentance resulting in the Holy Spirit permanently indwelling the new believer and

incorporating him or her into the body of Christ90 This metaphor pictures the believer as being

85 The Gospel of Luke narrated what Jesus began ldquoto dordquo and ldquoto teachrdquo (both present infinitives) (Ac 11) For the

significance of the present tense in this verse see Archibald T Robertson RWP 34 86 JI Packer ldquoHoly Spiritrdquo New Dictionary of Theology eds Ferguson Wright Packer (Downers Grove IL

InterVarsity 1988) p 319 87 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 IDB 3636 88 All seven New Testament occurrences of ldquobaptized in the Spiritrdquo (Mt 311 Mk 18 Lk 316 Jn 133 cf Ac

15 1116 1 Cor 1213) use the verb baptizw the noun baptisma is never used 89 evn should be translated as locative (in) not as instrumental (by) ldquoAll NT examples of evn can be explained from

the point of view of the locativerdquo (Archibald T Robertson A Grammar of the Greek New Testament in the Light of

Historical Research [Nashville TN Broadman 1934] p 590) Thus believers are baptized in or with the Holy

Spiritmdashnot by the Spirit (cp 1 Cor 102) To be baptized ldquobyrdquo someone in the New Testament is always expressed by

the proposition u`po followed by a genitive nounmdashnot evn plus the dative See NIDNTT 31210 1208 (cited by

Grudem Systematic Theology p 768) 90 Cf ldquoBaptized in the Holy Spiritrdquo denotes ldquothe initial work of God of incorporating all believers first at Pentecost

then at Samaria [Ac 8] and again at Caesarea [Ac 10] into one unified body of Christ in the Holy Spirit Thereafter

20

immersed deluged engulfed and saturated in the Holy Spirit91 In the New Testament being

baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo92

With regard to believers The baptism in the Holy Spirit is

performed by Christ (Mt 311 Mk 18 Lk 31693 Jn 133 cf Ac 15 1116)

instantaneous (not a process)

(usually) simultaneous with conversion thus initiatory (like baptism in water) (Ac 1114ndash

18 157ndash11 1 Cor 1213)94

individually received (by every Christian at hisher conversion)

universal (every Christian is a recipient)

unrepeatable (once-for-all for each believer) and

permanent (it cannot be lost or forfeited Jn 1416f 1 Jn 227)

There are (at least) three primary effects from being baptized in the Holy Spirit

The Holy Spirit (Who is ldquothe Spirit of adoptionrdquo Ro 815) comes to permanently indwell

the new believer (whose body becomes a temple of the Holy Spirit)

The new believer is made a member of the spiritual body of Christ incorporated into the

spiritual organism called the church (1 Cor 121395) which is the new covenant temple of

God96

The Holy Spirit begins His fiery purifying of the believer (Lk 316 cp Ac 158f with

1116) and the church

With regard to unbelievers Jesus baptizing in a fiery-Spirit baptism (Lk 316 Ac 219ndash21) depicts

the judicial punishment of the wicked in unquenchable fire (Mt 312)

There are no New Testament commands or exhortations to be baptized inwithby the Holy Spirit

The Holy Spirit brings unity and cohesiveness to the body of Christ by his indwelling and

animating activity (Eph 43f NEB Phil 21f 1 Cor 1213 cf Ac 242ndash47 8 10) In addition to

unity the Holy Spirit also produces love (Ro 1530 Col 18) and fellowship (Phil 21ff 2 Cor

1314) in Christrsquos church Conversely strife disputes dissensions and factions are works of the

all who believe at the time of their conversion were brought by God in the Holy Spirit to join this body and to be part

of this one body that is called the believing church of Jesus Christrdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit

as the Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p

31) 91 Cf Immerse plunge drench overwhelm soak (BAGD pp 131f) ldquoThe Spirit is both around (1 Cor 1213a) and

within (v 13b)rdquo (NIDNTT 31210) The figurative usage conveys the thought ldquoto cause someone to have a highly

significant religious experience involving special manifestations of Godrsquos power and presencerdquo (JP Louw and

Eugene A Nida Greek-English Lexicon of the New Testament Based on Semantic Domains (L-N) 2 vols [NY United

Bible Societies 1989] 1539 5349) 92 Wayne Grudem Systematic Theology p 773 93 Baptizing inwith the Holy Spirit and fire depicts cleansing or purifying the righteous (cp Ac 158f with 1116) and

destroying the wicked 94 ldquoBaptism in the Spiritrdquo denotes ldquothe dwelling of God through his Holy Spirit at the moment of a believerrsquos salvationrdquo

(Craig L Blomberg ldquoBaptism of the Holy Spiritrdquo EDBT p 50)

Of course Jesusrsquo disciples were baptized in the Holy Spirit (Ac 2) subsequent to their conversion but that was because

of their unique place in the history of redemption The same could be said regarding the Samaritan converts in Acts

8 cf Frederick D Bruner A Theology of the Holy Spirit (Grand Rapids Eerdmans 1970) chapt 5 95 ldquoIn one Spirit we were all baptized so as to become one bodyrdquo (Fee on 1 Cor 1213 cf Eph 222) See commentaries

CK Barrett HNTC pp 288f Gordon D Fee NICNT pp 603ndash606 96 The Spirit defines the boundaries and character of the people of God (Ac 1115ndash17 192ndash6 1 Cor 1213) ldquoTo be

baptized into membership of the body is to be engraced with the charismministry which is each member of the bodyrsquos

particular function (charisma) within the body (127 11)rdquo (James DG Dunn ldquoBaptism in the Spirit Yet Once

MoremdashAgainrdquo Journal of Pentecostal Theology 191 (2010) 39)

21

flesh (Gal 520 Ro 84ndash6 cf Ja 314ndash18) the result of not being ldquoled by the Spiritrdquo (Gal 518)

not ldquowalk[ing] in the Spiritrdquo (Gal 525 Ro 84) and not having mature fruit of the Spirit (Gal

522f) or being unbelievers ldquonot having the Spiritrdquo (Jude 19)

Power for service

The Holy Spirit is ldquothe Spirit of gracerdquo (Heb 1029) As such he is the executor or administrator

and the dispenser of Godrsquos grace which is mediated by Jesus Christ (Jn 117) One way the Holy

Spirit administrates and dispenses Godrsquos grace is by distributing various gifts and ministries to

Godrsquos covenant people (1 Cor 1211 Heb 24 cf Ac 2028 132 4) In dispensing Godrsquos grace-

giftsmdashthereby empowering believers for servicemdashthe Holy Spirit manifests the active presence of

God in both the church and the world (p 9)

For example under the old covenant the Spirit of the Lord came upon various men to empower

them for civil and military leadership

the covenant mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note

wisdom cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah

(Jdg 1129) Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232)

Of these men Moses Joshua and David were also prophets97 and they wrote Scripture

The Spirit of the Lord also came upon several old covenant men to empower them to prophesy

the Seventy Elders (Nu 1116f 25f) Saul (1 Sm 1010 1923) Balaam (Nu 242) messengers of

Saul (1 Sm 1920) Amasa (1 Ch 1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2

Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115)

Under the new covenant the Holy Spirit empowers every believer for ministry The entire church

is to be prophetic (Ac 216ndash18 196 1 Cor 141 5 23f 26 31 39) and bearing witness to the

resurrected and reigning Lord Jesus Christ (Lk 2447ndash49 Ac 18 48ff 29ndash31 65 8 917 20

22 27 29 139ndash12 Ro 1519 1 Cor 24f 1 Th 15 cf Ac 532 610)98

Filled with the Spirit

ldquoDo not get drunk with wine for that is dissipation but be filled99 with the Spiritrdquo (Eph 518)

Since this command is addressed to Christians it can only mean that they are ordered to seek a

fuller manifestation of the Spirit than they have already experienced

ldquoTo be filled with the Spirit is to be filled with the immediate presence of God himself and it

therefore will result in feeling what God feels desiring what God desires doing what God wants

speaking by Godrsquos power praying and ministering in Godrsquos strength and knowing with the

97 Moses was a prophet (Nu 126ndash8 Dt 1815 3410ndash12 Ho 1213 Ac 322 737) David was a prophet (Ac 229f

cf 2 Sm 232 Ne 1224 36 Mt 2243Mk 1236) Joshua is not specifically called a prophet in Scripture but he was

certainly the recipient of special revelations from God (Jos 37ndash9 52 9 513ndash65 710ndash15 81f 18 108 116

131ndash7) Joshua also spoke prophetically (Jos 626 and 1 Ki 1634 cf Ecclus 461) performed a unique miracle (Jos

1013f) and added Scripture to the Mosaic writings (Jos 1026 Dt 341ndash12) 98 See Lukersquos use of dunamij in Acts (ten times 18 222 312 47 33 68 810 13 1038 1911) and Luke (fifteen

times 117 35 414 36 517 619 846 91 1013 19 1937 2126f 2269 2449) 99 plhrousqe is present passive imperative (be continually being filled)

22

knowledge which God himself givesrdquo100 Cf ldquoNever flag in zeal be aglow with the Spirit serve

the Lordrdquo (Ro 1211 RSV)

Repeated fillings with the Spirit

Being ldquofilledrdquo with the Spirit can happen to a Christian more than once Multiple fillings of the

Spirit are seen in the lives of Peter (Ac 24 [cp 113] 48 31) Paul (Ac 917 139) and many

other early believers (including the Apostle John Ac 24 431)

Peter And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

Then Peter filled with the Holy Spirit said to them Rulers of the people and elders of Israel (Ac

48)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

Paul And Ananias went his way and entered the house and laying his hands on him he said Brother

Saul the Lord Jesus who appeared to you on the road as you came has sent me that you may

receive your sight and be filled with the Holy Spirit (Ac 917)

Then Saul who also is called Paul filled with the Holy Spirit looked intently at him [Elymas] (Ac

139)

Apostle John and many early believers And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

See Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

Spiritual gifts and functions in the church

There are four primary passages teaching on spiritual gifts and the resultant diverse but

complementary functions in the body of Christ 1 Cor 124 7ndash11ff Ro 123ndash8 Eph 47ndash16 and

1 Pt 410f

Spiritual gifts may be defined as supernatural grace gifts from God to Christians empowering

them for service101 The two primary terms used in the New Testament for spiritual gifts are

100 Wayne Grudem Systematic Theology p 649 101 John Wimber defines spiritual gifts as ldquothe transrational manifestations of Godgiven by God for the purpose of

ministry taking place for the good of the Body of Christrdquo (Signs and Wonders and Church Growth 1 syllabus sec 4

p 1 ldquoSpiritual Gifts 1rdquo tape outline booklet sec 3 p 6) C Peter Wagner similarly states ldquoA spiritual gift is a special

attribute given by the Holy Spirit to every member of the Body of Christ according to Godrsquos grace for use within the

context of the Bodyrdquo (Your Spiritual Gifts Can Help Your Church Grow [Ventura CA Regal 1979] p 42) ldquoA

spiritual gift is any ability that is empowered by the Holy Spirit [1 Cor 1211] and used in any ministry of the church

[1 Cor 127 1426]rdquo (Wayne Grudem Systematic Theology p 1016) Cf Max Turner ldquoSpiritual Giftsrdquo New

Dictionary of Biblical Theology (NDBT) eds TD Alexander et al (Downers Grove IL InterVarsity 2000) p 790

EDT1 p 1042 ISBE rev 4602 EC 4331 New Dictionary of Theology (NDT) eds SB Ferguson et al (Downers

23

carismata102 (Ro 111 126 1 Cor 17 124 9 28 30f 1 Tim 414 2 Tim 16 1 Pt 410)mdash

emphasizing that these gifts are concrete manifestations or embodiments of Godrsquos grace

mediated through individual believers to others and

pneumatika103 (ldquospiritualrdquo Ro 111 1 Cor 121 141)mdashemphasizing that these gifts are

ldquofrom the Spirit and express the life and power of the Spiritrdquo104 They are ldquothe manifestation

of the Holy Spiritrdquo (1 Cor 127) mediated through individual believers to others105

The following table identifies and compares the spiritual gifts and ministries as found in the four

Pauline lists

Ro 126ndash8 1 Cor 128ndash10 1 Cor 1228ndash30 Eph 411

word of wisdom

word of knowledge

faith

gifts of healings gifts of healings

effectings of miracles workers of miracles

prophecy prophecy

distinguishings of spirits

kinds of tongues kinds of tongues

interpretation of tongues interpretation of tongues

service helps

exhorting

giving

Grove IL InterVarsity 1988) p 269 ISBE 52843 Millard J Erickson Concise Dictionary of Christian Theology

(Grand Rapids Baker 1986) p 63 102 BDAG 1081 BAGD 878f Th 667 NIDNTT 2121 TDNT 9403ndash406 L-N 569f WE Vine An Expository

Dictionary of New Testament Words 2 vols In 1 (Old Tappan NJ Fleming H Revell 1966) 2146f John R

Kohlenberger et al The Greek English Concordance to the New Testament (GEC) (Grand Rapids Zondervan 1997)

p 767 Fee suggests that in 1 Cor 12ndash14 the term charismata is restricted to ldquoSpirit manifestations in the community

and thus probably means something like lsquoconcrete expressions of grace manifested through the Spiritrsquos empoweringrsquordquo

(Gordon Fee ldquoGifts of the Spirit DPL p 340) ldquoThey are the concrete expression of charis grace coming to visible

effect in word or deedrdquo (WG Putman ldquoSpiritual Giftsrdquo NBD3 p 1130) Charisms are ldquoa means of gracerdquo (James

DG Dunn Romans p 734 cf ldquoSpiritual Giftsrdquo Baker Encyclopedia of the Bible (BEB) ed Walter A Elwell 4

vols (Grand Rapids Baker 1988) 41993) ldquoOnly the actual deed or word is the charisma hellip Charisma can only be

understood as a particular expression of charis hellip Charisma is always an event the gracious activity (evnerghma) of

God through a manrdquo (James DG Dunn Jesus and the Spirit pp 253f) ldquoCharisma is a concept which we owe almost

entirely to Paulrdquo (Dunn Jesus and the Spirit pp 205f) (In terms of etymology carisma probably derives directly

from the verb carizomai (give generously) rather than the noun carij (Max Turner ldquoSpiritual Gifts NDBT p 792

idem The Holy Spirit and Spiritual Gifts pp 262ndash267 contra Dunn) Derivation from carizomai would emphasize

gift as graciously given (rather than event of grace) highlighting the giverrsquos good will and favor (Turner)

Nevertheless ldquoPaul relates carisma to Godrsquos grace quite directly at 1 Cor 14 7 and Ro 126rdquo (Turner The Holy

Spirit and Spiritual Gifts p 266 n 17) 103 BDAG 837 BAGD 679 Th 523 L-N 143 1221 (cf 796) GEC p 631 pneumatikoj occurs together with

carisma in Ro 111 The two terms are clearly used interchangeably in 1 Cor 1231 and 141

They are ldquospiritualrdquo (pneumatikoj Ro 111 1 Cor 121 141 37) in the sense that they are ldquofrom the Spirit and

express the life and power of the Spiritrdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3706) ldquoIn Paulrsquos view the sort of

charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an evidence a disclosure a making

visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit p 212) 104 James DG Dunn ldquoSpiritrdquo NIDNTT 3706 105 ldquoSpiritual Giftsrdquo BEB 41992f

24

leading steerings

showing mercy

apostles apostles

prophets prophets

teaching teachers

evangelists

pastor-teachers

These lists are not exhaustive of all possible gifts and ministries106 For example deacons are not

included (cf Phil 11 1 Tim 38ndash13) neither is the gift of celibacy (1 Cor 77 cf Mt 1912)

In 1 Cor 121ndash7 gifts are described as evnerghmatamdashworkings of God (v 6) diakoniaimdashacts of

service given by the Lord (v 5) fanerwsijmdashmanifestation of the Spirit (v 7) pneumatika things

of the Spirit ie things the Spirit endowsenables (v 1 cf 141) for the common good of the

church (v 7) and carismatamdashgracious gifts granted by the Spirit (vv 4 8)107

Each member of the Trinity is involved in giving spiritual gifts the Father (1 Cor 1218 28 717)

the Son (Eph 47f) and the Holy Spirit (1 Cor 1211 Heb 24 cf Ac 2028 132 4 1 Tim 118

414 2 Tim 16)

Spiritual gifts may also be considered from the perspective of being eschatological gifts from the

resurrected and exalted Lord Jesus Christ (Eph 47ndash11 Ac 230ndash36) who is now manifesting his

power and performing his ministry through his body the church Thus spiritual gifts are part of

the heavenly prophetic-priestly-kingly ministry of the Lord by the Holy Spirit (cf Ac 11)108 (We

will discuss the Spirit and eschatology below)

To further explain what spiritual gifts are we will consider what spiritual gifts are not109 They are

not

natural talents110 (non-Christians have talents too)

106 For extensively documented definitions of each gift and ministry see Robert Fugate ldquoSpiritual Gifts Itemized and

Definedrdquo 107 Max Turner The Holy Spirit and Spiritual Gifts (Peabody MA Hendrickson 1996) p 261 108 EE Ellis ldquoSpiritual Giftsrdquo Interpreterrsquos Dictionary of the Bible Supplementary Volume ed Keith Crim

(Nashville TN Abingdon 1976) p 841 As previously noted the Gospel of Luke narrated what Jesus began ldquoto dordquo

and ldquoto teachrdquo (both present infinitives) (Ac 11) see Archibald T Robertson Word Pictures in the New Testament

34 109 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow pp 85ndash92 99ndash102 110 ldquoThese manifestations of the Spirit are marked out for Paul as given (not achieved by man) as expressions of divine

energy (not human potential or talent) as acts of service which promote the common good (not for personal edification

or aggrandizement) (1 Cor 124ndash7)rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3703) Elsewhere Dunn adds ldquoCharisma

is not to be confused with human talent and natural ability nowhere does charisma have the sense of a human capacity

heightened developed or transformed hellip So far as Paul was concerned charismata are the manifestation of

supernatural power Charisma is always God acting always the Spirit manifesting himself hellip For Paul every charisma

was supernatural hellip Charisma is characterized not by the exercise of manrsquos ability and talent but by unconditional

dependence on and openness to Godrdquo (1 Pt 411) (Jesus and the Spirit 255f)

For discussion of the differing views regarding spiritual gifts and natural talents see Siegfried Schatzmann A Pauline

Theology of Charismata 73ndash77 Max Turner The Holy Spirit and Spiritual Gifts 278 For a brief discussion of the

antithesis between the Holy Spirit and the unbelieving world see Robert E Fugate ldquoThe Person and Work of the

Holy Spiritrdquo p 25 (above)

Care must be taken not to interpret natural abilities vs spiritual gifts in terms of Roman Catholic Thomas Aquinasrsquo

nature vs grace dualism (based on Aristotle) or Aristotlersquos potentiality vs actuality dualism

25

the fruit of the Spirit (Gal 522f 1 Cor 1231ndash141)

Fruit of the Spirit Gifts of the Spirit

Every fruit is for every Christian Christians have different gifts and ministries

Manifests the character of Christ Manifest the power amp works of Christ (Mk 1617ndash

20 Ac 11)

Relates to mature Christian character

(ie what a Christian is)

Relate to differing functions and ministries in the

Body (ie what a Christian does)

Gifted Christians (1 Cor 17 1412) can be carnal

(31 3f 131ndash3)

Requires time to develop Given instantaneously (Ac 24 1044ndash46 196

Ro 111 1 Tim 414 2 Tim 16)

Is eternal (1 Cor 1313) Is temporal (1 Cor 138ndash12)

(ldquoA passage on fruit accompanies every one of the primary passages on giftsrdquo111)

normal Christian responsibilities (ie faith serving giving witnessing exhorting etc)

Satanrsquos counterfeit gifts (2 Tim 31 8f 13)112

Diversity of gifting is designed to foster unity in the body of Christ through mutual

interdependence (Ro 123ndash8 1 Cor 124ndash30 Eph 44ndash16) Each member of the body needs the

help of the others ldquoThe eye cannot say to the hand lsquoI have no need of yoursquo nor again the head to

the feet lsquoI have no need of yoursquordquo (1 Cor 1221 cf Ro 112) All members must do their part for

the body to come to maturity (Eph 413 16)

There are three primary purposes for spiritual gifts

To glorify God113 (1 Pt 410f)

To edify the church (1 Cor 127 143ndash5 12 17 26 Eph 412ndash16 1 Pt 410f)114 and

The conviction and conversion of unbelievers (1 Cor 1421ndash25 Mk 1615ndash20 Mt

2818ndash20 Ro 1518f)115

111 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow p 89 112 Biblical examples of Satanic miracles include Ex 7f Dt 131ndash3 Jb 112 26 Mt 722ff Mt 2424Mk 1322 2

Th 29 2 Tim 31 8f 13 Rv 1313ndash15 1613f 1920 113 The New Testament gives many examples of people glorifying God after miraculous healings and deliverances

from the power of Satan (Mt 98Mk 212Lk 525 Lk 716 Mt 1531 Lk 943 1313 Jn 114 40 Lk 1715 1843

Ac 38f 421 cf Jn 1412ndash14 2 Cor 120)

Glorifying God directly relates to the purpose for manrsquos creation ldquoManrsquos chief and highest end is to glorify God [Ro

1136 1 Cor 1031] and fully to enjoy Him forever [Ps 7324ndash28 Jn 1721ndash23]rdquo (Westminster Larger Catechism Q

1) 114 ldquoThe charismata are always to be seen as servicehellip as Godrsquos gifts for the body given to or better through the

individual lsquofor the common good [1 Cor 127]rsquordquo (James DG Dunn Jesus and the Spirit p 264) 115 WG Putman ldquoSpiritual Giftsrdquo The New Bible Dictionary (NBD3) eds I Howard Marshall et al 3rd ed (Grand

Rapids Eerdmans 1996) p 1130 For examples of signs and wonders being a catalyst for church growth see John

Wimber Power Evangelism pp 191f or Signs and Wonders and Church Growth 1 syllabus sec 5 pp 12ndash14

26

In sum116 the Triune God gives spiritual gifts to equip and empower the church to carry out her

God-given ministry of manifesting and extending the victorious all-encompassing kingdom of the

Lord Jesus Christ throughout the world (Mt 2818 Eph 120ndash22 410 1 Cor 1524ndash27 Jn 335

Phil 321) until Christ returns in glory (1 Cor 17 1310 Eph 411ndash13)

Holy Spirit empowers believers for spiritual warfare

Old Testament believers did not drive out demons

In sharp contrast when Jesus the Messiah came the Holy Spirit came upon Him at His baptism

and then immediately led Him into conflict with the devil (Lk 41ndash14 Mt 41ndash11 Mk 112f)

Apparently during this battle in the wilderness Jesus bound ldquothe strong manrdquo (Mk 327 Mt

1229 cp Lk 1121f) ie the devil Jesus ldquoreturned in the power of the Spiritrdquo (Lk 414) and

immediately began to drive out demons (Mk 123ndash27 32 34 39 311 etc) thereby manifesting

the presence of the kingdom of God (Mt 1228)

Jesus gave His disciples authority and power to drive out demons and commanded them to use it

when preaching the good news of the kingdom This was true for the twelve (Mt 101 8 Mk 67

12f Lk 91f cf Mk 315) the seventy (Lk 1017ndash20) and those receiving the great commission

(Mk 1615ndash20) When Jesusrsquo followers were driving out demons Satanrsquos kingdom was collapsing

(Lk 1017ndash19 1120ndash22) In the upper room Jesus taught that ldquoIt is the Spiritrsquos task to show how

the forces of darkness have been effectively overthrownrdquo (Jn 168 11)117

After His resurrection Jesus instructed His disciples not to begin the Great Commission yet but

to wait in Jerusalem until they were clothed with power from on high (Lk 2449) After His

ascension and enthronement the Lord Jesus poured out the Holy Spirit to empower the entire

church (Ac 233 36) Now all believers do warfare against the powers of darkness in Jesusrsquo name

(Mk 1617 Eph 617118 cf vv 10ndash18) The Book of Acts contains numerous examples of believers

driving out demons (Ac 516 87ndash11 Philip who was not an apostle but who was ldquofull of the

Spiritrdquo [63] drove demons out of many Samaritans [87] 1616ndash19 by Paul who had been led

by the Spirit to Philippi [vv 6ndash10] where he drove out a spirit of divination 1911ndash13 18f) The

Holy Spirit filled119 Paul empowering him to speak a prophetic curse against a magicianfalse

116 For additional study on spiritual gifts see Robert E Fugate ldquoIntroduction to Spiritual Giftsrdquo idem ldquoSpiritual Gifts

Itemized and Definedrdquo 117 Donald Guthrie New Testament Theology (Downers Grove IL InterVarsity 1981) p 533 ldquoWhat residual power

the prince of this world enjoys is further curtailed by the Holy Spirit the Counselor (Jn 1611)rdquo (DA Carson John

p 443) In Jn 1611 the verb κέκριται is perfect passive indicative (ie has been and now stands judgedcondemned) 118 The Greek term translated ldquoswordrdquo (macaira) denotes a short sword (2 foot or less) or dagger which was the

crucial offensive weapon in close combat The sword is the Word (r`hma) of God (including both Godrsquos spoken and

written Word Arnold 461f) The genitive ldquoof the Spiritrdquo ldquois probably a genitive of source indicating that the Spirit

makes the sword powerful and effective giving to it its cutting edge (Heb 412)rdquo (OrsquoBrien 482 cf Schnackenburg

279 Lincoln 451 Fee Godrsquos Empowering Presence 728 Hoehner 852) The sword of the Spirit is to be used in

resisting Satanic temptations (Mt 44 7 10 Lk 44 8 12) (Hoehner 853 Morris 207f Bruce 409f Eadie 473)

speaking prophetic curses (Ac 136ndash11) and proclaiming the gospel of the kingdom in the power of the Spirit

(including healings and exorcisms Lk 109 17ndash19) (OrsquoBrien 482 Fee 729 Lincoln 451 Schnackenburg 280

Barth 2200 Salmond 388) (See Arnold 462f cf Stott 282) Using the sword of the Spirit involves ldquospeaking the

words of God in Christrsquos name empowered by Godrsquos Spiritrdquo (Hoehner 853) The commands of Eph 610ndash18 are

ldquodirected to both the individual and the corporate body hellip The Roman soldier did not fight alonerdquo (Hoehner 853)

The sword of the Spirit is held in the belt of truth (Hoehner 852) Cf Rv 116 212 16 1913 15 119 This was most likely an immediate filling with the Spirit ldquoa special enabling of the Spirit for the ministry he is

about to exercisehellipprophetichellipcurserdquo (Peterson 381) See the appendix ldquoFilled with the Spiritrdquo and ldquoFull of the

Spiritrdquo in Luke-Actsrdquo below Paul ldquoconfronts the magician directly under the Spiritrsquos guidancerdquo (Bock 445)

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

7

the Spirit making his work known and the Bible is itself spoken or inspired by the Holy Spirit

The Holy Spirit also made himself known in the Old Testament by powerfully coming upon

prophets judges and kings28 The New Testament contains two theophanies of the Spirit (Mt

316 Mk 110 Lk 322 Jn 132 Ac 22f) Certain gifts of the Holy Spirit are called

ldquomanifestations of the Spiritrdquo (1 Cor 127ndash1129 cf 24f Heb 24 Ro 1519) The Holy Spirit bears

witness with our spirit that we are children of God (Ro 816) and He cries ldquoAbba Fatherrdquo (Gal

46) ldquoIt seems more accurate therefore to say that although the Holy Spirit does glorify Jesus he

also frequently calls attention to his work and gives recognizable evidences that make his presence

known Indeed it seems that one of his primary purposes in the new covenant age is to manifest

the presence of Godrdquo30

The work of the Holy Spirit ldquoThe work of the Holy Spirit is to manifest the active presence of God in the world and especially

in the churchrdquo31 (Note the Hebrew parallelism of Godrsquos Spirit and Godrsquos presence in Pss 5111

1397)

Creation

In creation ldquoThe activity of the divine ruach is precisely that of extending Godrsquos presence into

creation in such a way as to order and complete what has been planned in the mind of Godrdquo32

Scripture teaches that the Holy Spirit was active in the creation of the universe

28 For examples see ldquoPower for servicerdquo below 29 ldquoIn Paulrsquos view the sort of charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an

evidence a disclosure a making visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit (Philadelphia

Westminster 1975) p 212) 30 Wayne Grudem Systematic Theology (Grand Rapids Zondervan 1994) p 641 (bold added) I am indebted to

Grudem for the discussion in this paragraph John Owen adds ldquoBut now Christ being ascended to his Father has

committed all his affairs in the Church and world to the Holy Spirit John 167 amp c and with this design that the

person of the Spirit may be singularly exalted in the Church Wherefore the duty of the church now immediately

respects the Spirit of God who acts toward it in the name of the Father and of the Sonrdquo (The Holy Spirit His Gifts

and Power [Grand Rapids Kregel 1967] pp 31f bold added cf Works 344) 31 Wayne Grudem Systematic Theology p 634 Cf ldquoto mediate Christrsquos presence to believersrdquo (JI Packer Keep in

Step with the Spirit [Old Tappan NJ Fleming H Revell 1984] p 49) Grudem notes that ldquoGod is present in every

part of space with his whole being yet God acts differently in different places Furthermore when the Bible speaks

of Godrsquos presence it usually means his presence to blessrdquo (eg in the tabernacle and the temple Ps 1611) rather

than His presence to punish or His presence to sustain the created order (Col 117 Heb 13) (pp 175ndash177) 32 Sinclair B Ferguson The Holy Spirit (Downers Grove IL InterVarsity 1996) p 21

8

ldquoThe earth was without form and void and darkness was over the surface of the deep And the

Spirit of God33 was hovering34moving over the surface of the watersrdquo (Gn 12)35

ldquoBy the word of the LORD the heavens were made and by the breathspirit of his mouth all

their hostrdquo (Ps 336)36

ldquoBy His Spirit He adorned the heavensrdquo (Job 2613 NKJ)

ldquoWho has measured the waters in the hollow of His hand And marked off the heavens by the

span And calculated the dust of the earth by the measure And weighed the mountains in a

balance And the hills in a pair of scales 13 Who has directed the Spirit of the LORD Or as His

counselor has informed Him 14 With whom did He consult and who gave Him understanding

And who taught Him in the path of justice and taught Him knowledge And informed Him of

the way of understandingrdquo (Is 4012ndash14)

ldquoThen the LORD God formed man of dust from the ground and breathed into his nostrils the

breath of life and man became a living beingrdquo (Gn 27)

ldquoThe Spirit of God has made me and the breath of the Almighty gives me liferdquo (Job 334)

Of course the above verses describing the Holy Spiritrsquos work in creation do not imply that the

other two members of the Godhead were not active in creation Scripture clearly asserts that the

Logos the Second Person of the trinity was also directly involved in creation (Jn 13f 10 526

Ac 315 Col 116f 1 Cor 86 Heb 12 10) The Father is the source from which (ex ou) every

operation emanates the Son is the medium through which (di ou) it is performed and the Holy

Spirit is the executive by which (en w) it is carried into effect37 ldquoIn general the work of the Father

is that of serving as supreme planner author and designer that of the Son as worker carrying out

the directives of the Father and especially giving revelation of the Godhead and that of the Holy

Spirit as the completer or consummator bringing to final form that which has been brought into

existence by the Son at the Fatherrsquos commandrdquo38

33 ldquoThe phrase really does express the powerful presence of God moving mysteriously over the face of the

watershelliphovering and ready for actionrdquo (Gordon J Wenham Genesis 1ndash15 [Waco TX Word 1987] p 17) It should

not be understood as wind (Victor P Hamilton The Book of Genesis Chapters 1ndash17 [Grand Rapids Eerdmans 1990]

pp 114f) The Holy Spirit was ldquosustaining and manifesting Godrsquos immediate presence in his creationrdquo (Wayne

Grudem Systematic Theology p 249) 34 ldquoHoveringrdquo from the Ugaritic passages and from the Deuteronomy passages describes the actions of birds not

winds (Hamilton Genesis p 115) Physicist Henry M Morris hypothesizes that the hoveringrapid back and forth

movementvibrating describes the movement of the Spirit of God who was imparting energy to the universemdashenergy

transmitted through wave motion ldquoAs the outflowing energy from Godrsquos omnipresent Spirit began to flow outward

and to permeate the cosmos gravitational forces were activated and water and earth particles came together to form a

great sphere moving though spacerdquo (The Genesis Record [Grand Rapids Baker 1976] p 52) 35 A few scholars suggest that Gn 11 was the work of God the Son but Gn 12ndash31 was the work of the Holy Spirit

see Leon J Wood The Holy Spirit in the Old Testament [Grand Rapids Zondervan 1976] pp 33f Abraham Kuyper

The Holy Spirit (NY Funk amp Wagnalls 1900) p 29 RA Redford Vox Dei The Doctrine of the Holy Spirit (New

York NY Eaton amp Mains 1889) p 29 36 The two clauses in this verse are probably Hebrew parallelism However some scholars eg Leon J Wood take

the first clause as referring to the Second Person of the trinity and the second clause as referring to the Holy Spirit

(The Holy Spirit in the Old Testament pp 32f) 37 George Smeaton The Doctrine of the Holy Spirit p 4 38 Leon J Wood The Holy Spirit in the Old Testament p 16 cf p 33 Similarly ldquoThe work of the Holy Spirit seems

to be to bring to completion the work that has been planned by God the Father and begun by God the Sonrdquo (Wayne

Grudem Systematic Theology p 249) ldquoThe Father originates the Son executes and the Holy Spirit perfectsrdquo

9

Providence governing presence over the natural world

ldquoThe Spirit of God is the executive of the powerful presence of God in the governing of the created

orderrdquo39 As Godrsquos governing presence the Holy Spirit gives life to all animate creatures (eg

man animals birds fish etc) and he sustains them

ldquoThe Spirit of God has made me and the breath of the Almighty gives me liferdquo (Job 334)

If He should determine to do so If He should gather to Himself His spirit and His breath all

flesh would perish together and man would return to dustrdquo (Job 3414f cf 1210 273 Gn

617 715 22)

ldquoYou hide your face they are dismayed You take away their spirit they expire and return to

their dust When you send forth your Spirit they [man animals birds fish] are created And

You renew the face of the earthrdquo (Ps 10429f)

The phrase ldquoYou renew the face of the earthrdquo (Ps 10430) suggests that the Holy Spirit also

produces all vegetational life (eg grass plants and trees)40

The Holy Spirit occasionally resurrects people

ldquoBut after the three and a half days the breath of life from God came into them [the two

witnesses41] and they stood on their feet and great fear fell upon those who were watching

themrdquo (Rv 1111)

The Holy Spirit even brings animals to fulfill Godrsquos purposes (Is 3416)

Scripture

Revelation and inspiration

The characteristic ministry of the Holy Spirit in Scripture is prophecy He is ldquothe Spirit of

prophecyrdquo (Rv 1910 cf the Book of Acts 1 Pt 111f 2 Pt 121 2 Tim 316 Ac 24 14 Mi 38

Ho 97 Is 421 611 Zc 712 Jl 328 Nu 1125 1 Sam 1010 Rv 110 42 173 2110 226)42

Understanding the Biblical prophet is key to understanding the inspiration of Scripture A

prophet was Godrsquos chosen spokesman or mouthpiece he received a verbal message (revelation)

from God (ldquothe word of the LORDrdquo) which he was commissioned to speak or write to certain

(Edwin H Palmer The Holy Spirit [Grand Rapids MI Baker 1958] p 21) Cf Abraham Kuyper The Holy Spirit

pp 19ndash21 (example of a king [representing God the Father]mdashwho furnishes the building materials and the plansmdash

and the builder [representing God the Son] who constructs the palace) Kuyper adds ldquoTo lead the creature to its

destiny to cause it to develop according to its nature to make it perfect is the proper work of the Holy Spiritrdquo 39 Sinclair B Ferguson The Holy Spirit p 21 40 Edwin H Palmer The Holy Spirit pp 24f 41 The two witnesses have been variously interpreted as representing the church (Kenneth L Gentry

httpwwwforerunnercombeastbeastfaqhtml) the line of Old Testament prophets until John (David Chilton The

Days of Vengeance [Ft Worth TX Dominion Press 1987] pp 277f) cf Mt 2752 James and Peter (J Stuart Russell

The Parousia [1887 reprint Grand Rapids MI Baker 1985] pp 430ndash444) etc 42 Of the 128 instances in which the Holy Spirit is referred to in the OT 76 (59) are in the context of

prophecyrevelation 90128 (70) refer to either prophecyrevelation or miraculous power (Jon Ruthven On the

Cessation of the Charismata [Sheffield Sheffield Academic Press 1993] pp 114f) Cf Theological Dictionary of

the New Testament (TDNT) 9 vols + Index eds Gerhard Kittle and Gerhard Friedrich [ET Grand Rapids MI

Eerdmans 1964ndash1976] 6407ndash409 681f NIDNTT 3393 699 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2730

Interpreterrsquos Dictionary of the Bible (IDB) ed George A Buttrick 4 vols (Nashville TN Abingdon 1962) 2627

10

people in accordance with Godrsquos commands thus the prophet was Godrsquos messenger who spoke or

wrote Godrsquos words in Godrsquos name at Godrsquos bidding

The Apostle Peter describes the entire Old Testament as ldquothe prophetic wordrdquo

And we have the word of the prophets [lsquothe prophetic wordrsquomdashRSV NASB] made more certain

and you will do well to pay attention to it as to a light shining in a dark place until the day

dawns and the morning star rises in your hearts Above all you must understand that no

prophecy of Scripture came about by the prophetrsquos own interpretation For prophecy never had

its origin in the will of man but men spoke from God as they were carried along by the Holy

Spirit [ldquoimpelled by the Holy Spirit they spoke the words of GodrdquomdashNEB] (2 Pt 119ndash21 NIV)

In other words the Old Testament prophets43 ldquoimpelled by the Holy Spiritrdquo spoke and wrote the

very words of God Godmdashspeaking through menmdashwas the Source of the prophetic Scriptures (not

human initiative) Godrsquos prophets were ldquocarried alongrdquo44 by the Holy Spirit to the goal of His

choosing That is why Christ and the writerrsquos of the New Testament cite the Old Testament with

the introductory formula the Holy Spirit saidsays (or some equivalent) (Mk 1236 Ac 116 424f

2825 Heb 37 98 1015ndash17 cf Ac 751 Heb 11)

After his resurrection Christ commissioned his apostles to be his vehicles of revelation (Jn 1426

1526 1613ndash15 Ac 11ndash5 8) They spoke and wrote the infallible word of the Lord

Since the Holy Spirit perfectly superintended the prophetic-apostolic word ldquoAll Scripture is God-

breathedrdquo (qeopneustoj 2 Tim 316)45 God is the ultimate author of Scripture It is his inspired

43 For an outstanding treatment of Old Testament prophets functioning as the mouthpieces of God see Edward J

Young My Servants the Prophets (Grand Rapids Eerdmans 1952) 44 ldquoCarried alongrdquo (ferw) is a maritime metaphor used in Ac 2715 17 of a ship carried along by the wind Michael

Green picturesquely describes this verb ldquoThe prophets raised their sails so to speak (they were obedient and

receptive) and the Holy Spirit filled them and carried their craft along in the direction He wishedrdquo (2 Peter Jude

TNTC 1891) Benjamin Warfield explains the theological significance of ldquocarried alongrdquo in 2 Pt 121

The term used is a very specific one It is not to be confounded with guiding or directing or controlling or

even leading in the full sense of that word It goes beyond all such terms in assigning the effect produced

specifically to the active agent What is ldquobornerdquo is taken up by the ldquobearerrdquo and conveyed by the ldquobearerrsquosrdquo

power not its own to the ldquobearerrsquosrdquo goal not its own The men who spoke from God are here declared

therefore to have been taken up by the Holy Spirit and brought by His power to the goal of His choosing

The things which they spoke under this operation of the Spirit were therefore His things not theirs And that

is the reason which is assigned why ldquothe prophetic wordrdquo is so sure Though spoken through the

instrumentality of men it is by virtue of the fact that these men spoke ldquoas borne by the Holy Spiritrdquo an

immediately Divine word (Benjamin B Warfield The Inspiration and Authority of the Bible [Phillipsburg

NJ Presbyterian amp Reformed 1948] p 137)

Richard C Trench adds that ferw expresses a temporary bearing rather than an habitual and continuous bearing

(Synonyms of the New Testament sect 58) 45 Benjamin B Warfield in his exhaustive study of qeopneustoj writes

The Greek term has however nothing to say of inspiring or of inspiration it speaks only of a ldquospiringrdquo or

ldquospirationrdquo What it says of Scripture is not that it is ldquobreathed into by Godrdquo or is the product of the Divine

ldquoinbreathingrdquo into its human authors but that it is breathed out by God ldquoGod-breathedrdquo the product of the

creative breath of God In a word what is declared by this fundamental passage is simply that the Scriptures

are a Divine product without any indication of how God has operated in producing them No term could

have been chosen however which would have more emphatically asserted the Divine production of Scripture

than that which is here employed The ldquobreath of Godrdquo is in Scripture just the symbol of His almighty power

the bearer of His creative word hellip What is theopneustos is ldquoGod-breathedrdquo the product of Divine inspiration

the creation of that Spirit who is in all spheres of the Divine activity the executive of the Godhead hellip It does

not express a breathing into the Scriptures by God hellip What it affirms is that the Scriptures owe their origin

to an activity of God the Holy Ghost and are in the highest and truest sense His creation It is on this

11

and infallible Word From these principles we may define Biblical inspiration as ldquothat supernatural

influence of the Holy Spirit whereby the sacred writers were divinely supervised in their

production of Scripture being restrained from error and guided in the choice of words they used

consistently with their disparate personalities and stylistic peculiaritiesrdquo46

Illumination

Though God has given us His inerrant and sufficient Word we do not automatically understand it

correctly We are dependent upon God to give us insight into the meaning and application of His

Word The process by which He does this is called ldquoilluminationrdquo By illumination we mean the

work of the Holy Spirit bringing light and understanding to the individual human mind

In contrasting illumination with revelation and inspiration we could say (somewhat

oversimplifying the case) that revelation is God communicating truth inspiration is God infallibly

recording the truth that He revealed and illumination is God teaching the truth that He revealed

and recorded Revelation and inspiration are concerned with Godrsquos objective truth which

confronts us as something outside of ourselves Illumination involves the subjective discovery of

that objectively revealed truth In other words the Holy Spirit takes the prophetic-apostolic Word

of God written and speaks it directly to our heart

Here are some verses describing the Holy Spiritrsquos work of illumination ldquoOpen my eyes that I may see wonderful things in your lawrdquo (Ps 11918)

ldquoFor God who said lsquoLight shall shine out of darknessrsquo is the One who has shone in our hearts

to give the Light of the knowledge of the glory of God in the face of Christrdquo (2 Cor 46)

ldquoI keep asking that the God of our Lord Jesus Christ the glorious Father may give you the

Spirit of wisdom and revelation so that you may know him better 18 I pray also that the eyes

of your heart may be enlightened in order that you may know the hope to which he has called

you the riches of his glorious inheritance in the saints 19 and his incomparably great power

for us who believerdquo (Eph 117ndash19a NIV)

Illumination by the Holy Spirit

transforms the Bible from a ldquopaper poperdquo to the ldquoliving voice of the Spiritrdquo The same Holy

Spirit who spoke in time past by His prophets and apostles now speaks directly to

contemporary man Without the illumination of the Holy Spirit all direct personal relationship

to God would be lost The Bible would be merely an ancient document setting forth truths

given by God to people who lived millennia ago With the illumination of the Holy Spirit the

foundation of Divine origin that all the high attributes of Scripture are built (The Inspiration and Authority

of the Bible pp 133 296) 46 Carl FH Henry ldquoThe Authority and Inspiration of the Biblerdquo Expositorrsquos Bible Commentary ed Frank E

Gaebelein 12 vols (Grand Rapids MI Zondervan 1979ndash1985) 125 A more comprehensive definition is ldquothe

activity by which that portion intended by God of his special revelation was put into permanent authoritative written

form by the supernatural agency of the Holy Spirit who normally worked concurrently and confluently through the

spontaneous thought processes literary styles and personalities of certain divinely-selected men in such a way that

the product of their special labors (in its entirety) is the very Word of God (both the ideas and the specific vocabulary)

complete infallible and inerrant in the original manuscriptsrdquo (Louis I Hodges ldquoEvangelical Definitions of

Inspiration Critiques and a Suggested Definitionrdquo Journal of the Evangelical Theological Society 37 (March 1994)

109)

12

simple believer in Christ meets God immediately as the living God speaks to him personally

in the pages of the Bible47

One form of illumination is the inner testimony of the Holy Spirit48 The inner testimony of the

Holy Spirit may be defined as follows the Holy Spirit on the basis of the credible witness of the

Scriptures speaks through the Scriptures thereby giving all Christians an inner knowing or

certainty that the Bible is the objective word of God Thus the same Holy Spirit who inspired the

Scripture testifies that it is Godrsquos Word The internal testimony of the Holy Spirit does not give

authority to Scripture but witnesses to the authority Scripture already possesses

Earthly life and ministry of Jesus

ldquoThe church has never sufficiently confessed the influence the Holy Spirit exerted upon the work

of Christrdquo49 Jesus Christ is the man of the Spirit par excellence He is the Messiah anointed with

the Holy Spirit (Is 111f Is 421 amp Mt 1217f Is 611ndash3 amp Lk 418f Lk 41 14 Ac 1038) He is

the eschatological prophet like Moses (Dt 1815 18f cf Ac 322f 737 51f)

The person of Christ was anointed by the Holy Spirit with respect to his call to office However

it is the humanity of Christ that is anointed with respect to the actual supplies of gifts and graces

aids and endowments necessary for the execution of his office (earthly and heavenly) The only

specific immediate act of the Person of the Son on the human nature of Christ was the assumption

of it into subsistence with himself However the Spirit according to the order of the Trinity

interposes his power only to execute the will of the Son The two natures of our Lord actively

concurred in every mediatorial act50

Jesus understood that he was a prophet (Mt 522 Mk 64 Mt 1357 cf Jn 444 Lk 1333

418f)51 This must be seen in its first century Jewish setting ldquoSince the Spirit was principally

regarded as the Spirit of prophecy in the Judaism of that time Jesusrsquo claim was in effect a claim

to be inspired by the Spirit And since the rabbis taught that the Spirit had been withdrawn from

47 Kenneth S Kantzer ldquoThe Communication of Revelationrdquo The BiblemdashThe Living Word of Revelation ed Merrill

C Tenney (Grand Rapids Zondervan 1968) p 79 Elsewhere Kantzer says

ldquoMan needs subjective illumination so that what has been objectively revealed in the past and brought to him

objectively through the inspiration of the prophets may become subjectively revealed to him personally hellip The

Biblical message came from God whether men receive it as such or whether they do not but now and again the Spirit

of God takes the words of the Bible and makes them subjectively the Word of God to individual men Instead of the

dead letter of the law the Bible thereby becomes the living voice of the Spirit in the heart of men It becomes Godrsquos

contemporary message spanning in an instant the millennia between the prophet of old and the man of todayrdquo

(Kenneth S Kantzer ldquoThe Authority of the Biblerdquo The Word for this Century ed Merrill C Tenney (NY Oxford

1960) pp 40f) 48 This doctrine was particularly developed by John Calvin (The Institutes of the Christian Religion 174f 1813

193 311 3f 3215 33ndash36 4149f) Several Reformed confessions include the doctrine of the testimony of the

Holy Spirit the French Confession art 4 (Philip Schaff The Creeds of Christendom [SCC] 3 vols [1931 repr

Grand Rapids MI Baker 1983] 3361) the Belgic Confession art 5 (SCC 3386f) the Second Helvetic Confession

chap 1 (SCC 3832) and especially the Westminster Confession chap 1 art 4f (SCC 3602f) For further study on

the testimony of the Spirit see GW Bromiley ldquoWitness of the Spiritrdquo ISBE rev 41087f FH Klooster ldquoInternal

Testimony of the Holy Spiritrdquo Evangelical Dictionary of Theology (EDT) ed Walter A Elwell (Grand Rapids MI

Baker 1984) pp 564f RC Sproul ldquoThe Internal Testimony of the Holy Spiritrdquo Inerrancy ed Norman L Geisler

(Grand Rapids Zondervan 1980) pp 336ndash354 49 Abraham Kuyper The Work of the Holy Spirit p 97 50 George Smeaton The Doctrine of the Holy Spirit pp 119f John Owen The Works of John Owen 16 vols (London

Banner of Truth 1966) 3160 51 Unlike Old Testament prophets ldquothe word of the Lordrdquo never comes to Jesus he is the Word incarnate

13

Israel since Malachi and would be given again only in the last days Jesus was in effect claiming

to be the eschatological prophet (Dt 1815 18f Is 611ff)rdquo52

Here is a chronological summary of the ministry of the Holy Spirit in the earthly life and ministry

of Jesus Christ

Jesus was conceived by the Holy Spirit in womb of the Virgin Mary (Mt 118 20 Lk 135)

The Holy Spirit formed Jesusrsquo body from Maryrsquos flesh (Heb 214) (not from heavenly flesh

as Roman Catholics and some others assert)

The Holy Spirit descended and came upon Christ at his baptism anointing Him for ministry

(Mt 316Mk 110Lk 321f Is 421ndash4)

Jesus was ldquofull of the Holy Spirit (Lk 41) for the Father ldquogives [him] the Spirit without

measurerdquo (Jn 334)

The Holy Spirit led Jesus (Mt 41Lk 41Mk 112)

The Holy Spirit anointed Jesus to preach the good newsgospel (Lk 418)

The Holy Spirit anointed Jesus to heal the sick and to cast out demons (Lk 414 18 Mt 1228

Ac 1038)

The Holy Spirit anointed Jesus to declare justice to the Gentiles (Mt 1218)

The Holy Spirit produced hilarious joy in Jesus (Lk 1021)53

Through [the assistance of] the Holy Spirit Jesus offered himself as the unblemished sacrifice

to God (Heb 914)

The Holy Spirit raised Jesus from the dead (Ro 14 1 Tim 316 1 Pt 318 NIV NKJ)

Bythrough the Holy Spirit the resurrected Lord Jesus Christ gave instructions54 to His chosen

apostles (Ac 12)

The charismatic outpouring and ministry of the Holy Spirit attest the resurrection and

enthronement of Jesus as Lord Christ and the powerful Son of God (Ac 233 36 Ro

1455)

In sum ldquoThe Spirit at the incarnation became the great guiding principle of all Christrsquos earthly

history hellip The communication from one of Christrsquos natures to the other was by the Spirit the

executive of all the works of God The Spirit prompted all Christrsquos actions and all his words

Nothing was undertaken but by the Spiritrsquos direction nothing was spoken but by his guidance

nothing was executed but by his powerrdquo56 Jesusrsquo example of complete dependence on the Spirit

taught his disciples to depend upon the same Spirit

The individual believer

The Spiritrsquos work in the life ministry death and resurrection of Christ is to be seen as the

inauguration of a new creation through the second man and last Adam Jesus Christ The Holy

52 James DG Dunn ldquoSpiritrdquo NIDNTT 3696 53 Hendriksen p 583 Plummer ICC p 281 54 ldquoGave instructions through the Holy Spiritrdquo (Ac 12) refers to post-resurrection and pre-ascension commands of

Christ to His Apostles eg Lk 2449 (FF Bruce NICNT pp 28 30 and Greek Text p 99 Barrett p 69 Fitzmyer

p 196 Conzelmann Hermeniea p 3 and most translations) Others connect ldquothrough the Holy Spiritrdquo with Jesus

choosing the Twelve Apostles (Marshall TNTC p 57 Haenchen p 139) AT Robertson ties the phrase to both

ideas (RWP 35) 55 F F Bruce TNTC 673 Leon Morris (pp 46f) Cranfield (Romans Shorter Commentary p 7) etc also take ldquothe

Spirit of holinessrdquo to refer to the Holy Spirit 56 George Smeaton The Doctrine of the Holy Spirit p 126

14

Spirit is the Spirit re-creator What has already been accomplished in Christ by the Spirit is now

reduplicated in the new humanity by the same Spirit

Salvation57

All the Spirit does for Godrsquos people was planned before the foundation of the world In fact God

the Holy Spirit is also a party to the eternal covenant of redemption between God the Father and

God the Son58

The Holy Spirit is directly involved with all aspects of the individualrsquos salvation

1 Effectual calling (Eph 44) God calling each of the elect to salvation gives them hope (118)

this same hope of eternal salvation which is possessed by all believers illustrates the unity

believers share in one Spirit (44)59

2 Regeneration (new birthnew creation) (Jn 33ndash660 born of the Spirit cf 663 2022 113 Tit

3561 1 Pt 318) brought about by the ldquoSpirit of liferdquo (Ro 82 cf 811 2 Cor 36 Ezk 3714

Jn 663)

3 Conversion (= repentance unto life + faith in the Lord Jesus Christ62) Repentance is preceded

by the Holy Spirit convicting people of their sins (Jn 168ndash11 cf Ac 237 533 754 2425)

4 Union with Christ (Eph 218 1 Cor 617)63 The Holy Spirit inhabits all true believers (Jn

1417 2 Tim 114 1 Cor 316 619 2 Cor 616 Eph 222 Ro 89)

5 Justification (1 Cor 611)

6 Definitive sanctification (1 Cor 611)64

7 Adoption (Ro 815f ldquothe Spirit of adoptionrdquo Gal 46) amp the sealing65 of the Spirit (2 Cor 122

Eph 113 430)

57 There are certain weaknesses in the ordo salutis See Sinclair B Ferguson The Holy Spirit pp 97ndash103ff John M

Frame Salvation Belongs to the Lord (Phillipsburg NJ PampR 2006) p 277 58 John M Frame Systematic Theology 59 59 Harold W Hoehner Ephesians pp 515f 264f Hoehner notes that ldquothe third person of the Trinity is the unifier in

this verserdquo (p 516) The connection between the Spirit and the hope ldquomight suggest that the hope consisted in the full

reception of the Spirit whose first-fruits they have already received (114)rdquo (Ernest Best Ephesians p 368) 60 In Jn 33ndash8 born of water and the Spirit describe the new birth using Old Testament prophetic language See Donald

A Carson The Gospel According to John NKJ ESV NASB NIV KJV ASV RSV etc understand the word ldquoSpiritrdquo in

born of the Spirit to refer to the Holy Spirit (contra Carson) 61 This refers to the Holy Spirit making believers new creations and imparting eternal life to them eg Homer A

Kent The Pastoral Epistles pp 233f Dibelius and Conzelmann Hermeniea p 149 Some take renewal as the process

of sanctification subsequent to the instantaneous act of regeneration (eg D E Hiebert in EBC 11445f Hendriksen

p 391 Lenski pp 934f) 62 ldquoNone can believe in Jesus Christ or yield obedience unto him or worship God in him but by the Holy Ghostrdquo

(John Owen Works 344) 63 ldquoThe work of the Spirit is essentially a ministry of uniting us to Christ and then unfolding to us and in us the riches

of Godrsquos grace that we inherit in Christrdquo (Sinclair B Ferguson The Holy Spirit p 112) 64 John Murray Collected Writings of John Murray 2277ndash293 cited by Robert L Reymond A New Systematic

Theology of the Christian Faith pp 757f 65 A seal is an outward sign which indicates authentication ownership and preservation Leland Ryken et al

Dictionary of Biblical Imagery (Downers Grove IL InterVarsity 1998) p 766 ldquoThe Holy Spirit as the pledge of the

inheritance is now the seal with which the believer is marked appointed and kept for the redemptionrdquo (TDNT 7949)

ldquoThe Spiritrsquos presence is Godrsquos guarantee that believers are owned by him and secure in himrdquo (Evangelical Dictionary

of Biblical Theology 719)

15

8 Progressive sanctification (2 Th 213 1 Pt 12 Ro 813 1516)

9 Perseverance of the saints (Gal 55)

10 Glorification The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414 cf 2 Cor 318 8)

Godrsquos covenant with his people includes the ministry of his Spirit in their lives and in the lives of

their covenant children (Is 5921 [cf 5920ndash604] Gal 314 cf Ac 238f 1 Cor 714)

The Christian life

Sanctification

Human nature is ldquoincapable of any holy action without the power of the Holy Spirit hellip Without

the Holy Spirit it can not have any virtue or holinessrdquo66

Thus a primary goal of the ldquoSpirit of holinessrdquo (Ro 14) is sanctification (2 Th 213 1 Pt 12 Ro

1516 Gal 522f Ac 1352 Ro 86 1417 1513 Eph 316ndash19 1 Th 16 43ndash8) ie transforming

Godrsquos people into the moral and spiritual likeness of Christ (Ro 829 2 Cor 318) The Holy Spirit

brings the love of God into the heart of the believer and into the Christian community (Ro 55

1530 Col 18) In sanctification Godrsquos people become fully and truly what they were created and

destined to be All of this is accomplished by the Holy Spirit as John Owen described

ldquoThere is not one spiritual good from first to last communicated to us or that we by the grace

of God partake of but it is revealed to us and bestowed on us by the Holy Ghost hellip For

whatever God works in us is by his Spirit hellip There is not any thing done by us that is holy

and acceptable to God but it is an effect of the Spiritrsquos operationrdquo67

A distinctive element in the new covenant is the Holy Spirit writing Godrsquos law68 on the heart of

every believer (Heb 88ndash12 1015ndash17 quoting Jer 3133f) Furthermore the Holy Spirit gives the

believer the desire and the power to keep Godrsquos law (Ezk 3626f Ro 84) Thus the Christian has

an entirely different frame of reference in his thinking than the unbeliever (Ro 84ndash9 1 Cor 2) As

those who live according to the Spirit Christians ldquoset their minds on the things of the Spiritrdquo (Ro

For a theology of the sealing of the Holy Spirit see Robert L Reymond A New Systematic Theology of the Christian

Faith pp 762ndash764 (who notes that ldquofaith in Christ is the instrumental cause of the sealingrdquo) Sinclair B Ferguson

The Holy Spirit pp 180ndash182

Some Puritans such as Richard Sibbes (1577ndash1635) and Thomas Goodwinmdashfollowing the King James translation

which misunderstood the aorist participle in Eph 113mdashbelieved the sealing of the Holy Spirit to be his confirming

work that takes place subsequent to onersquos initial saving faith (Sinclair B Ferguson The Holy Spirit pp 181f) 66 Abraham Kuyper The Work of the Holy Spirit pp 101f 67 John Owen The Holy Spirit His Gifts and Power p 24 cf Works 327 68 Paul uses the phrases ldquothe things of the lawrdquo (Ro 214) and ldquothe work of the lawrdquo (Ro 215) to denote basic

requirements of Godrsquos moral law that are ldquowritten in their [unbelieving Gentilesrsquo] heartsrdquo (v 15) ldquoPaul does not say

that the law is written upon their heartsrdquo an expression reserved for Christians (John Murray Epistle to the Romans

2 vols in 1 [Grand Rapids Eerdmans 1959 1965] 172ndash75)

Godrsquos Spirit and Godrsquos law are not antithetical Rather Godrsquos law is ldquospiritualrdquo (Ro 714) being revealed inspired

and illumined by the Holy Spirit furthermore the Holy Spirit speaks through Godrsquos law The relationship between

the Holy Spirit and Godrsquos holy and just law is so intertwined that world-renowned exegete CEB Cranfield writes

ldquoFor Paul the giving of the Spirit is the establishment of the lawrdquo (Ro 81ndash16 etc) (Romans ICC 2861) The Spirit-

anointed Messiah brings justice to the nations through his law (Is 421 4) Sadly much teaching on the Holy Spirit

pits the Holy Spirit against Godrsquos law misunderstanding Paulrsquos statements on the law (particularly Gal 3ndash5 and Ro

7ndash8)

16

85 ESV ie they think thoughts suggested by the Holy Spirit and desire to please Him69 (Cf Ro

122 ldquotransformed by the renewing of your mindrdquo Eph 423 ldquobe renewed in the spirit of your

mindrdquo)

Scripture gives us several examples of the Holy Spirit departing from people whom he had

previously anointed but who persisted in disobedience eg Samson (Jdg 1620) Saul (1 Sm

1614) and the people of Israel (Is 6310) After his sins of adultery and murder David prayed

that God would not take the Holy Spirit from him (Ps 5111) (This would mean removing Davidrsquos

anointing or supernatural empowerment for leadership and prophecy)

Fellowship

The Christian life is characterized by ldquothe fellowship of the Holy Spiritrdquo (2 Cor 1314 cf Ph 21)

The fellowship or communion of the Spirit is both the communion that the Spirit creates and

communion with the Holy Spirit And fellowship with the Spirit is fellowship with each member

of the Godhead (Jn 1420 1 Jn 324 413) The Person of the Holy Spirit is the unifying and

creating power that brings about Christian community expressed in the term koinwnia

Sonship

The Person of the Holy Spirit assures believers that they are children and heirs of God enabling

them to relate to God as ldquoDear Fatherrdquo and to Christ as elder brother and fellow-heir (Ro 815ndash17

Gal 46)70

Paraclete

Jesus called the Holy Spirit the paraklhtoj (from paramdashbeside + kalewmdashto call) (Jn 1416 26

1526 167 cf Ro 826) No single English word can convey the range of meanings of this Greek

word but the primary thoughts are ldquolegal counsel for defenserdquo and ldquohelperrdquo71 Since his

resurrection and ascension Jesus now relates to his church and to the world via the Spirit As

Paraclete the Holy Spirit mediates the personal presence and power of Jesus in the Christian while

Jesus is with the Father72

69 Other translations of Ro 85 include ldquohave their outlook shaped by the things of the Spiritrdquo (NET) ldquohave their minds

set on what the Spirit desiresrdquo (NIV) ldquoare usually thinking the things suggested by the Spiritrdquo (Williams) ldquoset their

minds on and seek those things which gratify the (Holy) Spiritrdquo (Amplified) To live according to the Spirit depicts

Christians as those who live in the realm dominated by the Holy Spirit (Douglas Moo Romans p 486) 70 ldquoAbbardquo is Aramaic for ldquomy fatherrdquoIt expresses childlike intimacy and trust Thus the Holy Spirit opens up to us a

new intimate relationship with God as our Father thereby giving us a source of identity NIDNTT 1614f TDNT

15f ISBE rev 13f The intimacy involved in calling God ldquoAbbardquo far surpasses anything in Judaismmdashit is wholly

new (TDNT 16) Jesus Godrsquos unique Son came to reveal God as Father and to bring us to the Father (Jn 142 6-10

175f cf Mk 1436) 71 An advocate is a legal term for one who pleads anotherrsquos behalf before a judge counsel for defense mediator

intercessor paraklhtoj includes the thoughts of (1) helper (2) the impartation of empowering comfort in distress [in

LXX] (3) advocate counsel for defense [in Greek law] (4) encourager ie one imparting courage to troops going

into battle (William Barclay New Testament Words [London SCM 1964] pp 215ndash222) It does not mean

ldquoComforterrdquo (TDNT 5804) See standard dictionaries and commentaries TDNT 5803f 811ndash814 RE Brown John

AB 21135ndash1144 NIDNTT 189ndash91 W Bauer WF Arndt FW Gingrich FW Danker A Greek-English Lexicon

of the New Testament and Other Early Christian Literature (BAGD) 2nd ed (Chicago IL University of Chicago

Press 1979) p 618 Thayer p 483 72 MMB Turner ldquoHoly Spiritrdquo Dictionary of Jesus and the Gospels p 350 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2739 Cf ldquoThe work of the Holy Spirit is to manifest the active presence of God in the world and especially in

the church hellip One of his primary purposes in the new covenant age is to manifest the presence of Godrdquo (Wayne

17

Illumination and teaching

The Holy Spirit is ldquothe Spirit of wisdom and revelationrdquo (Eph 117 NIV73 cf Jn 1613ndash15 1 Cor

29f) ldquothe Spirit of Truthrdquo (Jn 1417 1526 1613 1 Jn 46 57) ldquothe Spirit of wisdom counsel

and understandingrdquo (Is 112) and ldquothe anointing you received from [Jesus74]rdquo (1 Jn 220 27) As

such the Holy Spirit teaches believers (Jn 1426 1613 1 Cor 212f 1 Jn 227 cf Lk 1212)

illuminating the Scriptures to their minds (see the above explanation of illumination) The Spiritrsquos

teaching is antithetical to the wisdom of the world (1 Cor 210ndash16)

Worship and prayer

On the basis of the finished work of Jesus Christ Christians have immediate access to God the

Father through the Holy Spirit (Eph 218) Worship is not facilitated by a holy site (Jn 420ndash24)

building or objects but by the presence of Godrsquos Spirit

ldquoJesus said to her ldquoWoman believe Me the hour is coming when you will neither on this

mountain [Gerizim] nor in Jerusalem worship the Father hellip The true worshippers will

worship the Father in spirit and truth for they are the kind of worshippers the Father seeks

God is spirit and His worshippers must worship in spirit and in truthrdquo (Jn 421 23f)

And Godrsquos Spirit dwells in the Christian community (1 Cor 316 cp Mt 1820) The Holy Spirit

helps the believer in his worship and in his prayers making them acceptable to God He is ldquothe

Spirit of grace and of supplicationrdquo (ldquopleas for mercyrdquo ESV) (Zc 1210) motivating and directing

Godrsquos people in prayer and supplication Thus He is the believerrsquos source of grace and prayer75

ldquoFor we are the real circumcision who worship by the Spirit of God and glory in Christ Jesus

and put no confidence in the fleshrdquo (Phil 33 ESV)

ldquoIn the same way the Holy Spirit helps76 us in our weakness We do not know what we ought

to pray but the Spirit himself intercedes for us with groans that words cannot express And he

who searches our hearts knows the mind of the Spirit because the Spirit intercedes for the

saints in accordance with Godrsquos willrdquo (Ro 826f) cf ldquothrough our inarticulate groans77 the

Spirit himself is pleading for us and God who searches our inmost being knows what the Spirit

means because he pleads for Godrsquos people in Godrsquos own wayrdquo (NEB)

ldquoPray in the Spirit on all occasions with all kinds of prayers and requestsrdquo (Eph 618 NIV cf 1

Cor 1414f 2 4 1 Th 517ndash20)

Grudem Systematic Theology pp 634 641) ldquoto mediate Christrsquos presence to believersrdquo (JI Packer Keep in Step

with the Spirit p 49) 73 Contrary to many translations it is best to understand Eph 117 as referring to the Holy Spirit rather than the human

spirit Harold W Hoehner defends this view with seven exegetical reasons (Ephesians pp 256ndash258) Numerous

commentators agree Lincoln 57 Best 162f OrsquoBrien 132 Schnackenburg 74 Calvin 134 Fee Godrsquos Empowering

Presence 674ndash676 etc 74 R E Brown Epistles of John AB 347f 359 75 ldquoCan an impersonal ldquoitrdquo be the Giver of grace No Can a mere force be the Director of all prayers No In order

for the Holy Spirit to decide when where and to whom to give grace He has to be omniscient omnipresent and

omnipotentrdquo (Robert Morey The Trinity Evidence and Issues p 195) 76 ldquoHelpsrdquo (sunantilambanomai) means ldquoto lend a hand together with at the same time with onerdquo (RWP 4376) The

only other NT occurrence is Lk 1040 when Martha requested Mary help her prepare the meal 77 ldquoInarticulate groans include speaking in tongues Kasemann pp 240f NIDNTT 2883f TDNT 1376 5813 James

DG Dunn Jesus and the Spirit pp 241 245f cf CK Barrett HNTC p 168 Godet p 321 Chrysostom Homilies

on Romans 14 (NPNF2 11447) RP Spittler ISBE rev 4603

18

ldquoBut you my friends must fortify yourselves in your most sacred faith Continue to pray in

the power of the Holy Spiritrdquo (Jude 20 NEB)78

Even singing is to be prompted and anointed by the Spirit (1 Cor 1415 26 Eph 518f79 Col 316)

ldquoOur confidence should be as unbounded as our dependence [upon the Holy Spirit] is complete

Our desires and intercessions should be as extensive as the promises of God (Gn 2218 Ps 28)

and as extensive as the commission to disciple all nations [Mt 2818ndash20 Mt 1615ndash20]rdquo80

Historically sense-oriented ritualism has always driven out the Spiritrsquos ministry81

Guidance

The Lord Jesus Christ leads his church by means of the Spirit who speaks through the Word82

ldquoThose who are led [ldquomovedrdquo NEB JB] by the Spirit of God are sons of Godrdquo (Ro 814 NIV cf

ldquodirected by the Spiritrdquo Ro 814 NEB)

ldquoIf you are led by the Spirit you are not under law83 (Gal 518 NIV cf ldquolive by the Spiritrdquo v

16)

ldquoSince we live by the Spirit let us keep in step with the Spirit (Gal 525 NIV) cf ldquowalk where

the Spirit leadsrdquo (Williams)84

Note that the all of the verbs listed above in Ro 84 14 Gal 516 18 25 are present tense in

Greekmdashindicating that being led by the Holy Spirit is an ongoing habitual characteristic of

genuine Christians

The Book of Acts contains several examples of the Holy Spirit leading believers (Ac 829 1019f

132 4 1528 166f 2022f 28 214)

Then the Spirit said to Philip ldquoGo near and overtake this chariotrdquo (Act 829)

78 Praying in the Spirit refers to charismatic prayer in which the words are spontaneously and supernaturally

given by the Spirit It includes prayer in tongues (cf R J Bauckham WBC 50113 Dunn Jesus and the Spirit pp

239f) Christians are ldquoto pray in the Holy Ghost who prompts the matter of all true prayerrdquo (George Smeaton The

Doctrine of the Holy Spirit pp 90f) 79 ldquoSpiritual [pneumatikoj] songsrdquo (Eph 519 Col 316) are prophetic songs ie songs prompted spontaneously

by the Holy Spirit usually having unpremeditated words with unrehearsed melodies sung lsquoin the Spiritrsquo

whether in tongues or in the language of the congregation They are sung in the public church meetings as well as

in private In the congregation spiritual songs that are sung in tongues (1 Cor 1415) should be interpreted (1 Cor

145 13 27f) Spiritual songs manifest the Holy Spiritrsquos life and presence ldquoThe use of pneumatikos in the epistles of

Paul always bears the connotation lsquosupernaturalrsquordquo (Howard M Ervin These Are Not Drunken As Ye Suppose

[Plainfield NJ Logos 1968] p 233 cf pp 227ndash233) 80 John Murray ldquoThe Power of the Holy Spiritrdquo Collected Writings of John Murray 1141 81 George Smeaton The Doctrine of the Holy Spirit p 328 82 For a cessationist interpretation of these verses see John Murray ldquoThe Guidance of the Holy Spiritrdquo Collected

Writings of John Murray 4 vols (Carlisle PA Banner of Truth 1976ndash1982) 1186ndash189 Benjamin B Warfield ldquoThe

Leading of the Spiritrdquo Biblical and Theological Studies (Philadelphia Presbyterian amp Reformed 1968) pp 543ndash559

Contrast Wayne Grudem Systematic Theology pp 642f 83 Christians are not ldquounder lawrdquo (Gal 518) in the sense that they are not under the covenant curse and condemnation

due to transgressing the Mosaic legislation (Robert E Fugate Godrsquos Law Foundation for Moral Order p 9) 84 stoicew implies a row or series thus movement in a definite line eg marching in military formation following

the Spirit as the leader (TDNT 7667f NIDNTT 2452 cf Galatians commentaries HD Betz Hermeniea pp 293f

Fung NICNT pp 275f Ridderbos NICNT p 210 Calvin ldquolet him govern our actionsrdquo p 169) In Gal 516 ldquolive

by the Spiritrdquo includes ldquobe ruled by the Spiritrdquo (Ridderbos Galatians NICNT p 203)

19

While Peter thought about the vision the Spirit said to him ldquoBehold three men are seeking

you 20 ldquoArise therefore go down and go with them doubting nothing for I have sent themrdquo

(Ac 1019ndash20 cf 1112)

As they ministered to the Lord and fasted the Holy Spirit said ldquoNow separate to Me Barnabas

and Saul for the work to which I have called themrdquo 3 Then having fasted and prayed and

laid hands on them they sent them away 4 So being sent out by the Holy Spirit they went

down to Seleucia and from there they sailed to Cyprus (Ac 132ndash4)

For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these

necessary things (Ac 1528)

Now when they had gone through Phrygia and the region of Galatia they were forbidden by

the Holy Spirit to preach the word in Asia 7 After they had come to Mysia they tried to go

into Bithynia but the Spirit did not permit them (Ac 166ndash7)

ldquoAnd see now I go bound in the spirit to Jerusalem not knowing the things that will happen

to me there 23 ldquoexcept that the Holy Spirit testifies in every city saying that chains and

tribulations await merdquo (Ac 2022ndash23)

The church

Because of the Holy Spiritrsquos work the church is an organism not an organization It is the body

of Christ comprised of re-created humans The church is also the temple of the Holy Spirit (1 Cor

316 Eph 220ndash22) The Holy Spirit unites Christ and the believer (1 Cor 617) In so doing the

Holy Spirit mediates the present ministry of the exalted Lord Jesus Christmdashwho is the head of his

body the church (Eph 122f 523 Col 118)mdashin and through the church (Ac 11ff85) As Christrsquos

agent (Ac 167 Ro 89 Gal 46 Ph 119) the Holy Spirit acts as Lord in the church (2 Cor 317f)86

The Spirit is now experienced as the power of the risen Christ The Holy Spirit now cannot be

experienced apart from Christ87

Baptized in the Holy Spirit

(For believers) baptized88 in89 the Holy Spirit is a metaphor describing the new covenant believerrsquos

initial reception of the Holy Spirit at the moment of hisher conversion to the Lord Jesus Christ in

faith and repentance resulting in the Holy Spirit permanently indwelling the new believer and

incorporating him or her into the body of Christ90 This metaphor pictures the believer as being

85 The Gospel of Luke narrated what Jesus began ldquoto dordquo and ldquoto teachrdquo (both present infinitives) (Ac 11) For the

significance of the present tense in this verse see Archibald T Robertson RWP 34 86 JI Packer ldquoHoly Spiritrdquo New Dictionary of Theology eds Ferguson Wright Packer (Downers Grove IL

InterVarsity 1988) p 319 87 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 IDB 3636 88 All seven New Testament occurrences of ldquobaptized in the Spiritrdquo (Mt 311 Mk 18 Lk 316 Jn 133 cf Ac

15 1116 1 Cor 1213) use the verb baptizw the noun baptisma is never used 89 evn should be translated as locative (in) not as instrumental (by) ldquoAll NT examples of evn can be explained from

the point of view of the locativerdquo (Archibald T Robertson A Grammar of the Greek New Testament in the Light of

Historical Research [Nashville TN Broadman 1934] p 590) Thus believers are baptized in or with the Holy

Spiritmdashnot by the Spirit (cp 1 Cor 102) To be baptized ldquobyrdquo someone in the New Testament is always expressed by

the proposition u`po followed by a genitive nounmdashnot evn plus the dative See NIDNTT 31210 1208 (cited by

Grudem Systematic Theology p 768) 90 Cf ldquoBaptized in the Holy Spiritrdquo denotes ldquothe initial work of God of incorporating all believers first at Pentecost

then at Samaria [Ac 8] and again at Caesarea [Ac 10] into one unified body of Christ in the Holy Spirit Thereafter

20

immersed deluged engulfed and saturated in the Holy Spirit91 In the New Testament being

baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo92

With regard to believers The baptism in the Holy Spirit is

performed by Christ (Mt 311 Mk 18 Lk 31693 Jn 133 cf Ac 15 1116)

instantaneous (not a process)

(usually) simultaneous with conversion thus initiatory (like baptism in water) (Ac 1114ndash

18 157ndash11 1 Cor 1213)94

individually received (by every Christian at hisher conversion)

universal (every Christian is a recipient)

unrepeatable (once-for-all for each believer) and

permanent (it cannot be lost or forfeited Jn 1416f 1 Jn 227)

There are (at least) three primary effects from being baptized in the Holy Spirit

The Holy Spirit (Who is ldquothe Spirit of adoptionrdquo Ro 815) comes to permanently indwell

the new believer (whose body becomes a temple of the Holy Spirit)

The new believer is made a member of the spiritual body of Christ incorporated into the

spiritual organism called the church (1 Cor 121395) which is the new covenant temple of

God96

The Holy Spirit begins His fiery purifying of the believer (Lk 316 cp Ac 158f with

1116) and the church

With regard to unbelievers Jesus baptizing in a fiery-Spirit baptism (Lk 316 Ac 219ndash21) depicts

the judicial punishment of the wicked in unquenchable fire (Mt 312)

There are no New Testament commands or exhortations to be baptized inwithby the Holy Spirit

The Holy Spirit brings unity and cohesiveness to the body of Christ by his indwelling and

animating activity (Eph 43f NEB Phil 21f 1 Cor 1213 cf Ac 242ndash47 8 10) In addition to

unity the Holy Spirit also produces love (Ro 1530 Col 18) and fellowship (Phil 21ff 2 Cor

1314) in Christrsquos church Conversely strife disputes dissensions and factions are works of the

all who believe at the time of their conversion were brought by God in the Holy Spirit to join this body and to be part

of this one body that is called the believing church of Jesus Christrdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit

as the Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p

31) 91 Cf Immerse plunge drench overwhelm soak (BAGD pp 131f) ldquoThe Spirit is both around (1 Cor 1213a) and

within (v 13b)rdquo (NIDNTT 31210) The figurative usage conveys the thought ldquoto cause someone to have a highly

significant religious experience involving special manifestations of Godrsquos power and presencerdquo (JP Louw and

Eugene A Nida Greek-English Lexicon of the New Testament Based on Semantic Domains (L-N) 2 vols [NY United

Bible Societies 1989] 1539 5349) 92 Wayne Grudem Systematic Theology p 773 93 Baptizing inwith the Holy Spirit and fire depicts cleansing or purifying the righteous (cp Ac 158f with 1116) and

destroying the wicked 94 ldquoBaptism in the Spiritrdquo denotes ldquothe dwelling of God through his Holy Spirit at the moment of a believerrsquos salvationrdquo

(Craig L Blomberg ldquoBaptism of the Holy Spiritrdquo EDBT p 50)

Of course Jesusrsquo disciples were baptized in the Holy Spirit (Ac 2) subsequent to their conversion but that was because

of their unique place in the history of redemption The same could be said regarding the Samaritan converts in Acts

8 cf Frederick D Bruner A Theology of the Holy Spirit (Grand Rapids Eerdmans 1970) chapt 5 95 ldquoIn one Spirit we were all baptized so as to become one bodyrdquo (Fee on 1 Cor 1213 cf Eph 222) See commentaries

CK Barrett HNTC pp 288f Gordon D Fee NICNT pp 603ndash606 96 The Spirit defines the boundaries and character of the people of God (Ac 1115ndash17 192ndash6 1 Cor 1213) ldquoTo be

baptized into membership of the body is to be engraced with the charismministry which is each member of the bodyrsquos

particular function (charisma) within the body (127 11)rdquo (James DG Dunn ldquoBaptism in the Spirit Yet Once

MoremdashAgainrdquo Journal of Pentecostal Theology 191 (2010) 39)

21

flesh (Gal 520 Ro 84ndash6 cf Ja 314ndash18) the result of not being ldquoled by the Spiritrdquo (Gal 518)

not ldquowalk[ing] in the Spiritrdquo (Gal 525 Ro 84) and not having mature fruit of the Spirit (Gal

522f) or being unbelievers ldquonot having the Spiritrdquo (Jude 19)

Power for service

The Holy Spirit is ldquothe Spirit of gracerdquo (Heb 1029) As such he is the executor or administrator

and the dispenser of Godrsquos grace which is mediated by Jesus Christ (Jn 117) One way the Holy

Spirit administrates and dispenses Godrsquos grace is by distributing various gifts and ministries to

Godrsquos covenant people (1 Cor 1211 Heb 24 cf Ac 2028 132 4) In dispensing Godrsquos grace-

giftsmdashthereby empowering believers for servicemdashthe Holy Spirit manifests the active presence of

God in both the church and the world (p 9)

For example under the old covenant the Spirit of the Lord came upon various men to empower

them for civil and military leadership

the covenant mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note

wisdom cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah

(Jdg 1129) Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232)

Of these men Moses Joshua and David were also prophets97 and they wrote Scripture

The Spirit of the Lord also came upon several old covenant men to empower them to prophesy

the Seventy Elders (Nu 1116f 25f) Saul (1 Sm 1010 1923) Balaam (Nu 242) messengers of

Saul (1 Sm 1920) Amasa (1 Ch 1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2

Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115)

Under the new covenant the Holy Spirit empowers every believer for ministry The entire church

is to be prophetic (Ac 216ndash18 196 1 Cor 141 5 23f 26 31 39) and bearing witness to the

resurrected and reigning Lord Jesus Christ (Lk 2447ndash49 Ac 18 48ff 29ndash31 65 8 917 20

22 27 29 139ndash12 Ro 1519 1 Cor 24f 1 Th 15 cf Ac 532 610)98

Filled with the Spirit

ldquoDo not get drunk with wine for that is dissipation but be filled99 with the Spiritrdquo (Eph 518)

Since this command is addressed to Christians it can only mean that they are ordered to seek a

fuller manifestation of the Spirit than they have already experienced

ldquoTo be filled with the Spirit is to be filled with the immediate presence of God himself and it

therefore will result in feeling what God feels desiring what God desires doing what God wants

speaking by Godrsquos power praying and ministering in Godrsquos strength and knowing with the

97 Moses was a prophet (Nu 126ndash8 Dt 1815 3410ndash12 Ho 1213 Ac 322 737) David was a prophet (Ac 229f

cf 2 Sm 232 Ne 1224 36 Mt 2243Mk 1236) Joshua is not specifically called a prophet in Scripture but he was

certainly the recipient of special revelations from God (Jos 37ndash9 52 9 513ndash65 710ndash15 81f 18 108 116

131ndash7) Joshua also spoke prophetically (Jos 626 and 1 Ki 1634 cf Ecclus 461) performed a unique miracle (Jos

1013f) and added Scripture to the Mosaic writings (Jos 1026 Dt 341ndash12) 98 See Lukersquos use of dunamij in Acts (ten times 18 222 312 47 33 68 810 13 1038 1911) and Luke (fifteen

times 117 35 414 36 517 619 846 91 1013 19 1937 2126f 2269 2449) 99 plhrousqe is present passive imperative (be continually being filled)

22

knowledge which God himself givesrdquo100 Cf ldquoNever flag in zeal be aglow with the Spirit serve

the Lordrdquo (Ro 1211 RSV)

Repeated fillings with the Spirit

Being ldquofilledrdquo with the Spirit can happen to a Christian more than once Multiple fillings of the

Spirit are seen in the lives of Peter (Ac 24 [cp 113] 48 31) Paul (Ac 917 139) and many

other early believers (including the Apostle John Ac 24 431)

Peter And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

Then Peter filled with the Holy Spirit said to them Rulers of the people and elders of Israel (Ac

48)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

Paul And Ananias went his way and entered the house and laying his hands on him he said Brother

Saul the Lord Jesus who appeared to you on the road as you came has sent me that you may

receive your sight and be filled with the Holy Spirit (Ac 917)

Then Saul who also is called Paul filled with the Holy Spirit looked intently at him [Elymas] (Ac

139)

Apostle John and many early believers And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

See Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

Spiritual gifts and functions in the church

There are four primary passages teaching on spiritual gifts and the resultant diverse but

complementary functions in the body of Christ 1 Cor 124 7ndash11ff Ro 123ndash8 Eph 47ndash16 and

1 Pt 410f

Spiritual gifts may be defined as supernatural grace gifts from God to Christians empowering

them for service101 The two primary terms used in the New Testament for spiritual gifts are

100 Wayne Grudem Systematic Theology p 649 101 John Wimber defines spiritual gifts as ldquothe transrational manifestations of Godgiven by God for the purpose of

ministry taking place for the good of the Body of Christrdquo (Signs and Wonders and Church Growth 1 syllabus sec 4

p 1 ldquoSpiritual Gifts 1rdquo tape outline booklet sec 3 p 6) C Peter Wagner similarly states ldquoA spiritual gift is a special

attribute given by the Holy Spirit to every member of the Body of Christ according to Godrsquos grace for use within the

context of the Bodyrdquo (Your Spiritual Gifts Can Help Your Church Grow [Ventura CA Regal 1979] p 42) ldquoA

spiritual gift is any ability that is empowered by the Holy Spirit [1 Cor 1211] and used in any ministry of the church

[1 Cor 127 1426]rdquo (Wayne Grudem Systematic Theology p 1016) Cf Max Turner ldquoSpiritual Giftsrdquo New

Dictionary of Biblical Theology (NDBT) eds TD Alexander et al (Downers Grove IL InterVarsity 2000) p 790

EDT1 p 1042 ISBE rev 4602 EC 4331 New Dictionary of Theology (NDT) eds SB Ferguson et al (Downers

23

carismata102 (Ro 111 126 1 Cor 17 124 9 28 30f 1 Tim 414 2 Tim 16 1 Pt 410)mdash

emphasizing that these gifts are concrete manifestations or embodiments of Godrsquos grace

mediated through individual believers to others and

pneumatika103 (ldquospiritualrdquo Ro 111 1 Cor 121 141)mdashemphasizing that these gifts are

ldquofrom the Spirit and express the life and power of the Spiritrdquo104 They are ldquothe manifestation

of the Holy Spiritrdquo (1 Cor 127) mediated through individual believers to others105

The following table identifies and compares the spiritual gifts and ministries as found in the four

Pauline lists

Ro 126ndash8 1 Cor 128ndash10 1 Cor 1228ndash30 Eph 411

word of wisdom

word of knowledge

faith

gifts of healings gifts of healings

effectings of miracles workers of miracles

prophecy prophecy

distinguishings of spirits

kinds of tongues kinds of tongues

interpretation of tongues interpretation of tongues

service helps

exhorting

giving

Grove IL InterVarsity 1988) p 269 ISBE 52843 Millard J Erickson Concise Dictionary of Christian Theology

(Grand Rapids Baker 1986) p 63 102 BDAG 1081 BAGD 878f Th 667 NIDNTT 2121 TDNT 9403ndash406 L-N 569f WE Vine An Expository

Dictionary of New Testament Words 2 vols In 1 (Old Tappan NJ Fleming H Revell 1966) 2146f John R

Kohlenberger et al The Greek English Concordance to the New Testament (GEC) (Grand Rapids Zondervan 1997)

p 767 Fee suggests that in 1 Cor 12ndash14 the term charismata is restricted to ldquoSpirit manifestations in the community

and thus probably means something like lsquoconcrete expressions of grace manifested through the Spiritrsquos empoweringrsquordquo

(Gordon Fee ldquoGifts of the Spirit DPL p 340) ldquoThey are the concrete expression of charis grace coming to visible

effect in word or deedrdquo (WG Putman ldquoSpiritual Giftsrdquo NBD3 p 1130) Charisms are ldquoa means of gracerdquo (James

DG Dunn Romans p 734 cf ldquoSpiritual Giftsrdquo Baker Encyclopedia of the Bible (BEB) ed Walter A Elwell 4

vols (Grand Rapids Baker 1988) 41993) ldquoOnly the actual deed or word is the charisma hellip Charisma can only be

understood as a particular expression of charis hellip Charisma is always an event the gracious activity (evnerghma) of

God through a manrdquo (James DG Dunn Jesus and the Spirit pp 253f) ldquoCharisma is a concept which we owe almost

entirely to Paulrdquo (Dunn Jesus and the Spirit pp 205f) (In terms of etymology carisma probably derives directly

from the verb carizomai (give generously) rather than the noun carij (Max Turner ldquoSpiritual Gifts NDBT p 792

idem The Holy Spirit and Spiritual Gifts pp 262ndash267 contra Dunn) Derivation from carizomai would emphasize

gift as graciously given (rather than event of grace) highlighting the giverrsquos good will and favor (Turner)

Nevertheless ldquoPaul relates carisma to Godrsquos grace quite directly at 1 Cor 14 7 and Ro 126rdquo (Turner The Holy

Spirit and Spiritual Gifts p 266 n 17) 103 BDAG 837 BAGD 679 Th 523 L-N 143 1221 (cf 796) GEC p 631 pneumatikoj occurs together with

carisma in Ro 111 The two terms are clearly used interchangeably in 1 Cor 1231 and 141

They are ldquospiritualrdquo (pneumatikoj Ro 111 1 Cor 121 141 37) in the sense that they are ldquofrom the Spirit and

express the life and power of the Spiritrdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3706) ldquoIn Paulrsquos view the sort of

charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an evidence a disclosure a making

visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit p 212) 104 James DG Dunn ldquoSpiritrdquo NIDNTT 3706 105 ldquoSpiritual Giftsrdquo BEB 41992f

24

leading steerings

showing mercy

apostles apostles

prophets prophets

teaching teachers

evangelists

pastor-teachers

These lists are not exhaustive of all possible gifts and ministries106 For example deacons are not

included (cf Phil 11 1 Tim 38ndash13) neither is the gift of celibacy (1 Cor 77 cf Mt 1912)

In 1 Cor 121ndash7 gifts are described as evnerghmatamdashworkings of God (v 6) diakoniaimdashacts of

service given by the Lord (v 5) fanerwsijmdashmanifestation of the Spirit (v 7) pneumatika things

of the Spirit ie things the Spirit endowsenables (v 1 cf 141) for the common good of the

church (v 7) and carismatamdashgracious gifts granted by the Spirit (vv 4 8)107

Each member of the Trinity is involved in giving spiritual gifts the Father (1 Cor 1218 28 717)

the Son (Eph 47f) and the Holy Spirit (1 Cor 1211 Heb 24 cf Ac 2028 132 4 1 Tim 118

414 2 Tim 16)

Spiritual gifts may also be considered from the perspective of being eschatological gifts from the

resurrected and exalted Lord Jesus Christ (Eph 47ndash11 Ac 230ndash36) who is now manifesting his

power and performing his ministry through his body the church Thus spiritual gifts are part of

the heavenly prophetic-priestly-kingly ministry of the Lord by the Holy Spirit (cf Ac 11)108 (We

will discuss the Spirit and eschatology below)

To further explain what spiritual gifts are we will consider what spiritual gifts are not109 They are

not

natural talents110 (non-Christians have talents too)

106 For extensively documented definitions of each gift and ministry see Robert Fugate ldquoSpiritual Gifts Itemized and

Definedrdquo 107 Max Turner The Holy Spirit and Spiritual Gifts (Peabody MA Hendrickson 1996) p 261 108 EE Ellis ldquoSpiritual Giftsrdquo Interpreterrsquos Dictionary of the Bible Supplementary Volume ed Keith Crim

(Nashville TN Abingdon 1976) p 841 As previously noted the Gospel of Luke narrated what Jesus began ldquoto dordquo

and ldquoto teachrdquo (both present infinitives) (Ac 11) see Archibald T Robertson Word Pictures in the New Testament

34 109 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow pp 85ndash92 99ndash102 110 ldquoThese manifestations of the Spirit are marked out for Paul as given (not achieved by man) as expressions of divine

energy (not human potential or talent) as acts of service which promote the common good (not for personal edification

or aggrandizement) (1 Cor 124ndash7)rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3703) Elsewhere Dunn adds ldquoCharisma

is not to be confused with human talent and natural ability nowhere does charisma have the sense of a human capacity

heightened developed or transformed hellip So far as Paul was concerned charismata are the manifestation of

supernatural power Charisma is always God acting always the Spirit manifesting himself hellip For Paul every charisma

was supernatural hellip Charisma is characterized not by the exercise of manrsquos ability and talent but by unconditional

dependence on and openness to Godrdquo (1 Pt 411) (Jesus and the Spirit 255f)

For discussion of the differing views regarding spiritual gifts and natural talents see Siegfried Schatzmann A Pauline

Theology of Charismata 73ndash77 Max Turner The Holy Spirit and Spiritual Gifts 278 For a brief discussion of the

antithesis between the Holy Spirit and the unbelieving world see Robert E Fugate ldquoThe Person and Work of the

Holy Spiritrdquo p 25 (above)

Care must be taken not to interpret natural abilities vs spiritual gifts in terms of Roman Catholic Thomas Aquinasrsquo

nature vs grace dualism (based on Aristotle) or Aristotlersquos potentiality vs actuality dualism

25

the fruit of the Spirit (Gal 522f 1 Cor 1231ndash141)

Fruit of the Spirit Gifts of the Spirit

Every fruit is for every Christian Christians have different gifts and ministries

Manifests the character of Christ Manifest the power amp works of Christ (Mk 1617ndash

20 Ac 11)

Relates to mature Christian character

(ie what a Christian is)

Relate to differing functions and ministries in the

Body (ie what a Christian does)

Gifted Christians (1 Cor 17 1412) can be carnal

(31 3f 131ndash3)

Requires time to develop Given instantaneously (Ac 24 1044ndash46 196

Ro 111 1 Tim 414 2 Tim 16)

Is eternal (1 Cor 1313) Is temporal (1 Cor 138ndash12)

(ldquoA passage on fruit accompanies every one of the primary passages on giftsrdquo111)

normal Christian responsibilities (ie faith serving giving witnessing exhorting etc)

Satanrsquos counterfeit gifts (2 Tim 31 8f 13)112

Diversity of gifting is designed to foster unity in the body of Christ through mutual

interdependence (Ro 123ndash8 1 Cor 124ndash30 Eph 44ndash16) Each member of the body needs the

help of the others ldquoThe eye cannot say to the hand lsquoI have no need of yoursquo nor again the head to

the feet lsquoI have no need of yoursquordquo (1 Cor 1221 cf Ro 112) All members must do their part for

the body to come to maturity (Eph 413 16)

There are three primary purposes for spiritual gifts

To glorify God113 (1 Pt 410f)

To edify the church (1 Cor 127 143ndash5 12 17 26 Eph 412ndash16 1 Pt 410f)114 and

The conviction and conversion of unbelievers (1 Cor 1421ndash25 Mk 1615ndash20 Mt

2818ndash20 Ro 1518f)115

111 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow p 89 112 Biblical examples of Satanic miracles include Ex 7f Dt 131ndash3 Jb 112 26 Mt 722ff Mt 2424Mk 1322 2

Th 29 2 Tim 31 8f 13 Rv 1313ndash15 1613f 1920 113 The New Testament gives many examples of people glorifying God after miraculous healings and deliverances

from the power of Satan (Mt 98Mk 212Lk 525 Lk 716 Mt 1531 Lk 943 1313 Jn 114 40 Lk 1715 1843

Ac 38f 421 cf Jn 1412ndash14 2 Cor 120)

Glorifying God directly relates to the purpose for manrsquos creation ldquoManrsquos chief and highest end is to glorify God [Ro

1136 1 Cor 1031] and fully to enjoy Him forever [Ps 7324ndash28 Jn 1721ndash23]rdquo (Westminster Larger Catechism Q

1) 114 ldquoThe charismata are always to be seen as servicehellip as Godrsquos gifts for the body given to or better through the

individual lsquofor the common good [1 Cor 127]rsquordquo (James DG Dunn Jesus and the Spirit p 264) 115 WG Putman ldquoSpiritual Giftsrdquo The New Bible Dictionary (NBD3) eds I Howard Marshall et al 3rd ed (Grand

Rapids Eerdmans 1996) p 1130 For examples of signs and wonders being a catalyst for church growth see John

Wimber Power Evangelism pp 191f or Signs and Wonders and Church Growth 1 syllabus sec 5 pp 12ndash14

26

In sum116 the Triune God gives spiritual gifts to equip and empower the church to carry out her

God-given ministry of manifesting and extending the victorious all-encompassing kingdom of the

Lord Jesus Christ throughout the world (Mt 2818 Eph 120ndash22 410 1 Cor 1524ndash27 Jn 335

Phil 321) until Christ returns in glory (1 Cor 17 1310 Eph 411ndash13)

Holy Spirit empowers believers for spiritual warfare

Old Testament believers did not drive out demons

In sharp contrast when Jesus the Messiah came the Holy Spirit came upon Him at His baptism

and then immediately led Him into conflict with the devil (Lk 41ndash14 Mt 41ndash11 Mk 112f)

Apparently during this battle in the wilderness Jesus bound ldquothe strong manrdquo (Mk 327 Mt

1229 cp Lk 1121f) ie the devil Jesus ldquoreturned in the power of the Spiritrdquo (Lk 414) and

immediately began to drive out demons (Mk 123ndash27 32 34 39 311 etc) thereby manifesting

the presence of the kingdom of God (Mt 1228)

Jesus gave His disciples authority and power to drive out demons and commanded them to use it

when preaching the good news of the kingdom This was true for the twelve (Mt 101 8 Mk 67

12f Lk 91f cf Mk 315) the seventy (Lk 1017ndash20) and those receiving the great commission

(Mk 1615ndash20) When Jesusrsquo followers were driving out demons Satanrsquos kingdom was collapsing

(Lk 1017ndash19 1120ndash22) In the upper room Jesus taught that ldquoIt is the Spiritrsquos task to show how

the forces of darkness have been effectively overthrownrdquo (Jn 168 11)117

After His resurrection Jesus instructed His disciples not to begin the Great Commission yet but

to wait in Jerusalem until they were clothed with power from on high (Lk 2449) After His

ascension and enthronement the Lord Jesus poured out the Holy Spirit to empower the entire

church (Ac 233 36) Now all believers do warfare against the powers of darkness in Jesusrsquo name

(Mk 1617 Eph 617118 cf vv 10ndash18) The Book of Acts contains numerous examples of believers

driving out demons (Ac 516 87ndash11 Philip who was not an apostle but who was ldquofull of the

Spiritrdquo [63] drove demons out of many Samaritans [87] 1616ndash19 by Paul who had been led

by the Spirit to Philippi [vv 6ndash10] where he drove out a spirit of divination 1911ndash13 18f) The

Holy Spirit filled119 Paul empowering him to speak a prophetic curse against a magicianfalse

116 For additional study on spiritual gifts see Robert E Fugate ldquoIntroduction to Spiritual Giftsrdquo idem ldquoSpiritual Gifts

Itemized and Definedrdquo 117 Donald Guthrie New Testament Theology (Downers Grove IL InterVarsity 1981) p 533 ldquoWhat residual power

the prince of this world enjoys is further curtailed by the Holy Spirit the Counselor (Jn 1611)rdquo (DA Carson John

p 443) In Jn 1611 the verb κέκριται is perfect passive indicative (ie has been and now stands judgedcondemned) 118 The Greek term translated ldquoswordrdquo (macaira) denotes a short sword (2 foot or less) or dagger which was the

crucial offensive weapon in close combat The sword is the Word (r`hma) of God (including both Godrsquos spoken and

written Word Arnold 461f) The genitive ldquoof the Spiritrdquo ldquois probably a genitive of source indicating that the Spirit

makes the sword powerful and effective giving to it its cutting edge (Heb 412)rdquo (OrsquoBrien 482 cf Schnackenburg

279 Lincoln 451 Fee Godrsquos Empowering Presence 728 Hoehner 852) The sword of the Spirit is to be used in

resisting Satanic temptations (Mt 44 7 10 Lk 44 8 12) (Hoehner 853 Morris 207f Bruce 409f Eadie 473)

speaking prophetic curses (Ac 136ndash11) and proclaiming the gospel of the kingdom in the power of the Spirit

(including healings and exorcisms Lk 109 17ndash19) (OrsquoBrien 482 Fee 729 Lincoln 451 Schnackenburg 280

Barth 2200 Salmond 388) (See Arnold 462f cf Stott 282) Using the sword of the Spirit involves ldquospeaking the

words of God in Christrsquos name empowered by Godrsquos Spiritrdquo (Hoehner 853) The commands of Eph 610ndash18 are

ldquodirected to both the individual and the corporate body hellip The Roman soldier did not fight alonerdquo (Hoehner 853)

The sword of the Spirit is held in the belt of truth (Hoehner 852) Cf Rv 116 212 16 1913 15 119 This was most likely an immediate filling with the Spirit ldquoa special enabling of the Spirit for the ministry he is

about to exercisehellipprophetichellipcurserdquo (Peterson 381) See the appendix ldquoFilled with the Spiritrdquo and ldquoFull of the

Spiritrdquo in Luke-Actsrdquo below Paul ldquoconfronts the magician directly under the Spiritrsquos guidancerdquo (Bock 445)

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

8

ldquoThe earth was without form and void and darkness was over the surface of the deep And the

Spirit of God33 was hovering34moving over the surface of the watersrdquo (Gn 12)35

ldquoBy the word of the LORD the heavens were made and by the breathspirit of his mouth all

their hostrdquo (Ps 336)36

ldquoBy His Spirit He adorned the heavensrdquo (Job 2613 NKJ)

ldquoWho has measured the waters in the hollow of His hand And marked off the heavens by the

span And calculated the dust of the earth by the measure And weighed the mountains in a

balance And the hills in a pair of scales 13 Who has directed the Spirit of the LORD Or as His

counselor has informed Him 14 With whom did He consult and who gave Him understanding

And who taught Him in the path of justice and taught Him knowledge And informed Him of

the way of understandingrdquo (Is 4012ndash14)

ldquoThen the LORD God formed man of dust from the ground and breathed into his nostrils the

breath of life and man became a living beingrdquo (Gn 27)

ldquoThe Spirit of God has made me and the breath of the Almighty gives me liferdquo (Job 334)

Of course the above verses describing the Holy Spiritrsquos work in creation do not imply that the

other two members of the Godhead were not active in creation Scripture clearly asserts that the

Logos the Second Person of the trinity was also directly involved in creation (Jn 13f 10 526

Ac 315 Col 116f 1 Cor 86 Heb 12 10) The Father is the source from which (ex ou) every

operation emanates the Son is the medium through which (di ou) it is performed and the Holy

Spirit is the executive by which (en w) it is carried into effect37 ldquoIn general the work of the Father

is that of serving as supreme planner author and designer that of the Son as worker carrying out

the directives of the Father and especially giving revelation of the Godhead and that of the Holy

Spirit as the completer or consummator bringing to final form that which has been brought into

existence by the Son at the Fatherrsquos commandrdquo38

33 ldquoThe phrase really does express the powerful presence of God moving mysteriously over the face of the

watershelliphovering and ready for actionrdquo (Gordon J Wenham Genesis 1ndash15 [Waco TX Word 1987] p 17) It should

not be understood as wind (Victor P Hamilton The Book of Genesis Chapters 1ndash17 [Grand Rapids Eerdmans 1990]

pp 114f) The Holy Spirit was ldquosustaining and manifesting Godrsquos immediate presence in his creationrdquo (Wayne

Grudem Systematic Theology p 249) 34 ldquoHoveringrdquo from the Ugaritic passages and from the Deuteronomy passages describes the actions of birds not

winds (Hamilton Genesis p 115) Physicist Henry M Morris hypothesizes that the hoveringrapid back and forth

movementvibrating describes the movement of the Spirit of God who was imparting energy to the universemdashenergy

transmitted through wave motion ldquoAs the outflowing energy from Godrsquos omnipresent Spirit began to flow outward

and to permeate the cosmos gravitational forces were activated and water and earth particles came together to form a

great sphere moving though spacerdquo (The Genesis Record [Grand Rapids Baker 1976] p 52) 35 A few scholars suggest that Gn 11 was the work of God the Son but Gn 12ndash31 was the work of the Holy Spirit

see Leon J Wood The Holy Spirit in the Old Testament [Grand Rapids Zondervan 1976] pp 33f Abraham Kuyper

The Holy Spirit (NY Funk amp Wagnalls 1900) p 29 RA Redford Vox Dei The Doctrine of the Holy Spirit (New

York NY Eaton amp Mains 1889) p 29 36 The two clauses in this verse are probably Hebrew parallelism However some scholars eg Leon J Wood take

the first clause as referring to the Second Person of the trinity and the second clause as referring to the Holy Spirit

(The Holy Spirit in the Old Testament pp 32f) 37 George Smeaton The Doctrine of the Holy Spirit p 4 38 Leon J Wood The Holy Spirit in the Old Testament p 16 cf p 33 Similarly ldquoThe work of the Holy Spirit seems

to be to bring to completion the work that has been planned by God the Father and begun by God the Sonrdquo (Wayne

Grudem Systematic Theology p 249) ldquoThe Father originates the Son executes and the Holy Spirit perfectsrdquo

9

Providence governing presence over the natural world

ldquoThe Spirit of God is the executive of the powerful presence of God in the governing of the created

orderrdquo39 As Godrsquos governing presence the Holy Spirit gives life to all animate creatures (eg

man animals birds fish etc) and he sustains them

ldquoThe Spirit of God has made me and the breath of the Almighty gives me liferdquo (Job 334)

If He should determine to do so If He should gather to Himself His spirit and His breath all

flesh would perish together and man would return to dustrdquo (Job 3414f cf 1210 273 Gn

617 715 22)

ldquoYou hide your face they are dismayed You take away their spirit they expire and return to

their dust When you send forth your Spirit they [man animals birds fish] are created And

You renew the face of the earthrdquo (Ps 10429f)

The phrase ldquoYou renew the face of the earthrdquo (Ps 10430) suggests that the Holy Spirit also

produces all vegetational life (eg grass plants and trees)40

The Holy Spirit occasionally resurrects people

ldquoBut after the three and a half days the breath of life from God came into them [the two

witnesses41] and they stood on their feet and great fear fell upon those who were watching

themrdquo (Rv 1111)

The Holy Spirit even brings animals to fulfill Godrsquos purposes (Is 3416)

Scripture

Revelation and inspiration

The characteristic ministry of the Holy Spirit in Scripture is prophecy He is ldquothe Spirit of

prophecyrdquo (Rv 1910 cf the Book of Acts 1 Pt 111f 2 Pt 121 2 Tim 316 Ac 24 14 Mi 38

Ho 97 Is 421 611 Zc 712 Jl 328 Nu 1125 1 Sam 1010 Rv 110 42 173 2110 226)42

Understanding the Biblical prophet is key to understanding the inspiration of Scripture A

prophet was Godrsquos chosen spokesman or mouthpiece he received a verbal message (revelation)

from God (ldquothe word of the LORDrdquo) which he was commissioned to speak or write to certain

(Edwin H Palmer The Holy Spirit [Grand Rapids MI Baker 1958] p 21) Cf Abraham Kuyper The Holy Spirit

pp 19ndash21 (example of a king [representing God the Father]mdashwho furnishes the building materials and the plansmdash

and the builder [representing God the Son] who constructs the palace) Kuyper adds ldquoTo lead the creature to its

destiny to cause it to develop according to its nature to make it perfect is the proper work of the Holy Spiritrdquo 39 Sinclair B Ferguson The Holy Spirit p 21 40 Edwin H Palmer The Holy Spirit pp 24f 41 The two witnesses have been variously interpreted as representing the church (Kenneth L Gentry

httpwwwforerunnercombeastbeastfaqhtml) the line of Old Testament prophets until John (David Chilton The

Days of Vengeance [Ft Worth TX Dominion Press 1987] pp 277f) cf Mt 2752 James and Peter (J Stuart Russell

The Parousia [1887 reprint Grand Rapids MI Baker 1985] pp 430ndash444) etc 42 Of the 128 instances in which the Holy Spirit is referred to in the OT 76 (59) are in the context of

prophecyrevelation 90128 (70) refer to either prophecyrevelation or miraculous power (Jon Ruthven On the

Cessation of the Charismata [Sheffield Sheffield Academic Press 1993] pp 114f) Cf Theological Dictionary of

the New Testament (TDNT) 9 vols + Index eds Gerhard Kittle and Gerhard Friedrich [ET Grand Rapids MI

Eerdmans 1964ndash1976] 6407ndash409 681f NIDNTT 3393 699 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2730

Interpreterrsquos Dictionary of the Bible (IDB) ed George A Buttrick 4 vols (Nashville TN Abingdon 1962) 2627

10

people in accordance with Godrsquos commands thus the prophet was Godrsquos messenger who spoke or

wrote Godrsquos words in Godrsquos name at Godrsquos bidding

The Apostle Peter describes the entire Old Testament as ldquothe prophetic wordrdquo

And we have the word of the prophets [lsquothe prophetic wordrsquomdashRSV NASB] made more certain

and you will do well to pay attention to it as to a light shining in a dark place until the day

dawns and the morning star rises in your hearts Above all you must understand that no

prophecy of Scripture came about by the prophetrsquos own interpretation For prophecy never had

its origin in the will of man but men spoke from God as they were carried along by the Holy

Spirit [ldquoimpelled by the Holy Spirit they spoke the words of GodrdquomdashNEB] (2 Pt 119ndash21 NIV)

In other words the Old Testament prophets43 ldquoimpelled by the Holy Spiritrdquo spoke and wrote the

very words of God Godmdashspeaking through menmdashwas the Source of the prophetic Scriptures (not

human initiative) Godrsquos prophets were ldquocarried alongrdquo44 by the Holy Spirit to the goal of His

choosing That is why Christ and the writerrsquos of the New Testament cite the Old Testament with

the introductory formula the Holy Spirit saidsays (or some equivalent) (Mk 1236 Ac 116 424f

2825 Heb 37 98 1015ndash17 cf Ac 751 Heb 11)

After his resurrection Christ commissioned his apostles to be his vehicles of revelation (Jn 1426

1526 1613ndash15 Ac 11ndash5 8) They spoke and wrote the infallible word of the Lord

Since the Holy Spirit perfectly superintended the prophetic-apostolic word ldquoAll Scripture is God-

breathedrdquo (qeopneustoj 2 Tim 316)45 God is the ultimate author of Scripture It is his inspired

43 For an outstanding treatment of Old Testament prophets functioning as the mouthpieces of God see Edward J

Young My Servants the Prophets (Grand Rapids Eerdmans 1952) 44 ldquoCarried alongrdquo (ferw) is a maritime metaphor used in Ac 2715 17 of a ship carried along by the wind Michael

Green picturesquely describes this verb ldquoThe prophets raised their sails so to speak (they were obedient and

receptive) and the Holy Spirit filled them and carried their craft along in the direction He wishedrdquo (2 Peter Jude

TNTC 1891) Benjamin Warfield explains the theological significance of ldquocarried alongrdquo in 2 Pt 121

The term used is a very specific one It is not to be confounded with guiding or directing or controlling or

even leading in the full sense of that word It goes beyond all such terms in assigning the effect produced

specifically to the active agent What is ldquobornerdquo is taken up by the ldquobearerrdquo and conveyed by the ldquobearerrsquosrdquo

power not its own to the ldquobearerrsquosrdquo goal not its own The men who spoke from God are here declared

therefore to have been taken up by the Holy Spirit and brought by His power to the goal of His choosing

The things which they spoke under this operation of the Spirit were therefore His things not theirs And that

is the reason which is assigned why ldquothe prophetic wordrdquo is so sure Though spoken through the

instrumentality of men it is by virtue of the fact that these men spoke ldquoas borne by the Holy Spiritrdquo an

immediately Divine word (Benjamin B Warfield The Inspiration and Authority of the Bible [Phillipsburg

NJ Presbyterian amp Reformed 1948] p 137)

Richard C Trench adds that ferw expresses a temporary bearing rather than an habitual and continuous bearing

(Synonyms of the New Testament sect 58) 45 Benjamin B Warfield in his exhaustive study of qeopneustoj writes

The Greek term has however nothing to say of inspiring or of inspiration it speaks only of a ldquospiringrdquo or

ldquospirationrdquo What it says of Scripture is not that it is ldquobreathed into by Godrdquo or is the product of the Divine

ldquoinbreathingrdquo into its human authors but that it is breathed out by God ldquoGod-breathedrdquo the product of the

creative breath of God In a word what is declared by this fundamental passage is simply that the Scriptures

are a Divine product without any indication of how God has operated in producing them No term could

have been chosen however which would have more emphatically asserted the Divine production of Scripture

than that which is here employed The ldquobreath of Godrdquo is in Scripture just the symbol of His almighty power

the bearer of His creative word hellip What is theopneustos is ldquoGod-breathedrdquo the product of Divine inspiration

the creation of that Spirit who is in all spheres of the Divine activity the executive of the Godhead hellip It does

not express a breathing into the Scriptures by God hellip What it affirms is that the Scriptures owe their origin

to an activity of God the Holy Ghost and are in the highest and truest sense His creation It is on this

11

and infallible Word From these principles we may define Biblical inspiration as ldquothat supernatural

influence of the Holy Spirit whereby the sacred writers were divinely supervised in their

production of Scripture being restrained from error and guided in the choice of words they used

consistently with their disparate personalities and stylistic peculiaritiesrdquo46

Illumination

Though God has given us His inerrant and sufficient Word we do not automatically understand it

correctly We are dependent upon God to give us insight into the meaning and application of His

Word The process by which He does this is called ldquoilluminationrdquo By illumination we mean the

work of the Holy Spirit bringing light and understanding to the individual human mind

In contrasting illumination with revelation and inspiration we could say (somewhat

oversimplifying the case) that revelation is God communicating truth inspiration is God infallibly

recording the truth that He revealed and illumination is God teaching the truth that He revealed

and recorded Revelation and inspiration are concerned with Godrsquos objective truth which

confronts us as something outside of ourselves Illumination involves the subjective discovery of

that objectively revealed truth In other words the Holy Spirit takes the prophetic-apostolic Word

of God written and speaks it directly to our heart

Here are some verses describing the Holy Spiritrsquos work of illumination ldquoOpen my eyes that I may see wonderful things in your lawrdquo (Ps 11918)

ldquoFor God who said lsquoLight shall shine out of darknessrsquo is the One who has shone in our hearts

to give the Light of the knowledge of the glory of God in the face of Christrdquo (2 Cor 46)

ldquoI keep asking that the God of our Lord Jesus Christ the glorious Father may give you the

Spirit of wisdom and revelation so that you may know him better 18 I pray also that the eyes

of your heart may be enlightened in order that you may know the hope to which he has called

you the riches of his glorious inheritance in the saints 19 and his incomparably great power

for us who believerdquo (Eph 117ndash19a NIV)

Illumination by the Holy Spirit

transforms the Bible from a ldquopaper poperdquo to the ldquoliving voice of the Spiritrdquo The same Holy

Spirit who spoke in time past by His prophets and apostles now speaks directly to

contemporary man Without the illumination of the Holy Spirit all direct personal relationship

to God would be lost The Bible would be merely an ancient document setting forth truths

given by God to people who lived millennia ago With the illumination of the Holy Spirit the

foundation of Divine origin that all the high attributes of Scripture are built (The Inspiration and Authority

of the Bible pp 133 296) 46 Carl FH Henry ldquoThe Authority and Inspiration of the Biblerdquo Expositorrsquos Bible Commentary ed Frank E

Gaebelein 12 vols (Grand Rapids MI Zondervan 1979ndash1985) 125 A more comprehensive definition is ldquothe

activity by which that portion intended by God of his special revelation was put into permanent authoritative written

form by the supernatural agency of the Holy Spirit who normally worked concurrently and confluently through the

spontaneous thought processes literary styles and personalities of certain divinely-selected men in such a way that

the product of their special labors (in its entirety) is the very Word of God (both the ideas and the specific vocabulary)

complete infallible and inerrant in the original manuscriptsrdquo (Louis I Hodges ldquoEvangelical Definitions of

Inspiration Critiques and a Suggested Definitionrdquo Journal of the Evangelical Theological Society 37 (March 1994)

109)

12

simple believer in Christ meets God immediately as the living God speaks to him personally

in the pages of the Bible47

One form of illumination is the inner testimony of the Holy Spirit48 The inner testimony of the

Holy Spirit may be defined as follows the Holy Spirit on the basis of the credible witness of the

Scriptures speaks through the Scriptures thereby giving all Christians an inner knowing or

certainty that the Bible is the objective word of God Thus the same Holy Spirit who inspired the

Scripture testifies that it is Godrsquos Word The internal testimony of the Holy Spirit does not give

authority to Scripture but witnesses to the authority Scripture already possesses

Earthly life and ministry of Jesus

ldquoThe church has never sufficiently confessed the influence the Holy Spirit exerted upon the work

of Christrdquo49 Jesus Christ is the man of the Spirit par excellence He is the Messiah anointed with

the Holy Spirit (Is 111f Is 421 amp Mt 1217f Is 611ndash3 amp Lk 418f Lk 41 14 Ac 1038) He is

the eschatological prophet like Moses (Dt 1815 18f cf Ac 322f 737 51f)

The person of Christ was anointed by the Holy Spirit with respect to his call to office However

it is the humanity of Christ that is anointed with respect to the actual supplies of gifts and graces

aids and endowments necessary for the execution of his office (earthly and heavenly) The only

specific immediate act of the Person of the Son on the human nature of Christ was the assumption

of it into subsistence with himself However the Spirit according to the order of the Trinity

interposes his power only to execute the will of the Son The two natures of our Lord actively

concurred in every mediatorial act50

Jesus understood that he was a prophet (Mt 522 Mk 64 Mt 1357 cf Jn 444 Lk 1333

418f)51 This must be seen in its first century Jewish setting ldquoSince the Spirit was principally

regarded as the Spirit of prophecy in the Judaism of that time Jesusrsquo claim was in effect a claim

to be inspired by the Spirit And since the rabbis taught that the Spirit had been withdrawn from

47 Kenneth S Kantzer ldquoThe Communication of Revelationrdquo The BiblemdashThe Living Word of Revelation ed Merrill

C Tenney (Grand Rapids Zondervan 1968) p 79 Elsewhere Kantzer says

ldquoMan needs subjective illumination so that what has been objectively revealed in the past and brought to him

objectively through the inspiration of the prophets may become subjectively revealed to him personally hellip The

Biblical message came from God whether men receive it as such or whether they do not but now and again the Spirit

of God takes the words of the Bible and makes them subjectively the Word of God to individual men Instead of the

dead letter of the law the Bible thereby becomes the living voice of the Spirit in the heart of men It becomes Godrsquos

contemporary message spanning in an instant the millennia between the prophet of old and the man of todayrdquo

(Kenneth S Kantzer ldquoThe Authority of the Biblerdquo The Word for this Century ed Merrill C Tenney (NY Oxford

1960) pp 40f) 48 This doctrine was particularly developed by John Calvin (The Institutes of the Christian Religion 174f 1813

193 311 3f 3215 33ndash36 4149f) Several Reformed confessions include the doctrine of the testimony of the

Holy Spirit the French Confession art 4 (Philip Schaff The Creeds of Christendom [SCC] 3 vols [1931 repr

Grand Rapids MI Baker 1983] 3361) the Belgic Confession art 5 (SCC 3386f) the Second Helvetic Confession

chap 1 (SCC 3832) and especially the Westminster Confession chap 1 art 4f (SCC 3602f) For further study on

the testimony of the Spirit see GW Bromiley ldquoWitness of the Spiritrdquo ISBE rev 41087f FH Klooster ldquoInternal

Testimony of the Holy Spiritrdquo Evangelical Dictionary of Theology (EDT) ed Walter A Elwell (Grand Rapids MI

Baker 1984) pp 564f RC Sproul ldquoThe Internal Testimony of the Holy Spiritrdquo Inerrancy ed Norman L Geisler

(Grand Rapids Zondervan 1980) pp 336ndash354 49 Abraham Kuyper The Work of the Holy Spirit p 97 50 George Smeaton The Doctrine of the Holy Spirit pp 119f John Owen The Works of John Owen 16 vols (London

Banner of Truth 1966) 3160 51 Unlike Old Testament prophets ldquothe word of the Lordrdquo never comes to Jesus he is the Word incarnate

13

Israel since Malachi and would be given again only in the last days Jesus was in effect claiming

to be the eschatological prophet (Dt 1815 18f Is 611ff)rdquo52

Here is a chronological summary of the ministry of the Holy Spirit in the earthly life and ministry

of Jesus Christ

Jesus was conceived by the Holy Spirit in womb of the Virgin Mary (Mt 118 20 Lk 135)

The Holy Spirit formed Jesusrsquo body from Maryrsquos flesh (Heb 214) (not from heavenly flesh

as Roman Catholics and some others assert)

The Holy Spirit descended and came upon Christ at his baptism anointing Him for ministry

(Mt 316Mk 110Lk 321f Is 421ndash4)

Jesus was ldquofull of the Holy Spirit (Lk 41) for the Father ldquogives [him] the Spirit without

measurerdquo (Jn 334)

The Holy Spirit led Jesus (Mt 41Lk 41Mk 112)

The Holy Spirit anointed Jesus to preach the good newsgospel (Lk 418)

The Holy Spirit anointed Jesus to heal the sick and to cast out demons (Lk 414 18 Mt 1228

Ac 1038)

The Holy Spirit anointed Jesus to declare justice to the Gentiles (Mt 1218)

The Holy Spirit produced hilarious joy in Jesus (Lk 1021)53

Through [the assistance of] the Holy Spirit Jesus offered himself as the unblemished sacrifice

to God (Heb 914)

The Holy Spirit raised Jesus from the dead (Ro 14 1 Tim 316 1 Pt 318 NIV NKJ)

Bythrough the Holy Spirit the resurrected Lord Jesus Christ gave instructions54 to His chosen

apostles (Ac 12)

The charismatic outpouring and ministry of the Holy Spirit attest the resurrection and

enthronement of Jesus as Lord Christ and the powerful Son of God (Ac 233 36 Ro

1455)

In sum ldquoThe Spirit at the incarnation became the great guiding principle of all Christrsquos earthly

history hellip The communication from one of Christrsquos natures to the other was by the Spirit the

executive of all the works of God The Spirit prompted all Christrsquos actions and all his words

Nothing was undertaken but by the Spiritrsquos direction nothing was spoken but by his guidance

nothing was executed but by his powerrdquo56 Jesusrsquo example of complete dependence on the Spirit

taught his disciples to depend upon the same Spirit

The individual believer

The Spiritrsquos work in the life ministry death and resurrection of Christ is to be seen as the

inauguration of a new creation through the second man and last Adam Jesus Christ The Holy

52 James DG Dunn ldquoSpiritrdquo NIDNTT 3696 53 Hendriksen p 583 Plummer ICC p 281 54 ldquoGave instructions through the Holy Spiritrdquo (Ac 12) refers to post-resurrection and pre-ascension commands of

Christ to His Apostles eg Lk 2449 (FF Bruce NICNT pp 28 30 and Greek Text p 99 Barrett p 69 Fitzmyer

p 196 Conzelmann Hermeniea p 3 and most translations) Others connect ldquothrough the Holy Spiritrdquo with Jesus

choosing the Twelve Apostles (Marshall TNTC p 57 Haenchen p 139) AT Robertson ties the phrase to both

ideas (RWP 35) 55 F F Bruce TNTC 673 Leon Morris (pp 46f) Cranfield (Romans Shorter Commentary p 7) etc also take ldquothe

Spirit of holinessrdquo to refer to the Holy Spirit 56 George Smeaton The Doctrine of the Holy Spirit p 126

14

Spirit is the Spirit re-creator What has already been accomplished in Christ by the Spirit is now

reduplicated in the new humanity by the same Spirit

Salvation57

All the Spirit does for Godrsquos people was planned before the foundation of the world In fact God

the Holy Spirit is also a party to the eternal covenant of redemption between God the Father and

God the Son58

The Holy Spirit is directly involved with all aspects of the individualrsquos salvation

1 Effectual calling (Eph 44) God calling each of the elect to salvation gives them hope (118)

this same hope of eternal salvation which is possessed by all believers illustrates the unity

believers share in one Spirit (44)59

2 Regeneration (new birthnew creation) (Jn 33ndash660 born of the Spirit cf 663 2022 113 Tit

3561 1 Pt 318) brought about by the ldquoSpirit of liferdquo (Ro 82 cf 811 2 Cor 36 Ezk 3714

Jn 663)

3 Conversion (= repentance unto life + faith in the Lord Jesus Christ62) Repentance is preceded

by the Holy Spirit convicting people of their sins (Jn 168ndash11 cf Ac 237 533 754 2425)

4 Union with Christ (Eph 218 1 Cor 617)63 The Holy Spirit inhabits all true believers (Jn

1417 2 Tim 114 1 Cor 316 619 2 Cor 616 Eph 222 Ro 89)

5 Justification (1 Cor 611)

6 Definitive sanctification (1 Cor 611)64

7 Adoption (Ro 815f ldquothe Spirit of adoptionrdquo Gal 46) amp the sealing65 of the Spirit (2 Cor 122

Eph 113 430)

57 There are certain weaknesses in the ordo salutis See Sinclair B Ferguson The Holy Spirit pp 97ndash103ff John M

Frame Salvation Belongs to the Lord (Phillipsburg NJ PampR 2006) p 277 58 John M Frame Systematic Theology 59 59 Harold W Hoehner Ephesians pp 515f 264f Hoehner notes that ldquothe third person of the Trinity is the unifier in

this verserdquo (p 516) The connection between the Spirit and the hope ldquomight suggest that the hope consisted in the full

reception of the Spirit whose first-fruits they have already received (114)rdquo (Ernest Best Ephesians p 368) 60 In Jn 33ndash8 born of water and the Spirit describe the new birth using Old Testament prophetic language See Donald

A Carson The Gospel According to John NKJ ESV NASB NIV KJV ASV RSV etc understand the word ldquoSpiritrdquo in

born of the Spirit to refer to the Holy Spirit (contra Carson) 61 This refers to the Holy Spirit making believers new creations and imparting eternal life to them eg Homer A

Kent The Pastoral Epistles pp 233f Dibelius and Conzelmann Hermeniea p 149 Some take renewal as the process

of sanctification subsequent to the instantaneous act of regeneration (eg D E Hiebert in EBC 11445f Hendriksen

p 391 Lenski pp 934f) 62 ldquoNone can believe in Jesus Christ or yield obedience unto him or worship God in him but by the Holy Ghostrdquo

(John Owen Works 344) 63 ldquoThe work of the Spirit is essentially a ministry of uniting us to Christ and then unfolding to us and in us the riches

of Godrsquos grace that we inherit in Christrdquo (Sinclair B Ferguson The Holy Spirit p 112) 64 John Murray Collected Writings of John Murray 2277ndash293 cited by Robert L Reymond A New Systematic

Theology of the Christian Faith pp 757f 65 A seal is an outward sign which indicates authentication ownership and preservation Leland Ryken et al

Dictionary of Biblical Imagery (Downers Grove IL InterVarsity 1998) p 766 ldquoThe Holy Spirit as the pledge of the

inheritance is now the seal with which the believer is marked appointed and kept for the redemptionrdquo (TDNT 7949)

ldquoThe Spiritrsquos presence is Godrsquos guarantee that believers are owned by him and secure in himrdquo (Evangelical Dictionary

of Biblical Theology 719)

15

8 Progressive sanctification (2 Th 213 1 Pt 12 Ro 813 1516)

9 Perseverance of the saints (Gal 55)

10 Glorification The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414 cf 2 Cor 318 8)

Godrsquos covenant with his people includes the ministry of his Spirit in their lives and in the lives of

their covenant children (Is 5921 [cf 5920ndash604] Gal 314 cf Ac 238f 1 Cor 714)

The Christian life

Sanctification

Human nature is ldquoincapable of any holy action without the power of the Holy Spirit hellip Without

the Holy Spirit it can not have any virtue or holinessrdquo66

Thus a primary goal of the ldquoSpirit of holinessrdquo (Ro 14) is sanctification (2 Th 213 1 Pt 12 Ro

1516 Gal 522f Ac 1352 Ro 86 1417 1513 Eph 316ndash19 1 Th 16 43ndash8) ie transforming

Godrsquos people into the moral and spiritual likeness of Christ (Ro 829 2 Cor 318) The Holy Spirit

brings the love of God into the heart of the believer and into the Christian community (Ro 55

1530 Col 18) In sanctification Godrsquos people become fully and truly what they were created and

destined to be All of this is accomplished by the Holy Spirit as John Owen described

ldquoThere is not one spiritual good from first to last communicated to us or that we by the grace

of God partake of but it is revealed to us and bestowed on us by the Holy Ghost hellip For

whatever God works in us is by his Spirit hellip There is not any thing done by us that is holy

and acceptable to God but it is an effect of the Spiritrsquos operationrdquo67

A distinctive element in the new covenant is the Holy Spirit writing Godrsquos law68 on the heart of

every believer (Heb 88ndash12 1015ndash17 quoting Jer 3133f) Furthermore the Holy Spirit gives the

believer the desire and the power to keep Godrsquos law (Ezk 3626f Ro 84) Thus the Christian has

an entirely different frame of reference in his thinking than the unbeliever (Ro 84ndash9 1 Cor 2) As

those who live according to the Spirit Christians ldquoset their minds on the things of the Spiritrdquo (Ro

For a theology of the sealing of the Holy Spirit see Robert L Reymond A New Systematic Theology of the Christian

Faith pp 762ndash764 (who notes that ldquofaith in Christ is the instrumental cause of the sealingrdquo) Sinclair B Ferguson

The Holy Spirit pp 180ndash182

Some Puritans such as Richard Sibbes (1577ndash1635) and Thomas Goodwinmdashfollowing the King James translation

which misunderstood the aorist participle in Eph 113mdashbelieved the sealing of the Holy Spirit to be his confirming

work that takes place subsequent to onersquos initial saving faith (Sinclair B Ferguson The Holy Spirit pp 181f) 66 Abraham Kuyper The Work of the Holy Spirit pp 101f 67 John Owen The Holy Spirit His Gifts and Power p 24 cf Works 327 68 Paul uses the phrases ldquothe things of the lawrdquo (Ro 214) and ldquothe work of the lawrdquo (Ro 215) to denote basic

requirements of Godrsquos moral law that are ldquowritten in their [unbelieving Gentilesrsquo] heartsrdquo (v 15) ldquoPaul does not say

that the law is written upon their heartsrdquo an expression reserved for Christians (John Murray Epistle to the Romans

2 vols in 1 [Grand Rapids Eerdmans 1959 1965] 172ndash75)

Godrsquos Spirit and Godrsquos law are not antithetical Rather Godrsquos law is ldquospiritualrdquo (Ro 714) being revealed inspired

and illumined by the Holy Spirit furthermore the Holy Spirit speaks through Godrsquos law The relationship between

the Holy Spirit and Godrsquos holy and just law is so intertwined that world-renowned exegete CEB Cranfield writes

ldquoFor Paul the giving of the Spirit is the establishment of the lawrdquo (Ro 81ndash16 etc) (Romans ICC 2861) The Spirit-

anointed Messiah brings justice to the nations through his law (Is 421 4) Sadly much teaching on the Holy Spirit

pits the Holy Spirit against Godrsquos law misunderstanding Paulrsquos statements on the law (particularly Gal 3ndash5 and Ro

7ndash8)

16

85 ESV ie they think thoughts suggested by the Holy Spirit and desire to please Him69 (Cf Ro

122 ldquotransformed by the renewing of your mindrdquo Eph 423 ldquobe renewed in the spirit of your

mindrdquo)

Scripture gives us several examples of the Holy Spirit departing from people whom he had

previously anointed but who persisted in disobedience eg Samson (Jdg 1620) Saul (1 Sm

1614) and the people of Israel (Is 6310) After his sins of adultery and murder David prayed

that God would not take the Holy Spirit from him (Ps 5111) (This would mean removing Davidrsquos

anointing or supernatural empowerment for leadership and prophecy)

Fellowship

The Christian life is characterized by ldquothe fellowship of the Holy Spiritrdquo (2 Cor 1314 cf Ph 21)

The fellowship or communion of the Spirit is both the communion that the Spirit creates and

communion with the Holy Spirit And fellowship with the Spirit is fellowship with each member

of the Godhead (Jn 1420 1 Jn 324 413) The Person of the Holy Spirit is the unifying and

creating power that brings about Christian community expressed in the term koinwnia

Sonship

The Person of the Holy Spirit assures believers that they are children and heirs of God enabling

them to relate to God as ldquoDear Fatherrdquo and to Christ as elder brother and fellow-heir (Ro 815ndash17

Gal 46)70

Paraclete

Jesus called the Holy Spirit the paraklhtoj (from paramdashbeside + kalewmdashto call) (Jn 1416 26

1526 167 cf Ro 826) No single English word can convey the range of meanings of this Greek

word but the primary thoughts are ldquolegal counsel for defenserdquo and ldquohelperrdquo71 Since his

resurrection and ascension Jesus now relates to his church and to the world via the Spirit As

Paraclete the Holy Spirit mediates the personal presence and power of Jesus in the Christian while

Jesus is with the Father72

69 Other translations of Ro 85 include ldquohave their outlook shaped by the things of the Spiritrdquo (NET) ldquohave their minds

set on what the Spirit desiresrdquo (NIV) ldquoare usually thinking the things suggested by the Spiritrdquo (Williams) ldquoset their

minds on and seek those things which gratify the (Holy) Spiritrdquo (Amplified) To live according to the Spirit depicts

Christians as those who live in the realm dominated by the Holy Spirit (Douglas Moo Romans p 486) 70 ldquoAbbardquo is Aramaic for ldquomy fatherrdquoIt expresses childlike intimacy and trust Thus the Holy Spirit opens up to us a

new intimate relationship with God as our Father thereby giving us a source of identity NIDNTT 1614f TDNT

15f ISBE rev 13f The intimacy involved in calling God ldquoAbbardquo far surpasses anything in Judaismmdashit is wholly

new (TDNT 16) Jesus Godrsquos unique Son came to reveal God as Father and to bring us to the Father (Jn 142 6-10

175f cf Mk 1436) 71 An advocate is a legal term for one who pleads anotherrsquos behalf before a judge counsel for defense mediator

intercessor paraklhtoj includes the thoughts of (1) helper (2) the impartation of empowering comfort in distress [in

LXX] (3) advocate counsel for defense [in Greek law] (4) encourager ie one imparting courage to troops going

into battle (William Barclay New Testament Words [London SCM 1964] pp 215ndash222) It does not mean

ldquoComforterrdquo (TDNT 5804) See standard dictionaries and commentaries TDNT 5803f 811ndash814 RE Brown John

AB 21135ndash1144 NIDNTT 189ndash91 W Bauer WF Arndt FW Gingrich FW Danker A Greek-English Lexicon

of the New Testament and Other Early Christian Literature (BAGD) 2nd ed (Chicago IL University of Chicago

Press 1979) p 618 Thayer p 483 72 MMB Turner ldquoHoly Spiritrdquo Dictionary of Jesus and the Gospels p 350 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2739 Cf ldquoThe work of the Holy Spirit is to manifest the active presence of God in the world and especially in

the church hellip One of his primary purposes in the new covenant age is to manifest the presence of Godrdquo (Wayne

17

Illumination and teaching

The Holy Spirit is ldquothe Spirit of wisdom and revelationrdquo (Eph 117 NIV73 cf Jn 1613ndash15 1 Cor

29f) ldquothe Spirit of Truthrdquo (Jn 1417 1526 1613 1 Jn 46 57) ldquothe Spirit of wisdom counsel

and understandingrdquo (Is 112) and ldquothe anointing you received from [Jesus74]rdquo (1 Jn 220 27) As

such the Holy Spirit teaches believers (Jn 1426 1613 1 Cor 212f 1 Jn 227 cf Lk 1212)

illuminating the Scriptures to their minds (see the above explanation of illumination) The Spiritrsquos

teaching is antithetical to the wisdom of the world (1 Cor 210ndash16)

Worship and prayer

On the basis of the finished work of Jesus Christ Christians have immediate access to God the

Father through the Holy Spirit (Eph 218) Worship is not facilitated by a holy site (Jn 420ndash24)

building or objects but by the presence of Godrsquos Spirit

ldquoJesus said to her ldquoWoman believe Me the hour is coming when you will neither on this

mountain [Gerizim] nor in Jerusalem worship the Father hellip The true worshippers will

worship the Father in spirit and truth for they are the kind of worshippers the Father seeks

God is spirit and His worshippers must worship in spirit and in truthrdquo (Jn 421 23f)

And Godrsquos Spirit dwells in the Christian community (1 Cor 316 cp Mt 1820) The Holy Spirit

helps the believer in his worship and in his prayers making them acceptable to God He is ldquothe

Spirit of grace and of supplicationrdquo (ldquopleas for mercyrdquo ESV) (Zc 1210) motivating and directing

Godrsquos people in prayer and supplication Thus He is the believerrsquos source of grace and prayer75

ldquoFor we are the real circumcision who worship by the Spirit of God and glory in Christ Jesus

and put no confidence in the fleshrdquo (Phil 33 ESV)

ldquoIn the same way the Holy Spirit helps76 us in our weakness We do not know what we ought

to pray but the Spirit himself intercedes for us with groans that words cannot express And he

who searches our hearts knows the mind of the Spirit because the Spirit intercedes for the

saints in accordance with Godrsquos willrdquo (Ro 826f) cf ldquothrough our inarticulate groans77 the

Spirit himself is pleading for us and God who searches our inmost being knows what the Spirit

means because he pleads for Godrsquos people in Godrsquos own wayrdquo (NEB)

ldquoPray in the Spirit on all occasions with all kinds of prayers and requestsrdquo (Eph 618 NIV cf 1

Cor 1414f 2 4 1 Th 517ndash20)

Grudem Systematic Theology pp 634 641) ldquoto mediate Christrsquos presence to believersrdquo (JI Packer Keep in Step

with the Spirit p 49) 73 Contrary to many translations it is best to understand Eph 117 as referring to the Holy Spirit rather than the human

spirit Harold W Hoehner defends this view with seven exegetical reasons (Ephesians pp 256ndash258) Numerous

commentators agree Lincoln 57 Best 162f OrsquoBrien 132 Schnackenburg 74 Calvin 134 Fee Godrsquos Empowering

Presence 674ndash676 etc 74 R E Brown Epistles of John AB 347f 359 75 ldquoCan an impersonal ldquoitrdquo be the Giver of grace No Can a mere force be the Director of all prayers No In order

for the Holy Spirit to decide when where and to whom to give grace He has to be omniscient omnipresent and

omnipotentrdquo (Robert Morey The Trinity Evidence and Issues p 195) 76 ldquoHelpsrdquo (sunantilambanomai) means ldquoto lend a hand together with at the same time with onerdquo (RWP 4376) The

only other NT occurrence is Lk 1040 when Martha requested Mary help her prepare the meal 77 ldquoInarticulate groans include speaking in tongues Kasemann pp 240f NIDNTT 2883f TDNT 1376 5813 James

DG Dunn Jesus and the Spirit pp 241 245f cf CK Barrett HNTC p 168 Godet p 321 Chrysostom Homilies

on Romans 14 (NPNF2 11447) RP Spittler ISBE rev 4603

18

ldquoBut you my friends must fortify yourselves in your most sacred faith Continue to pray in

the power of the Holy Spiritrdquo (Jude 20 NEB)78

Even singing is to be prompted and anointed by the Spirit (1 Cor 1415 26 Eph 518f79 Col 316)

ldquoOur confidence should be as unbounded as our dependence [upon the Holy Spirit] is complete

Our desires and intercessions should be as extensive as the promises of God (Gn 2218 Ps 28)

and as extensive as the commission to disciple all nations [Mt 2818ndash20 Mt 1615ndash20]rdquo80

Historically sense-oriented ritualism has always driven out the Spiritrsquos ministry81

Guidance

The Lord Jesus Christ leads his church by means of the Spirit who speaks through the Word82

ldquoThose who are led [ldquomovedrdquo NEB JB] by the Spirit of God are sons of Godrdquo (Ro 814 NIV cf

ldquodirected by the Spiritrdquo Ro 814 NEB)

ldquoIf you are led by the Spirit you are not under law83 (Gal 518 NIV cf ldquolive by the Spiritrdquo v

16)

ldquoSince we live by the Spirit let us keep in step with the Spirit (Gal 525 NIV) cf ldquowalk where

the Spirit leadsrdquo (Williams)84

Note that the all of the verbs listed above in Ro 84 14 Gal 516 18 25 are present tense in

Greekmdashindicating that being led by the Holy Spirit is an ongoing habitual characteristic of

genuine Christians

The Book of Acts contains several examples of the Holy Spirit leading believers (Ac 829 1019f

132 4 1528 166f 2022f 28 214)

Then the Spirit said to Philip ldquoGo near and overtake this chariotrdquo (Act 829)

78 Praying in the Spirit refers to charismatic prayer in which the words are spontaneously and supernaturally

given by the Spirit It includes prayer in tongues (cf R J Bauckham WBC 50113 Dunn Jesus and the Spirit pp

239f) Christians are ldquoto pray in the Holy Ghost who prompts the matter of all true prayerrdquo (George Smeaton The

Doctrine of the Holy Spirit pp 90f) 79 ldquoSpiritual [pneumatikoj] songsrdquo (Eph 519 Col 316) are prophetic songs ie songs prompted spontaneously

by the Holy Spirit usually having unpremeditated words with unrehearsed melodies sung lsquoin the Spiritrsquo

whether in tongues or in the language of the congregation They are sung in the public church meetings as well as

in private In the congregation spiritual songs that are sung in tongues (1 Cor 1415) should be interpreted (1 Cor

145 13 27f) Spiritual songs manifest the Holy Spiritrsquos life and presence ldquoThe use of pneumatikos in the epistles of

Paul always bears the connotation lsquosupernaturalrsquordquo (Howard M Ervin These Are Not Drunken As Ye Suppose

[Plainfield NJ Logos 1968] p 233 cf pp 227ndash233) 80 John Murray ldquoThe Power of the Holy Spiritrdquo Collected Writings of John Murray 1141 81 George Smeaton The Doctrine of the Holy Spirit p 328 82 For a cessationist interpretation of these verses see John Murray ldquoThe Guidance of the Holy Spiritrdquo Collected

Writings of John Murray 4 vols (Carlisle PA Banner of Truth 1976ndash1982) 1186ndash189 Benjamin B Warfield ldquoThe

Leading of the Spiritrdquo Biblical and Theological Studies (Philadelphia Presbyterian amp Reformed 1968) pp 543ndash559

Contrast Wayne Grudem Systematic Theology pp 642f 83 Christians are not ldquounder lawrdquo (Gal 518) in the sense that they are not under the covenant curse and condemnation

due to transgressing the Mosaic legislation (Robert E Fugate Godrsquos Law Foundation for Moral Order p 9) 84 stoicew implies a row or series thus movement in a definite line eg marching in military formation following

the Spirit as the leader (TDNT 7667f NIDNTT 2452 cf Galatians commentaries HD Betz Hermeniea pp 293f

Fung NICNT pp 275f Ridderbos NICNT p 210 Calvin ldquolet him govern our actionsrdquo p 169) In Gal 516 ldquolive

by the Spiritrdquo includes ldquobe ruled by the Spiritrdquo (Ridderbos Galatians NICNT p 203)

19

While Peter thought about the vision the Spirit said to him ldquoBehold three men are seeking

you 20 ldquoArise therefore go down and go with them doubting nothing for I have sent themrdquo

(Ac 1019ndash20 cf 1112)

As they ministered to the Lord and fasted the Holy Spirit said ldquoNow separate to Me Barnabas

and Saul for the work to which I have called themrdquo 3 Then having fasted and prayed and

laid hands on them they sent them away 4 So being sent out by the Holy Spirit they went

down to Seleucia and from there they sailed to Cyprus (Ac 132ndash4)

For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these

necessary things (Ac 1528)

Now when they had gone through Phrygia and the region of Galatia they were forbidden by

the Holy Spirit to preach the word in Asia 7 After they had come to Mysia they tried to go

into Bithynia but the Spirit did not permit them (Ac 166ndash7)

ldquoAnd see now I go bound in the spirit to Jerusalem not knowing the things that will happen

to me there 23 ldquoexcept that the Holy Spirit testifies in every city saying that chains and

tribulations await merdquo (Ac 2022ndash23)

The church

Because of the Holy Spiritrsquos work the church is an organism not an organization It is the body

of Christ comprised of re-created humans The church is also the temple of the Holy Spirit (1 Cor

316 Eph 220ndash22) The Holy Spirit unites Christ and the believer (1 Cor 617) In so doing the

Holy Spirit mediates the present ministry of the exalted Lord Jesus Christmdashwho is the head of his

body the church (Eph 122f 523 Col 118)mdashin and through the church (Ac 11ff85) As Christrsquos

agent (Ac 167 Ro 89 Gal 46 Ph 119) the Holy Spirit acts as Lord in the church (2 Cor 317f)86

The Spirit is now experienced as the power of the risen Christ The Holy Spirit now cannot be

experienced apart from Christ87

Baptized in the Holy Spirit

(For believers) baptized88 in89 the Holy Spirit is a metaphor describing the new covenant believerrsquos

initial reception of the Holy Spirit at the moment of hisher conversion to the Lord Jesus Christ in

faith and repentance resulting in the Holy Spirit permanently indwelling the new believer and

incorporating him or her into the body of Christ90 This metaphor pictures the believer as being

85 The Gospel of Luke narrated what Jesus began ldquoto dordquo and ldquoto teachrdquo (both present infinitives) (Ac 11) For the

significance of the present tense in this verse see Archibald T Robertson RWP 34 86 JI Packer ldquoHoly Spiritrdquo New Dictionary of Theology eds Ferguson Wright Packer (Downers Grove IL

InterVarsity 1988) p 319 87 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 IDB 3636 88 All seven New Testament occurrences of ldquobaptized in the Spiritrdquo (Mt 311 Mk 18 Lk 316 Jn 133 cf Ac

15 1116 1 Cor 1213) use the verb baptizw the noun baptisma is never used 89 evn should be translated as locative (in) not as instrumental (by) ldquoAll NT examples of evn can be explained from

the point of view of the locativerdquo (Archibald T Robertson A Grammar of the Greek New Testament in the Light of

Historical Research [Nashville TN Broadman 1934] p 590) Thus believers are baptized in or with the Holy

Spiritmdashnot by the Spirit (cp 1 Cor 102) To be baptized ldquobyrdquo someone in the New Testament is always expressed by

the proposition u`po followed by a genitive nounmdashnot evn plus the dative See NIDNTT 31210 1208 (cited by

Grudem Systematic Theology p 768) 90 Cf ldquoBaptized in the Holy Spiritrdquo denotes ldquothe initial work of God of incorporating all believers first at Pentecost

then at Samaria [Ac 8] and again at Caesarea [Ac 10] into one unified body of Christ in the Holy Spirit Thereafter

20

immersed deluged engulfed and saturated in the Holy Spirit91 In the New Testament being

baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo92

With regard to believers The baptism in the Holy Spirit is

performed by Christ (Mt 311 Mk 18 Lk 31693 Jn 133 cf Ac 15 1116)

instantaneous (not a process)

(usually) simultaneous with conversion thus initiatory (like baptism in water) (Ac 1114ndash

18 157ndash11 1 Cor 1213)94

individually received (by every Christian at hisher conversion)

universal (every Christian is a recipient)

unrepeatable (once-for-all for each believer) and

permanent (it cannot be lost or forfeited Jn 1416f 1 Jn 227)

There are (at least) three primary effects from being baptized in the Holy Spirit

The Holy Spirit (Who is ldquothe Spirit of adoptionrdquo Ro 815) comes to permanently indwell

the new believer (whose body becomes a temple of the Holy Spirit)

The new believer is made a member of the spiritual body of Christ incorporated into the

spiritual organism called the church (1 Cor 121395) which is the new covenant temple of

God96

The Holy Spirit begins His fiery purifying of the believer (Lk 316 cp Ac 158f with

1116) and the church

With regard to unbelievers Jesus baptizing in a fiery-Spirit baptism (Lk 316 Ac 219ndash21) depicts

the judicial punishment of the wicked in unquenchable fire (Mt 312)

There are no New Testament commands or exhortations to be baptized inwithby the Holy Spirit

The Holy Spirit brings unity and cohesiveness to the body of Christ by his indwelling and

animating activity (Eph 43f NEB Phil 21f 1 Cor 1213 cf Ac 242ndash47 8 10) In addition to

unity the Holy Spirit also produces love (Ro 1530 Col 18) and fellowship (Phil 21ff 2 Cor

1314) in Christrsquos church Conversely strife disputes dissensions and factions are works of the

all who believe at the time of their conversion were brought by God in the Holy Spirit to join this body and to be part

of this one body that is called the believing church of Jesus Christrdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit

as the Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p

31) 91 Cf Immerse plunge drench overwhelm soak (BAGD pp 131f) ldquoThe Spirit is both around (1 Cor 1213a) and

within (v 13b)rdquo (NIDNTT 31210) The figurative usage conveys the thought ldquoto cause someone to have a highly

significant religious experience involving special manifestations of Godrsquos power and presencerdquo (JP Louw and

Eugene A Nida Greek-English Lexicon of the New Testament Based on Semantic Domains (L-N) 2 vols [NY United

Bible Societies 1989] 1539 5349) 92 Wayne Grudem Systematic Theology p 773 93 Baptizing inwith the Holy Spirit and fire depicts cleansing or purifying the righteous (cp Ac 158f with 1116) and

destroying the wicked 94 ldquoBaptism in the Spiritrdquo denotes ldquothe dwelling of God through his Holy Spirit at the moment of a believerrsquos salvationrdquo

(Craig L Blomberg ldquoBaptism of the Holy Spiritrdquo EDBT p 50)

Of course Jesusrsquo disciples were baptized in the Holy Spirit (Ac 2) subsequent to their conversion but that was because

of their unique place in the history of redemption The same could be said regarding the Samaritan converts in Acts

8 cf Frederick D Bruner A Theology of the Holy Spirit (Grand Rapids Eerdmans 1970) chapt 5 95 ldquoIn one Spirit we were all baptized so as to become one bodyrdquo (Fee on 1 Cor 1213 cf Eph 222) See commentaries

CK Barrett HNTC pp 288f Gordon D Fee NICNT pp 603ndash606 96 The Spirit defines the boundaries and character of the people of God (Ac 1115ndash17 192ndash6 1 Cor 1213) ldquoTo be

baptized into membership of the body is to be engraced with the charismministry which is each member of the bodyrsquos

particular function (charisma) within the body (127 11)rdquo (James DG Dunn ldquoBaptism in the Spirit Yet Once

MoremdashAgainrdquo Journal of Pentecostal Theology 191 (2010) 39)

21

flesh (Gal 520 Ro 84ndash6 cf Ja 314ndash18) the result of not being ldquoled by the Spiritrdquo (Gal 518)

not ldquowalk[ing] in the Spiritrdquo (Gal 525 Ro 84) and not having mature fruit of the Spirit (Gal

522f) or being unbelievers ldquonot having the Spiritrdquo (Jude 19)

Power for service

The Holy Spirit is ldquothe Spirit of gracerdquo (Heb 1029) As such he is the executor or administrator

and the dispenser of Godrsquos grace which is mediated by Jesus Christ (Jn 117) One way the Holy

Spirit administrates and dispenses Godrsquos grace is by distributing various gifts and ministries to

Godrsquos covenant people (1 Cor 1211 Heb 24 cf Ac 2028 132 4) In dispensing Godrsquos grace-

giftsmdashthereby empowering believers for servicemdashthe Holy Spirit manifests the active presence of

God in both the church and the world (p 9)

For example under the old covenant the Spirit of the Lord came upon various men to empower

them for civil and military leadership

the covenant mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note

wisdom cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah

(Jdg 1129) Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232)

Of these men Moses Joshua and David were also prophets97 and they wrote Scripture

The Spirit of the Lord also came upon several old covenant men to empower them to prophesy

the Seventy Elders (Nu 1116f 25f) Saul (1 Sm 1010 1923) Balaam (Nu 242) messengers of

Saul (1 Sm 1920) Amasa (1 Ch 1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2

Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115)

Under the new covenant the Holy Spirit empowers every believer for ministry The entire church

is to be prophetic (Ac 216ndash18 196 1 Cor 141 5 23f 26 31 39) and bearing witness to the

resurrected and reigning Lord Jesus Christ (Lk 2447ndash49 Ac 18 48ff 29ndash31 65 8 917 20

22 27 29 139ndash12 Ro 1519 1 Cor 24f 1 Th 15 cf Ac 532 610)98

Filled with the Spirit

ldquoDo not get drunk with wine for that is dissipation but be filled99 with the Spiritrdquo (Eph 518)

Since this command is addressed to Christians it can only mean that they are ordered to seek a

fuller manifestation of the Spirit than they have already experienced

ldquoTo be filled with the Spirit is to be filled with the immediate presence of God himself and it

therefore will result in feeling what God feels desiring what God desires doing what God wants

speaking by Godrsquos power praying and ministering in Godrsquos strength and knowing with the

97 Moses was a prophet (Nu 126ndash8 Dt 1815 3410ndash12 Ho 1213 Ac 322 737) David was a prophet (Ac 229f

cf 2 Sm 232 Ne 1224 36 Mt 2243Mk 1236) Joshua is not specifically called a prophet in Scripture but he was

certainly the recipient of special revelations from God (Jos 37ndash9 52 9 513ndash65 710ndash15 81f 18 108 116

131ndash7) Joshua also spoke prophetically (Jos 626 and 1 Ki 1634 cf Ecclus 461) performed a unique miracle (Jos

1013f) and added Scripture to the Mosaic writings (Jos 1026 Dt 341ndash12) 98 See Lukersquos use of dunamij in Acts (ten times 18 222 312 47 33 68 810 13 1038 1911) and Luke (fifteen

times 117 35 414 36 517 619 846 91 1013 19 1937 2126f 2269 2449) 99 plhrousqe is present passive imperative (be continually being filled)

22

knowledge which God himself givesrdquo100 Cf ldquoNever flag in zeal be aglow with the Spirit serve

the Lordrdquo (Ro 1211 RSV)

Repeated fillings with the Spirit

Being ldquofilledrdquo with the Spirit can happen to a Christian more than once Multiple fillings of the

Spirit are seen in the lives of Peter (Ac 24 [cp 113] 48 31) Paul (Ac 917 139) and many

other early believers (including the Apostle John Ac 24 431)

Peter And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

Then Peter filled with the Holy Spirit said to them Rulers of the people and elders of Israel (Ac

48)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

Paul And Ananias went his way and entered the house and laying his hands on him he said Brother

Saul the Lord Jesus who appeared to you on the road as you came has sent me that you may

receive your sight and be filled with the Holy Spirit (Ac 917)

Then Saul who also is called Paul filled with the Holy Spirit looked intently at him [Elymas] (Ac

139)

Apostle John and many early believers And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

See Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

Spiritual gifts and functions in the church

There are four primary passages teaching on spiritual gifts and the resultant diverse but

complementary functions in the body of Christ 1 Cor 124 7ndash11ff Ro 123ndash8 Eph 47ndash16 and

1 Pt 410f

Spiritual gifts may be defined as supernatural grace gifts from God to Christians empowering

them for service101 The two primary terms used in the New Testament for spiritual gifts are

100 Wayne Grudem Systematic Theology p 649 101 John Wimber defines spiritual gifts as ldquothe transrational manifestations of Godgiven by God for the purpose of

ministry taking place for the good of the Body of Christrdquo (Signs and Wonders and Church Growth 1 syllabus sec 4

p 1 ldquoSpiritual Gifts 1rdquo tape outline booklet sec 3 p 6) C Peter Wagner similarly states ldquoA spiritual gift is a special

attribute given by the Holy Spirit to every member of the Body of Christ according to Godrsquos grace for use within the

context of the Bodyrdquo (Your Spiritual Gifts Can Help Your Church Grow [Ventura CA Regal 1979] p 42) ldquoA

spiritual gift is any ability that is empowered by the Holy Spirit [1 Cor 1211] and used in any ministry of the church

[1 Cor 127 1426]rdquo (Wayne Grudem Systematic Theology p 1016) Cf Max Turner ldquoSpiritual Giftsrdquo New

Dictionary of Biblical Theology (NDBT) eds TD Alexander et al (Downers Grove IL InterVarsity 2000) p 790

EDT1 p 1042 ISBE rev 4602 EC 4331 New Dictionary of Theology (NDT) eds SB Ferguson et al (Downers

23

carismata102 (Ro 111 126 1 Cor 17 124 9 28 30f 1 Tim 414 2 Tim 16 1 Pt 410)mdash

emphasizing that these gifts are concrete manifestations or embodiments of Godrsquos grace

mediated through individual believers to others and

pneumatika103 (ldquospiritualrdquo Ro 111 1 Cor 121 141)mdashemphasizing that these gifts are

ldquofrom the Spirit and express the life and power of the Spiritrdquo104 They are ldquothe manifestation

of the Holy Spiritrdquo (1 Cor 127) mediated through individual believers to others105

The following table identifies and compares the spiritual gifts and ministries as found in the four

Pauline lists

Ro 126ndash8 1 Cor 128ndash10 1 Cor 1228ndash30 Eph 411

word of wisdom

word of knowledge

faith

gifts of healings gifts of healings

effectings of miracles workers of miracles

prophecy prophecy

distinguishings of spirits

kinds of tongues kinds of tongues

interpretation of tongues interpretation of tongues

service helps

exhorting

giving

Grove IL InterVarsity 1988) p 269 ISBE 52843 Millard J Erickson Concise Dictionary of Christian Theology

(Grand Rapids Baker 1986) p 63 102 BDAG 1081 BAGD 878f Th 667 NIDNTT 2121 TDNT 9403ndash406 L-N 569f WE Vine An Expository

Dictionary of New Testament Words 2 vols In 1 (Old Tappan NJ Fleming H Revell 1966) 2146f John R

Kohlenberger et al The Greek English Concordance to the New Testament (GEC) (Grand Rapids Zondervan 1997)

p 767 Fee suggests that in 1 Cor 12ndash14 the term charismata is restricted to ldquoSpirit manifestations in the community

and thus probably means something like lsquoconcrete expressions of grace manifested through the Spiritrsquos empoweringrsquordquo

(Gordon Fee ldquoGifts of the Spirit DPL p 340) ldquoThey are the concrete expression of charis grace coming to visible

effect in word or deedrdquo (WG Putman ldquoSpiritual Giftsrdquo NBD3 p 1130) Charisms are ldquoa means of gracerdquo (James

DG Dunn Romans p 734 cf ldquoSpiritual Giftsrdquo Baker Encyclopedia of the Bible (BEB) ed Walter A Elwell 4

vols (Grand Rapids Baker 1988) 41993) ldquoOnly the actual deed or word is the charisma hellip Charisma can only be

understood as a particular expression of charis hellip Charisma is always an event the gracious activity (evnerghma) of

God through a manrdquo (James DG Dunn Jesus and the Spirit pp 253f) ldquoCharisma is a concept which we owe almost

entirely to Paulrdquo (Dunn Jesus and the Spirit pp 205f) (In terms of etymology carisma probably derives directly

from the verb carizomai (give generously) rather than the noun carij (Max Turner ldquoSpiritual Gifts NDBT p 792

idem The Holy Spirit and Spiritual Gifts pp 262ndash267 contra Dunn) Derivation from carizomai would emphasize

gift as graciously given (rather than event of grace) highlighting the giverrsquos good will and favor (Turner)

Nevertheless ldquoPaul relates carisma to Godrsquos grace quite directly at 1 Cor 14 7 and Ro 126rdquo (Turner The Holy

Spirit and Spiritual Gifts p 266 n 17) 103 BDAG 837 BAGD 679 Th 523 L-N 143 1221 (cf 796) GEC p 631 pneumatikoj occurs together with

carisma in Ro 111 The two terms are clearly used interchangeably in 1 Cor 1231 and 141

They are ldquospiritualrdquo (pneumatikoj Ro 111 1 Cor 121 141 37) in the sense that they are ldquofrom the Spirit and

express the life and power of the Spiritrdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3706) ldquoIn Paulrsquos view the sort of

charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an evidence a disclosure a making

visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit p 212) 104 James DG Dunn ldquoSpiritrdquo NIDNTT 3706 105 ldquoSpiritual Giftsrdquo BEB 41992f

24

leading steerings

showing mercy

apostles apostles

prophets prophets

teaching teachers

evangelists

pastor-teachers

These lists are not exhaustive of all possible gifts and ministries106 For example deacons are not

included (cf Phil 11 1 Tim 38ndash13) neither is the gift of celibacy (1 Cor 77 cf Mt 1912)

In 1 Cor 121ndash7 gifts are described as evnerghmatamdashworkings of God (v 6) diakoniaimdashacts of

service given by the Lord (v 5) fanerwsijmdashmanifestation of the Spirit (v 7) pneumatika things

of the Spirit ie things the Spirit endowsenables (v 1 cf 141) for the common good of the

church (v 7) and carismatamdashgracious gifts granted by the Spirit (vv 4 8)107

Each member of the Trinity is involved in giving spiritual gifts the Father (1 Cor 1218 28 717)

the Son (Eph 47f) and the Holy Spirit (1 Cor 1211 Heb 24 cf Ac 2028 132 4 1 Tim 118

414 2 Tim 16)

Spiritual gifts may also be considered from the perspective of being eschatological gifts from the

resurrected and exalted Lord Jesus Christ (Eph 47ndash11 Ac 230ndash36) who is now manifesting his

power and performing his ministry through his body the church Thus spiritual gifts are part of

the heavenly prophetic-priestly-kingly ministry of the Lord by the Holy Spirit (cf Ac 11)108 (We

will discuss the Spirit and eschatology below)

To further explain what spiritual gifts are we will consider what spiritual gifts are not109 They are

not

natural talents110 (non-Christians have talents too)

106 For extensively documented definitions of each gift and ministry see Robert Fugate ldquoSpiritual Gifts Itemized and

Definedrdquo 107 Max Turner The Holy Spirit and Spiritual Gifts (Peabody MA Hendrickson 1996) p 261 108 EE Ellis ldquoSpiritual Giftsrdquo Interpreterrsquos Dictionary of the Bible Supplementary Volume ed Keith Crim

(Nashville TN Abingdon 1976) p 841 As previously noted the Gospel of Luke narrated what Jesus began ldquoto dordquo

and ldquoto teachrdquo (both present infinitives) (Ac 11) see Archibald T Robertson Word Pictures in the New Testament

34 109 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow pp 85ndash92 99ndash102 110 ldquoThese manifestations of the Spirit are marked out for Paul as given (not achieved by man) as expressions of divine

energy (not human potential or talent) as acts of service which promote the common good (not for personal edification

or aggrandizement) (1 Cor 124ndash7)rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3703) Elsewhere Dunn adds ldquoCharisma

is not to be confused with human talent and natural ability nowhere does charisma have the sense of a human capacity

heightened developed or transformed hellip So far as Paul was concerned charismata are the manifestation of

supernatural power Charisma is always God acting always the Spirit manifesting himself hellip For Paul every charisma

was supernatural hellip Charisma is characterized not by the exercise of manrsquos ability and talent but by unconditional

dependence on and openness to Godrdquo (1 Pt 411) (Jesus and the Spirit 255f)

For discussion of the differing views regarding spiritual gifts and natural talents see Siegfried Schatzmann A Pauline

Theology of Charismata 73ndash77 Max Turner The Holy Spirit and Spiritual Gifts 278 For a brief discussion of the

antithesis between the Holy Spirit and the unbelieving world see Robert E Fugate ldquoThe Person and Work of the

Holy Spiritrdquo p 25 (above)

Care must be taken not to interpret natural abilities vs spiritual gifts in terms of Roman Catholic Thomas Aquinasrsquo

nature vs grace dualism (based on Aristotle) or Aristotlersquos potentiality vs actuality dualism

25

the fruit of the Spirit (Gal 522f 1 Cor 1231ndash141)

Fruit of the Spirit Gifts of the Spirit

Every fruit is for every Christian Christians have different gifts and ministries

Manifests the character of Christ Manifest the power amp works of Christ (Mk 1617ndash

20 Ac 11)

Relates to mature Christian character

(ie what a Christian is)

Relate to differing functions and ministries in the

Body (ie what a Christian does)

Gifted Christians (1 Cor 17 1412) can be carnal

(31 3f 131ndash3)

Requires time to develop Given instantaneously (Ac 24 1044ndash46 196

Ro 111 1 Tim 414 2 Tim 16)

Is eternal (1 Cor 1313) Is temporal (1 Cor 138ndash12)

(ldquoA passage on fruit accompanies every one of the primary passages on giftsrdquo111)

normal Christian responsibilities (ie faith serving giving witnessing exhorting etc)

Satanrsquos counterfeit gifts (2 Tim 31 8f 13)112

Diversity of gifting is designed to foster unity in the body of Christ through mutual

interdependence (Ro 123ndash8 1 Cor 124ndash30 Eph 44ndash16) Each member of the body needs the

help of the others ldquoThe eye cannot say to the hand lsquoI have no need of yoursquo nor again the head to

the feet lsquoI have no need of yoursquordquo (1 Cor 1221 cf Ro 112) All members must do their part for

the body to come to maturity (Eph 413 16)

There are three primary purposes for spiritual gifts

To glorify God113 (1 Pt 410f)

To edify the church (1 Cor 127 143ndash5 12 17 26 Eph 412ndash16 1 Pt 410f)114 and

The conviction and conversion of unbelievers (1 Cor 1421ndash25 Mk 1615ndash20 Mt

2818ndash20 Ro 1518f)115

111 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow p 89 112 Biblical examples of Satanic miracles include Ex 7f Dt 131ndash3 Jb 112 26 Mt 722ff Mt 2424Mk 1322 2

Th 29 2 Tim 31 8f 13 Rv 1313ndash15 1613f 1920 113 The New Testament gives many examples of people glorifying God after miraculous healings and deliverances

from the power of Satan (Mt 98Mk 212Lk 525 Lk 716 Mt 1531 Lk 943 1313 Jn 114 40 Lk 1715 1843

Ac 38f 421 cf Jn 1412ndash14 2 Cor 120)

Glorifying God directly relates to the purpose for manrsquos creation ldquoManrsquos chief and highest end is to glorify God [Ro

1136 1 Cor 1031] and fully to enjoy Him forever [Ps 7324ndash28 Jn 1721ndash23]rdquo (Westminster Larger Catechism Q

1) 114 ldquoThe charismata are always to be seen as servicehellip as Godrsquos gifts for the body given to or better through the

individual lsquofor the common good [1 Cor 127]rsquordquo (James DG Dunn Jesus and the Spirit p 264) 115 WG Putman ldquoSpiritual Giftsrdquo The New Bible Dictionary (NBD3) eds I Howard Marshall et al 3rd ed (Grand

Rapids Eerdmans 1996) p 1130 For examples of signs and wonders being a catalyst for church growth see John

Wimber Power Evangelism pp 191f or Signs and Wonders and Church Growth 1 syllabus sec 5 pp 12ndash14

26

In sum116 the Triune God gives spiritual gifts to equip and empower the church to carry out her

God-given ministry of manifesting and extending the victorious all-encompassing kingdom of the

Lord Jesus Christ throughout the world (Mt 2818 Eph 120ndash22 410 1 Cor 1524ndash27 Jn 335

Phil 321) until Christ returns in glory (1 Cor 17 1310 Eph 411ndash13)

Holy Spirit empowers believers for spiritual warfare

Old Testament believers did not drive out demons

In sharp contrast when Jesus the Messiah came the Holy Spirit came upon Him at His baptism

and then immediately led Him into conflict with the devil (Lk 41ndash14 Mt 41ndash11 Mk 112f)

Apparently during this battle in the wilderness Jesus bound ldquothe strong manrdquo (Mk 327 Mt

1229 cp Lk 1121f) ie the devil Jesus ldquoreturned in the power of the Spiritrdquo (Lk 414) and

immediately began to drive out demons (Mk 123ndash27 32 34 39 311 etc) thereby manifesting

the presence of the kingdom of God (Mt 1228)

Jesus gave His disciples authority and power to drive out demons and commanded them to use it

when preaching the good news of the kingdom This was true for the twelve (Mt 101 8 Mk 67

12f Lk 91f cf Mk 315) the seventy (Lk 1017ndash20) and those receiving the great commission

(Mk 1615ndash20) When Jesusrsquo followers were driving out demons Satanrsquos kingdom was collapsing

(Lk 1017ndash19 1120ndash22) In the upper room Jesus taught that ldquoIt is the Spiritrsquos task to show how

the forces of darkness have been effectively overthrownrdquo (Jn 168 11)117

After His resurrection Jesus instructed His disciples not to begin the Great Commission yet but

to wait in Jerusalem until they were clothed with power from on high (Lk 2449) After His

ascension and enthronement the Lord Jesus poured out the Holy Spirit to empower the entire

church (Ac 233 36) Now all believers do warfare against the powers of darkness in Jesusrsquo name

(Mk 1617 Eph 617118 cf vv 10ndash18) The Book of Acts contains numerous examples of believers

driving out demons (Ac 516 87ndash11 Philip who was not an apostle but who was ldquofull of the

Spiritrdquo [63] drove demons out of many Samaritans [87] 1616ndash19 by Paul who had been led

by the Spirit to Philippi [vv 6ndash10] where he drove out a spirit of divination 1911ndash13 18f) The

Holy Spirit filled119 Paul empowering him to speak a prophetic curse against a magicianfalse

116 For additional study on spiritual gifts see Robert E Fugate ldquoIntroduction to Spiritual Giftsrdquo idem ldquoSpiritual Gifts

Itemized and Definedrdquo 117 Donald Guthrie New Testament Theology (Downers Grove IL InterVarsity 1981) p 533 ldquoWhat residual power

the prince of this world enjoys is further curtailed by the Holy Spirit the Counselor (Jn 1611)rdquo (DA Carson John

p 443) In Jn 1611 the verb κέκριται is perfect passive indicative (ie has been and now stands judgedcondemned) 118 The Greek term translated ldquoswordrdquo (macaira) denotes a short sword (2 foot or less) or dagger which was the

crucial offensive weapon in close combat The sword is the Word (r`hma) of God (including both Godrsquos spoken and

written Word Arnold 461f) The genitive ldquoof the Spiritrdquo ldquois probably a genitive of source indicating that the Spirit

makes the sword powerful and effective giving to it its cutting edge (Heb 412)rdquo (OrsquoBrien 482 cf Schnackenburg

279 Lincoln 451 Fee Godrsquos Empowering Presence 728 Hoehner 852) The sword of the Spirit is to be used in

resisting Satanic temptations (Mt 44 7 10 Lk 44 8 12) (Hoehner 853 Morris 207f Bruce 409f Eadie 473)

speaking prophetic curses (Ac 136ndash11) and proclaiming the gospel of the kingdom in the power of the Spirit

(including healings and exorcisms Lk 109 17ndash19) (OrsquoBrien 482 Fee 729 Lincoln 451 Schnackenburg 280

Barth 2200 Salmond 388) (See Arnold 462f cf Stott 282) Using the sword of the Spirit involves ldquospeaking the

words of God in Christrsquos name empowered by Godrsquos Spiritrdquo (Hoehner 853) The commands of Eph 610ndash18 are

ldquodirected to both the individual and the corporate body hellip The Roman soldier did not fight alonerdquo (Hoehner 853)

The sword of the Spirit is held in the belt of truth (Hoehner 852) Cf Rv 116 212 16 1913 15 119 This was most likely an immediate filling with the Spirit ldquoa special enabling of the Spirit for the ministry he is

about to exercisehellipprophetichellipcurserdquo (Peterson 381) See the appendix ldquoFilled with the Spiritrdquo and ldquoFull of the

Spiritrdquo in Luke-Actsrdquo below Paul ldquoconfronts the magician directly under the Spiritrsquos guidancerdquo (Bock 445)

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

9

Providence governing presence over the natural world

ldquoThe Spirit of God is the executive of the powerful presence of God in the governing of the created

orderrdquo39 As Godrsquos governing presence the Holy Spirit gives life to all animate creatures (eg

man animals birds fish etc) and he sustains them

ldquoThe Spirit of God has made me and the breath of the Almighty gives me liferdquo (Job 334)

If He should determine to do so If He should gather to Himself His spirit and His breath all

flesh would perish together and man would return to dustrdquo (Job 3414f cf 1210 273 Gn

617 715 22)

ldquoYou hide your face they are dismayed You take away their spirit they expire and return to

their dust When you send forth your Spirit they [man animals birds fish] are created And

You renew the face of the earthrdquo (Ps 10429f)

The phrase ldquoYou renew the face of the earthrdquo (Ps 10430) suggests that the Holy Spirit also

produces all vegetational life (eg grass plants and trees)40

The Holy Spirit occasionally resurrects people

ldquoBut after the three and a half days the breath of life from God came into them [the two

witnesses41] and they stood on their feet and great fear fell upon those who were watching

themrdquo (Rv 1111)

The Holy Spirit even brings animals to fulfill Godrsquos purposes (Is 3416)

Scripture

Revelation and inspiration

The characteristic ministry of the Holy Spirit in Scripture is prophecy He is ldquothe Spirit of

prophecyrdquo (Rv 1910 cf the Book of Acts 1 Pt 111f 2 Pt 121 2 Tim 316 Ac 24 14 Mi 38

Ho 97 Is 421 611 Zc 712 Jl 328 Nu 1125 1 Sam 1010 Rv 110 42 173 2110 226)42

Understanding the Biblical prophet is key to understanding the inspiration of Scripture A

prophet was Godrsquos chosen spokesman or mouthpiece he received a verbal message (revelation)

from God (ldquothe word of the LORDrdquo) which he was commissioned to speak or write to certain

(Edwin H Palmer The Holy Spirit [Grand Rapids MI Baker 1958] p 21) Cf Abraham Kuyper The Holy Spirit

pp 19ndash21 (example of a king [representing God the Father]mdashwho furnishes the building materials and the plansmdash

and the builder [representing God the Son] who constructs the palace) Kuyper adds ldquoTo lead the creature to its

destiny to cause it to develop according to its nature to make it perfect is the proper work of the Holy Spiritrdquo 39 Sinclair B Ferguson The Holy Spirit p 21 40 Edwin H Palmer The Holy Spirit pp 24f 41 The two witnesses have been variously interpreted as representing the church (Kenneth L Gentry

httpwwwforerunnercombeastbeastfaqhtml) the line of Old Testament prophets until John (David Chilton The

Days of Vengeance [Ft Worth TX Dominion Press 1987] pp 277f) cf Mt 2752 James and Peter (J Stuart Russell

The Parousia [1887 reprint Grand Rapids MI Baker 1985] pp 430ndash444) etc 42 Of the 128 instances in which the Holy Spirit is referred to in the OT 76 (59) are in the context of

prophecyrevelation 90128 (70) refer to either prophecyrevelation or miraculous power (Jon Ruthven On the

Cessation of the Charismata [Sheffield Sheffield Academic Press 1993] pp 114f) Cf Theological Dictionary of

the New Testament (TDNT) 9 vols + Index eds Gerhard Kittle and Gerhard Friedrich [ET Grand Rapids MI

Eerdmans 1964ndash1976] 6407ndash409 681f NIDNTT 3393 699 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2730

Interpreterrsquos Dictionary of the Bible (IDB) ed George A Buttrick 4 vols (Nashville TN Abingdon 1962) 2627

10

people in accordance with Godrsquos commands thus the prophet was Godrsquos messenger who spoke or

wrote Godrsquos words in Godrsquos name at Godrsquos bidding

The Apostle Peter describes the entire Old Testament as ldquothe prophetic wordrdquo

And we have the word of the prophets [lsquothe prophetic wordrsquomdashRSV NASB] made more certain

and you will do well to pay attention to it as to a light shining in a dark place until the day

dawns and the morning star rises in your hearts Above all you must understand that no

prophecy of Scripture came about by the prophetrsquos own interpretation For prophecy never had

its origin in the will of man but men spoke from God as they were carried along by the Holy

Spirit [ldquoimpelled by the Holy Spirit they spoke the words of GodrdquomdashNEB] (2 Pt 119ndash21 NIV)

In other words the Old Testament prophets43 ldquoimpelled by the Holy Spiritrdquo spoke and wrote the

very words of God Godmdashspeaking through menmdashwas the Source of the prophetic Scriptures (not

human initiative) Godrsquos prophets were ldquocarried alongrdquo44 by the Holy Spirit to the goal of His

choosing That is why Christ and the writerrsquos of the New Testament cite the Old Testament with

the introductory formula the Holy Spirit saidsays (or some equivalent) (Mk 1236 Ac 116 424f

2825 Heb 37 98 1015ndash17 cf Ac 751 Heb 11)

After his resurrection Christ commissioned his apostles to be his vehicles of revelation (Jn 1426

1526 1613ndash15 Ac 11ndash5 8) They spoke and wrote the infallible word of the Lord

Since the Holy Spirit perfectly superintended the prophetic-apostolic word ldquoAll Scripture is God-

breathedrdquo (qeopneustoj 2 Tim 316)45 God is the ultimate author of Scripture It is his inspired

43 For an outstanding treatment of Old Testament prophets functioning as the mouthpieces of God see Edward J

Young My Servants the Prophets (Grand Rapids Eerdmans 1952) 44 ldquoCarried alongrdquo (ferw) is a maritime metaphor used in Ac 2715 17 of a ship carried along by the wind Michael

Green picturesquely describes this verb ldquoThe prophets raised their sails so to speak (they were obedient and

receptive) and the Holy Spirit filled them and carried their craft along in the direction He wishedrdquo (2 Peter Jude

TNTC 1891) Benjamin Warfield explains the theological significance of ldquocarried alongrdquo in 2 Pt 121

The term used is a very specific one It is not to be confounded with guiding or directing or controlling or

even leading in the full sense of that word It goes beyond all such terms in assigning the effect produced

specifically to the active agent What is ldquobornerdquo is taken up by the ldquobearerrdquo and conveyed by the ldquobearerrsquosrdquo

power not its own to the ldquobearerrsquosrdquo goal not its own The men who spoke from God are here declared

therefore to have been taken up by the Holy Spirit and brought by His power to the goal of His choosing

The things which they spoke under this operation of the Spirit were therefore His things not theirs And that

is the reason which is assigned why ldquothe prophetic wordrdquo is so sure Though spoken through the

instrumentality of men it is by virtue of the fact that these men spoke ldquoas borne by the Holy Spiritrdquo an

immediately Divine word (Benjamin B Warfield The Inspiration and Authority of the Bible [Phillipsburg

NJ Presbyterian amp Reformed 1948] p 137)

Richard C Trench adds that ferw expresses a temporary bearing rather than an habitual and continuous bearing

(Synonyms of the New Testament sect 58) 45 Benjamin B Warfield in his exhaustive study of qeopneustoj writes

The Greek term has however nothing to say of inspiring or of inspiration it speaks only of a ldquospiringrdquo or

ldquospirationrdquo What it says of Scripture is not that it is ldquobreathed into by Godrdquo or is the product of the Divine

ldquoinbreathingrdquo into its human authors but that it is breathed out by God ldquoGod-breathedrdquo the product of the

creative breath of God In a word what is declared by this fundamental passage is simply that the Scriptures

are a Divine product without any indication of how God has operated in producing them No term could

have been chosen however which would have more emphatically asserted the Divine production of Scripture

than that which is here employed The ldquobreath of Godrdquo is in Scripture just the symbol of His almighty power

the bearer of His creative word hellip What is theopneustos is ldquoGod-breathedrdquo the product of Divine inspiration

the creation of that Spirit who is in all spheres of the Divine activity the executive of the Godhead hellip It does

not express a breathing into the Scriptures by God hellip What it affirms is that the Scriptures owe their origin

to an activity of God the Holy Ghost and are in the highest and truest sense His creation It is on this

11

and infallible Word From these principles we may define Biblical inspiration as ldquothat supernatural

influence of the Holy Spirit whereby the sacred writers were divinely supervised in their

production of Scripture being restrained from error and guided in the choice of words they used

consistently with their disparate personalities and stylistic peculiaritiesrdquo46

Illumination

Though God has given us His inerrant and sufficient Word we do not automatically understand it

correctly We are dependent upon God to give us insight into the meaning and application of His

Word The process by which He does this is called ldquoilluminationrdquo By illumination we mean the

work of the Holy Spirit bringing light and understanding to the individual human mind

In contrasting illumination with revelation and inspiration we could say (somewhat

oversimplifying the case) that revelation is God communicating truth inspiration is God infallibly

recording the truth that He revealed and illumination is God teaching the truth that He revealed

and recorded Revelation and inspiration are concerned with Godrsquos objective truth which

confronts us as something outside of ourselves Illumination involves the subjective discovery of

that objectively revealed truth In other words the Holy Spirit takes the prophetic-apostolic Word

of God written and speaks it directly to our heart

Here are some verses describing the Holy Spiritrsquos work of illumination ldquoOpen my eyes that I may see wonderful things in your lawrdquo (Ps 11918)

ldquoFor God who said lsquoLight shall shine out of darknessrsquo is the One who has shone in our hearts

to give the Light of the knowledge of the glory of God in the face of Christrdquo (2 Cor 46)

ldquoI keep asking that the God of our Lord Jesus Christ the glorious Father may give you the

Spirit of wisdom and revelation so that you may know him better 18 I pray also that the eyes

of your heart may be enlightened in order that you may know the hope to which he has called

you the riches of his glorious inheritance in the saints 19 and his incomparably great power

for us who believerdquo (Eph 117ndash19a NIV)

Illumination by the Holy Spirit

transforms the Bible from a ldquopaper poperdquo to the ldquoliving voice of the Spiritrdquo The same Holy

Spirit who spoke in time past by His prophets and apostles now speaks directly to

contemporary man Without the illumination of the Holy Spirit all direct personal relationship

to God would be lost The Bible would be merely an ancient document setting forth truths

given by God to people who lived millennia ago With the illumination of the Holy Spirit the

foundation of Divine origin that all the high attributes of Scripture are built (The Inspiration and Authority

of the Bible pp 133 296) 46 Carl FH Henry ldquoThe Authority and Inspiration of the Biblerdquo Expositorrsquos Bible Commentary ed Frank E

Gaebelein 12 vols (Grand Rapids MI Zondervan 1979ndash1985) 125 A more comprehensive definition is ldquothe

activity by which that portion intended by God of his special revelation was put into permanent authoritative written

form by the supernatural agency of the Holy Spirit who normally worked concurrently and confluently through the

spontaneous thought processes literary styles and personalities of certain divinely-selected men in such a way that

the product of their special labors (in its entirety) is the very Word of God (both the ideas and the specific vocabulary)

complete infallible and inerrant in the original manuscriptsrdquo (Louis I Hodges ldquoEvangelical Definitions of

Inspiration Critiques and a Suggested Definitionrdquo Journal of the Evangelical Theological Society 37 (March 1994)

109)

12

simple believer in Christ meets God immediately as the living God speaks to him personally

in the pages of the Bible47

One form of illumination is the inner testimony of the Holy Spirit48 The inner testimony of the

Holy Spirit may be defined as follows the Holy Spirit on the basis of the credible witness of the

Scriptures speaks through the Scriptures thereby giving all Christians an inner knowing or

certainty that the Bible is the objective word of God Thus the same Holy Spirit who inspired the

Scripture testifies that it is Godrsquos Word The internal testimony of the Holy Spirit does not give

authority to Scripture but witnesses to the authority Scripture already possesses

Earthly life and ministry of Jesus

ldquoThe church has never sufficiently confessed the influence the Holy Spirit exerted upon the work

of Christrdquo49 Jesus Christ is the man of the Spirit par excellence He is the Messiah anointed with

the Holy Spirit (Is 111f Is 421 amp Mt 1217f Is 611ndash3 amp Lk 418f Lk 41 14 Ac 1038) He is

the eschatological prophet like Moses (Dt 1815 18f cf Ac 322f 737 51f)

The person of Christ was anointed by the Holy Spirit with respect to his call to office However

it is the humanity of Christ that is anointed with respect to the actual supplies of gifts and graces

aids and endowments necessary for the execution of his office (earthly and heavenly) The only

specific immediate act of the Person of the Son on the human nature of Christ was the assumption

of it into subsistence with himself However the Spirit according to the order of the Trinity

interposes his power only to execute the will of the Son The two natures of our Lord actively

concurred in every mediatorial act50

Jesus understood that he was a prophet (Mt 522 Mk 64 Mt 1357 cf Jn 444 Lk 1333

418f)51 This must be seen in its first century Jewish setting ldquoSince the Spirit was principally

regarded as the Spirit of prophecy in the Judaism of that time Jesusrsquo claim was in effect a claim

to be inspired by the Spirit And since the rabbis taught that the Spirit had been withdrawn from

47 Kenneth S Kantzer ldquoThe Communication of Revelationrdquo The BiblemdashThe Living Word of Revelation ed Merrill

C Tenney (Grand Rapids Zondervan 1968) p 79 Elsewhere Kantzer says

ldquoMan needs subjective illumination so that what has been objectively revealed in the past and brought to him

objectively through the inspiration of the prophets may become subjectively revealed to him personally hellip The

Biblical message came from God whether men receive it as such or whether they do not but now and again the Spirit

of God takes the words of the Bible and makes them subjectively the Word of God to individual men Instead of the

dead letter of the law the Bible thereby becomes the living voice of the Spirit in the heart of men It becomes Godrsquos

contemporary message spanning in an instant the millennia between the prophet of old and the man of todayrdquo

(Kenneth S Kantzer ldquoThe Authority of the Biblerdquo The Word for this Century ed Merrill C Tenney (NY Oxford

1960) pp 40f) 48 This doctrine was particularly developed by John Calvin (The Institutes of the Christian Religion 174f 1813

193 311 3f 3215 33ndash36 4149f) Several Reformed confessions include the doctrine of the testimony of the

Holy Spirit the French Confession art 4 (Philip Schaff The Creeds of Christendom [SCC] 3 vols [1931 repr

Grand Rapids MI Baker 1983] 3361) the Belgic Confession art 5 (SCC 3386f) the Second Helvetic Confession

chap 1 (SCC 3832) and especially the Westminster Confession chap 1 art 4f (SCC 3602f) For further study on

the testimony of the Spirit see GW Bromiley ldquoWitness of the Spiritrdquo ISBE rev 41087f FH Klooster ldquoInternal

Testimony of the Holy Spiritrdquo Evangelical Dictionary of Theology (EDT) ed Walter A Elwell (Grand Rapids MI

Baker 1984) pp 564f RC Sproul ldquoThe Internal Testimony of the Holy Spiritrdquo Inerrancy ed Norman L Geisler

(Grand Rapids Zondervan 1980) pp 336ndash354 49 Abraham Kuyper The Work of the Holy Spirit p 97 50 George Smeaton The Doctrine of the Holy Spirit pp 119f John Owen The Works of John Owen 16 vols (London

Banner of Truth 1966) 3160 51 Unlike Old Testament prophets ldquothe word of the Lordrdquo never comes to Jesus he is the Word incarnate

13

Israel since Malachi and would be given again only in the last days Jesus was in effect claiming

to be the eschatological prophet (Dt 1815 18f Is 611ff)rdquo52

Here is a chronological summary of the ministry of the Holy Spirit in the earthly life and ministry

of Jesus Christ

Jesus was conceived by the Holy Spirit in womb of the Virgin Mary (Mt 118 20 Lk 135)

The Holy Spirit formed Jesusrsquo body from Maryrsquos flesh (Heb 214) (not from heavenly flesh

as Roman Catholics and some others assert)

The Holy Spirit descended and came upon Christ at his baptism anointing Him for ministry

(Mt 316Mk 110Lk 321f Is 421ndash4)

Jesus was ldquofull of the Holy Spirit (Lk 41) for the Father ldquogives [him] the Spirit without

measurerdquo (Jn 334)

The Holy Spirit led Jesus (Mt 41Lk 41Mk 112)

The Holy Spirit anointed Jesus to preach the good newsgospel (Lk 418)

The Holy Spirit anointed Jesus to heal the sick and to cast out demons (Lk 414 18 Mt 1228

Ac 1038)

The Holy Spirit anointed Jesus to declare justice to the Gentiles (Mt 1218)

The Holy Spirit produced hilarious joy in Jesus (Lk 1021)53

Through [the assistance of] the Holy Spirit Jesus offered himself as the unblemished sacrifice

to God (Heb 914)

The Holy Spirit raised Jesus from the dead (Ro 14 1 Tim 316 1 Pt 318 NIV NKJ)

Bythrough the Holy Spirit the resurrected Lord Jesus Christ gave instructions54 to His chosen

apostles (Ac 12)

The charismatic outpouring and ministry of the Holy Spirit attest the resurrection and

enthronement of Jesus as Lord Christ and the powerful Son of God (Ac 233 36 Ro

1455)

In sum ldquoThe Spirit at the incarnation became the great guiding principle of all Christrsquos earthly

history hellip The communication from one of Christrsquos natures to the other was by the Spirit the

executive of all the works of God The Spirit prompted all Christrsquos actions and all his words

Nothing was undertaken but by the Spiritrsquos direction nothing was spoken but by his guidance

nothing was executed but by his powerrdquo56 Jesusrsquo example of complete dependence on the Spirit

taught his disciples to depend upon the same Spirit

The individual believer

The Spiritrsquos work in the life ministry death and resurrection of Christ is to be seen as the

inauguration of a new creation through the second man and last Adam Jesus Christ The Holy

52 James DG Dunn ldquoSpiritrdquo NIDNTT 3696 53 Hendriksen p 583 Plummer ICC p 281 54 ldquoGave instructions through the Holy Spiritrdquo (Ac 12) refers to post-resurrection and pre-ascension commands of

Christ to His Apostles eg Lk 2449 (FF Bruce NICNT pp 28 30 and Greek Text p 99 Barrett p 69 Fitzmyer

p 196 Conzelmann Hermeniea p 3 and most translations) Others connect ldquothrough the Holy Spiritrdquo with Jesus

choosing the Twelve Apostles (Marshall TNTC p 57 Haenchen p 139) AT Robertson ties the phrase to both

ideas (RWP 35) 55 F F Bruce TNTC 673 Leon Morris (pp 46f) Cranfield (Romans Shorter Commentary p 7) etc also take ldquothe

Spirit of holinessrdquo to refer to the Holy Spirit 56 George Smeaton The Doctrine of the Holy Spirit p 126

14

Spirit is the Spirit re-creator What has already been accomplished in Christ by the Spirit is now

reduplicated in the new humanity by the same Spirit

Salvation57

All the Spirit does for Godrsquos people was planned before the foundation of the world In fact God

the Holy Spirit is also a party to the eternal covenant of redemption between God the Father and

God the Son58

The Holy Spirit is directly involved with all aspects of the individualrsquos salvation

1 Effectual calling (Eph 44) God calling each of the elect to salvation gives them hope (118)

this same hope of eternal salvation which is possessed by all believers illustrates the unity

believers share in one Spirit (44)59

2 Regeneration (new birthnew creation) (Jn 33ndash660 born of the Spirit cf 663 2022 113 Tit

3561 1 Pt 318) brought about by the ldquoSpirit of liferdquo (Ro 82 cf 811 2 Cor 36 Ezk 3714

Jn 663)

3 Conversion (= repentance unto life + faith in the Lord Jesus Christ62) Repentance is preceded

by the Holy Spirit convicting people of their sins (Jn 168ndash11 cf Ac 237 533 754 2425)

4 Union with Christ (Eph 218 1 Cor 617)63 The Holy Spirit inhabits all true believers (Jn

1417 2 Tim 114 1 Cor 316 619 2 Cor 616 Eph 222 Ro 89)

5 Justification (1 Cor 611)

6 Definitive sanctification (1 Cor 611)64

7 Adoption (Ro 815f ldquothe Spirit of adoptionrdquo Gal 46) amp the sealing65 of the Spirit (2 Cor 122

Eph 113 430)

57 There are certain weaknesses in the ordo salutis See Sinclair B Ferguson The Holy Spirit pp 97ndash103ff John M

Frame Salvation Belongs to the Lord (Phillipsburg NJ PampR 2006) p 277 58 John M Frame Systematic Theology 59 59 Harold W Hoehner Ephesians pp 515f 264f Hoehner notes that ldquothe third person of the Trinity is the unifier in

this verserdquo (p 516) The connection between the Spirit and the hope ldquomight suggest that the hope consisted in the full

reception of the Spirit whose first-fruits they have already received (114)rdquo (Ernest Best Ephesians p 368) 60 In Jn 33ndash8 born of water and the Spirit describe the new birth using Old Testament prophetic language See Donald

A Carson The Gospel According to John NKJ ESV NASB NIV KJV ASV RSV etc understand the word ldquoSpiritrdquo in

born of the Spirit to refer to the Holy Spirit (contra Carson) 61 This refers to the Holy Spirit making believers new creations and imparting eternal life to them eg Homer A

Kent The Pastoral Epistles pp 233f Dibelius and Conzelmann Hermeniea p 149 Some take renewal as the process

of sanctification subsequent to the instantaneous act of regeneration (eg D E Hiebert in EBC 11445f Hendriksen

p 391 Lenski pp 934f) 62 ldquoNone can believe in Jesus Christ or yield obedience unto him or worship God in him but by the Holy Ghostrdquo

(John Owen Works 344) 63 ldquoThe work of the Spirit is essentially a ministry of uniting us to Christ and then unfolding to us and in us the riches

of Godrsquos grace that we inherit in Christrdquo (Sinclair B Ferguson The Holy Spirit p 112) 64 John Murray Collected Writings of John Murray 2277ndash293 cited by Robert L Reymond A New Systematic

Theology of the Christian Faith pp 757f 65 A seal is an outward sign which indicates authentication ownership and preservation Leland Ryken et al

Dictionary of Biblical Imagery (Downers Grove IL InterVarsity 1998) p 766 ldquoThe Holy Spirit as the pledge of the

inheritance is now the seal with which the believer is marked appointed and kept for the redemptionrdquo (TDNT 7949)

ldquoThe Spiritrsquos presence is Godrsquos guarantee that believers are owned by him and secure in himrdquo (Evangelical Dictionary

of Biblical Theology 719)

15

8 Progressive sanctification (2 Th 213 1 Pt 12 Ro 813 1516)

9 Perseverance of the saints (Gal 55)

10 Glorification The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414 cf 2 Cor 318 8)

Godrsquos covenant with his people includes the ministry of his Spirit in their lives and in the lives of

their covenant children (Is 5921 [cf 5920ndash604] Gal 314 cf Ac 238f 1 Cor 714)

The Christian life

Sanctification

Human nature is ldquoincapable of any holy action without the power of the Holy Spirit hellip Without

the Holy Spirit it can not have any virtue or holinessrdquo66

Thus a primary goal of the ldquoSpirit of holinessrdquo (Ro 14) is sanctification (2 Th 213 1 Pt 12 Ro

1516 Gal 522f Ac 1352 Ro 86 1417 1513 Eph 316ndash19 1 Th 16 43ndash8) ie transforming

Godrsquos people into the moral and spiritual likeness of Christ (Ro 829 2 Cor 318) The Holy Spirit

brings the love of God into the heart of the believer and into the Christian community (Ro 55

1530 Col 18) In sanctification Godrsquos people become fully and truly what they were created and

destined to be All of this is accomplished by the Holy Spirit as John Owen described

ldquoThere is not one spiritual good from first to last communicated to us or that we by the grace

of God partake of but it is revealed to us and bestowed on us by the Holy Ghost hellip For

whatever God works in us is by his Spirit hellip There is not any thing done by us that is holy

and acceptable to God but it is an effect of the Spiritrsquos operationrdquo67

A distinctive element in the new covenant is the Holy Spirit writing Godrsquos law68 on the heart of

every believer (Heb 88ndash12 1015ndash17 quoting Jer 3133f) Furthermore the Holy Spirit gives the

believer the desire and the power to keep Godrsquos law (Ezk 3626f Ro 84) Thus the Christian has

an entirely different frame of reference in his thinking than the unbeliever (Ro 84ndash9 1 Cor 2) As

those who live according to the Spirit Christians ldquoset their minds on the things of the Spiritrdquo (Ro

For a theology of the sealing of the Holy Spirit see Robert L Reymond A New Systematic Theology of the Christian

Faith pp 762ndash764 (who notes that ldquofaith in Christ is the instrumental cause of the sealingrdquo) Sinclair B Ferguson

The Holy Spirit pp 180ndash182

Some Puritans such as Richard Sibbes (1577ndash1635) and Thomas Goodwinmdashfollowing the King James translation

which misunderstood the aorist participle in Eph 113mdashbelieved the sealing of the Holy Spirit to be his confirming

work that takes place subsequent to onersquos initial saving faith (Sinclair B Ferguson The Holy Spirit pp 181f) 66 Abraham Kuyper The Work of the Holy Spirit pp 101f 67 John Owen The Holy Spirit His Gifts and Power p 24 cf Works 327 68 Paul uses the phrases ldquothe things of the lawrdquo (Ro 214) and ldquothe work of the lawrdquo (Ro 215) to denote basic

requirements of Godrsquos moral law that are ldquowritten in their [unbelieving Gentilesrsquo] heartsrdquo (v 15) ldquoPaul does not say

that the law is written upon their heartsrdquo an expression reserved for Christians (John Murray Epistle to the Romans

2 vols in 1 [Grand Rapids Eerdmans 1959 1965] 172ndash75)

Godrsquos Spirit and Godrsquos law are not antithetical Rather Godrsquos law is ldquospiritualrdquo (Ro 714) being revealed inspired

and illumined by the Holy Spirit furthermore the Holy Spirit speaks through Godrsquos law The relationship between

the Holy Spirit and Godrsquos holy and just law is so intertwined that world-renowned exegete CEB Cranfield writes

ldquoFor Paul the giving of the Spirit is the establishment of the lawrdquo (Ro 81ndash16 etc) (Romans ICC 2861) The Spirit-

anointed Messiah brings justice to the nations through his law (Is 421 4) Sadly much teaching on the Holy Spirit

pits the Holy Spirit against Godrsquos law misunderstanding Paulrsquos statements on the law (particularly Gal 3ndash5 and Ro

7ndash8)

16

85 ESV ie they think thoughts suggested by the Holy Spirit and desire to please Him69 (Cf Ro

122 ldquotransformed by the renewing of your mindrdquo Eph 423 ldquobe renewed in the spirit of your

mindrdquo)

Scripture gives us several examples of the Holy Spirit departing from people whom he had

previously anointed but who persisted in disobedience eg Samson (Jdg 1620) Saul (1 Sm

1614) and the people of Israel (Is 6310) After his sins of adultery and murder David prayed

that God would not take the Holy Spirit from him (Ps 5111) (This would mean removing Davidrsquos

anointing or supernatural empowerment for leadership and prophecy)

Fellowship

The Christian life is characterized by ldquothe fellowship of the Holy Spiritrdquo (2 Cor 1314 cf Ph 21)

The fellowship or communion of the Spirit is both the communion that the Spirit creates and

communion with the Holy Spirit And fellowship with the Spirit is fellowship with each member

of the Godhead (Jn 1420 1 Jn 324 413) The Person of the Holy Spirit is the unifying and

creating power that brings about Christian community expressed in the term koinwnia

Sonship

The Person of the Holy Spirit assures believers that they are children and heirs of God enabling

them to relate to God as ldquoDear Fatherrdquo and to Christ as elder brother and fellow-heir (Ro 815ndash17

Gal 46)70

Paraclete

Jesus called the Holy Spirit the paraklhtoj (from paramdashbeside + kalewmdashto call) (Jn 1416 26

1526 167 cf Ro 826) No single English word can convey the range of meanings of this Greek

word but the primary thoughts are ldquolegal counsel for defenserdquo and ldquohelperrdquo71 Since his

resurrection and ascension Jesus now relates to his church and to the world via the Spirit As

Paraclete the Holy Spirit mediates the personal presence and power of Jesus in the Christian while

Jesus is with the Father72

69 Other translations of Ro 85 include ldquohave their outlook shaped by the things of the Spiritrdquo (NET) ldquohave their minds

set on what the Spirit desiresrdquo (NIV) ldquoare usually thinking the things suggested by the Spiritrdquo (Williams) ldquoset their

minds on and seek those things which gratify the (Holy) Spiritrdquo (Amplified) To live according to the Spirit depicts

Christians as those who live in the realm dominated by the Holy Spirit (Douglas Moo Romans p 486) 70 ldquoAbbardquo is Aramaic for ldquomy fatherrdquoIt expresses childlike intimacy and trust Thus the Holy Spirit opens up to us a

new intimate relationship with God as our Father thereby giving us a source of identity NIDNTT 1614f TDNT

15f ISBE rev 13f The intimacy involved in calling God ldquoAbbardquo far surpasses anything in Judaismmdashit is wholly

new (TDNT 16) Jesus Godrsquos unique Son came to reveal God as Father and to bring us to the Father (Jn 142 6-10

175f cf Mk 1436) 71 An advocate is a legal term for one who pleads anotherrsquos behalf before a judge counsel for defense mediator

intercessor paraklhtoj includes the thoughts of (1) helper (2) the impartation of empowering comfort in distress [in

LXX] (3) advocate counsel for defense [in Greek law] (4) encourager ie one imparting courage to troops going

into battle (William Barclay New Testament Words [London SCM 1964] pp 215ndash222) It does not mean

ldquoComforterrdquo (TDNT 5804) See standard dictionaries and commentaries TDNT 5803f 811ndash814 RE Brown John

AB 21135ndash1144 NIDNTT 189ndash91 W Bauer WF Arndt FW Gingrich FW Danker A Greek-English Lexicon

of the New Testament and Other Early Christian Literature (BAGD) 2nd ed (Chicago IL University of Chicago

Press 1979) p 618 Thayer p 483 72 MMB Turner ldquoHoly Spiritrdquo Dictionary of Jesus and the Gospels p 350 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2739 Cf ldquoThe work of the Holy Spirit is to manifest the active presence of God in the world and especially in

the church hellip One of his primary purposes in the new covenant age is to manifest the presence of Godrdquo (Wayne

17

Illumination and teaching

The Holy Spirit is ldquothe Spirit of wisdom and revelationrdquo (Eph 117 NIV73 cf Jn 1613ndash15 1 Cor

29f) ldquothe Spirit of Truthrdquo (Jn 1417 1526 1613 1 Jn 46 57) ldquothe Spirit of wisdom counsel

and understandingrdquo (Is 112) and ldquothe anointing you received from [Jesus74]rdquo (1 Jn 220 27) As

such the Holy Spirit teaches believers (Jn 1426 1613 1 Cor 212f 1 Jn 227 cf Lk 1212)

illuminating the Scriptures to their minds (see the above explanation of illumination) The Spiritrsquos

teaching is antithetical to the wisdom of the world (1 Cor 210ndash16)

Worship and prayer

On the basis of the finished work of Jesus Christ Christians have immediate access to God the

Father through the Holy Spirit (Eph 218) Worship is not facilitated by a holy site (Jn 420ndash24)

building or objects but by the presence of Godrsquos Spirit

ldquoJesus said to her ldquoWoman believe Me the hour is coming when you will neither on this

mountain [Gerizim] nor in Jerusalem worship the Father hellip The true worshippers will

worship the Father in spirit and truth for they are the kind of worshippers the Father seeks

God is spirit and His worshippers must worship in spirit and in truthrdquo (Jn 421 23f)

And Godrsquos Spirit dwells in the Christian community (1 Cor 316 cp Mt 1820) The Holy Spirit

helps the believer in his worship and in his prayers making them acceptable to God He is ldquothe

Spirit of grace and of supplicationrdquo (ldquopleas for mercyrdquo ESV) (Zc 1210) motivating and directing

Godrsquos people in prayer and supplication Thus He is the believerrsquos source of grace and prayer75

ldquoFor we are the real circumcision who worship by the Spirit of God and glory in Christ Jesus

and put no confidence in the fleshrdquo (Phil 33 ESV)

ldquoIn the same way the Holy Spirit helps76 us in our weakness We do not know what we ought

to pray but the Spirit himself intercedes for us with groans that words cannot express And he

who searches our hearts knows the mind of the Spirit because the Spirit intercedes for the

saints in accordance with Godrsquos willrdquo (Ro 826f) cf ldquothrough our inarticulate groans77 the

Spirit himself is pleading for us and God who searches our inmost being knows what the Spirit

means because he pleads for Godrsquos people in Godrsquos own wayrdquo (NEB)

ldquoPray in the Spirit on all occasions with all kinds of prayers and requestsrdquo (Eph 618 NIV cf 1

Cor 1414f 2 4 1 Th 517ndash20)

Grudem Systematic Theology pp 634 641) ldquoto mediate Christrsquos presence to believersrdquo (JI Packer Keep in Step

with the Spirit p 49) 73 Contrary to many translations it is best to understand Eph 117 as referring to the Holy Spirit rather than the human

spirit Harold W Hoehner defends this view with seven exegetical reasons (Ephesians pp 256ndash258) Numerous

commentators agree Lincoln 57 Best 162f OrsquoBrien 132 Schnackenburg 74 Calvin 134 Fee Godrsquos Empowering

Presence 674ndash676 etc 74 R E Brown Epistles of John AB 347f 359 75 ldquoCan an impersonal ldquoitrdquo be the Giver of grace No Can a mere force be the Director of all prayers No In order

for the Holy Spirit to decide when where and to whom to give grace He has to be omniscient omnipresent and

omnipotentrdquo (Robert Morey The Trinity Evidence and Issues p 195) 76 ldquoHelpsrdquo (sunantilambanomai) means ldquoto lend a hand together with at the same time with onerdquo (RWP 4376) The

only other NT occurrence is Lk 1040 when Martha requested Mary help her prepare the meal 77 ldquoInarticulate groans include speaking in tongues Kasemann pp 240f NIDNTT 2883f TDNT 1376 5813 James

DG Dunn Jesus and the Spirit pp 241 245f cf CK Barrett HNTC p 168 Godet p 321 Chrysostom Homilies

on Romans 14 (NPNF2 11447) RP Spittler ISBE rev 4603

18

ldquoBut you my friends must fortify yourselves in your most sacred faith Continue to pray in

the power of the Holy Spiritrdquo (Jude 20 NEB)78

Even singing is to be prompted and anointed by the Spirit (1 Cor 1415 26 Eph 518f79 Col 316)

ldquoOur confidence should be as unbounded as our dependence [upon the Holy Spirit] is complete

Our desires and intercessions should be as extensive as the promises of God (Gn 2218 Ps 28)

and as extensive as the commission to disciple all nations [Mt 2818ndash20 Mt 1615ndash20]rdquo80

Historically sense-oriented ritualism has always driven out the Spiritrsquos ministry81

Guidance

The Lord Jesus Christ leads his church by means of the Spirit who speaks through the Word82

ldquoThose who are led [ldquomovedrdquo NEB JB] by the Spirit of God are sons of Godrdquo (Ro 814 NIV cf

ldquodirected by the Spiritrdquo Ro 814 NEB)

ldquoIf you are led by the Spirit you are not under law83 (Gal 518 NIV cf ldquolive by the Spiritrdquo v

16)

ldquoSince we live by the Spirit let us keep in step with the Spirit (Gal 525 NIV) cf ldquowalk where

the Spirit leadsrdquo (Williams)84

Note that the all of the verbs listed above in Ro 84 14 Gal 516 18 25 are present tense in

Greekmdashindicating that being led by the Holy Spirit is an ongoing habitual characteristic of

genuine Christians

The Book of Acts contains several examples of the Holy Spirit leading believers (Ac 829 1019f

132 4 1528 166f 2022f 28 214)

Then the Spirit said to Philip ldquoGo near and overtake this chariotrdquo (Act 829)

78 Praying in the Spirit refers to charismatic prayer in which the words are spontaneously and supernaturally

given by the Spirit It includes prayer in tongues (cf R J Bauckham WBC 50113 Dunn Jesus and the Spirit pp

239f) Christians are ldquoto pray in the Holy Ghost who prompts the matter of all true prayerrdquo (George Smeaton The

Doctrine of the Holy Spirit pp 90f) 79 ldquoSpiritual [pneumatikoj] songsrdquo (Eph 519 Col 316) are prophetic songs ie songs prompted spontaneously

by the Holy Spirit usually having unpremeditated words with unrehearsed melodies sung lsquoin the Spiritrsquo

whether in tongues or in the language of the congregation They are sung in the public church meetings as well as

in private In the congregation spiritual songs that are sung in tongues (1 Cor 1415) should be interpreted (1 Cor

145 13 27f) Spiritual songs manifest the Holy Spiritrsquos life and presence ldquoThe use of pneumatikos in the epistles of

Paul always bears the connotation lsquosupernaturalrsquordquo (Howard M Ervin These Are Not Drunken As Ye Suppose

[Plainfield NJ Logos 1968] p 233 cf pp 227ndash233) 80 John Murray ldquoThe Power of the Holy Spiritrdquo Collected Writings of John Murray 1141 81 George Smeaton The Doctrine of the Holy Spirit p 328 82 For a cessationist interpretation of these verses see John Murray ldquoThe Guidance of the Holy Spiritrdquo Collected

Writings of John Murray 4 vols (Carlisle PA Banner of Truth 1976ndash1982) 1186ndash189 Benjamin B Warfield ldquoThe

Leading of the Spiritrdquo Biblical and Theological Studies (Philadelphia Presbyterian amp Reformed 1968) pp 543ndash559

Contrast Wayne Grudem Systematic Theology pp 642f 83 Christians are not ldquounder lawrdquo (Gal 518) in the sense that they are not under the covenant curse and condemnation

due to transgressing the Mosaic legislation (Robert E Fugate Godrsquos Law Foundation for Moral Order p 9) 84 stoicew implies a row or series thus movement in a definite line eg marching in military formation following

the Spirit as the leader (TDNT 7667f NIDNTT 2452 cf Galatians commentaries HD Betz Hermeniea pp 293f

Fung NICNT pp 275f Ridderbos NICNT p 210 Calvin ldquolet him govern our actionsrdquo p 169) In Gal 516 ldquolive

by the Spiritrdquo includes ldquobe ruled by the Spiritrdquo (Ridderbos Galatians NICNT p 203)

19

While Peter thought about the vision the Spirit said to him ldquoBehold three men are seeking

you 20 ldquoArise therefore go down and go with them doubting nothing for I have sent themrdquo

(Ac 1019ndash20 cf 1112)

As they ministered to the Lord and fasted the Holy Spirit said ldquoNow separate to Me Barnabas

and Saul for the work to which I have called themrdquo 3 Then having fasted and prayed and

laid hands on them they sent them away 4 So being sent out by the Holy Spirit they went

down to Seleucia and from there they sailed to Cyprus (Ac 132ndash4)

For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these

necessary things (Ac 1528)

Now when they had gone through Phrygia and the region of Galatia they were forbidden by

the Holy Spirit to preach the word in Asia 7 After they had come to Mysia they tried to go

into Bithynia but the Spirit did not permit them (Ac 166ndash7)

ldquoAnd see now I go bound in the spirit to Jerusalem not knowing the things that will happen

to me there 23 ldquoexcept that the Holy Spirit testifies in every city saying that chains and

tribulations await merdquo (Ac 2022ndash23)

The church

Because of the Holy Spiritrsquos work the church is an organism not an organization It is the body

of Christ comprised of re-created humans The church is also the temple of the Holy Spirit (1 Cor

316 Eph 220ndash22) The Holy Spirit unites Christ and the believer (1 Cor 617) In so doing the

Holy Spirit mediates the present ministry of the exalted Lord Jesus Christmdashwho is the head of his

body the church (Eph 122f 523 Col 118)mdashin and through the church (Ac 11ff85) As Christrsquos

agent (Ac 167 Ro 89 Gal 46 Ph 119) the Holy Spirit acts as Lord in the church (2 Cor 317f)86

The Spirit is now experienced as the power of the risen Christ The Holy Spirit now cannot be

experienced apart from Christ87

Baptized in the Holy Spirit

(For believers) baptized88 in89 the Holy Spirit is a metaphor describing the new covenant believerrsquos

initial reception of the Holy Spirit at the moment of hisher conversion to the Lord Jesus Christ in

faith and repentance resulting in the Holy Spirit permanently indwelling the new believer and

incorporating him or her into the body of Christ90 This metaphor pictures the believer as being

85 The Gospel of Luke narrated what Jesus began ldquoto dordquo and ldquoto teachrdquo (both present infinitives) (Ac 11) For the

significance of the present tense in this verse see Archibald T Robertson RWP 34 86 JI Packer ldquoHoly Spiritrdquo New Dictionary of Theology eds Ferguson Wright Packer (Downers Grove IL

InterVarsity 1988) p 319 87 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 IDB 3636 88 All seven New Testament occurrences of ldquobaptized in the Spiritrdquo (Mt 311 Mk 18 Lk 316 Jn 133 cf Ac

15 1116 1 Cor 1213) use the verb baptizw the noun baptisma is never used 89 evn should be translated as locative (in) not as instrumental (by) ldquoAll NT examples of evn can be explained from

the point of view of the locativerdquo (Archibald T Robertson A Grammar of the Greek New Testament in the Light of

Historical Research [Nashville TN Broadman 1934] p 590) Thus believers are baptized in or with the Holy

Spiritmdashnot by the Spirit (cp 1 Cor 102) To be baptized ldquobyrdquo someone in the New Testament is always expressed by

the proposition u`po followed by a genitive nounmdashnot evn plus the dative See NIDNTT 31210 1208 (cited by

Grudem Systematic Theology p 768) 90 Cf ldquoBaptized in the Holy Spiritrdquo denotes ldquothe initial work of God of incorporating all believers first at Pentecost

then at Samaria [Ac 8] and again at Caesarea [Ac 10] into one unified body of Christ in the Holy Spirit Thereafter

20

immersed deluged engulfed and saturated in the Holy Spirit91 In the New Testament being

baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo92

With regard to believers The baptism in the Holy Spirit is

performed by Christ (Mt 311 Mk 18 Lk 31693 Jn 133 cf Ac 15 1116)

instantaneous (not a process)

(usually) simultaneous with conversion thus initiatory (like baptism in water) (Ac 1114ndash

18 157ndash11 1 Cor 1213)94

individually received (by every Christian at hisher conversion)

universal (every Christian is a recipient)

unrepeatable (once-for-all for each believer) and

permanent (it cannot be lost or forfeited Jn 1416f 1 Jn 227)

There are (at least) three primary effects from being baptized in the Holy Spirit

The Holy Spirit (Who is ldquothe Spirit of adoptionrdquo Ro 815) comes to permanently indwell

the new believer (whose body becomes a temple of the Holy Spirit)

The new believer is made a member of the spiritual body of Christ incorporated into the

spiritual organism called the church (1 Cor 121395) which is the new covenant temple of

God96

The Holy Spirit begins His fiery purifying of the believer (Lk 316 cp Ac 158f with

1116) and the church

With regard to unbelievers Jesus baptizing in a fiery-Spirit baptism (Lk 316 Ac 219ndash21) depicts

the judicial punishment of the wicked in unquenchable fire (Mt 312)

There are no New Testament commands or exhortations to be baptized inwithby the Holy Spirit

The Holy Spirit brings unity and cohesiveness to the body of Christ by his indwelling and

animating activity (Eph 43f NEB Phil 21f 1 Cor 1213 cf Ac 242ndash47 8 10) In addition to

unity the Holy Spirit also produces love (Ro 1530 Col 18) and fellowship (Phil 21ff 2 Cor

1314) in Christrsquos church Conversely strife disputes dissensions and factions are works of the

all who believe at the time of their conversion were brought by God in the Holy Spirit to join this body and to be part

of this one body that is called the believing church of Jesus Christrdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit

as the Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p

31) 91 Cf Immerse plunge drench overwhelm soak (BAGD pp 131f) ldquoThe Spirit is both around (1 Cor 1213a) and

within (v 13b)rdquo (NIDNTT 31210) The figurative usage conveys the thought ldquoto cause someone to have a highly

significant religious experience involving special manifestations of Godrsquos power and presencerdquo (JP Louw and

Eugene A Nida Greek-English Lexicon of the New Testament Based on Semantic Domains (L-N) 2 vols [NY United

Bible Societies 1989] 1539 5349) 92 Wayne Grudem Systematic Theology p 773 93 Baptizing inwith the Holy Spirit and fire depicts cleansing or purifying the righteous (cp Ac 158f with 1116) and

destroying the wicked 94 ldquoBaptism in the Spiritrdquo denotes ldquothe dwelling of God through his Holy Spirit at the moment of a believerrsquos salvationrdquo

(Craig L Blomberg ldquoBaptism of the Holy Spiritrdquo EDBT p 50)

Of course Jesusrsquo disciples were baptized in the Holy Spirit (Ac 2) subsequent to their conversion but that was because

of their unique place in the history of redemption The same could be said regarding the Samaritan converts in Acts

8 cf Frederick D Bruner A Theology of the Holy Spirit (Grand Rapids Eerdmans 1970) chapt 5 95 ldquoIn one Spirit we were all baptized so as to become one bodyrdquo (Fee on 1 Cor 1213 cf Eph 222) See commentaries

CK Barrett HNTC pp 288f Gordon D Fee NICNT pp 603ndash606 96 The Spirit defines the boundaries and character of the people of God (Ac 1115ndash17 192ndash6 1 Cor 1213) ldquoTo be

baptized into membership of the body is to be engraced with the charismministry which is each member of the bodyrsquos

particular function (charisma) within the body (127 11)rdquo (James DG Dunn ldquoBaptism in the Spirit Yet Once

MoremdashAgainrdquo Journal of Pentecostal Theology 191 (2010) 39)

21

flesh (Gal 520 Ro 84ndash6 cf Ja 314ndash18) the result of not being ldquoled by the Spiritrdquo (Gal 518)

not ldquowalk[ing] in the Spiritrdquo (Gal 525 Ro 84) and not having mature fruit of the Spirit (Gal

522f) or being unbelievers ldquonot having the Spiritrdquo (Jude 19)

Power for service

The Holy Spirit is ldquothe Spirit of gracerdquo (Heb 1029) As such he is the executor or administrator

and the dispenser of Godrsquos grace which is mediated by Jesus Christ (Jn 117) One way the Holy

Spirit administrates and dispenses Godrsquos grace is by distributing various gifts and ministries to

Godrsquos covenant people (1 Cor 1211 Heb 24 cf Ac 2028 132 4) In dispensing Godrsquos grace-

giftsmdashthereby empowering believers for servicemdashthe Holy Spirit manifests the active presence of

God in both the church and the world (p 9)

For example under the old covenant the Spirit of the Lord came upon various men to empower

them for civil and military leadership

the covenant mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note

wisdom cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah

(Jdg 1129) Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232)

Of these men Moses Joshua and David were also prophets97 and they wrote Scripture

The Spirit of the Lord also came upon several old covenant men to empower them to prophesy

the Seventy Elders (Nu 1116f 25f) Saul (1 Sm 1010 1923) Balaam (Nu 242) messengers of

Saul (1 Sm 1920) Amasa (1 Ch 1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2

Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115)

Under the new covenant the Holy Spirit empowers every believer for ministry The entire church

is to be prophetic (Ac 216ndash18 196 1 Cor 141 5 23f 26 31 39) and bearing witness to the

resurrected and reigning Lord Jesus Christ (Lk 2447ndash49 Ac 18 48ff 29ndash31 65 8 917 20

22 27 29 139ndash12 Ro 1519 1 Cor 24f 1 Th 15 cf Ac 532 610)98

Filled with the Spirit

ldquoDo not get drunk with wine for that is dissipation but be filled99 with the Spiritrdquo (Eph 518)

Since this command is addressed to Christians it can only mean that they are ordered to seek a

fuller manifestation of the Spirit than they have already experienced

ldquoTo be filled with the Spirit is to be filled with the immediate presence of God himself and it

therefore will result in feeling what God feels desiring what God desires doing what God wants

speaking by Godrsquos power praying and ministering in Godrsquos strength and knowing with the

97 Moses was a prophet (Nu 126ndash8 Dt 1815 3410ndash12 Ho 1213 Ac 322 737) David was a prophet (Ac 229f

cf 2 Sm 232 Ne 1224 36 Mt 2243Mk 1236) Joshua is not specifically called a prophet in Scripture but he was

certainly the recipient of special revelations from God (Jos 37ndash9 52 9 513ndash65 710ndash15 81f 18 108 116

131ndash7) Joshua also spoke prophetically (Jos 626 and 1 Ki 1634 cf Ecclus 461) performed a unique miracle (Jos

1013f) and added Scripture to the Mosaic writings (Jos 1026 Dt 341ndash12) 98 See Lukersquos use of dunamij in Acts (ten times 18 222 312 47 33 68 810 13 1038 1911) and Luke (fifteen

times 117 35 414 36 517 619 846 91 1013 19 1937 2126f 2269 2449) 99 plhrousqe is present passive imperative (be continually being filled)

22

knowledge which God himself givesrdquo100 Cf ldquoNever flag in zeal be aglow with the Spirit serve

the Lordrdquo (Ro 1211 RSV)

Repeated fillings with the Spirit

Being ldquofilledrdquo with the Spirit can happen to a Christian more than once Multiple fillings of the

Spirit are seen in the lives of Peter (Ac 24 [cp 113] 48 31) Paul (Ac 917 139) and many

other early believers (including the Apostle John Ac 24 431)

Peter And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

Then Peter filled with the Holy Spirit said to them Rulers of the people and elders of Israel (Ac

48)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

Paul And Ananias went his way and entered the house and laying his hands on him he said Brother

Saul the Lord Jesus who appeared to you on the road as you came has sent me that you may

receive your sight and be filled with the Holy Spirit (Ac 917)

Then Saul who also is called Paul filled with the Holy Spirit looked intently at him [Elymas] (Ac

139)

Apostle John and many early believers And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

See Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

Spiritual gifts and functions in the church

There are four primary passages teaching on spiritual gifts and the resultant diverse but

complementary functions in the body of Christ 1 Cor 124 7ndash11ff Ro 123ndash8 Eph 47ndash16 and

1 Pt 410f

Spiritual gifts may be defined as supernatural grace gifts from God to Christians empowering

them for service101 The two primary terms used in the New Testament for spiritual gifts are

100 Wayne Grudem Systematic Theology p 649 101 John Wimber defines spiritual gifts as ldquothe transrational manifestations of Godgiven by God for the purpose of

ministry taking place for the good of the Body of Christrdquo (Signs and Wonders and Church Growth 1 syllabus sec 4

p 1 ldquoSpiritual Gifts 1rdquo tape outline booklet sec 3 p 6) C Peter Wagner similarly states ldquoA spiritual gift is a special

attribute given by the Holy Spirit to every member of the Body of Christ according to Godrsquos grace for use within the

context of the Bodyrdquo (Your Spiritual Gifts Can Help Your Church Grow [Ventura CA Regal 1979] p 42) ldquoA

spiritual gift is any ability that is empowered by the Holy Spirit [1 Cor 1211] and used in any ministry of the church

[1 Cor 127 1426]rdquo (Wayne Grudem Systematic Theology p 1016) Cf Max Turner ldquoSpiritual Giftsrdquo New

Dictionary of Biblical Theology (NDBT) eds TD Alexander et al (Downers Grove IL InterVarsity 2000) p 790

EDT1 p 1042 ISBE rev 4602 EC 4331 New Dictionary of Theology (NDT) eds SB Ferguson et al (Downers

23

carismata102 (Ro 111 126 1 Cor 17 124 9 28 30f 1 Tim 414 2 Tim 16 1 Pt 410)mdash

emphasizing that these gifts are concrete manifestations or embodiments of Godrsquos grace

mediated through individual believers to others and

pneumatika103 (ldquospiritualrdquo Ro 111 1 Cor 121 141)mdashemphasizing that these gifts are

ldquofrom the Spirit and express the life and power of the Spiritrdquo104 They are ldquothe manifestation

of the Holy Spiritrdquo (1 Cor 127) mediated through individual believers to others105

The following table identifies and compares the spiritual gifts and ministries as found in the four

Pauline lists

Ro 126ndash8 1 Cor 128ndash10 1 Cor 1228ndash30 Eph 411

word of wisdom

word of knowledge

faith

gifts of healings gifts of healings

effectings of miracles workers of miracles

prophecy prophecy

distinguishings of spirits

kinds of tongues kinds of tongues

interpretation of tongues interpretation of tongues

service helps

exhorting

giving

Grove IL InterVarsity 1988) p 269 ISBE 52843 Millard J Erickson Concise Dictionary of Christian Theology

(Grand Rapids Baker 1986) p 63 102 BDAG 1081 BAGD 878f Th 667 NIDNTT 2121 TDNT 9403ndash406 L-N 569f WE Vine An Expository

Dictionary of New Testament Words 2 vols In 1 (Old Tappan NJ Fleming H Revell 1966) 2146f John R

Kohlenberger et al The Greek English Concordance to the New Testament (GEC) (Grand Rapids Zondervan 1997)

p 767 Fee suggests that in 1 Cor 12ndash14 the term charismata is restricted to ldquoSpirit manifestations in the community

and thus probably means something like lsquoconcrete expressions of grace manifested through the Spiritrsquos empoweringrsquordquo

(Gordon Fee ldquoGifts of the Spirit DPL p 340) ldquoThey are the concrete expression of charis grace coming to visible

effect in word or deedrdquo (WG Putman ldquoSpiritual Giftsrdquo NBD3 p 1130) Charisms are ldquoa means of gracerdquo (James

DG Dunn Romans p 734 cf ldquoSpiritual Giftsrdquo Baker Encyclopedia of the Bible (BEB) ed Walter A Elwell 4

vols (Grand Rapids Baker 1988) 41993) ldquoOnly the actual deed or word is the charisma hellip Charisma can only be

understood as a particular expression of charis hellip Charisma is always an event the gracious activity (evnerghma) of

God through a manrdquo (James DG Dunn Jesus and the Spirit pp 253f) ldquoCharisma is a concept which we owe almost

entirely to Paulrdquo (Dunn Jesus and the Spirit pp 205f) (In terms of etymology carisma probably derives directly

from the verb carizomai (give generously) rather than the noun carij (Max Turner ldquoSpiritual Gifts NDBT p 792

idem The Holy Spirit and Spiritual Gifts pp 262ndash267 contra Dunn) Derivation from carizomai would emphasize

gift as graciously given (rather than event of grace) highlighting the giverrsquos good will and favor (Turner)

Nevertheless ldquoPaul relates carisma to Godrsquos grace quite directly at 1 Cor 14 7 and Ro 126rdquo (Turner The Holy

Spirit and Spiritual Gifts p 266 n 17) 103 BDAG 837 BAGD 679 Th 523 L-N 143 1221 (cf 796) GEC p 631 pneumatikoj occurs together with

carisma in Ro 111 The two terms are clearly used interchangeably in 1 Cor 1231 and 141

They are ldquospiritualrdquo (pneumatikoj Ro 111 1 Cor 121 141 37) in the sense that they are ldquofrom the Spirit and

express the life and power of the Spiritrdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3706) ldquoIn Paulrsquos view the sort of

charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an evidence a disclosure a making

visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit p 212) 104 James DG Dunn ldquoSpiritrdquo NIDNTT 3706 105 ldquoSpiritual Giftsrdquo BEB 41992f

24

leading steerings

showing mercy

apostles apostles

prophets prophets

teaching teachers

evangelists

pastor-teachers

These lists are not exhaustive of all possible gifts and ministries106 For example deacons are not

included (cf Phil 11 1 Tim 38ndash13) neither is the gift of celibacy (1 Cor 77 cf Mt 1912)

In 1 Cor 121ndash7 gifts are described as evnerghmatamdashworkings of God (v 6) diakoniaimdashacts of

service given by the Lord (v 5) fanerwsijmdashmanifestation of the Spirit (v 7) pneumatika things

of the Spirit ie things the Spirit endowsenables (v 1 cf 141) for the common good of the

church (v 7) and carismatamdashgracious gifts granted by the Spirit (vv 4 8)107

Each member of the Trinity is involved in giving spiritual gifts the Father (1 Cor 1218 28 717)

the Son (Eph 47f) and the Holy Spirit (1 Cor 1211 Heb 24 cf Ac 2028 132 4 1 Tim 118

414 2 Tim 16)

Spiritual gifts may also be considered from the perspective of being eschatological gifts from the

resurrected and exalted Lord Jesus Christ (Eph 47ndash11 Ac 230ndash36) who is now manifesting his

power and performing his ministry through his body the church Thus spiritual gifts are part of

the heavenly prophetic-priestly-kingly ministry of the Lord by the Holy Spirit (cf Ac 11)108 (We

will discuss the Spirit and eschatology below)

To further explain what spiritual gifts are we will consider what spiritual gifts are not109 They are

not

natural talents110 (non-Christians have talents too)

106 For extensively documented definitions of each gift and ministry see Robert Fugate ldquoSpiritual Gifts Itemized and

Definedrdquo 107 Max Turner The Holy Spirit and Spiritual Gifts (Peabody MA Hendrickson 1996) p 261 108 EE Ellis ldquoSpiritual Giftsrdquo Interpreterrsquos Dictionary of the Bible Supplementary Volume ed Keith Crim

(Nashville TN Abingdon 1976) p 841 As previously noted the Gospel of Luke narrated what Jesus began ldquoto dordquo

and ldquoto teachrdquo (both present infinitives) (Ac 11) see Archibald T Robertson Word Pictures in the New Testament

34 109 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow pp 85ndash92 99ndash102 110 ldquoThese manifestations of the Spirit are marked out for Paul as given (not achieved by man) as expressions of divine

energy (not human potential or talent) as acts of service which promote the common good (not for personal edification

or aggrandizement) (1 Cor 124ndash7)rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3703) Elsewhere Dunn adds ldquoCharisma

is not to be confused with human talent and natural ability nowhere does charisma have the sense of a human capacity

heightened developed or transformed hellip So far as Paul was concerned charismata are the manifestation of

supernatural power Charisma is always God acting always the Spirit manifesting himself hellip For Paul every charisma

was supernatural hellip Charisma is characterized not by the exercise of manrsquos ability and talent but by unconditional

dependence on and openness to Godrdquo (1 Pt 411) (Jesus and the Spirit 255f)

For discussion of the differing views regarding spiritual gifts and natural talents see Siegfried Schatzmann A Pauline

Theology of Charismata 73ndash77 Max Turner The Holy Spirit and Spiritual Gifts 278 For a brief discussion of the

antithesis between the Holy Spirit and the unbelieving world see Robert E Fugate ldquoThe Person and Work of the

Holy Spiritrdquo p 25 (above)

Care must be taken not to interpret natural abilities vs spiritual gifts in terms of Roman Catholic Thomas Aquinasrsquo

nature vs grace dualism (based on Aristotle) or Aristotlersquos potentiality vs actuality dualism

25

the fruit of the Spirit (Gal 522f 1 Cor 1231ndash141)

Fruit of the Spirit Gifts of the Spirit

Every fruit is for every Christian Christians have different gifts and ministries

Manifests the character of Christ Manifest the power amp works of Christ (Mk 1617ndash

20 Ac 11)

Relates to mature Christian character

(ie what a Christian is)

Relate to differing functions and ministries in the

Body (ie what a Christian does)

Gifted Christians (1 Cor 17 1412) can be carnal

(31 3f 131ndash3)

Requires time to develop Given instantaneously (Ac 24 1044ndash46 196

Ro 111 1 Tim 414 2 Tim 16)

Is eternal (1 Cor 1313) Is temporal (1 Cor 138ndash12)

(ldquoA passage on fruit accompanies every one of the primary passages on giftsrdquo111)

normal Christian responsibilities (ie faith serving giving witnessing exhorting etc)

Satanrsquos counterfeit gifts (2 Tim 31 8f 13)112

Diversity of gifting is designed to foster unity in the body of Christ through mutual

interdependence (Ro 123ndash8 1 Cor 124ndash30 Eph 44ndash16) Each member of the body needs the

help of the others ldquoThe eye cannot say to the hand lsquoI have no need of yoursquo nor again the head to

the feet lsquoI have no need of yoursquordquo (1 Cor 1221 cf Ro 112) All members must do their part for

the body to come to maturity (Eph 413 16)

There are three primary purposes for spiritual gifts

To glorify God113 (1 Pt 410f)

To edify the church (1 Cor 127 143ndash5 12 17 26 Eph 412ndash16 1 Pt 410f)114 and

The conviction and conversion of unbelievers (1 Cor 1421ndash25 Mk 1615ndash20 Mt

2818ndash20 Ro 1518f)115

111 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow p 89 112 Biblical examples of Satanic miracles include Ex 7f Dt 131ndash3 Jb 112 26 Mt 722ff Mt 2424Mk 1322 2

Th 29 2 Tim 31 8f 13 Rv 1313ndash15 1613f 1920 113 The New Testament gives many examples of people glorifying God after miraculous healings and deliverances

from the power of Satan (Mt 98Mk 212Lk 525 Lk 716 Mt 1531 Lk 943 1313 Jn 114 40 Lk 1715 1843

Ac 38f 421 cf Jn 1412ndash14 2 Cor 120)

Glorifying God directly relates to the purpose for manrsquos creation ldquoManrsquos chief and highest end is to glorify God [Ro

1136 1 Cor 1031] and fully to enjoy Him forever [Ps 7324ndash28 Jn 1721ndash23]rdquo (Westminster Larger Catechism Q

1) 114 ldquoThe charismata are always to be seen as servicehellip as Godrsquos gifts for the body given to or better through the

individual lsquofor the common good [1 Cor 127]rsquordquo (James DG Dunn Jesus and the Spirit p 264) 115 WG Putman ldquoSpiritual Giftsrdquo The New Bible Dictionary (NBD3) eds I Howard Marshall et al 3rd ed (Grand

Rapids Eerdmans 1996) p 1130 For examples of signs and wonders being a catalyst for church growth see John

Wimber Power Evangelism pp 191f or Signs and Wonders and Church Growth 1 syllabus sec 5 pp 12ndash14

26

In sum116 the Triune God gives spiritual gifts to equip and empower the church to carry out her

God-given ministry of manifesting and extending the victorious all-encompassing kingdom of the

Lord Jesus Christ throughout the world (Mt 2818 Eph 120ndash22 410 1 Cor 1524ndash27 Jn 335

Phil 321) until Christ returns in glory (1 Cor 17 1310 Eph 411ndash13)

Holy Spirit empowers believers for spiritual warfare

Old Testament believers did not drive out demons

In sharp contrast when Jesus the Messiah came the Holy Spirit came upon Him at His baptism

and then immediately led Him into conflict with the devil (Lk 41ndash14 Mt 41ndash11 Mk 112f)

Apparently during this battle in the wilderness Jesus bound ldquothe strong manrdquo (Mk 327 Mt

1229 cp Lk 1121f) ie the devil Jesus ldquoreturned in the power of the Spiritrdquo (Lk 414) and

immediately began to drive out demons (Mk 123ndash27 32 34 39 311 etc) thereby manifesting

the presence of the kingdom of God (Mt 1228)

Jesus gave His disciples authority and power to drive out demons and commanded them to use it

when preaching the good news of the kingdom This was true for the twelve (Mt 101 8 Mk 67

12f Lk 91f cf Mk 315) the seventy (Lk 1017ndash20) and those receiving the great commission

(Mk 1615ndash20) When Jesusrsquo followers were driving out demons Satanrsquos kingdom was collapsing

(Lk 1017ndash19 1120ndash22) In the upper room Jesus taught that ldquoIt is the Spiritrsquos task to show how

the forces of darkness have been effectively overthrownrdquo (Jn 168 11)117

After His resurrection Jesus instructed His disciples not to begin the Great Commission yet but

to wait in Jerusalem until they were clothed with power from on high (Lk 2449) After His

ascension and enthronement the Lord Jesus poured out the Holy Spirit to empower the entire

church (Ac 233 36) Now all believers do warfare against the powers of darkness in Jesusrsquo name

(Mk 1617 Eph 617118 cf vv 10ndash18) The Book of Acts contains numerous examples of believers

driving out demons (Ac 516 87ndash11 Philip who was not an apostle but who was ldquofull of the

Spiritrdquo [63] drove demons out of many Samaritans [87] 1616ndash19 by Paul who had been led

by the Spirit to Philippi [vv 6ndash10] where he drove out a spirit of divination 1911ndash13 18f) The

Holy Spirit filled119 Paul empowering him to speak a prophetic curse against a magicianfalse

116 For additional study on spiritual gifts see Robert E Fugate ldquoIntroduction to Spiritual Giftsrdquo idem ldquoSpiritual Gifts

Itemized and Definedrdquo 117 Donald Guthrie New Testament Theology (Downers Grove IL InterVarsity 1981) p 533 ldquoWhat residual power

the prince of this world enjoys is further curtailed by the Holy Spirit the Counselor (Jn 1611)rdquo (DA Carson John

p 443) In Jn 1611 the verb κέκριται is perfect passive indicative (ie has been and now stands judgedcondemned) 118 The Greek term translated ldquoswordrdquo (macaira) denotes a short sword (2 foot or less) or dagger which was the

crucial offensive weapon in close combat The sword is the Word (r`hma) of God (including both Godrsquos spoken and

written Word Arnold 461f) The genitive ldquoof the Spiritrdquo ldquois probably a genitive of source indicating that the Spirit

makes the sword powerful and effective giving to it its cutting edge (Heb 412)rdquo (OrsquoBrien 482 cf Schnackenburg

279 Lincoln 451 Fee Godrsquos Empowering Presence 728 Hoehner 852) The sword of the Spirit is to be used in

resisting Satanic temptations (Mt 44 7 10 Lk 44 8 12) (Hoehner 853 Morris 207f Bruce 409f Eadie 473)

speaking prophetic curses (Ac 136ndash11) and proclaiming the gospel of the kingdom in the power of the Spirit

(including healings and exorcisms Lk 109 17ndash19) (OrsquoBrien 482 Fee 729 Lincoln 451 Schnackenburg 280

Barth 2200 Salmond 388) (See Arnold 462f cf Stott 282) Using the sword of the Spirit involves ldquospeaking the

words of God in Christrsquos name empowered by Godrsquos Spiritrdquo (Hoehner 853) The commands of Eph 610ndash18 are

ldquodirected to both the individual and the corporate body hellip The Roman soldier did not fight alonerdquo (Hoehner 853)

The sword of the Spirit is held in the belt of truth (Hoehner 852) Cf Rv 116 212 16 1913 15 119 This was most likely an immediate filling with the Spirit ldquoa special enabling of the Spirit for the ministry he is

about to exercisehellipprophetichellipcurserdquo (Peterson 381) See the appendix ldquoFilled with the Spiritrdquo and ldquoFull of the

Spiritrdquo in Luke-Actsrdquo below Paul ldquoconfronts the magician directly under the Spiritrsquos guidancerdquo (Bock 445)

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

10

people in accordance with Godrsquos commands thus the prophet was Godrsquos messenger who spoke or

wrote Godrsquos words in Godrsquos name at Godrsquos bidding

The Apostle Peter describes the entire Old Testament as ldquothe prophetic wordrdquo

And we have the word of the prophets [lsquothe prophetic wordrsquomdashRSV NASB] made more certain

and you will do well to pay attention to it as to a light shining in a dark place until the day

dawns and the morning star rises in your hearts Above all you must understand that no

prophecy of Scripture came about by the prophetrsquos own interpretation For prophecy never had

its origin in the will of man but men spoke from God as they were carried along by the Holy

Spirit [ldquoimpelled by the Holy Spirit they spoke the words of GodrdquomdashNEB] (2 Pt 119ndash21 NIV)

In other words the Old Testament prophets43 ldquoimpelled by the Holy Spiritrdquo spoke and wrote the

very words of God Godmdashspeaking through menmdashwas the Source of the prophetic Scriptures (not

human initiative) Godrsquos prophets were ldquocarried alongrdquo44 by the Holy Spirit to the goal of His

choosing That is why Christ and the writerrsquos of the New Testament cite the Old Testament with

the introductory formula the Holy Spirit saidsays (or some equivalent) (Mk 1236 Ac 116 424f

2825 Heb 37 98 1015ndash17 cf Ac 751 Heb 11)

After his resurrection Christ commissioned his apostles to be his vehicles of revelation (Jn 1426

1526 1613ndash15 Ac 11ndash5 8) They spoke and wrote the infallible word of the Lord

Since the Holy Spirit perfectly superintended the prophetic-apostolic word ldquoAll Scripture is God-

breathedrdquo (qeopneustoj 2 Tim 316)45 God is the ultimate author of Scripture It is his inspired

43 For an outstanding treatment of Old Testament prophets functioning as the mouthpieces of God see Edward J

Young My Servants the Prophets (Grand Rapids Eerdmans 1952) 44 ldquoCarried alongrdquo (ferw) is a maritime metaphor used in Ac 2715 17 of a ship carried along by the wind Michael

Green picturesquely describes this verb ldquoThe prophets raised their sails so to speak (they were obedient and

receptive) and the Holy Spirit filled them and carried their craft along in the direction He wishedrdquo (2 Peter Jude

TNTC 1891) Benjamin Warfield explains the theological significance of ldquocarried alongrdquo in 2 Pt 121

The term used is a very specific one It is not to be confounded with guiding or directing or controlling or

even leading in the full sense of that word It goes beyond all such terms in assigning the effect produced

specifically to the active agent What is ldquobornerdquo is taken up by the ldquobearerrdquo and conveyed by the ldquobearerrsquosrdquo

power not its own to the ldquobearerrsquosrdquo goal not its own The men who spoke from God are here declared

therefore to have been taken up by the Holy Spirit and brought by His power to the goal of His choosing

The things which they spoke under this operation of the Spirit were therefore His things not theirs And that

is the reason which is assigned why ldquothe prophetic wordrdquo is so sure Though spoken through the

instrumentality of men it is by virtue of the fact that these men spoke ldquoas borne by the Holy Spiritrdquo an

immediately Divine word (Benjamin B Warfield The Inspiration and Authority of the Bible [Phillipsburg

NJ Presbyterian amp Reformed 1948] p 137)

Richard C Trench adds that ferw expresses a temporary bearing rather than an habitual and continuous bearing

(Synonyms of the New Testament sect 58) 45 Benjamin B Warfield in his exhaustive study of qeopneustoj writes

The Greek term has however nothing to say of inspiring or of inspiration it speaks only of a ldquospiringrdquo or

ldquospirationrdquo What it says of Scripture is not that it is ldquobreathed into by Godrdquo or is the product of the Divine

ldquoinbreathingrdquo into its human authors but that it is breathed out by God ldquoGod-breathedrdquo the product of the

creative breath of God In a word what is declared by this fundamental passage is simply that the Scriptures

are a Divine product without any indication of how God has operated in producing them No term could

have been chosen however which would have more emphatically asserted the Divine production of Scripture

than that which is here employed The ldquobreath of Godrdquo is in Scripture just the symbol of His almighty power

the bearer of His creative word hellip What is theopneustos is ldquoGod-breathedrdquo the product of Divine inspiration

the creation of that Spirit who is in all spheres of the Divine activity the executive of the Godhead hellip It does

not express a breathing into the Scriptures by God hellip What it affirms is that the Scriptures owe their origin

to an activity of God the Holy Ghost and are in the highest and truest sense His creation It is on this

11

and infallible Word From these principles we may define Biblical inspiration as ldquothat supernatural

influence of the Holy Spirit whereby the sacred writers were divinely supervised in their

production of Scripture being restrained from error and guided in the choice of words they used

consistently with their disparate personalities and stylistic peculiaritiesrdquo46

Illumination

Though God has given us His inerrant and sufficient Word we do not automatically understand it

correctly We are dependent upon God to give us insight into the meaning and application of His

Word The process by which He does this is called ldquoilluminationrdquo By illumination we mean the

work of the Holy Spirit bringing light and understanding to the individual human mind

In contrasting illumination with revelation and inspiration we could say (somewhat

oversimplifying the case) that revelation is God communicating truth inspiration is God infallibly

recording the truth that He revealed and illumination is God teaching the truth that He revealed

and recorded Revelation and inspiration are concerned with Godrsquos objective truth which

confronts us as something outside of ourselves Illumination involves the subjective discovery of

that objectively revealed truth In other words the Holy Spirit takes the prophetic-apostolic Word

of God written and speaks it directly to our heart

Here are some verses describing the Holy Spiritrsquos work of illumination ldquoOpen my eyes that I may see wonderful things in your lawrdquo (Ps 11918)

ldquoFor God who said lsquoLight shall shine out of darknessrsquo is the One who has shone in our hearts

to give the Light of the knowledge of the glory of God in the face of Christrdquo (2 Cor 46)

ldquoI keep asking that the God of our Lord Jesus Christ the glorious Father may give you the

Spirit of wisdom and revelation so that you may know him better 18 I pray also that the eyes

of your heart may be enlightened in order that you may know the hope to which he has called

you the riches of his glorious inheritance in the saints 19 and his incomparably great power

for us who believerdquo (Eph 117ndash19a NIV)

Illumination by the Holy Spirit

transforms the Bible from a ldquopaper poperdquo to the ldquoliving voice of the Spiritrdquo The same Holy

Spirit who spoke in time past by His prophets and apostles now speaks directly to

contemporary man Without the illumination of the Holy Spirit all direct personal relationship

to God would be lost The Bible would be merely an ancient document setting forth truths

given by God to people who lived millennia ago With the illumination of the Holy Spirit the

foundation of Divine origin that all the high attributes of Scripture are built (The Inspiration and Authority

of the Bible pp 133 296) 46 Carl FH Henry ldquoThe Authority and Inspiration of the Biblerdquo Expositorrsquos Bible Commentary ed Frank E

Gaebelein 12 vols (Grand Rapids MI Zondervan 1979ndash1985) 125 A more comprehensive definition is ldquothe

activity by which that portion intended by God of his special revelation was put into permanent authoritative written

form by the supernatural agency of the Holy Spirit who normally worked concurrently and confluently through the

spontaneous thought processes literary styles and personalities of certain divinely-selected men in such a way that

the product of their special labors (in its entirety) is the very Word of God (both the ideas and the specific vocabulary)

complete infallible and inerrant in the original manuscriptsrdquo (Louis I Hodges ldquoEvangelical Definitions of

Inspiration Critiques and a Suggested Definitionrdquo Journal of the Evangelical Theological Society 37 (March 1994)

109)

12

simple believer in Christ meets God immediately as the living God speaks to him personally

in the pages of the Bible47

One form of illumination is the inner testimony of the Holy Spirit48 The inner testimony of the

Holy Spirit may be defined as follows the Holy Spirit on the basis of the credible witness of the

Scriptures speaks through the Scriptures thereby giving all Christians an inner knowing or

certainty that the Bible is the objective word of God Thus the same Holy Spirit who inspired the

Scripture testifies that it is Godrsquos Word The internal testimony of the Holy Spirit does not give

authority to Scripture but witnesses to the authority Scripture already possesses

Earthly life and ministry of Jesus

ldquoThe church has never sufficiently confessed the influence the Holy Spirit exerted upon the work

of Christrdquo49 Jesus Christ is the man of the Spirit par excellence He is the Messiah anointed with

the Holy Spirit (Is 111f Is 421 amp Mt 1217f Is 611ndash3 amp Lk 418f Lk 41 14 Ac 1038) He is

the eschatological prophet like Moses (Dt 1815 18f cf Ac 322f 737 51f)

The person of Christ was anointed by the Holy Spirit with respect to his call to office However

it is the humanity of Christ that is anointed with respect to the actual supplies of gifts and graces

aids and endowments necessary for the execution of his office (earthly and heavenly) The only

specific immediate act of the Person of the Son on the human nature of Christ was the assumption

of it into subsistence with himself However the Spirit according to the order of the Trinity

interposes his power only to execute the will of the Son The two natures of our Lord actively

concurred in every mediatorial act50

Jesus understood that he was a prophet (Mt 522 Mk 64 Mt 1357 cf Jn 444 Lk 1333

418f)51 This must be seen in its first century Jewish setting ldquoSince the Spirit was principally

regarded as the Spirit of prophecy in the Judaism of that time Jesusrsquo claim was in effect a claim

to be inspired by the Spirit And since the rabbis taught that the Spirit had been withdrawn from

47 Kenneth S Kantzer ldquoThe Communication of Revelationrdquo The BiblemdashThe Living Word of Revelation ed Merrill

C Tenney (Grand Rapids Zondervan 1968) p 79 Elsewhere Kantzer says

ldquoMan needs subjective illumination so that what has been objectively revealed in the past and brought to him

objectively through the inspiration of the prophets may become subjectively revealed to him personally hellip The

Biblical message came from God whether men receive it as such or whether they do not but now and again the Spirit

of God takes the words of the Bible and makes them subjectively the Word of God to individual men Instead of the

dead letter of the law the Bible thereby becomes the living voice of the Spirit in the heart of men It becomes Godrsquos

contemporary message spanning in an instant the millennia between the prophet of old and the man of todayrdquo

(Kenneth S Kantzer ldquoThe Authority of the Biblerdquo The Word for this Century ed Merrill C Tenney (NY Oxford

1960) pp 40f) 48 This doctrine was particularly developed by John Calvin (The Institutes of the Christian Religion 174f 1813

193 311 3f 3215 33ndash36 4149f) Several Reformed confessions include the doctrine of the testimony of the

Holy Spirit the French Confession art 4 (Philip Schaff The Creeds of Christendom [SCC] 3 vols [1931 repr

Grand Rapids MI Baker 1983] 3361) the Belgic Confession art 5 (SCC 3386f) the Second Helvetic Confession

chap 1 (SCC 3832) and especially the Westminster Confession chap 1 art 4f (SCC 3602f) For further study on

the testimony of the Spirit see GW Bromiley ldquoWitness of the Spiritrdquo ISBE rev 41087f FH Klooster ldquoInternal

Testimony of the Holy Spiritrdquo Evangelical Dictionary of Theology (EDT) ed Walter A Elwell (Grand Rapids MI

Baker 1984) pp 564f RC Sproul ldquoThe Internal Testimony of the Holy Spiritrdquo Inerrancy ed Norman L Geisler

(Grand Rapids Zondervan 1980) pp 336ndash354 49 Abraham Kuyper The Work of the Holy Spirit p 97 50 George Smeaton The Doctrine of the Holy Spirit pp 119f John Owen The Works of John Owen 16 vols (London

Banner of Truth 1966) 3160 51 Unlike Old Testament prophets ldquothe word of the Lordrdquo never comes to Jesus he is the Word incarnate

13

Israel since Malachi and would be given again only in the last days Jesus was in effect claiming

to be the eschatological prophet (Dt 1815 18f Is 611ff)rdquo52

Here is a chronological summary of the ministry of the Holy Spirit in the earthly life and ministry

of Jesus Christ

Jesus was conceived by the Holy Spirit in womb of the Virgin Mary (Mt 118 20 Lk 135)

The Holy Spirit formed Jesusrsquo body from Maryrsquos flesh (Heb 214) (not from heavenly flesh

as Roman Catholics and some others assert)

The Holy Spirit descended and came upon Christ at his baptism anointing Him for ministry

(Mt 316Mk 110Lk 321f Is 421ndash4)

Jesus was ldquofull of the Holy Spirit (Lk 41) for the Father ldquogives [him] the Spirit without

measurerdquo (Jn 334)

The Holy Spirit led Jesus (Mt 41Lk 41Mk 112)

The Holy Spirit anointed Jesus to preach the good newsgospel (Lk 418)

The Holy Spirit anointed Jesus to heal the sick and to cast out demons (Lk 414 18 Mt 1228

Ac 1038)

The Holy Spirit anointed Jesus to declare justice to the Gentiles (Mt 1218)

The Holy Spirit produced hilarious joy in Jesus (Lk 1021)53

Through [the assistance of] the Holy Spirit Jesus offered himself as the unblemished sacrifice

to God (Heb 914)

The Holy Spirit raised Jesus from the dead (Ro 14 1 Tim 316 1 Pt 318 NIV NKJ)

Bythrough the Holy Spirit the resurrected Lord Jesus Christ gave instructions54 to His chosen

apostles (Ac 12)

The charismatic outpouring and ministry of the Holy Spirit attest the resurrection and

enthronement of Jesus as Lord Christ and the powerful Son of God (Ac 233 36 Ro

1455)

In sum ldquoThe Spirit at the incarnation became the great guiding principle of all Christrsquos earthly

history hellip The communication from one of Christrsquos natures to the other was by the Spirit the

executive of all the works of God The Spirit prompted all Christrsquos actions and all his words

Nothing was undertaken but by the Spiritrsquos direction nothing was spoken but by his guidance

nothing was executed but by his powerrdquo56 Jesusrsquo example of complete dependence on the Spirit

taught his disciples to depend upon the same Spirit

The individual believer

The Spiritrsquos work in the life ministry death and resurrection of Christ is to be seen as the

inauguration of a new creation through the second man and last Adam Jesus Christ The Holy

52 James DG Dunn ldquoSpiritrdquo NIDNTT 3696 53 Hendriksen p 583 Plummer ICC p 281 54 ldquoGave instructions through the Holy Spiritrdquo (Ac 12) refers to post-resurrection and pre-ascension commands of

Christ to His Apostles eg Lk 2449 (FF Bruce NICNT pp 28 30 and Greek Text p 99 Barrett p 69 Fitzmyer

p 196 Conzelmann Hermeniea p 3 and most translations) Others connect ldquothrough the Holy Spiritrdquo with Jesus

choosing the Twelve Apostles (Marshall TNTC p 57 Haenchen p 139) AT Robertson ties the phrase to both

ideas (RWP 35) 55 F F Bruce TNTC 673 Leon Morris (pp 46f) Cranfield (Romans Shorter Commentary p 7) etc also take ldquothe

Spirit of holinessrdquo to refer to the Holy Spirit 56 George Smeaton The Doctrine of the Holy Spirit p 126

14

Spirit is the Spirit re-creator What has already been accomplished in Christ by the Spirit is now

reduplicated in the new humanity by the same Spirit

Salvation57

All the Spirit does for Godrsquos people was planned before the foundation of the world In fact God

the Holy Spirit is also a party to the eternal covenant of redemption between God the Father and

God the Son58

The Holy Spirit is directly involved with all aspects of the individualrsquos salvation

1 Effectual calling (Eph 44) God calling each of the elect to salvation gives them hope (118)

this same hope of eternal salvation which is possessed by all believers illustrates the unity

believers share in one Spirit (44)59

2 Regeneration (new birthnew creation) (Jn 33ndash660 born of the Spirit cf 663 2022 113 Tit

3561 1 Pt 318) brought about by the ldquoSpirit of liferdquo (Ro 82 cf 811 2 Cor 36 Ezk 3714

Jn 663)

3 Conversion (= repentance unto life + faith in the Lord Jesus Christ62) Repentance is preceded

by the Holy Spirit convicting people of their sins (Jn 168ndash11 cf Ac 237 533 754 2425)

4 Union with Christ (Eph 218 1 Cor 617)63 The Holy Spirit inhabits all true believers (Jn

1417 2 Tim 114 1 Cor 316 619 2 Cor 616 Eph 222 Ro 89)

5 Justification (1 Cor 611)

6 Definitive sanctification (1 Cor 611)64

7 Adoption (Ro 815f ldquothe Spirit of adoptionrdquo Gal 46) amp the sealing65 of the Spirit (2 Cor 122

Eph 113 430)

57 There are certain weaknesses in the ordo salutis See Sinclair B Ferguson The Holy Spirit pp 97ndash103ff John M

Frame Salvation Belongs to the Lord (Phillipsburg NJ PampR 2006) p 277 58 John M Frame Systematic Theology 59 59 Harold W Hoehner Ephesians pp 515f 264f Hoehner notes that ldquothe third person of the Trinity is the unifier in

this verserdquo (p 516) The connection between the Spirit and the hope ldquomight suggest that the hope consisted in the full

reception of the Spirit whose first-fruits they have already received (114)rdquo (Ernest Best Ephesians p 368) 60 In Jn 33ndash8 born of water and the Spirit describe the new birth using Old Testament prophetic language See Donald

A Carson The Gospel According to John NKJ ESV NASB NIV KJV ASV RSV etc understand the word ldquoSpiritrdquo in

born of the Spirit to refer to the Holy Spirit (contra Carson) 61 This refers to the Holy Spirit making believers new creations and imparting eternal life to them eg Homer A

Kent The Pastoral Epistles pp 233f Dibelius and Conzelmann Hermeniea p 149 Some take renewal as the process

of sanctification subsequent to the instantaneous act of regeneration (eg D E Hiebert in EBC 11445f Hendriksen

p 391 Lenski pp 934f) 62 ldquoNone can believe in Jesus Christ or yield obedience unto him or worship God in him but by the Holy Ghostrdquo

(John Owen Works 344) 63 ldquoThe work of the Spirit is essentially a ministry of uniting us to Christ and then unfolding to us and in us the riches

of Godrsquos grace that we inherit in Christrdquo (Sinclair B Ferguson The Holy Spirit p 112) 64 John Murray Collected Writings of John Murray 2277ndash293 cited by Robert L Reymond A New Systematic

Theology of the Christian Faith pp 757f 65 A seal is an outward sign which indicates authentication ownership and preservation Leland Ryken et al

Dictionary of Biblical Imagery (Downers Grove IL InterVarsity 1998) p 766 ldquoThe Holy Spirit as the pledge of the

inheritance is now the seal with which the believer is marked appointed and kept for the redemptionrdquo (TDNT 7949)

ldquoThe Spiritrsquos presence is Godrsquos guarantee that believers are owned by him and secure in himrdquo (Evangelical Dictionary

of Biblical Theology 719)

15

8 Progressive sanctification (2 Th 213 1 Pt 12 Ro 813 1516)

9 Perseverance of the saints (Gal 55)

10 Glorification The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414 cf 2 Cor 318 8)

Godrsquos covenant with his people includes the ministry of his Spirit in their lives and in the lives of

their covenant children (Is 5921 [cf 5920ndash604] Gal 314 cf Ac 238f 1 Cor 714)

The Christian life

Sanctification

Human nature is ldquoincapable of any holy action without the power of the Holy Spirit hellip Without

the Holy Spirit it can not have any virtue or holinessrdquo66

Thus a primary goal of the ldquoSpirit of holinessrdquo (Ro 14) is sanctification (2 Th 213 1 Pt 12 Ro

1516 Gal 522f Ac 1352 Ro 86 1417 1513 Eph 316ndash19 1 Th 16 43ndash8) ie transforming

Godrsquos people into the moral and spiritual likeness of Christ (Ro 829 2 Cor 318) The Holy Spirit

brings the love of God into the heart of the believer and into the Christian community (Ro 55

1530 Col 18) In sanctification Godrsquos people become fully and truly what they were created and

destined to be All of this is accomplished by the Holy Spirit as John Owen described

ldquoThere is not one spiritual good from first to last communicated to us or that we by the grace

of God partake of but it is revealed to us and bestowed on us by the Holy Ghost hellip For

whatever God works in us is by his Spirit hellip There is not any thing done by us that is holy

and acceptable to God but it is an effect of the Spiritrsquos operationrdquo67

A distinctive element in the new covenant is the Holy Spirit writing Godrsquos law68 on the heart of

every believer (Heb 88ndash12 1015ndash17 quoting Jer 3133f) Furthermore the Holy Spirit gives the

believer the desire and the power to keep Godrsquos law (Ezk 3626f Ro 84) Thus the Christian has

an entirely different frame of reference in his thinking than the unbeliever (Ro 84ndash9 1 Cor 2) As

those who live according to the Spirit Christians ldquoset their minds on the things of the Spiritrdquo (Ro

For a theology of the sealing of the Holy Spirit see Robert L Reymond A New Systematic Theology of the Christian

Faith pp 762ndash764 (who notes that ldquofaith in Christ is the instrumental cause of the sealingrdquo) Sinclair B Ferguson

The Holy Spirit pp 180ndash182

Some Puritans such as Richard Sibbes (1577ndash1635) and Thomas Goodwinmdashfollowing the King James translation

which misunderstood the aorist participle in Eph 113mdashbelieved the sealing of the Holy Spirit to be his confirming

work that takes place subsequent to onersquos initial saving faith (Sinclair B Ferguson The Holy Spirit pp 181f) 66 Abraham Kuyper The Work of the Holy Spirit pp 101f 67 John Owen The Holy Spirit His Gifts and Power p 24 cf Works 327 68 Paul uses the phrases ldquothe things of the lawrdquo (Ro 214) and ldquothe work of the lawrdquo (Ro 215) to denote basic

requirements of Godrsquos moral law that are ldquowritten in their [unbelieving Gentilesrsquo] heartsrdquo (v 15) ldquoPaul does not say

that the law is written upon their heartsrdquo an expression reserved for Christians (John Murray Epistle to the Romans

2 vols in 1 [Grand Rapids Eerdmans 1959 1965] 172ndash75)

Godrsquos Spirit and Godrsquos law are not antithetical Rather Godrsquos law is ldquospiritualrdquo (Ro 714) being revealed inspired

and illumined by the Holy Spirit furthermore the Holy Spirit speaks through Godrsquos law The relationship between

the Holy Spirit and Godrsquos holy and just law is so intertwined that world-renowned exegete CEB Cranfield writes

ldquoFor Paul the giving of the Spirit is the establishment of the lawrdquo (Ro 81ndash16 etc) (Romans ICC 2861) The Spirit-

anointed Messiah brings justice to the nations through his law (Is 421 4) Sadly much teaching on the Holy Spirit

pits the Holy Spirit against Godrsquos law misunderstanding Paulrsquos statements on the law (particularly Gal 3ndash5 and Ro

7ndash8)

16

85 ESV ie they think thoughts suggested by the Holy Spirit and desire to please Him69 (Cf Ro

122 ldquotransformed by the renewing of your mindrdquo Eph 423 ldquobe renewed in the spirit of your

mindrdquo)

Scripture gives us several examples of the Holy Spirit departing from people whom he had

previously anointed but who persisted in disobedience eg Samson (Jdg 1620) Saul (1 Sm

1614) and the people of Israel (Is 6310) After his sins of adultery and murder David prayed

that God would not take the Holy Spirit from him (Ps 5111) (This would mean removing Davidrsquos

anointing or supernatural empowerment for leadership and prophecy)

Fellowship

The Christian life is characterized by ldquothe fellowship of the Holy Spiritrdquo (2 Cor 1314 cf Ph 21)

The fellowship or communion of the Spirit is both the communion that the Spirit creates and

communion with the Holy Spirit And fellowship with the Spirit is fellowship with each member

of the Godhead (Jn 1420 1 Jn 324 413) The Person of the Holy Spirit is the unifying and

creating power that brings about Christian community expressed in the term koinwnia

Sonship

The Person of the Holy Spirit assures believers that they are children and heirs of God enabling

them to relate to God as ldquoDear Fatherrdquo and to Christ as elder brother and fellow-heir (Ro 815ndash17

Gal 46)70

Paraclete

Jesus called the Holy Spirit the paraklhtoj (from paramdashbeside + kalewmdashto call) (Jn 1416 26

1526 167 cf Ro 826) No single English word can convey the range of meanings of this Greek

word but the primary thoughts are ldquolegal counsel for defenserdquo and ldquohelperrdquo71 Since his

resurrection and ascension Jesus now relates to his church and to the world via the Spirit As

Paraclete the Holy Spirit mediates the personal presence and power of Jesus in the Christian while

Jesus is with the Father72

69 Other translations of Ro 85 include ldquohave their outlook shaped by the things of the Spiritrdquo (NET) ldquohave their minds

set on what the Spirit desiresrdquo (NIV) ldquoare usually thinking the things suggested by the Spiritrdquo (Williams) ldquoset their

minds on and seek those things which gratify the (Holy) Spiritrdquo (Amplified) To live according to the Spirit depicts

Christians as those who live in the realm dominated by the Holy Spirit (Douglas Moo Romans p 486) 70 ldquoAbbardquo is Aramaic for ldquomy fatherrdquoIt expresses childlike intimacy and trust Thus the Holy Spirit opens up to us a

new intimate relationship with God as our Father thereby giving us a source of identity NIDNTT 1614f TDNT

15f ISBE rev 13f The intimacy involved in calling God ldquoAbbardquo far surpasses anything in Judaismmdashit is wholly

new (TDNT 16) Jesus Godrsquos unique Son came to reveal God as Father and to bring us to the Father (Jn 142 6-10

175f cf Mk 1436) 71 An advocate is a legal term for one who pleads anotherrsquos behalf before a judge counsel for defense mediator

intercessor paraklhtoj includes the thoughts of (1) helper (2) the impartation of empowering comfort in distress [in

LXX] (3) advocate counsel for defense [in Greek law] (4) encourager ie one imparting courage to troops going

into battle (William Barclay New Testament Words [London SCM 1964] pp 215ndash222) It does not mean

ldquoComforterrdquo (TDNT 5804) See standard dictionaries and commentaries TDNT 5803f 811ndash814 RE Brown John

AB 21135ndash1144 NIDNTT 189ndash91 W Bauer WF Arndt FW Gingrich FW Danker A Greek-English Lexicon

of the New Testament and Other Early Christian Literature (BAGD) 2nd ed (Chicago IL University of Chicago

Press 1979) p 618 Thayer p 483 72 MMB Turner ldquoHoly Spiritrdquo Dictionary of Jesus and the Gospels p 350 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2739 Cf ldquoThe work of the Holy Spirit is to manifest the active presence of God in the world and especially in

the church hellip One of his primary purposes in the new covenant age is to manifest the presence of Godrdquo (Wayne

17

Illumination and teaching

The Holy Spirit is ldquothe Spirit of wisdom and revelationrdquo (Eph 117 NIV73 cf Jn 1613ndash15 1 Cor

29f) ldquothe Spirit of Truthrdquo (Jn 1417 1526 1613 1 Jn 46 57) ldquothe Spirit of wisdom counsel

and understandingrdquo (Is 112) and ldquothe anointing you received from [Jesus74]rdquo (1 Jn 220 27) As

such the Holy Spirit teaches believers (Jn 1426 1613 1 Cor 212f 1 Jn 227 cf Lk 1212)

illuminating the Scriptures to their minds (see the above explanation of illumination) The Spiritrsquos

teaching is antithetical to the wisdom of the world (1 Cor 210ndash16)

Worship and prayer

On the basis of the finished work of Jesus Christ Christians have immediate access to God the

Father through the Holy Spirit (Eph 218) Worship is not facilitated by a holy site (Jn 420ndash24)

building or objects but by the presence of Godrsquos Spirit

ldquoJesus said to her ldquoWoman believe Me the hour is coming when you will neither on this

mountain [Gerizim] nor in Jerusalem worship the Father hellip The true worshippers will

worship the Father in spirit and truth for they are the kind of worshippers the Father seeks

God is spirit and His worshippers must worship in spirit and in truthrdquo (Jn 421 23f)

And Godrsquos Spirit dwells in the Christian community (1 Cor 316 cp Mt 1820) The Holy Spirit

helps the believer in his worship and in his prayers making them acceptable to God He is ldquothe

Spirit of grace and of supplicationrdquo (ldquopleas for mercyrdquo ESV) (Zc 1210) motivating and directing

Godrsquos people in prayer and supplication Thus He is the believerrsquos source of grace and prayer75

ldquoFor we are the real circumcision who worship by the Spirit of God and glory in Christ Jesus

and put no confidence in the fleshrdquo (Phil 33 ESV)

ldquoIn the same way the Holy Spirit helps76 us in our weakness We do not know what we ought

to pray but the Spirit himself intercedes for us with groans that words cannot express And he

who searches our hearts knows the mind of the Spirit because the Spirit intercedes for the

saints in accordance with Godrsquos willrdquo (Ro 826f) cf ldquothrough our inarticulate groans77 the

Spirit himself is pleading for us and God who searches our inmost being knows what the Spirit

means because he pleads for Godrsquos people in Godrsquos own wayrdquo (NEB)

ldquoPray in the Spirit on all occasions with all kinds of prayers and requestsrdquo (Eph 618 NIV cf 1

Cor 1414f 2 4 1 Th 517ndash20)

Grudem Systematic Theology pp 634 641) ldquoto mediate Christrsquos presence to believersrdquo (JI Packer Keep in Step

with the Spirit p 49) 73 Contrary to many translations it is best to understand Eph 117 as referring to the Holy Spirit rather than the human

spirit Harold W Hoehner defends this view with seven exegetical reasons (Ephesians pp 256ndash258) Numerous

commentators agree Lincoln 57 Best 162f OrsquoBrien 132 Schnackenburg 74 Calvin 134 Fee Godrsquos Empowering

Presence 674ndash676 etc 74 R E Brown Epistles of John AB 347f 359 75 ldquoCan an impersonal ldquoitrdquo be the Giver of grace No Can a mere force be the Director of all prayers No In order

for the Holy Spirit to decide when where and to whom to give grace He has to be omniscient omnipresent and

omnipotentrdquo (Robert Morey The Trinity Evidence and Issues p 195) 76 ldquoHelpsrdquo (sunantilambanomai) means ldquoto lend a hand together with at the same time with onerdquo (RWP 4376) The

only other NT occurrence is Lk 1040 when Martha requested Mary help her prepare the meal 77 ldquoInarticulate groans include speaking in tongues Kasemann pp 240f NIDNTT 2883f TDNT 1376 5813 James

DG Dunn Jesus and the Spirit pp 241 245f cf CK Barrett HNTC p 168 Godet p 321 Chrysostom Homilies

on Romans 14 (NPNF2 11447) RP Spittler ISBE rev 4603

18

ldquoBut you my friends must fortify yourselves in your most sacred faith Continue to pray in

the power of the Holy Spiritrdquo (Jude 20 NEB)78

Even singing is to be prompted and anointed by the Spirit (1 Cor 1415 26 Eph 518f79 Col 316)

ldquoOur confidence should be as unbounded as our dependence [upon the Holy Spirit] is complete

Our desires and intercessions should be as extensive as the promises of God (Gn 2218 Ps 28)

and as extensive as the commission to disciple all nations [Mt 2818ndash20 Mt 1615ndash20]rdquo80

Historically sense-oriented ritualism has always driven out the Spiritrsquos ministry81

Guidance

The Lord Jesus Christ leads his church by means of the Spirit who speaks through the Word82

ldquoThose who are led [ldquomovedrdquo NEB JB] by the Spirit of God are sons of Godrdquo (Ro 814 NIV cf

ldquodirected by the Spiritrdquo Ro 814 NEB)

ldquoIf you are led by the Spirit you are not under law83 (Gal 518 NIV cf ldquolive by the Spiritrdquo v

16)

ldquoSince we live by the Spirit let us keep in step with the Spirit (Gal 525 NIV) cf ldquowalk where

the Spirit leadsrdquo (Williams)84

Note that the all of the verbs listed above in Ro 84 14 Gal 516 18 25 are present tense in

Greekmdashindicating that being led by the Holy Spirit is an ongoing habitual characteristic of

genuine Christians

The Book of Acts contains several examples of the Holy Spirit leading believers (Ac 829 1019f

132 4 1528 166f 2022f 28 214)

Then the Spirit said to Philip ldquoGo near and overtake this chariotrdquo (Act 829)

78 Praying in the Spirit refers to charismatic prayer in which the words are spontaneously and supernaturally

given by the Spirit It includes prayer in tongues (cf R J Bauckham WBC 50113 Dunn Jesus and the Spirit pp

239f) Christians are ldquoto pray in the Holy Ghost who prompts the matter of all true prayerrdquo (George Smeaton The

Doctrine of the Holy Spirit pp 90f) 79 ldquoSpiritual [pneumatikoj] songsrdquo (Eph 519 Col 316) are prophetic songs ie songs prompted spontaneously

by the Holy Spirit usually having unpremeditated words with unrehearsed melodies sung lsquoin the Spiritrsquo

whether in tongues or in the language of the congregation They are sung in the public church meetings as well as

in private In the congregation spiritual songs that are sung in tongues (1 Cor 1415) should be interpreted (1 Cor

145 13 27f) Spiritual songs manifest the Holy Spiritrsquos life and presence ldquoThe use of pneumatikos in the epistles of

Paul always bears the connotation lsquosupernaturalrsquordquo (Howard M Ervin These Are Not Drunken As Ye Suppose

[Plainfield NJ Logos 1968] p 233 cf pp 227ndash233) 80 John Murray ldquoThe Power of the Holy Spiritrdquo Collected Writings of John Murray 1141 81 George Smeaton The Doctrine of the Holy Spirit p 328 82 For a cessationist interpretation of these verses see John Murray ldquoThe Guidance of the Holy Spiritrdquo Collected

Writings of John Murray 4 vols (Carlisle PA Banner of Truth 1976ndash1982) 1186ndash189 Benjamin B Warfield ldquoThe

Leading of the Spiritrdquo Biblical and Theological Studies (Philadelphia Presbyterian amp Reformed 1968) pp 543ndash559

Contrast Wayne Grudem Systematic Theology pp 642f 83 Christians are not ldquounder lawrdquo (Gal 518) in the sense that they are not under the covenant curse and condemnation

due to transgressing the Mosaic legislation (Robert E Fugate Godrsquos Law Foundation for Moral Order p 9) 84 stoicew implies a row or series thus movement in a definite line eg marching in military formation following

the Spirit as the leader (TDNT 7667f NIDNTT 2452 cf Galatians commentaries HD Betz Hermeniea pp 293f

Fung NICNT pp 275f Ridderbos NICNT p 210 Calvin ldquolet him govern our actionsrdquo p 169) In Gal 516 ldquolive

by the Spiritrdquo includes ldquobe ruled by the Spiritrdquo (Ridderbos Galatians NICNT p 203)

19

While Peter thought about the vision the Spirit said to him ldquoBehold three men are seeking

you 20 ldquoArise therefore go down and go with them doubting nothing for I have sent themrdquo

(Ac 1019ndash20 cf 1112)

As they ministered to the Lord and fasted the Holy Spirit said ldquoNow separate to Me Barnabas

and Saul for the work to which I have called themrdquo 3 Then having fasted and prayed and

laid hands on them they sent them away 4 So being sent out by the Holy Spirit they went

down to Seleucia and from there they sailed to Cyprus (Ac 132ndash4)

For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these

necessary things (Ac 1528)

Now when they had gone through Phrygia and the region of Galatia they were forbidden by

the Holy Spirit to preach the word in Asia 7 After they had come to Mysia they tried to go

into Bithynia but the Spirit did not permit them (Ac 166ndash7)

ldquoAnd see now I go bound in the spirit to Jerusalem not knowing the things that will happen

to me there 23 ldquoexcept that the Holy Spirit testifies in every city saying that chains and

tribulations await merdquo (Ac 2022ndash23)

The church

Because of the Holy Spiritrsquos work the church is an organism not an organization It is the body

of Christ comprised of re-created humans The church is also the temple of the Holy Spirit (1 Cor

316 Eph 220ndash22) The Holy Spirit unites Christ and the believer (1 Cor 617) In so doing the

Holy Spirit mediates the present ministry of the exalted Lord Jesus Christmdashwho is the head of his

body the church (Eph 122f 523 Col 118)mdashin and through the church (Ac 11ff85) As Christrsquos

agent (Ac 167 Ro 89 Gal 46 Ph 119) the Holy Spirit acts as Lord in the church (2 Cor 317f)86

The Spirit is now experienced as the power of the risen Christ The Holy Spirit now cannot be

experienced apart from Christ87

Baptized in the Holy Spirit

(For believers) baptized88 in89 the Holy Spirit is a metaphor describing the new covenant believerrsquos

initial reception of the Holy Spirit at the moment of hisher conversion to the Lord Jesus Christ in

faith and repentance resulting in the Holy Spirit permanently indwelling the new believer and

incorporating him or her into the body of Christ90 This metaphor pictures the believer as being

85 The Gospel of Luke narrated what Jesus began ldquoto dordquo and ldquoto teachrdquo (both present infinitives) (Ac 11) For the

significance of the present tense in this verse see Archibald T Robertson RWP 34 86 JI Packer ldquoHoly Spiritrdquo New Dictionary of Theology eds Ferguson Wright Packer (Downers Grove IL

InterVarsity 1988) p 319 87 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 IDB 3636 88 All seven New Testament occurrences of ldquobaptized in the Spiritrdquo (Mt 311 Mk 18 Lk 316 Jn 133 cf Ac

15 1116 1 Cor 1213) use the verb baptizw the noun baptisma is never used 89 evn should be translated as locative (in) not as instrumental (by) ldquoAll NT examples of evn can be explained from

the point of view of the locativerdquo (Archibald T Robertson A Grammar of the Greek New Testament in the Light of

Historical Research [Nashville TN Broadman 1934] p 590) Thus believers are baptized in or with the Holy

Spiritmdashnot by the Spirit (cp 1 Cor 102) To be baptized ldquobyrdquo someone in the New Testament is always expressed by

the proposition u`po followed by a genitive nounmdashnot evn plus the dative See NIDNTT 31210 1208 (cited by

Grudem Systematic Theology p 768) 90 Cf ldquoBaptized in the Holy Spiritrdquo denotes ldquothe initial work of God of incorporating all believers first at Pentecost

then at Samaria [Ac 8] and again at Caesarea [Ac 10] into one unified body of Christ in the Holy Spirit Thereafter

20

immersed deluged engulfed and saturated in the Holy Spirit91 In the New Testament being

baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo92

With regard to believers The baptism in the Holy Spirit is

performed by Christ (Mt 311 Mk 18 Lk 31693 Jn 133 cf Ac 15 1116)

instantaneous (not a process)

(usually) simultaneous with conversion thus initiatory (like baptism in water) (Ac 1114ndash

18 157ndash11 1 Cor 1213)94

individually received (by every Christian at hisher conversion)

universal (every Christian is a recipient)

unrepeatable (once-for-all for each believer) and

permanent (it cannot be lost or forfeited Jn 1416f 1 Jn 227)

There are (at least) three primary effects from being baptized in the Holy Spirit

The Holy Spirit (Who is ldquothe Spirit of adoptionrdquo Ro 815) comes to permanently indwell

the new believer (whose body becomes a temple of the Holy Spirit)

The new believer is made a member of the spiritual body of Christ incorporated into the

spiritual organism called the church (1 Cor 121395) which is the new covenant temple of

God96

The Holy Spirit begins His fiery purifying of the believer (Lk 316 cp Ac 158f with

1116) and the church

With regard to unbelievers Jesus baptizing in a fiery-Spirit baptism (Lk 316 Ac 219ndash21) depicts

the judicial punishment of the wicked in unquenchable fire (Mt 312)

There are no New Testament commands or exhortations to be baptized inwithby the Holy Spirit

The Holy Spirit brings unity and cohesiveness to the body of Christ by his indwelling and

animating activity (Eph 43f NEB Phil 21f 1 Cor 1213 cf Ac 242ndash47 8 10) In addition to

unity the Holy Spirit also produces love (Ro 1530 Col 18) and fellowship (Phil 21ff 2 Cor

1314) in Christrsquos church Conversely strife disputes dissensions and factions are works of the

all who believe at the time of their conversion were brought by God in the Holy Spirit to join this body and to be part

of this one body that is called the believing church of Jesus Christrdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit

as the Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p

31) 91 Cf Immerse plunge drench overwhelm soak (BAGD pp 131f) ldquoThe Spirit is both around (1 Cor 1213a) and

within (v 13b)rdquo (NIDNTT 31210) The figurative usage conveys the thought ldquoto cause someone to have a highly

significant religious experience involving special manifestations of Godrsquos power and presencerdquo (JP Louw and

Eugene A Nida Greek-English Lexicon of the New Testament Based on Semantic Domains (L-N) 2 vols [NY United

Bible Societies 1989] 1539 5349) 92 Wayne Grudem Systematic Theology p 773 93 Baptizing inwith the Holy Spirit and fire depicts cleansing or purifying the righteous (cp Ac 158f with 1116) and

destroying the wicked 94 ldquoBaptism in the Spiritrdquo denotes ldquothe dwelling of God through his Holy Spirit at the moment of a believerrsquos salvationrdquo

(Craig L Blomberg ldquoBaptism of the Holy Spiritrdquo EDBT p 50)

Of course Jesusrsquo disciples were baptized in the Holy Spirit (Ac 2) subsequent to their conversion but that was because

of their unique place in the history of redemption The same could be said regarding the Samaritan converts in Acts

8 cf Frederick D Bruner A Theology of the Holy Spirit (Grand Rapids Eerdmans 1970) chapt 5 95 ldquoIn one Spirit we were all baptized so as to become one bodyrdquo (Fee on 1 Cor 1213 cf Eph 222) See commentaries

CK Barrett HNTC pp 288f Gordon D Fee NICNT pp 603ndash606 96 The Spirit defines the boundaries and character of the people of God (Ac 1115ndash17 192ndash6 1 Cor 1213) ldquoTo be

baptized into membership of the body is to be engraced with the charismministry which is each member of the bodyrsquos

particular function (charisma) within the body (127 11)rdquo (James DG Dunn ldquoBaptism in the Spirit Yet Once

MoremdashAgainrdquo Journal of Pentecostal Theology 191 (2010) 39)

21

flesh (Gal 520 Ro 84ndash6 cf Ja 314ndash18) the result of not being ldquoled by the Spiritrdquo (Gal 518)

not ldquowalk[ing] in the Spiritrdquo (Gal 525 Ro 84) and not having mature fruit of the Spirit (Gal

522f) or being unbelievers ldquonot having the Spiritrdquo (Jude 19)

Power for service

The Holy Spirit is ldquothe Spirit of gracerdquo (Heb 1029) As such he is the executor or administrator

and the dispenser of Godrsquos grace which is mediated by Jesus Christ (Jn 117) One way the Holy

Spirit administrates and dispenses Godrsquos grace is by distributing various gifts and ministries to

Godrsquos covenant people (1 Cor 1211 Heb 24 cf Ac 2028 132 4) In dispensing Godrsquos grace-

giftsmdashthereby empowering believers for servicemdashthe Holy Spirit manifests the active presence of

God in both the church and the world (p 9)

For example under the old covenant the Spirit of the Lord came upon various men to empower

them for civil and military leadership

the covenant mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note

wisdom cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah

(Jdg 1129) Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232)

Of these men Moses Joshua and David were also prophets97 and they wrote Scripture

The Spirit of the Lord also came upon several old covenant men to empower them to prophesy

the Seventy Elders (Nu 1116f 25f) Saul (1 Sm 1010 1923) Balaam (Nu 242) messengers of

Saul (1 Sm 1920) Amasa (1 Ch 1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2

Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115)

Under the new covenant the Holy Spirit empowers every believer for ministry The entire church

is to be prophetic (Ac 216ndash18 196 1 Cor 141 5 23f 26 31 39) and bearing witness to the

resurrected and reigning Lord Jesus Christ (Lk 2447ndash49 Ac 18 48ff 29ndash31 65 8 917 20

22 27 29 139ndash12 Ro 1519 1 Cor 24f 1 Th 15 cf Ac 532 610)98

Filled with the Spirit

ldquoDo not get drunk with wine for that is dissipation but be filled99 with the Spiritrdquo (Eph 518)

Since this command is addressed to Christians it can only mean that they are ordered to seek a

fuller manifestation of the Spirit than they have already experienced

ldquoTo be filled with the Spirit is to be filled with the immediate presence of God himself and it

therefore will result in feeling what God feels desiring what God desires doing what God wants

speaking by Godrsquos power praying and ministering in Godrsquos strength and knowing with the

97 Moses was a prophet (Nu 126ndash8 Dt 1815 3410ndash12 Ho 1213 Ac 322 737) David was a prophet (Ac 229f

cf 2 Sm 232 Ne 1224 36 Mt 2243Mk 1236) Joshua is not specifically called a prophet in Scripture but he was

certainly the recipient of special revelations from God (Jos 37ndash9 52 9 513ndash65 710ndash15 81f 18 108 116

131ndash7) Joshua also spoke prophetically (Jos 626 and 1 Ki 1634 cf Ecclus 461) performed a unique miracle (Jos

1013f) and added Scripture to the Mosaic writings (Jos 1026 Dt 341ndash12) 98 See Lukersquos use of dunamij in Acts (ten times 18 222 312 47 33 68 810 13 1038 1911) and Luke (fifteen

times 117 35 414 36 517 619 846 91 1013 19 1937 2126f 2269 2449) 99 plhrousqe is present passive imperative (be continually being filled)

22

knowledge which God himself givesrdquo100 Cf ldquoNever flag in zeal be aglow with the Spirit serve

the Lordrdquo (Ro 1211 RSV)

Repeated fillings with the Spirit

Being ldquofilledrdquo with the Spirit can happen to a Christian more than once Multiple fillings of the

Spirit are seen in the lives of Peter (Ac 24 [cp 113] 48 31) Paul (Ac 917 139) and many

other early believers (including the Apostle John Ac 24 431)

Peter And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

Then Peter filled with the Holy Spirit said to them Rulers of the people and elders of Israel (Ac

48)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

Paul And Ananias went his way and entered the house and laying his hands on him he said Brother

Saul the Lord Jesus who appeared to you on the road as you came has sent me that you may

receive your sight and be filled with the Holy Spirit (Ac 917)

Then Saul who also is called Paul filled with the Holy Spirit looked intently at him [Elymas] (Ac

139)

Apostle John and many early believers And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

See Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

Spiritual gifts and functions in the church

There are four primary passages teaching on spiritual gifts and the resultant diverse but

complementary functions in the body of Christ 1 Cor 124 7ndash11ff Ro 123ndash8 Eph 47ndash16 and

1 Pt 410f

Spiritual gifts may be defined as supernatural grace gifts from God to Christians empowering

them for service101 The two primary terms used in the New Testament for spiritual gifts are

100 Wayne Grudem Systematic Theology p 649 101 John Wimber defines spiritual gifts as ldquothe transrational manifestations of Godgiven by God for the purpose of

ministry taking place for the good of the Body of Christrdquo (Signs and Wonders and Church Growth 1 syllabus sec 4

p 1 ldquoSpiritual Gifts 1rdquo tape outline booklet sec 3 p 6) C Peter Wagner similarly states ldquoA spiritual gift is a special

attribute given by the Holy Spirit to every member of the Body of Christ according to Godrsquos grace for use within the

context of the Bodyrdquo (Your Spiritual Gifts Can Help Your Church Grow [Ventura CA Regal 1979] p 42) ldquoA

spiritual gift is any ability that is empowered by the Holy Spirit [1 Cor 1211] and used in any ministry of the church

[1 Cor 127 1426]rdquo (Wayne Grudem Systematic Theology p 1016) Cf Max Turner ldquoSpiritual Giftsrdquo New

Dictionary of Biblical Theology (NDBT) eds TD Alexander et al (Downers Grove IL InterVarsity 2000) p 790

EDT1 p 1042 ISBE rev 4602 EC 4331 New Dictionary of Theology (NDT) eds SB Ferguson et al (Downers

23

carismata102 (Ro 111 126 1 Cor 17 124 9 28 30f 1 Tim 414 2 Tim 16 1 Pt 410)mdash

emphasizing that these gifts are concrete manifestations or embodiments of Godrsquos grace

mediated through individual believers to others and

pneumatika103 (ldquospiritualrdquo Ro 111 1 Cor 121 141)mdashemphasizing that these gifts are

ldquofrom the Spirit and express the life and power of the Spiritrdquo104 They are ldquothe manifestation

of the Holy Spiritrdquo (1 Cor 127) mediated through individual believers to others105

The following table identifies and compares the spiritual gifts and ministries as found in the four

Pauline lists

Ro 126ndash8 1 Cor 128ndash10 1 Cor 1228ndash30 Eph 411

word of wisdom

word of knowledge

faith

gifts of healings gifts of healings

effectings of miracles workers of miracles

prophecy prophecy

distinguishings of spirits

kinds of tongues kinds of tongues

interpretation of tongues interpretation of tongues

service helps

exhorting

giving

Grove IL InterVarsity 1988) p 269 ISBE 52843 Millard J Erickson Concise Dictionary of Christian Theology

(Grand Rapids Baker 1986) p 63 102 BDAG 1081 BAGD 878f Th 667 NIDNTT 2121 TDNT 9403ndash406 L-N 569f WE Vine An Expository

Dictionary of New Testament Words 2 vols In 1 (Old Tappan NJ Fleming H Revell 1966) 2146f John R

Kohlenberger et al The Greek English Concordance to the New Testament (GEC) (Grand Rapids Zondervan 1997)

p 767 Fee suggests that in 1 Cor 12ndash14 the term charismata is restricted to ldquoSpirit manifestations in the community

and thus probably means something like lsquoconcrete expressions of grace manifested through the Spiritrsquos empoweringrsquordquo

(Gordon Fee ldquoGifts of the Spirit DPL p 340) ldquoThey are the concrete expression of charis grace coming to visible

effect in word or deedrdquo (WG Putman ldquoSpiritual Giftsrdquo NBD3 p 1130) Charisms are ldquoa means of gracerdquo (James

DG Dunn Romans p 734 cf ldquoSpiritual Giftsrdquo Baker Encyclopedia of the Bible (BEB) ed Walter A Elwell 4

vols (Grand Rapids Baker 1988) 41993) ldquoOnly the actual deed or word is the charisma hellip Charisma can only be

understood as a particular expression of charis hellip Charisma is always an event the gracious activity (evnerghma) of

God through a manrdquo (James DG Dunn Jesus and the Spirit pp 253f) ldquoCharisma is a concept which we owe almost

entirely to Paulrdquo (Dunn Jesus and the Spirit pp 205f) (In terms of etymology carisma probably derives directly

from the verb carizomai (give generously) rather than the noun carij (Max Turner ldquoSpiritual Gifts NDBT p 792

idem The Holy Spirit and Spiritual Gifts pp 262ndash267 contra Dunn) Derivation from carizomai would emphasize

gift as graciously given (rather than event of grace) highlighting the giverrsquos good will and favor (Turner)

Nevertheless ldquoPaul relates carisma to Godrsquos grace quite directly at 1 Cor 14 7 and Ro 126rdquo (Turner The Holy

Spirit and Spiritual Gifts p 266 n 17) 103 BDAG 837 BAGD 679 Th 523 L-N 143 1221 (cf 796) GEC p 631 pneumatikoj occurs together with

carisma in Ro 111 The two terms are clearly used interchangeably in 1 Cor 1231 and 141

They are ldquospiritualrdquo (pneumatikoj Ro 111 1 Cor 121 141 37) in the sense that they are ldquofrom the Spirit and

express the life and power of the Spiritrdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3706) ldquoIn Paulrsquos view the sort of

charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an evidence a disclosure a making

visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit p 212) 104 James DG Dunn ldquoSpiritrdquo NIDNTT 3706 105 ldquoSpiritual Giftsrdquo BEB 41992f

24

leading steerings

showing mercy

apostles apostles

prophets prophets

teaching teachers

evangelists

pastor-teachers

These lists are not exhaustive of all possible gifts and ministries106 For example deacons are not

included (cf Phil 11 1 Tim 38ndash13) neither is the gift of celibacy (1 Cor 77 cf Mt 1912)

In 1 Cor 121ndash7 gifts are described as evnerghmatamdashworkings of God (v 6) diakoniaimdashacts of

service given by the Lord (v 5) fanerwsijmdashmanifestation of the Spirit (v 7) pneumatika things

of the Spirit ie things the Spirit endowsenables (v 1 cf 141) for the common good of the

church (v 7) and carismatamdashgracious gifts granted by the Spirit (vv 4 8)107

Each member of the Trinity is involved in giving spiritual gifts the Father (1 Cor 1218 28 717)

the Son (Eph 47f) and the Holy Spirit (1 Cor 1211 Heb 24 cf Ac 2028 132 4 1 Tim 118

414 2 Tim 16)

Spiritual gifts may also be considered from the perspective of being eschatological gifts from the

resurrected and exalted Lord Jesus Christ (Eph 47ndash11 Ac 230ndash36) who is now manifesting his

power and performing his ministry through his body the church Thus spiritual gifts are part of

the heavenly prophetic-priestly-kingly ministry of the Lord by the Holy Spirit (cf Ac 11)108 (We

will discuss the Spirit and eschatology below)

To further explain what spiritual gifts are we will consider what spiritual gifts are not109 They are

not

natural talents110 (non-Christians have talents too)

106 For extensively documented definitions of each gift and ministry see Robert Fugate ldquoSpiritual Gifts Itemized and

Definedrdquo 107 Max Turner The Holy Spirit and Spiritual Gifts (Peabody MA Hendrickson 1996) p 261 108 EE Ellis ldquoSpiritual Giftsrdquo Interpreterrsquos Dictionary of the Bible Supplementary Volume ed Keith Crim

(Nashville TN Abingdon 1976) p 841 As previously noted the Gospel of Luke narrated what Jesus began ldquoto dordquo

and ldquoto teachrdquo (both present infinitives) (Ac 11) see Archibald T Robertson Word Pictures in the New Testament

34 109 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow pp 85ndash92 99ndash102 110 ldquoThese manifestations of the Spirit are marked out for Paul as given (not achieved by man) as expressions of divine

energy (not human potential or talent) as acts of service which promote the common good (not for personal edification

or aggrandizement) (1 Cor 124ndash7)rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3703) Elsewhere Dunn adds ldquoCharisma

is not to be confused with human talent and natural ability nowhere does charisma have the sense of a human capacity

heightened developed or transformed hellip So far as Paul was concerned charismata are the manifestation of

supernatural power Charisma is always God acting always the Spirit manifesting himself hellip For Paul every charisma

was supernatural hellip Charisma is characterized not by the exercise of manrsquos ability and talent but by unconditional

dependence on and openness to Godrdquo (1 Pt 411) (Jesus and the Spirit 255f)

For discussion of the differing views regarding spiritual gifts and natural talents see Siegfried Schatzmann A Pauline

Theology of Charismata 73ndash77 Max Turner The Holy Spirit and Spiritual Gifts 278 For a brief discussion of the

antithesis between the Holy Spirit and the unbelieving world see Robert E Fugate ldquoThe Person and Work of the

Holy Spiritrdquo p 25 (above)

Care must be taken not to interpret natural abilities vs spiritual gifts in terms of Roman Catholic Thomas Aquinasrsquo

nature vs grace dualism (based on Aristotle) or Aristotlersquos potentiality vs actuality dualism

25

the fruit of the Spirit (Gal 522f 1 Cor 1231ndash141)

Fruit of the Spirit Gifts of the Spirit

Every fruit is for every Christian Christians have different gifts and ministries

Manifests the character of Christ Manifest the power amp works of Christ (Mk 1617ndash

20 Ac 11)

Relates to mature Christian character

(ie what a Christian is)

Relate to differing functions and ministries in the

Body (ie what a Christian does)

Gifted Christians (1 Cor 17 1412) can be carnal

(31 3f 131ndash3)

Requires time to develop Given instantaneously (Ac 24 1044ndash46 196

Ro 111 1 Tim 414 2 Tim 16)

Is eternal (1 Cor 1313) Is temporal (1 Cor 138ndash12)

(ldquoA passage on fruit accompanies every one of the primary passages on giftsrdquo111)

normal Christian responsibilities (ie faith serving giving witnessing exhorting etc)

Satanrsquos counterfeit gifts (2 Tim 31 8f 13)112

Diversity of gifting is designed to foster unity in the body of Christ through mutual

interdependence (Ro 123ndash8 1 Cor 124ndash30 Eph 44ndash16) Each member of the body needs the

help of the others ldquoThe eye cannot say to the hand lsquoI have no need of yoursquo nor again the head to

the feet lsquoI have no need of yoursquordquo (1 Cor 1221 cf Ro 112) All members must do their part for

the body to come to maturity (Eph 413 16)

There are three primary purposes for spiritual gifts

To glorify God113 (1 Pt 410f)

To edify the church (1 Cor 127 143ndash5 12 17 26 Eph 412ndash16 1 Pt 410f)114 and

The conviction and conversion of unbelievers (1 Cor 1421ndash25 Mk 1615ndash20 Mt

2818ndash20 Ro 1518f)115

111 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow p 89 112 Biblical examples of Satanic miracles include Ex 7f Dt 131ndash3 Jb 112 26 Mt 722ff Mt 2424Mk 1322 2

Th 29 2 Tim 31 8f 13 Rv 1313ndash15 1613f 1920 113 The New Testament gives many examples of people glorifying God after miraculous healings and deliverances

from the power of Satan (Mt 98Mk 212Lk 525 Lk 716 Mt 1531 Lk 943 1313 Jn 114 40 Lk 1715 1843

Ac 38f 421 cf Jn 1412ndash14 2 Cor 120)

Glorifying God directly relates to the purpose for manrsquos creation ldquoManrsquos chief and highest end is to glorify God [Ro

1136 1 Cor 1031] and fully to enjoy Him forever [Ps 7324ndash28 Jn 1721ndash23]rdquo (Westminster Larger Catechism Q

1) 114 ldquoThe charismata are always to be seen as servicehellip as Godrsquos gifts for the body given to or better through the

individual lsquofor the common good [1 Cor 127]rsquordquo (James DG Dunn Jesus and the Spirit p 264) 115 WG Putman ldquoSpiritual Giftsrdquo The New Bible Dictionary (NBD3) eds I Howard Marshall et al 3rd ed (Grand

Rapids Eerdmans 1996) p 1130 For examples of signs and wonders being a catalyst for church growth see John

Wimber Power Evangelism pp 191f or Signs and Wonders and Church Growth 1 syllabus sec 5 pp 12ndash14

26

In sum116 the Triune God gives spiritual gifts to equip and empower the church to carry out her

God-given ministry of manifesting and extending the victorious all-encompassing kingdom of the

Lord Jesus Christ throughout the world (Mt 2818 Eph 120ndash22 410 1 Cor 1524ndash27 Jn 335

Phil 321) until Christ returns in glory (1 Cor 17 1310 Eph 411ndash13)

Holy Spirit empowers believers for spiritual warfare

Old Testament believers did not drive out demons

In sharp contrast when Jesus the Messiah came the Holy Spirit came upon Him at His baptism

and then immediately led Him into conflict with the devil (Lk 41ndash14 Mt 41ndash11 Mk 112f)

Apparently during this battle in the wilderness Jesus bound ldquothe strong manrdquo (Mk 327 Mt

1229 cp Lk 1121f) ie the devil Jesus ldquoreturned in the power of the Spiritrdquo (Lk 414) and

immediately began to drive out demons (Mk 123ndash27 32 34 39 311 etc) thereby manifesting

the presence of the kingdom of God (Mt 1228)

Jesus gave His disciples authority and power to drive out demons and commanded them to use it

when preaching the good news of the kingdom This was true for the twelve (Mt 101 8 Mk 67

12f Lk 91f cf Mk 315) the seventy (Lk 1017ndash20) and those receiving the great commission

(Mk 1615ndash20) When Jesusrsquo followers were driving out demons Satanrsquos kingdom was collapsing

(Lk 1017ndash19 1120ndash22) In the upper room Jesus taught that ldquoIt is the Spiritrsquos task to show how

the forces of darkness have been effectively overthrownrdquo (Jn 168 11)117

After His resurrection Jesus instructed His disciples not to begin the Great Commission yet but

to wait in Jerusalem until they were clothed with power from on high (Lk 2449) After His

ascension and enthronement the Lord Jesus poured out the Holy Spirit to empower the entire

church (Ac 233 36) Now all believers do warfare against the powers of darkness in Jesusrsquo name

(Mk 1617 Eph 617118 cf vv 10ndash18) The Book of Acts contains numerous examples of believers

driving out demons (Ac 516 87ndash11 Philip who was not an apostle but who was ldquofull of the

Spiritrdquo [63] drove demons out of many Samaritans [87] 1616ndash19 by Paul who had been led

by the Spirit to Philippi [vv 6ndash10] where he drove out a spirit of divination 1911ndash13 18f) The

Holy Spirit filled119 Paul empowering him to speak a prophetic curse against a magicianfalse

116 For additional study on spiritual gifts see Robert E Fugate ldquoIntroduction to Spiritual Giftsrdquo idem ldquoSpiritual Gifts

Itemized and Definedrdquo 117 Donald Guthrie New Testament Theology (Downers Grove IL InterVarsity 1981) p 533 ldquoWhat residual power

the prince of this world enjoys is further curtailed by the Holy Spirit the Counselor (Jn 1611)rdquo (DA Carson John

p 443) In Jn 1611 the verb κέκριται is perfect passive indicative (ie has been and now stands judgedcondemned) 118 The Greek term translated ldquoswordrdquo (macaira) denotes a short sword (2 foot or less) or dagger which was the

crucial offensive weapon in close combat The sword is the Word (r`hma) of God (including both Godrsquos spoken and

written Word Arnold 461f) The genitive ldquoof the Spiritrdquo ldquois probably a genitive of source indicating that the Spirit

makes the sword powerful and effective giving to it its cutting edge (Heb 412)rdquo (OrsquoBrien 482 cf Schnackenburg

279 Lincoln 451 Fee Godrsquos Empowering Presence 728 Hoehner 852) The sword of the Spirit is to be used in

resisting Satanic temptations (Mt 44 7 10 Lk 44 8 12) (Hoehner 853 Morris 207f Bruce 409f Eadie 473)

speaking prophetic curses (Ac 136ndash11) and proclaiming the gospel of the kingdom in the power of the Spirit

(including healings and exorcisms Lk 109 17ndash19) (OrsquoBrien 482 Fee 729 Lincoln 451 Schnackenburg 280

Barth 2200 Salmond 388) (See Arnold 462f cf Stott 282) Using the sword of the Spirit involves ldquospeaking the

words of God in Christrsquos name empowered by Godrsquos Spiritrdquo (Hoehner 853) The commands of Eph 610ndash18 are

ldquodirected to both the individual and the corporate body hellip The Roman soldier did not fight alonerdquo (Hoehner 853)

The sword of the Spirit is held in the belt of truth (Hoehner 852) Cf Rv 116 212 16 1913 15 119 This was most likely an immediate filling with the Spirit ldquoa special enabling of the Spirit for the ministry he is

about to exercisehellipprophetichellipcurserdquo (Peterson 381) See the appendix ldquoFilled with the Spiritrdquo and ldquoFull of the

Spiritrdquo in Luke-Actsrdquo below Paul ldquoconfronts the magician directly under the Spiritrsquos guidancerdquo (Bock 445)

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

11

and infallible Word From these principles we may define Biblical inspiration as ldquothat supernatural

influence of the Holy Spirit whereby the sacred writers were divinely supervised in their

production of Scripture being restrained from error and guided in the choice of words they used

consistently with their disparate personalities and stylistic peculiaritiesrdquo46

Illumination

Though God has given us His inerrant and sufficient Word we do not automatically understand it

correctly We are dependent upon God to give us insight into the meaning and application of His

Word The process by which He does this is called ldquoilluminationrdquo By illumination we mean the

work of the Holy Spirit bringing light and understanding to the individual human mind

In contrasting illumination with revelation and inspiration we could say (somewhat

oversimplifying the case) that revelation is God communicating truth inspiration is God infallibly

recording the truth that He revealed and illumination is God teaching the truth that He revealed

and recorded Revelation and inspiration are concerned with Godrsquos objective truth which

confronts us as something outside of ourselves Illumination involves the subjective discovery of

that objectively revealed truth In other words the Holy Spirit takes the prophetic-apostolic Word

of God written and speaks it directly to our heart

Here are some verses describing the Holy Spiritrsquos work of illumination ldquoOpen my eyes that I may see wonderful things in your lawrdquo (Ps 11918)

ldquoFor God who said lsquoLight shall shine out of darknessrsquo is the One who has shone in our hearts

to give the Light of the knowledge of the glory of God in the face of Christrdquo (2 Cor 46)

ldquoI keep asking that the God of our Lord Jesus Christ the glorious Father may give you the

Spirit of wisdom and revelation so that you may know him better 18 I pray also that the eyes

of your heart may be enlightened in order that you may know the hope to which he has called

you the riches of his glorious inheritance in the saints 19 and his incomparably great power

for us who believerdquo (Eph 117ndash19a NIV)

Illumination by the Holy Spirit

transforms the Bible from a ldquopaper poperdquo to the ldquoliving voice of the Spiritrdquo The same Holy

Spirit who spoke in time past by His prophets and apostles now speaks directly to

contemporary man Without the illumination of the Holy Spirit all direct personal relationship

to God would be lost The Bible would be merely an ancient document setting forth truths

given by God to people who lived millennia ago With the illumination of the Holy Spirit the

foundation of Divine origin that all the high attributes of Scripture are built (The Inspiration and Authority

of the Bible pp 133 296) 46 Carl FH Henry ldquoThe Authority and Inspiration of the Biblerdquo Expositorrsquos Bible Commentary ed Frank E

Gaebelein 12 vols (Grand Rapids MI Zondervan 1979ndash1985) 125 A more comprehensive definition is ldquothe

activity by which that portion intended by God of his special revelation was put into permanent authoritative written

form by the supernatural agency of the Holy Spirit who normally worked concurrently and confluently through the

spontaneous thought processes literary styles and personalities of certain divinely-selected men in such a way that

the product of their special labors (in its entirety) is the very Word of God (both the ideas and the specific vocabulary)

complete infallible and inerrant in the original manuscriptsrdquo (Louis I Hodges ldquoEvangelical Definitions of

Inspiration Critiques and a Suggested Definitionrdquo Journal of the Evangelical Theological Society 37 (March 1994)

109)

12

simple believer in Christ meets God immediately as the living God speaks to him personally

in the pages of the Bible47

One form of illumination is the inner testimony of the Holy Spirit48 The inner testimony of the

Holy Spirit may be defined as follows the Holy Spirit on the basis of the credible witness of the

Scriptures speaks through the Scriptures thereby giving all Christians an inner knowing or

certainty that the Bible is the objective word of God Thus the same Holy Spirit who inspired the

Scripture testifies that it is Godrsquos Word The internal testimony of the Holy Spirit does not give

authority to Scripture but witnesses to the authority Scripture already possesses

Earthly life and ministry of Jesus

ldquoThe church has never sufficiently confessed the influence the Holy Spirit exerted upon the work

of Christrdquo49 Jesus Christ is the man of the Spirit par excellence He is the Messiah anointed with

the Holy Spirit (Is 111f Is 421 amp Mt 1217f Is 611ndash3 amp Lk 418f Lk 41 14 Ac 1038) He is

the eschatological prophet like Moses (Dt 1815 18f cf Ac 322f 737 51f)

The person of Christ was anointed by the Holy Spirit with respect to his call to office However

it is the humanity of Christ that is anointed with respect to the actual supplies of gifts and graces

aids and endowments necessary for the execution of his office (earthly and heavenly) The only

specific immediate act of the Person of the Son on the human nature of Christ was the assumption

of it into subsistence with himself However the Spirit according to the order of the Trinity

interposes his power only to execute the will of the Son The two natures of our Lord actively

concurred in every mediatorial act50

Jesus understood that he was a prophet (Mt 522 Mk 64 Mt 1357 cf Jn 444 Lk 1333

418f)51 This must be seen in its first century Jewish setting ldquoSince the Spirit was principally

regarded as the Spirit of prophecy in the Judaism of that time Jesusrsquo claim was in effect a claim

to be inspired by the Spirit And since the rabbis taught that the Spirit had been withdrawn from

47 Kenneth S Kantzer ldquoThe Communication of Revelationrdquo The BiblemdashThe Living Word of Revelation ed Merrill

C Tenney (Grand Rapids Zondervan 1968) p 79 Elsewhere Kantzer says

ldquoMan needs subjective illumination so that what has been objectively revealed in the past and brought to him

objectively through the inspiration of the prophets may become subjectively revealed to him personally hellip The

Biblical message came from God whether men receive it as such or whether they do not but now and again the Spirit

of God takes the words of the Bible and makes them subjectively the Word of God to individual men Instead of the

dead letter of the law the Bible thereby becomes the living voice of the Spirit in the heart of men It becomes Godrsquos

contemporary message spanning in an instant the millennia between the prophet of old and the man of todayrdquo

(Kenneth S Kantzer ldquoThe Authority of the Biblerdquo The Word for this Century ed Merrill C Tenney (NY Oxford

1960) pp 40f) 48 This doctrine was particularly developed by John Calvin (The Institutes of the Christian Religion 174f 1813

193 311 3f 3215 33ndash36 4149f) Several Reformed confessions include the doctrine of the testimony of the

Holy Spirit the French Confession art 4 (Philip Schaff The Creeds of Christendom [SCC] 3 vols [1931 repr

Grand Rapids MI Baker 1983] 3361) the Belgic Confession art 5 (SCC 3386f) the Second Helvetic Confession

chap 1 (SCC 3832) and especially the Westminster Confession chap 1 art 4f (SCC 3602f) For further study on

the testimony of the Spirit see GW Bromiley ldquoWitness of the Spiritrdquo ISBE rev 41087f FH Klooster ldquoInternal

Testimony of the Holy Spiritrdquo Evangelical Dictionary of Theology (EDT) ed Walter A Elwell (Grand Rapids MI

Baker 1984) pp 564f RC Sproul ldquoThe Internal Testimony of the Holy Spiritrdquo Inerrancy ed Norman L Geisler

(Grand Rapids Zondervan 1980) pp 336ndash354 49 Abraham Kuyper The Work of the Holy Spirit p 97 50 George Smeaton The Doctrine of the Holy Spirit pp 119f John Owen The Works of John Owen 16 vols (London

Banner of Truth 1966) 3160 51 Unlike Old Testament prophets ldquothe word of the Lordrdquo never comes to Jesus he is the Word incarnate

13

Israel since Malachi and would be given again only in the last days Jesus was in effect claiming

to be the eschatological prophet (Dt 1815 18f Is 611ff)rdquo52

Here is a chronological summary of the ministry of the Holy Spirit in the earthly life and ministry

of Jesus Christ

Jesus was conceived by the Holy Spirit in womb of the Virgin Mary (Mt 118 20 Lk 135)

The Holy Spirit formed Jesusrsquo body from Maryrsquos flesh (Heb 214) (not from heavenly flesh

as Roman Catholics and some others assert)

The Holy Spirit descended and came upon Christ at his baptism anointing Him for ministry

(Mt 316Mk 110Lk 321f Is 421ndash4)

Jesus was ldquofull of the Holy Spirit (Lk 41) for the Father ldquogives [him] the Spirit without

measurerdquo (Jn 334)

The Holy Spirit led Jesus (Mt 41Lk 41Mk 112)

The Holy Spirit anointed Jesus to preach the good newsgospel (Lk 418)

The Holy Spirit anointed Jesus to heal the sick and to cast out demons (Lk 414 18 Mt 1228

Ac 1038)

The Holy Spirit anointed Jesus to declare justice to the Gentiles (Mt 1218)

The Holy Spirit produced hilarious joy in Jesus (Lk 1021)53

Through [the assistance of] the Holy Spirit Jesus offered himself as the unblemished sacrifice

to God (Heb 914)

The Holy Spirit raised Jesus from the dead (Ro 14 1 Tim 316 1 Pt 318 NIV NKJ)

Bythrough the Holy Spirit the resurrected Lord Jesus Christ gave instructions54 to His chosen

apostles (Ac 12)

The charismatic outpouring and ministry of the Holy Spirit attest the resurrection and

enthronement of Jesus as Lord Christ and the powerful Son of God (Ac 233 36 Ro

1455)

In sum ldquoThe Spirit at the incarnation became the great guiding principle of all Christrsquos earthly

history hellip The communication from one of Christrsquos natures to the other was by the Spirit the

executive of all the works of God The Spirit prompted all Christrsquos actions and all his words

Nothing was undertaken but by the Spiritrsquos direction nothing was spoken but by his guidance

nothing was executed but by his powerrdquo56 Jesusrsquo example of complete dependence on the Spirit

taught his disciples to depend upon the same Spirit

The individual believer

The Spiritrsquos work in the life ministry death and resurrection of Christ is to be seen as the

inauguration of a new creation through the second man and last Adam Jesus Christ The Holy

52 James DG Dunn ldquoSpiritrdquo NIDNTT 3696 53 Hendriksen p 583 Plummer ICC p 281 54 ldquoGave instructions through the Holy Spiritrdquo (Ac 12) refers to post-resurrection and pre-ascension commands of

Christ to His Apostles eg Lk 2449 (FF Bruce NICNT pp 28 30 and Greek Text p 99 Barrett p 69 Fitzmyer

p 196 Conzelmann Hermeniea p 3 and most translations) Others connect ldquothrough the Holy Spiritrdquo with Jesus

choosing the Twelve Apostles (Marshall TNTC p 57 Haenchen p 139) AT Robertson ties the phrase to both

ideas (RWP 35) 55 F F Bruce TNTC 673 Leon Morris (pp 46f) Cranfield (Romans Shorter Commentary p 7) etc also take ldquothe

Spirit of holinessrdquo to refer to the Holy Spirit 56 George Smeaton The Doctrine of the Holy Spirit p 126

14

Spirit is the Spirit re-creator What has already been accomplished in Christ by the Spirit is now

reduplicated in the new humanity by the same Spirit

Salvation57

All the Spirit does for Godrsquos people was planned before the foundation of the world In fact God

the Holy Spirit is also a party to the eternal covenant of redemption between God the Father and

God the Son58

The Holy Spirit is directly involved with all aspects of the individualrsquos salvation

1 Effectual calling (Eph 44) God calling each of the elect to salvation gives them hope (118)

this same hope of eternal salvation which is possessed by all believers illustrates the unity

believers share in one Spirit (44)59

2 Regeneration (new birthnew creation) (Jn 33ndash660 born of the Spirit cf 663 2022 113 Tit

3561 1 Pt 318) brought about by the ldquoSpirit of liferdquo (Ro 82 cf 811 2 Cor 36 Ezk 3714

Jn 663)

3 Conversion (= repentance unto life + faith in the Lord Jesus Christ62) Repentance is preceded

by the Holy Spirit convicting people of their sins (Jn 168ndash11 cf Ac 237 533 754 2425)

4 Union with Christ (Eph 218 1 Cor 617)63 The Holy Spirit inhabits all true believers (Jn

1417 2 Tim 114 1 Cor 316 619 2 Cor 616 Eph 222 Ro 89)

5 Justification (1 Cor 611)

6 Definitive sanctification (1 Cor 611)64

7 Adoption (Ro 815f ldquothe Spirit of adoptionrdquo Gal 46) amp the sealing65 of the Spirit (2 Cor 122

Eph 113 430)

57 There are certain weaknesses in the ordo salutis See Sinclair B Ferguson The Holy Spirit pp 97ndash103ff John M

Frame Salvation Belongs to the Lord (Phillipsburg NJ PampR 2006) p 277 58 John M Frame Systematic Theology 59 59 Harold W Hoehner Ephesians pp 515f 264f Hoehner notes that ldquothe third person of the Trinity is the unifier in

this verserdquo (p 516) The connection between the Spirit and the hope ldquomight suggest that the hope consisted in the full

reception of the Spirit whose first-fruits they have already received (114)rdquo (Ernest Best Ephesians p 368) 60 In Jn 33ndash8 born of water and the Spirit describe the new birth using Old Testament prophetic language See Donald

A Carson The Gospel According to John NKJ ESV NASB NIV KJV ASV RSV etc understand the word ldquoSpiritrdquo in

born of the Spirit to refer to the Holy Spirit (contra Carson) 61 This refers to the Holy Spirit making believers new creations and imparting eternal life to them eg Homer A

Kent The Pastoral Epistles pp 233f Dibelius and Conzelmann Hermeniea p 149 Some take renewal as the process

of sanctification subsequent to the instantaneous act of regeneration (eg D E Hiebert in EBC 11445f Hendriksen

p 391 Lenski pp 934f) 62 ldquoNone can believe in Jesus Christ or yield obedience unto him or worship God in him but by the Holy Ghostrdquo

(John Owen Works 344) 63 ldquoThe work of the Spirit is essentially a ministry of uniting us to Christ and then unfolding to us and in us the riches

of Godrsquos grace that we inherit in Christrdquo (Sinclair B Ferguson The Holy Spirit p 112) 64 John Murray Collected Writings of John Murray 2277ndash293 cited by Robert L Reymond A New Systematic

Theology of the Christian Faith pp 757f 65 A seal is an outward sign which indicates authentication ownership and preservation Leland Ryken et al

Dictionary of Biblical Imagery (Downers Grove IL InterVarsity 1998) p 766 ldquoThe Holy Spirit as the pledge of the

inheritance is now the seal with which the believer is marked appointed and kept for the redemptionrdquo (TDNT 7949)

ldquoThe Spiritrsquos presence is Godrsquos guarantee that believers are owned by him and secure in himrdquo (Evangelical Dictionary

of Biblical Theology 719)

15

8 Progressive sanctification (2 Th 213 1 Pt 12 Ro 813 1516)

9 Perseverance of the saints (Gal 55)

10 Glorification The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414 cf 2 Cor 318 8)

Godrsquos covenant with his people includes the ministry of his Spirit in their lives and in the lives of

their covenant children (Is 5921 [cf 5920ndash604] Gal 314 cf Ac 238f 1 Cor 714)

The Christian life

Sanctification

Human nature is ldquoincapable of any holy action without the power of the Holy Spirit hellip Without

the Holy Spirit it can not have any virtue or holinessrdquo66

Thus a primary goal of the ldquoSpirit of holinessrdquo (Ro 14) is sanctification (2 Th 213 1 Pt 12 Ro

1516 Gal 522f Ac 1352 Ro 86 1417 1513 Eph 316ndash19 1 Th 16 43ndash8) ie transforming

Godrsquos people into the moral and spiritual likeness of Christ (Ro 829 2 Cor 318) The Holy Spirit

brings the love of God into the heart of the believer and into the Christian community (Ro 55

1530 Col 18) In sanctification Godrsquos people become fully and truly what they were created and

destined to be All of this is accomplished by the Holy Spirit as John Owen described

ldquoThere is not one spiritual good from first to last communicated to us or that we by the grace

of God partake of but it is revealed to us and bestowed on us by the Holy Ghost hellip For

whatever God works in us is by his Spirit hellip There is not any thing done by us that is holy

and acceptable to God but it is an effect of the Spiritrsquos operationrdquo67

A distinctive element in the new covenant is the Holy Spirit writing Godrsquos law68 on the heart of

every believer (Heb 88ndash12 1015ndash17 quoting Jer 3133f) Furthermore the Holy Spirit gives the

believer the desire and the power to keep Godrsquos law (Ezk 3626f Ro 84) Thus the Christian has

an entirely different frame of reference in his thinking than the unbeliever (Ro 84ndash9 1 Cor 2) As

those who live according to the Spirit Christians ldquoset their minds on the things of the Spiritrdquo (Ro

For a theology of the sealing of the Holy Spirit see Robert L Reymond A New Systematic Theology of the Christian

Faith pp 762ndash764 (who notes that ldquofaith in Christ is the instrumental cause of the sealingrdquo) Sinclair B Ferguson

The Holy Spirit pp 180ndash182

Some Puritans such as Richard Sibbes (1577ndash1635) and Thomas Goodwinmdashfollowing the King James translation

which misunderstood the aorist participle in Eph 113mdashbelieved the sealing of the Holy Spirit to be his confirming

work that takes place subsequent to onersquos initial saving faith (Sinclair B Ferguson The Holy Spirit pp 181f) 66 Abraham Kuyper The Work of the Holy Spirit pp 101f 67 John Owen The Holy Spirit His Gifts and Power p 24 cf Works 327 68 Paul uses the phrases ldquothe things of the lawrdquo (Ro 214) and ldquothe work of the lawrdquo (Ro 215) to denote basic

requirements of Godrsquos moral law that are ldquowritten in their [unbelieving Gentilesrsquo] heartsrdquo (v 15) ldquoPaul does not say

that the law is written upon their heartsrdquo an expression reserved for Christians (John Murray Epistle to the Romans

2 vols in 1 [Grand Rapids Eerdmans 1959 1965] 172ndash75)

Godrsquos Spirit and Godrsquos law are not antithetical Rather Godrsquos law is ldquospiritualrdquo (Ro 714) being revealed inspired

and illumined by the Holy Spirit furthermore the Holy Spirit speaks through Godrsquos law The relationship between

the Holy Spirit and Godrsquos holy and just law is so intertwined that world-renowned exegete CEB Cranfield writes

ldquoFor Paul the giving of the Spirit is the establishment of the lawrdquo (Ro 81ndash16 etc) (Romans ICC 2861) The Spirit-

anointed Messiah brings justice to the nations through his law (Is 421 4) Sadly much teaching on the Holy Spirit

pits the Holy Spirit against Godrsquos law misunderstanding Paulrsquos statements on the law (particularly Gal 3ndash5 and Ro

7ndash8)

16

85 ESV ie they think thoughts suggested by the Holy Spirit and desire to please Him69 (Cf Ro

122 ldquotransformed by the renewing of your mindrdquo Eph 423 ldquobe renewed in the spirit of your

mindrdquo)

Scripture gives us several examples of the Holy Spirit departing from people whom he had

previously anointed but who persisted in disobedience eg Samson (Jdg 1620) Saul (1 Sm

1614) and the people of Israel (Is 6310) After his sins of adultery and murder David prayed

that God would not take the Holy Spirit from him (Ps 5111) (This would mean removing Davidrsquos

anointing or supernatural empowerment for leadership and prophecy)

Fellowship

The Christian life is characterized by ldquothe fellowship of the Holy Spiritrdquo (2 Cor 1314 cf Ph 21)

The fellowship or communion of the Spirit is both the communion that the Spirit creates and

communion with the Holy Spirit And fellowship with the Spirit is fellowship with each member

of the Godhead (Jn 1420 1 Jn 324 413) The Person of the Holy Spirit is the unifying and

creating power that brings about Christian community expressed in the term koinwnia

Sonship

The Person of the Holy Spirit assures believers that they are children and heirs of God enabling

them to relate to God as ldquoDear Fatherrdquo and to Christ as elder brother and fellow-heir (Ro 815ndash17

Gal 46)70

Paraclete

Jesus called the Holy Spirit the paraklhtoj (from paramdashbeside + kalewmdashto call) (Jn 1416 26

1526 167 cf Ro 826) No single English word can convey the range of meanings of this Greek

word but the primary thoughts are ldquolegal counsel for defenserdquo and ldquohelperrdquo71 Since his

resurrection and ascension Jesus now relates to his church and to the world via the Spirit As

Paraclete the Holy Spirit mediates the personal presence and power of Jesus in the Christian while

Jesus is with the Father72

69 Other translations of Ro 85 include ldquohave their outlook shaped by the things of the Spiritrdquo (NET) ldquohave their minds

set on what the Spirit desiresrdquo (NIV) ldquoare usually thinking the things suggested by the Spiritrdquo (Williams) ldquoset their

minds on and seek those things which gratify the (Holy) Spiritrdquo (Amplified) To live according to the Spirit depicts

Christians as those who live in the realm dominated by the Holy Spirit (Douglas Moo Romans p 486) 70 ldquoAbbardquo is Aramaic for ldquomy fatherrdquoIt expresses childlike intimacy and trust Thus the Holy Spirit opens up to us a

new intimate relationship with God as our Father thereby giving us a source of identity NIDNTT 1614f TDNT

15f ISBE rev 13f The intimacy involved in calling God ldquoAbbardquo far surpasses anything in Judaismmdashit is wholly

new (TDNT 16) Jesus Godrsquos unique Son came to reveal God as Father and to bring us to the Father (Jn 142 6-10

175f cf Mk 1436) 71 An advocate is a legal term for one who pleads anotherrsquos behalf before a judge counsel for defense mediator

intercessor paraklhtoj includes the thoughts of (1) helper (2) the impartation of empowering comfort in distress [in

LXX] (3) advocate counsel for defense [in Greek law] (4) encourager ie one imparting courage to troops going

into battle (William Barclay New Testament Words [London SCM 1964] pp 215ndash222) It does not mean

ldquoComforterrdquo (TDNT 5804) See standard dictionaries and commentaries TDNT 5803f 811ndash814 RE Brown John

AB 21135ndash1144 NIDNTT 189ndash91 W Bauer WF Arndt FW Gingrich FW Danker A Greek-English Lexicon

of the New Testament and Other Early Christian Literature (BAGD) 2nd ed (Chicago IL University of Chicago

Press 1979) p 618 Thayer p 483 72 MMB Turner ldquoHoly Spiritrdquo Dictionary of Jesus and the Gospels p 350 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2739 Cf ldquoThe work of the Holy Spirit is to manifest the active presence of God in the world and especially in

the church hellip One of his primary purposes in the new covenant age is to manifest the presence of Godrdquo (Wayne

17

Illumination and teaching

The Holy Spirit is ldquothe Spirit of wisdom and revelationrdquo (Eph 117 NIV73 cf Jn 1613ndash15 1 Cor

29f) ldquothe Spirit of Truthrdquo (Jn 1417 1526 1613 1 Jn 46 57) ldquothe Spirit of wisdom counsel

and understandingrdquo (Is 112) and ldquothe anointing you received from [Jesus74]rdquo (1 Jn 220 27) As

such the Holy Spirit teaches believers (Jn 1426 1613 1 Cor 212f 1 Jn 227 cf Lk 1212)

illuminating the Scriptures to their minds (see the above explanation of illumination) The Spiritrsquos

teaching is antithetical to the wisdom of the world (1 Cor 210ndash16)

Worship and prayer

On the basis of the finished work of Jesus Christ Christians have immediate access to God the

Father through the Holy Spirit (Eph 218) Worship is not facilitated by a holy site (Jn 420ndash24)

building or objects but by the presence of Godrsquos Spirit

ldquoJesus said to her ldquoWoman believe Me the hour is coming when you will neither on this

mountain [Gerizim] nor in Jerusalem worship the Father hellip The true worshippers will

worship the Father in spirit and truth for they are the kind of worshippers the Father seeks

God is spirit and His worshippers must worship in spirit and in truthrdquo (Jn 421 23f)

And Godrsquos Spirit dwells in the Christian community (1 Cor 316 cp Mt 1820) The Holy Spirit

helps the believer in his worship and in his prayers making them acceptable to God He is ldquothe

Spirit of grace and of supplicationrdquo (ldquopleas for mercyrdquo ESV) (Zc 1210) motivating and directing

Godrsquos people in prayer and supplication Thus He is the believerrsquos source of grace and prayer75

ldquoFor we are the real circumcision who worship by the Spirit of God and glory in Christ Jesus

and put no confidence in the fleshrdquo (Phil 33 ESV)

ldquoIn the same way the Holy Spirit helps76 us in our weakness We do not know what we ought

to pray but the Spirit himself intercedes for us with groans that words cannot express And he

who searches our hearts knows the mind of the Spirit because the Spirit intercedes for the

saints in accordance with Godrsquos willrdquo (Ro 826f) cf ldquothrough our inarticulate groans77 the

Spirit himself is pleading for us and God who searches our inmost being knows what the Spirit

means because he pleads for Godrsquos people in Godrsquos own wayrdquo (NEB)

ldquoPray in the Spirit on all occasions with all kinds of prayers and requestsrdquo (Eph 618 NIV cf 1

Cor 1414f 2 4 1 Th 517ndash20)

Grudem Systematic Theology pp 634 641) ldquoto mediate Christrsquos presence to believersrdquo (JI Packer Keep in Step

with the Spirit p 49) 73 Contrary to many translations it is best to understand Eph 117 as referring to the Holy Spirit rather than the human

spirit Harold W Hoehner defends this view with seven exegetical reasons (Ephesians pp 256ndash258) Numerous

commentators agree Lincoln 57 Best 162f OrsquoBrien 132 Schnackenburg 74 Calvin 134 Fee Godrsquos Empowering

Presence 674ndash676 etc 74 R E Brown Epistles of John AB 347f 359 75 ldquoCan an impersonal ldquoitrdquo be the Giver of grace No Can a mere force be the Director of all prayers No In order

for the Holy Spirit to decide when where and to whom to give grace He has to be omniscient omnipresent and

omnipotentrdquo (Robert Morey The Trinity Evidence and Issues p 195) 76 ldquoHelpsrdquo (sunantilambanomai) means ldquoto lend a hand together with at the same time with onerdquo (RWP 4376) The

only other NT occurrence is Lk 1040 when Martha requested Mary help her prepare the meal 77 ldquoInarticulate groans include speaking in tongues Kasemann pp 240f NIDNTT 2883f TDNT 1376 5813 James

DG Dunn Jesus and the Spirit pp 241 245f cf CK Barrett HNTC p 168 Godet p 321 Chrysostom Homilies

on Romans 14 (NPNF2 11447) RP Spittler ISBE rev 4603

18

ldquoBut you my friends must fortify yourselves in your most sacred faith Continue to pray in

the power of the Holy Spiritrdquo (Jude 20 NEB)78

Even singing is to be prompted and anointed by the Spirit (1 Cor 1415 26 Eph 518f79 Col 316)

ldquoOur confidence should be as unbounded as our dependence [upon the Holy Spirit] is complete

Our desires and intercessions should be as extensive as the promises of God (Gn 2218 Ps 28)

and as extensive as the commission to disciple all nations [Mt 2818ndash20 Mt 1615ndash20]rdquo80

Historically sense-oriented ritualism has always driven out the Spiritrsquos ministry81

Guidance

The Lord Jesus Christ leads his church by means of the Spirit who speaks through the Word82

ldquoThose who are led [ldquomovedrdquo NEB JB] by the Spirit of God are sons of Godrdquo (Ro 814 NIV cf

ldquodirected by the Spiritrdquo Ro 814 NEB)

ldquoIf you are led by the Spirit you are not under law83 (Gal 518 NIV cf ldquolive by the Spiritrdquo v

16)

ldquoSince we live by the Spirit let us keep in step with the Spirit (Gal 525 NIV) cf ldquowalk where

the Spirit leadsrdquo (Williams)84

Note that the all of the verbs listed above in Ro 84 14 Gal 516 18 25 are present tense in

Greekmdashindicating that being led by the Holy Spirit is an ongoing habitual characteristic of

genuine Christians

The Book of Acts contains several examples of the Holy Spirit leading believers (Ac 829 1019f

132 4 1528 166f 2022f 28 214)

Then the Spirit said to Philip ldquoGo near and overtake this chariotrdquo (Act 829)

78 Praying in the Spirit refers to charismatic prayer in which the words are spontaneously and supernaturally

given by the Spirit It includes prayer in tongues (cf R J Bauckham WBC 50113 Dunn Jesus and the Spirit pp

239f) Christians are ldquoto pray in the Holy Ghost who prompts the matter of all true prayerrdquo (George Smeaton The

Doctrine of the Holy Spirit pp 90f) 79 ldquoSpiritual [pneumatikoj] songsrdquo (Eph 519 Col 316) are prophetic songs ie songs prompted spontaneously

by the Holy Spirit usually having unpremeditated words with unrehearsed melodies sung lsquoin the Spiritrsquo

whether in tongues or in the language of the congregation They are sung in the public church meetings as well as

in private In the congregation spiritual songs that are sung in tongues (1 Cor 1415) should be interpreted (1 Cor

145 13 27f) Spiritual songs manifest the Holy Spiritrsquos life and presence ldquoThe use of pneumatikos in the epistles of

Paul always bears the connotation lsquosupernaturalrsquordquo (Howard M Ervin These Are Not Drunken As Ye Suppose

[Plainfield NJ Logos 1968] p 233 cf pp 227ndash233) 80 John Murray ldquoThe Power of the Holy Spiritrdquo Collected Writings of John Murray 1141 81 George Smeaton The Doctrine of the Holy Spirit p 328 82 For a cessationist interpretation of these verses see John Murray ldquoThe Guidance of the Holy Spiritrdquo Collected

Writings of John Murray 4 vols (Carlisle PA Banner of Truth 1976ndash1982) 1186ndash189 Benjamin B Warfield ldquoThe

Leading of the Spiritrdquo Biblical and Theological Studies (Philadelphia Presbyterian amp Reformed 1968) pp 543ndash559

Contrast Wayne Grudem Systematic Theology pp 642f 83 Christians are not ldquounder lawrdquo (Gal 518) in the sense that they are not under the covenant curse and condemnation

due to transgressing the Mosaic legislation (Robert E Fugate Godrsquos Law Foundation for Moral Order p 9) 84 stoicew implies a row or series thus movement in a definite line eg marching in military formation following

the Spirit as the leader (TDNT 7667f NIDNTT 2452 cf Galatians commentaries HD Betz Hermeniea pp 293f

Fung NICNT pp 275f Ridderbos NICNT p 210 Calvin ldquolet him govern our actionsrdquo p 169) In Gal 516 ldquolive

by the Spiritrdquo includes ldquobe ruled by the Spiritrdquo (Ridderbos Galatians NICNT p 203)

19

While Peter thought about the vision the Spirit said to him ldquoBehold three men are seeking

you 20 ldquoArise therefore go down and go with them doubting nothing for I have sent themrdquo

(Ac 1019ndash20 cf 1112)

As they ministered to the Lord and fasted the Holy Spirit said ldquoNow separate to Me Barnabas

and Saul for the work to which I have called themrdquo 3 Then having fasted and prayed and

laid hands on them they sent them away 4 So being sent out by the Holy Spirit they went

down to Seleucia and from there they sailed to Cyprus (Ac 132ndash4)

For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these

necessary things (Ac 1528)

Now when they had gone through Phrygia and the region of Galatia they were forbidden by

the Holy Spirit to preach the word in Asia 7 After they had come to Mysia they tried to go

into Bithynia but the Spirit did not permit them (Ac 166ndash7)

ldquoAnd see now I go bound in the spirit to Jerusalem not knowing the things that will happen

to me there 23 ldquoexcept that the Holy Spirit testifies in every city saying that chains and

tribulations await merdquo (Ac 2022ndash23)

The church

Because of the Holy Spiritrsquos work the church is an organism not an organization It is the body

of Christ comprised of re-created humans The church is also the temple of the Holy Spirit (1 Cor

316 Eph 220ndash22) The Holy Spirit unites Christ and the believer (1 Cor 617) In so doing the

Holy Spirit mediates the present ministry of the exalted Lord Jesus Christmdashwho is the head of his

body the church (Eph 122f 523 Col 118)mdashin and through the church (Ac 11ff85) As Christrsquos

agent (Ac 167 Ro 89 Gal 46 Ph 119) the Holy Spirit acts as Lord in the church (2 Cor 317f)86

The Spirit is now experienced as the power of the risen Christ The Holy Spirit now cannot be

experienced apart from Christ87

Baptized in the Holy Spirit

(For believers) baptized88 in89 the Holy Spirit is a metaphor describing the new covenant believerrsquos

initial reception of the Holy Spirit at the moment of hisher conversion to the Lord Jesus Christ in

faith and repentance resulting in the Holy Spirit permanently indwelling the new believer and

incorporating him or her into the body of Christ90 This metaphor pictures the believer as being

85 The Gospel of Luke narrated what Jesus began ldquoto dordquo and ldquoto teachrdquo (both present infinitives) (Ac 11) For the

significance of the present tense in this verse see Archibald T Robertson RWP 34 86 JI Packer ldquoHoly Spiritrdquo New Dictionary of Theology eds Ferguson Wright Packer (Downers Grove IL

InterVarsity 1988) p 319 87 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 IDB 3636 88 All seven New Testament occurrences of ldquobaptized in the Spiritrdquo (Mt 311 Mk 18 Lk 316 Jn 133 cf Ac

15 1116 1 Cor 1213) use the verb baptizw the noun baptisma is never used 89 evn should be translated as locative (in) not as instrumental (by) ldquoAll NT examples of evn can be explained from

the point of view of the locativerdquo (Archibald T Robertson A Grammar of the Greek New Testament in the Light of

Historical Research [Nashville TN Broadman 1934] p 590) Thus believers are baptized in or with the Holy

Spiritmdashnot by the Spirit (cp 1 Cor 102) To be baptized ldquobyrdquo someone in the New Testament is always expressed by

the proposition u`po followed by a genitive nounmdashnot evn plus the dative See NIDNTT 31210 1208 (cited by

Grudem Systematic Theology p 768) 90 Cf ldquoBaptized in the Holy Spiritrdquo denotes ldquothe initial work of God of incorporating all believers first at Pentecost

then at Samaria [Ac 8] and again at Caesarea [Ac 10] into one unified body of Christ in the Holy Spirit Thereafter

20

immersed deluged engulfed and saturated in the Holy Spirit91 In the New Testament being

baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo92

With regard to believers The baptism in the Holy Spirit is

performed by Christ (Mt 311 Mk 18 Lk 31693 Jn 133 cf Ac 15 1116)

instantaneous (not a process)

(usually) simultaneous with conversion thus initiatory (like baptism in water) (Ac 1114ndash

18 157ndash11 1 Cor 1213)94

individually received (by every Christian at hisher conversion)

universal (every Christian is a recipient)

unrepeatable (once-for-all for each believer) and

permanent (it cannot be lost or forfeited Jn 1416f 1 Jn 227)

There are (at least) three primary effects from being baptized in the Holy Spirit

The Holy Spirit (Who is ldquothe Spirit of adoptionrdquo Ro 815) comes to permanently indwell

the new believer (whose body becomes a temple of the Holy Spirit)

The new believer is made a member of the spiritual body of Christ incorporated into the

spiritual organism called the church (1 Cor 121395) which is the new covenant temple of

God96

The Holy Spirit begins His fiery purifying of the believer (Lk 316 cp Ac 158f with

1116) and the church

With regard to unbelievers Jesus baptizing in a fiery-Spirit baptism (Lk 316 Ac 219ndash21) depicts

the judicial punishment of the wicked in unquenchable fire (Mt 312)

There are no New Testament commands or exhortations to be baptized inwithby the Holy Spirit

The Holy Spirit brings unity and cohesiveness to the body of Christ by his indwelling and

animating activity (Eph 43f NEB Phil 21f 1 Cor 1213 cf Ac 242ndash47 8 10) In addition to

unity the Holy Spirit also produces love (Ro 1530 Col 18) and fellowship (Phil 21ff 2 Cor

1314) in Christrsquos church Conversely strife disputes dissensions and factions are works of the

all who believe at the time of their conversion were brought by God in the Holy Spirit to join this body and to be part

of this one body that is called the believing church of Jesus Christrdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit

as the Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p

31) 91 Cf Immerse plunge drench overwhelm soak (BAGD pp 131f) ldquoThe Spirit is both around (1 Cor 1213a) and

within (v 13b)rdquo (NIDNTT 31210) The figurative usage conveys the thought ldquoto cause someone to have a highly

significant religious experience involving special manifestations of Godrsquos power and presencerdquo (JP Louw and

Eugene A Nida Greek-English Lexicon of the New Testament Based on Semantic Domains (L-N) 2 vols [NY United

Bible Societies 1989] 1539 5349) 92 Wayne Grudem Systematic Theology p 773 93 Baptizing inwith the Holy Spirit and fire depicts cleansing or purifying the righteous (cp Ac 158f with 1116) and

destroying the wicked 94 ldquoBaptism in the Spiritrdquo denotes ldquothe dwelling of God through his Holy Spirit at the moment of a believerrsquos salvationrdquo

(Craig L Blomberg ldquoBaptism of the Holy Spiritrdquo EDBT p 50)

Of course Jesusrsquo disciples were baptized in the Holy Spirit (Ac 2) subsequent to their conversion but that was because

of their unique place in the history of redemption The same could be said regarding the Samaritan converts in Acts

8 cf Frederick D Bruner A Theology of the Holy Spirit (Grand Rapids Eerdmans 1970) chapt 5 95 ldquoIn one Spirit we were all baptized so as to become one bodyrdquo (Fee on 1 Cor 1213 cf Eph 222) See commentaries

CK Barrett HNTC pp 288f Gordon D Fee NICNT pp 603ndash606 96 The Spirit defines the boundaries and character of the people of God (Ac 1115ndash17 192ndash6 1 Cor 1213) ldquoTo be

baptized into membership of the body is to be engraced with the charismministry which is each member of the bodyrsquos

particular function (charisma) within the body (127 11)rdquo (James DG Dunn ldquoBaptism in the Spirit Yet Once

MoremdashAgainrdquo Journal of Pentecostal Theology 191 (2010) 39)

21

flesh (Gal 520 Ro 84ndash6 cf Ja 314ndash18) the result of not being ldquoled by the Spiritrdquo (Gal 518)

not ldquowalk[ing] in the Spiritrdquo (Gal 525 Ro 84) and not having mature fruit of the Spirit (Gal

522f) or being unbelievers ldquonot having the Spiritrdquo (Jude 19)

Power for service

The Holy Spirit is ldquothe Spirit of gracerdquo (Heb 1029) As such he is the executor or administrator

and the dispenser of Godrsquos grace which is mediated by Jesus Christ (Jn 117) One way the Holy

Spirit administrates and dispenses Godrsquos grace is by distributing various gifts and ministries to

Godrsquos covenant people (1 Cor 1211 Heb 24 cf Ac 2028 132 4) In dispensing Godrsquos grace-

giftsmdashthereby empowering believers for servicemdashthe Holy Spirit manifests the active presence of

God in both the church and the world (p 9)

For example under the old covenant the Spirit of the Lord came upon various men to empower

them for civil and military leadership

the covenant mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note

wisdom cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah

(Jdg 1129) Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232)

Of these men Moses Joshua and David were also prophets97 and they wrote Scripture

The Spirit of the Lord also came upon several old covenant men to empower them to prophesy

the Seventy Elders (Nu 1116f 25f) Saul (1 Sm 1010 1923) Balaam (Nu 242) messengers of

Saul (1 Sm 1920) Amasa (1 Ch 1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2

Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115)

Under the new covenant the Holy Spirit empowers every believer for ministry The entire church

is to be prophetic (Ac 216ndash18 196 1 Cor 141 5 23f 26 31 39) and bearing witness to the

resurrected and reigning Lord Jesus Christ (Lk 2447ndash49 Ac 18 48ff 29ndash31 65 8 917 20

22 27 29 139ndash12 Ro 1519 1 Cor 24f 1 Th 15 cf Ac 532 610)98

Filled with the Spirit

ldquoDo not get drunk with wine for that is dissipation but be filled99 with the Spiritrdquo (Eph 518)

Since this command is addressed to Christians it can only mean that they are ordered to seek a

fuller manifestation of the Spirit than they have already experienced

ldquoTo be filled with the Spirit is to be filled with the immediate presence of God himself and it

therefore will result in feeling what God feels desiring what God desires doing what God wants

speaking by Godrsquos power praying and ministering in Godrsquos strength and knowing with the

97 Moses was a prophet (Nu 126ndash8 Dt 1815 3410ndash12 Ho 1213 Ac 322 737) David was a prophet (Ac 229f

cf 2 Sm 232 Ne 1224 36 Mt 2243Mk 1236) Joshua is not specifically called a prophet in Scripture but he was

certainly the recipient of special revelations from God (Jos 37ndash9 52 9 513ndash65 710ndash15 81f 18 108 116

131ndash7) Joshua also spoke prophetically (Jos 626 and 1 Ki 1634 cf Ecclus 461) performed a unique miracle (Jos

1013f) and added Scripture to the Mosaic writings (Jos 1026 Dt 341ndash12) 98 See Lukersquos use of dunamij in Acts (ten times 18 222 312 47 33 68 810 13 1038 1911) and Luke (fifteen

times 117 35 414 36 517 619 846 91 1013 19 1937 2126f 2269 2449) 99 plhrousqe is present passive imperative (be continually being filled)

22

knowledge which God himself givesrdquo100 Cf ldquoNever flag in zeal be aglow with the Spirit serve

the Lordrdquo (Ro 1211 RSV)

Repeated fillings with the Spirit

Being ldquofilledrdquo with the Spirit can happen to a Christian more than once Multiple fillings of the

Spirit are seen in the lives of Peter (Ac 24 [cp 113] 48 31) Paul (Ac 917 139) and many

other early believers (including the Apostle John Ac 24 431)

Peter And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

Then Peter filled with the Holy Spirit said to them Rulers of the people and elders of Israel (Ac

48)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

Paul And Ananias went his way and entered the house and laying his hands on him he said Brother

Saul the Lord Jesus who appeared to you on the road as you came has sent me that you may

receive your sight and be filled with the Holy Spirit (Ac 917)

Then Saul who also is called Paul filled with the Holy Spirit looked intently at him [Elymas] (Ac

139)

Apostle John and many early believers And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

See Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

Spiritual gifts and functions in the church

There are four primary passages teaching on spiritual gifts and the resultant diverse but

complementary functions in the body of Christ 1 Cor 124 7ndash11ff Ro 123ndash8 Eph 47ndash16 and

1 Pt 410f

Spiritual gifts may be defined as supernatural grace gifts from God to Christians empowering

them for service101 The two primary terms used in the New Testament for spiritual gifts are

100 Wayne Grudem Systematic Theology p 649 101 John Wimber defines spiritual gifts as ldquothe transrational manifestations of Godgiven by God for the purpose of

ministry taking place for the good of the Body of Christrdquo (Signs and Wonders and Church Growth 1 syllabus sec 4

p 1 ldquoSpiritual Gifts 1rdquo tape outline booklet sec 3 p 6) C Peter Wagner similarly states ldquoA spiritual gift is a special

attribute given by the Holy Spirit to every member of the Body of Christ according to Godrsquos grace for use within the

context of the Bodyrdquo (Your Spiritual Gifts Can Help Your Church Grow [Ventura CA Regal 1979] p 42) ldquoA

spiritual gift is any ability that is empowered by the Holy Spirit [1 Cor 1211] and used in any ministry of the church

[1 Cor 127 1426]rdquo (Wayne Grudem Systematic Theology p 1016) Cf Max Turner ldquoSpiritual Giftsrdquo New

Dictionary of Biblical Theology (NDBT) eds TD Alexander et al (Downers Grove IL InterVarsity 2000) p 790

EDT1 p 1042 ISBE rev 4602 EC 4331 New Dictionary of Theology (NDT) eds SB Ferguson et al (Downers

23

carismata102 (Ro 111 126 1 Cor 17 124 9 28 30f 1 Tim 414 2 Tim 16 1 Pt 410)mdash

emphasizing that these gifts are concrete manifestations or embodiments of Godrsquos grace

mediated through individual believers to others and

pneumatika103 (ldquospiritualrdquo Ro 111 1 Cor 121 141)mdashemphasizing that these gifts are

ldquofrom the Spirit and express the life and power of the Spiritrdquo104 They are ldquothe manifestation

of the Holy Spiritrdquo (1 Cor 127) mediated through individual believers to others105

The following table identifies and compares the spiritual gifts and ministries as found in the four

Pauline lists

Ro 126ndash8 1 Cor 128ndash10 1 Cor 1228ndash30 Eph 411

word of wisdom

word of knowledge

faith

gifts of healings gifts of healings

effectings of miracles workers of miracles

prophecy prophecy

distinguishings of spirits

kinds of tongues kinds of tongues

interpretation of tongues interpretation of tongues

service helps

exhorting

giving

Grove IL InterVarsity 1988) p 269 ISBE 52843 Millard J Erickson Concise Dictionary of Christian Theology

(Grand Rapids Baker 1986) p 63 102 BDAG 1081 BAGD 878f Th 667 NIDNTT 2121 TDNT 9403ndash406 L-N 569f WE Vine An Expository

Dictionary of New Testament Words 2 vols In 1 (Old Tappan NJ Fleming H Revell 1966) 2146f John R

Kohlenberger et al The Greek English Concordance to the New Testament (GEC) (Grand Rapids Zondervan 1997)

p 767 Fee suggests that in 1 Cor 12ndash14 the term charismata is restricted to ldquoSpirit manifestations in the community

and thus probably means something like lsquoconcrete expressions of grace manifested through the Spiritrsquos empoweringrsquordquo

(Gordon Fee ldquoGifts of the Spirit DPL p 340) ldquoThey are the concrete expression of charis grace coming to visible

effect in word or deedrdquo (WG Putman ldquoSpiritual Giftsrdquo NBD3 p 1130) Charisms are ldquoa means of gracerdquo (James

DG Dunn Romans p 734 cf ldquoSpiritual Giftsrdquo Baker Encyclopedia of the Bible (BEB) ed Walter A Elwell 4

vols (Grand Rapids Baker 1988) 41993) ldquoOnly the actual deed or word is the charisma hellip Charisma can only be

understood as a particular expression of charis hellip Charisma is always an event the gracious activity (evnerghma) of

God through a manrdquo (James DG Dunn Jesus and the Spirit pp 253f) ldquoCharisma is a concept which we owe almost

entirely to Paulrdquo (Dunn Jesus and the Spirit pp 205f) (In terms of etymology carisma probably derives directly

from the verb carizomai (give generously) rather than the noun carij (Max Turner ldquoSpiritual Gifts NDBT p 792

idem The Holy Spirit and Spiritual Gifts pp 262ndash267 contra Dunn) Derivation from carizomai would emphasize

gift as graciously given (rather than event of grace) highlighting the giverrsquos good will and favor (Turner)

Nevertheless ldquoPaul relates carisma to Godrsquos grace quite directly at 1 Cor 14 7 and Ro 126rdquo (Turner The Holy

Spirit and Spiritual Gifts p 266 n 17) 103 BDAG 837 BAGD 679 Th 523 L-N 143 1221 (cf 796) GEC p 631 pneumatikoj occurs together with

carisma in Ro 111 The two terms are clearly used interchangeably in 1 Cor 1231 and 141

They are ldquospiritualrdquo (pneumatikoj Ro 111 1 Cor 121 141 37) in the sense that they are ldquofrom the Spirit and

express the life and power of the Spiritrdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3706) ldquoIn Paulrsquos view the sort of

charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an evidence a disclosure a making

visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit p 212) 104 James DG Dunn ldquoSpiritrdquo NIDNTT 3706 105 ldquoSpiritual Giftsrdquo BEB 41992f

24

leading steerings

showing mercy

apostles apostles

prophets prophets

teaching teachers

evangelists

pastor-teachers

These lists are not exhaustive of all possible gifts and ministries106 For example deacons are not

included (cf Phil 11 1 Tim 38ndash13) neither is the gift of celibacy (1 Cor 77 cf Mt 1912)

In 1 Cor 121ndash7 gifts are described as evnerghmatamdashworkings of God (v 6) diakoniaimdashacts of

service given by the Lord (v 5) fanerwsijmdashmanifestation of the Spirit (v 7) pneumatika things

of the Spirit ie things the Spirit endowsenables (v 1 cf 141) for the common good of the

church (v 7) and carismatamdashgracious gifts granted by the Spirit (vv 4 8)107

Each member of the Trinity is involved in giving spiritual gifts the Father (1 Cor 1218 28 717)

the Son (Eph 47f) and the Holy Spirit (1 Cor 1211 Heb 24 cf Ac 2028 132 4 1 Tim 118

414 2 Tim 16)

Spiritual gifts may also be considered from the perspective of being eschatological gifts from the

resurrected and exalted Lord Jesus Christ (Eph 47ndash11 Ac 230ndash36) who is now manifesting his

power and performing his ministry through his body the church Thus spiritual gifts are part of

the heavenly prophetic-priestly-kingly ministry of the Lord by the Holy Spirit (cf Ac 11)108 (We

will discuss the Spirit and eschatology below)

To further explain what spiritual gifts are we will consider what spiritual gifts are not109 They are

not

natural talents110 (non-Christians have talents too)

106 For extensively documented definitions of each gift and ministry see Robert Fugate ldquoSpiritual Gifts Itemized and

Definedrdquo 107 Max Turner The Holy Spirit and Spiritual Gifts (Peabody MA Hendrickson 1996) p 261 108 EE Ellis ldquoSpiritual Giftsrdquo Interpreterrsquos Dictionary of the Bible Supplementary Volume ed Keith Crim

(Nashville TN Abingdon 1976) p 841 As previously noted the Gospel of Luke narrated what Jesus began ldquoto dordquo

and ldquoto teachrdquo (both present infinitives) (Ac 11) see Archibald T Robertson Word Pictures in the New Testament

34 109 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow pp 85ndash92 99ndash102 110 ldquoThese manifestations of the Spirit are marked out for Paul as given (not achieved by man) as expressions of divine

energy (not human potential or talent) as acts of service which promote the common good (not for personal edification

or aggrandizement) (1 Cor 124ndash7)rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3703) Elsewhere Dunn adds ldquoCharisma

is not to be confused with human talent and natural ability nowhere does charisma have the sense of a human capacity

heightened developed or transformed hellip So far as Paul was concerned charismata are the manifestation of

supernatural power Charisma is always God acting always the Spirit manifesting himself hellip For Paul every charisma

was supernatural hellip Charisma is characterized not by the exercise of manrsquos ability and talent but by unconditional

dependence on and openness to Godrdquo (1 Pt 411) (Jesus and the Spirit 255f)

For discussion of the differing views regarding spiritual gifts and natural talents see Siegfried Schatzmann A Pauline

Theology of Charismata 73ndash77 Max Turner The Holy Spirit and Spiritual Gifts 278 For a brief discussion of the

antithesis between the Holy Spirit and the unbelieving world see Robert E Fugate ldquoThe Person and Work of the

Holy Spiritrdquo p 25 (above)

Care must be taken not to interpret natural abilities vs spiritual gifts in terms of Roman Catholic Thomas Aquinasrsquo

nature vs grace dualism (based on Aristotle) or Aristotlersquos potentiality vs actuality dualism

25

the fruit of the Spirit (Gal 522f 1 Cor 1231ndash141)

Fruit of the Spirit Gifts of the Spirit

Every fruit is for every Christian Christians have different gifts and ministries

Manifests the character of Christ Manifest the power amp works of Christ (Mk 1617ndash

20 Ac 11)

Relates to mature Christian character

(ie what a Christian is)

Relate to differing functions and ministries in the

Body (ie what a Christian does)

Gifted Christians (1 Cor 17 1412) can be carnal

(31 3f 131ndash3)

Requires time to develop Given instantaneously (Ac 24 1044ndash46 196

Ro 111 1 Tim 414 2 Tim 16)

Is eternal (1 Cor 1313) Is temporal (1 Cor 138ndash12)

(ldquoA passage on fruit accompanies every one of the primary passages on giftsrdquo111)

normal Christian responsibilities (ie faith serving giving witnessing exhorting etc)

Satanrsquos counterfeit gifts (2 Tim 31 8f 13)112

Diversity of gifting is designed to foster unity in the body of Christ through mutual

interdependence (Ro 123ndash8 1 Cor 124ndash30 Eph 44ndash16) Each member of the body needs the

help of the others ldquoThe eye cannot say to the hand lsquoI have no need of yoursquo nor again the head to

the feet lsquoI have no need of yoursquordquo (1 Cor 1221 cf Ro 112) All members must do their part for

the body to come to maturity (Eph 413 16)

There are three primary purposes for spiritual gifts

To glorify God113 (1 Pt 410f)

To edify the church (1 Cor 127 143ndash5 12 17 26 Eph 412ndash16 1 Pt 410f)114 and

The conviction and conversion of unbelievers (1 Cor 1421ndash25 Mk 1615ndash20 Mt

2818ndash20 Ro 1518f)115

111 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow p 89 112 Biblical examples of Satanic miracles include Ex 7f Dt 131ndash3 Jb 112 26 Mt 722ff Mt 2424Mk 1322 2

Th 29 2 Tim 31 8f 13 Rv 1313ndash15 1613f 1920 113 The New Testament gives many examples of people glorifying God after miraculous healings and deliverances

from the power of Satan (Mt 98Mk 212Lk 525 Lk 716 Mt 1531 Lk 943 1313 Jn 114 40 Lk 1715 1843

Ac 38f 421 cf Jn 1412ndash14 2 Cor 120)

Glorifying God directly relates to the purpose for manrsquos creation ldquoManrsquos chief and highest end is to glorify God [Ro

1136 1 Cor 1031] and fully to enjoy Him forever [Ps 7324ndash28 Jn 1721ndash23]rdquo (Westminster Larger Catechism Q

1) 114 ldquoThe charismata are always to be seen as servicehellip as Godrsquos gifts for the body given to or better through the

individual lsquofor the common good [1 Cor 127]rsquordquo (James DG Dunn Jesus and the Spirit p 264) 115 WG Putman ldquoSpiritual Giftsrdquo The New Bible Dictionary (NBD3) eds I Howard Marshall et al 3rd ed (Grand

Rapids Eerdmans 1996) p 1130 For examples of signs and wonders being a catalyst for church growth see John

Wimber Power Evangelism pp 191f or Signs and Wonders and Church Growth 1 syllabus sec 5 pp 12ndash14

26

In sum116 the Triune God gives spiritual gifts to equip and empower the church to carry out her

God-given ministry of manifesting and extending the victorious all-encompassing kingdom of the

Lord Jesus Christ throughout the world (Mt 2818 Eph 120ndash22 410 1 Cor 1524ndash27 Jn 335

Phil 321) until Christ returns in glory (1 Cor 17 1310 Eph 411ndash13)

Holy Spirit empowers believers for spiritual warfare

Old Testament believers did not drive out demons

In sharp contrast when Jesus the Messiah came the Holy Spirit came upon Him at His baptism

and then immediately led Him into conflict with the devil (Lk 41ndash14 Mt 41ndash11 Mk 112f)

Apparently during this battle in the wilderness Jesus bound ldquothe strong manrdquo (Mk 327 Mt

1229 cp Lk 1121f) ie the devil Jesus ldquoreturned in the power of the Spiritrdquo (Lk 414) and

immediately began to drive out demons (Mk 123ndash27 32 34 39 311 etc) thereby manifesting

the presence of the kingdom of God (Mt 1228)

Jesus gave His disciples authority and power to drive out demons and commanded them to use it

when preaching the good news of the kingdom This was true for the twelve (Mt 101 8 Mk 67

12f Lk 91f cf Mk 315) the seventy (Lk 1017ndash20) and those receiving the great commission

(Mk 1615ndash20) When Jesusrsquo followers were driving out demons Satanrsquos kingdom was collapsing

(Lk 1017ndash19 1120ndash22) In the upper room Jesus taught that ldquoIt is the Spiritrsquos task to show how

the forces of darkness have been effectively overthrownrdquo (Jn 168 11)117

After His resurrection Jesus instructed His disciples not to begin the Great Commission yet but

to wait in Jerusalem until they were clothed with power from on high (Lk 2449) After His

ascension and enthronement the Lord Jesus poured out the Holy Spirit to empower the entire

church (Ac 233 36) Now all believers do warfare against the powers of darkness in Jesusrsquo name

(Mk 1617 Eph 617118 cf vv 10ndash18) The Book of Acts contains numerous examples of believers

driving out demons (Ac 516 87ndash11 Philip who was not an apostle but who was ldquofull of the

Spiritrdquo [63] drove demons out of many Samaritans [87] 1616ndash19 by Paul who had been led

by the Spirit to Philippi [vv 6ndash10] where he drove out a spirit of divination 1911ndash13 18f) The

Holy Spirit filled119 Paul empowering him to speak a prophetic curse against a magicianfalse

116 For additional study on spiritual gifts see Robert E Fugate ldquoIntroduction to Spiritual Giftsrdquo idem ldquoSpiritual Gifts

Itemized and Definedrdquo 117 Donald Guthrie New Testament Theology (Downers Grove IL InterVarsity 1981) p 533 ldquoWhat residual power

the prince of this world enjoys is further curtailed by the Holy Spirit the Counselor (Jn 1611)rdquo (DA Carson John

p 443) In Jn 1611 the verb κέκριται is perfect passive indicative (ie has been and now stands judgedcondemned) 118 The Greek term translated ldquoswordrdquo (macaira) denotes a short sword (2 foot or less) or dagger which was the

crucial offensive weapon in close combat The sword is the Word (r`hma) of God (including both Godrsquos spoken and

written Word Arnold 461f) The genitive ldquoof the Spiritrdquo ldquois probably a genitive of source indicating that the Spirit

makes the sword powerful and effective giving to it its cutting edge (Heb 412)rdquo (OrsquoBrien 482 cf Schnackenburg

279 Lincoln 451 Fee Godrsquos Empowering Presence 728 Hoehner 852) The sword of the Spirit is to be used in

resisting Satanic temptations (Mt 44 7 10 Lk 44 8 12) (Hoehner 853 Morris 207f Bruce 409f Eadie 473)

speaking prophetic curses (Ac 136ndash11) and proclaiming the gospel of the kingdom in the power of the Spirit

(including healings and exorcisms Lk 109 17ndash19) (OrsquoBrien 482 Fee 729 Lincoln 451 Schnackenburg 280

Barth 2200 Salmond 388) (See Arnold 462f cf Stott 282) Using the sword of the Spirit involves ldquospeaking the

words of God in Christrsquos name empowered by Godrsquos Spiritrdquo (Hoehner 853) The commands of Eph 610ndash18 are

ldquodirected to both the individual and the corporate body hellip The Roman soldier did not fight alonerdquo (Hoehner 853)

The sword of the Spirit is held in the belt of truth (Hoehner 852) Cf Rv 116 212 16 1913 15 119 This was most likely an immediate filling with the Spirit ldquoa special enabling of the Spirit for the ministry he is

about to exercisehellipprophetichellipcurserdquo (Peterson 381) See the appendix ldquoFilled with the Spiritrdquo and ldquoFull of the

Spiritrdquo in Luke-Actsrdquo below Paul ldquoconfronts the magician directly under the Spiritrsquos guidancerdquo (Bock 445)

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

12

simple believer in Christ meets God immediately as the living God speaks to him personally

in the pages of the Bible47

One form of illumination is the inner testimony of the Holy Spirit48 The inner testimony of the

Holy Spirit may be defined as follows the Holy Spirit on the basis of the credible witness of the

Scriptures speaks through the Scriptures thereby giving all Christians an inner knowing or

certainty that the Bible is the objective word of God Thus the same Holy Spirit who inspired the

Scripture testifies that it is Godrsquos Word The internal testimony of the Holy Spirit does not give

authority to Scripture but witnesses to the authority Scripture already possesses

Earthly life and ministry of Jesus

ldquoThe church has never sufficiently confessed the influence the Holy Spirit exerted upon the work

of Christrdquo49 Jesus Christ is the man of the Spirit par excellence He is the Messiah anointed with

the Holy Spirit (Is 111f Is 421 amp Mt 1217f Is 611ndash3 amp Lk 418f Lk 41 14 Ac 1038) He is

the eschatological prophet like Moses (Dt 1815 18f cf Ac 322f 737 51f)

The person of Christ was anointed by the Holy Spirit with respect to his call to office However

it is the humanity of Christ that is anointed with respect to the actual supplies of gifts and graces

aids and endowments necessary for the execution of his office (earthly and heavenly) The only

specific immediate act of the Person of the Son on the human nature of Christ was the assumption

of it into subsistence with himself However the Spirit according to the order of the Trinity

interposes his power only to execute the will of the Son The two natures of our Lord actively

concurred in every mediatorial act50

Jesus understood that he was a prophet (Mt 522 Mk 64 Mt 1357 cf Jn 444 Lk 1333

418f)51 This must be seen in its first century Jewish setting ldquoSince the Spirit was principally

regarded as the Spirit of prophecy in the Judaism of that time Jesusrsquo claim was in effect a claim

to be inspired by the Spirit And since the rabbis taught that the Spirit had been withdrawn from

47 Kenneth S Kantzer ldquoThe Communication of Revelationrdquo The BiblemdashThe Living Word of Revelation ed Merrill

C Tenney (Grand Rapids Zondervan 1968) p 79 Elsewhere Kantzer says

ldquoMan needs subjective illumination so that what has been objectively revealed in the past and brought to him

objectively through the inspiration of the prophets may become subjectively revealed to him personally hellip The

Biblical message came from God whether men receive it as such or whether they do not but now and again the Spirit

of God takes the words of the Bible and makes them subjectively the Word of God to individual men Instead of the

dead letter of the law the Bible thereby becomes the living voice of the Spirit in the heart of men It becomes Godrsquos

contemporary message spanning in an instant the millennia between the prophet of old and the man of todayrdquo

(Kenneth S Kantzer ldquoThe Authority of the Biblerdquo The Word for this Century ed Merrill C Tenney (NY Oxford

1960) pp 40f) 48 This doctrine was particularly developed by John Calvin (The Institutes of the Christian Religion 174f 1813

193 311 3f 3215 33ndash36 4149f) Several Reformed confessions include the doctrine of the testimony of the

Holy Spirit the French Confession art 4 (Philip Schaff The Creeds of Christendom [SCC] 3 vols [1931 repr

Grand Rapids MI Baker 1983] 3361) the Belgic Confession art 5 (SCC 3386f) the Second Helvetic Confession

chap 1 (SCC 3832) and especially the Westminster Confession chap 1 art 4f (SCC 3602f) For further study on

the testimony of the Spirit see GW Bromiley ldquoWitness of the Spiritrdquo ISBE rev 41087f FH Klooster ldquoInternal

Testimony of the Holy Spiritrdquo Evangelical Dictionary of Theology (EDT) ed Walter A Elwell (Grand Rapids MI

Baker 1984) pp 564f RC Sproul ldquoThe Internal Testimony of the Holy Spiritrdquo Inerrancy ed Norman L Geisler

(Grand Rapids Zondervan 1980) pp 336ndash354 49 Abraham Kuyper The Work of the Holy Spirit p 97 50 George Smeaton The Doctrine of the Holy Spirit pp 119f John Owen The Works of John Owen 16 vols (London

Banner of Truth 1966) 3160 51 Unlike Old Testament prophets ldquothe word of the Lordrdquo never comes to Jesus he is the Word incarnate

13

Israel since Malachi and would be given again only in the last days Jesus was in effect claiming

to be the eschatological prophet (Dt 1815 18f Is 611ff)rdquo52

Here is a chronological summary of the ministry of the Holy Spirit in the earthly life and ministry

of Jesus Christ

Jesus was conceived by the Holy Spirit in womb of the Virgin Mary (Mt 118 20 Lk 135)

The Holy Spirit formed Jesusrsquo body from Maryrsquos flesh (Heb 214) (not from heavenly flesh

as Roman Catholics and some others assert)

The Holy Spirit descended and came upon Christ at his baptism anointing Him for ministry

(Mt 316Mk 110Lk 321f Is 421ndash4)

Jesus was ldquofull of the Holy Spirit (Lk 41) for the Father ldquogives [him] the Spirit without

measurerdquo (Jn 334)

The Holy Spirit led Jesus (Mt 41Lk 41Mk 112)

The Holy Spirit anointed Jesus to preach the good newsgospel (Lk 418)

The Holy Spirit anointed Jesus to heal the sick and to cast out demons (Lk 414 18 Mt 1228

Ac 1038)

The Holy Spirit anointed Jesus to declare justice to the Gentiles (Mt 1218)

The Holy Spirit produced hilarious joy in Jesus (Lk 1021)53

Through [the assistance of] the Holy Spirit Jesus offered himself as the unblemished sacrifice

to God (Heb 914)

The Holy Spirit raised Jesus from the dead (Ro 14 1 Tim 316 1 Pt 318 NIV NKJ)

Bythrough the Holy Spirit the resurrected Lord Jesus Christ gave instructions54 to His chosen

apostles (Ac 12)

The charismatic outpouring and ministry of the Holy Spirit attest the resurrection and

enthronement of Jesus as Lord Christ and the powerful Son of God (Ac 233 36 Ro

1455)

In sum ldquoThe Spirit at the incarnation became the great guiding principle of all Christrsquos earthly

history hellip The communication from one of Christrsquos natures to the other was by the Spirit the

executive of all the works of God The Spirit prompted all Christrsquos actions and all his words

Nothing was undertaken but by the Spiritrsquos direction nothing was spoken but by his guidance

nothing was executed but by his powerrdquo56 Jesusrsquo example of complete dependence on the Spirit

taught his disciples to depend upon the same Spirit

The individual believer

The Spiritrsquos work in the life ministry death and resurrection of Christ is to be seen as the

inauguration of a new creation through the second man and last Adam Jesus Christ The Holy

52 James DG Dunn ldquoSpiritrdquo NIDNTT 3696 53 Hendriksen p 583 Plummer ICC p 281 54 ldquoGave instructions through the Holy Spiritrdquo (Ac 12) refers to post-resurrection and pre-ascension commands of

Christ to His Apostles eg Lk 2449 (FF Bruce NICNT pp 28 30 and Greek Text p 99 Barrett p 69 Fitzmyer

p 196 Conzelmann Hermeniea p 3 and most translations) Others connect ldquothrough the Holy Spiritrdquo with Jesus

choosing the Twelve Apostles (Marshall TNTC p 57 Haenchen p 139) AT Robertson ties the phrase to both

ideas (RWP 35) 55 F F Bruce TNTC 673 Leon Morris (pp 46f) Cranfield (Romans Shorter Commentary p 7) etc also take ldquothe

Spirit of holinessrdquo to refer to the Holy Spirit 56 George Smeaton The Doctrine of the Holy Spirit p 126

14

Spirit is the Spirit re-creator What has already been accomplished in Christ by the Spirit is now

reduplicated in the new humanity by the same Spirit

Salvation57

All the Spirit does for Godrsquos people was planned before the foundation of the world In fact God

the Holy Spirit is also a party to the eternal covenant of redemption between God the Father and

God the Son58

The Holy Spirit is directly involved with all aspects of the individualrsquos salvation

1 Effectual calling (Eph 44) God calling each of the elect to salvation gives them hope (118)

this same hope of eternal salvation which is possessed by all believers illustrates the unity

believers share in one Spirit (44)59

2 Regeneration (new birthnew creation) (Jn 33ndash660 born of the Spirit cf 663 2022 113 Tit

3561 1 Pt 318) brought about by the ldquoSpirit of liferdquo (Ro 82 cf 811 2 Cor 36 Ezk 3714

Jn 663)

3 Conversion (= repentance unto life + faith in the Lord Jesus Christ62) Repentance is preceded

by the Holy Spirit convicting people of their sins (Jn 168ndash11 cf Ac 237 533 754 2425)

4 Union with Christ (Eph 218 1 Cor 617)63 The Holy Spirit inhabits all true believers (Jn

1417 2 Tim 114 1 Cor 316 619 2 Cor 616 Eph 222 Ro 89)

5 Justification (1 Cor 611)

6 Definitive sanctification (1 Cor 611)64

7 Adoption (Ro 815f ldquothe Spirit of adoptionrdquo Gal 46) amp the sealing65 of the Spirit (2 Cor 122

Eph 113 430)

57 There are certain weaknesses in the ordo salutis See Sinclair B Ferguson The Holy Spirit pp 97ndash103ff John M

Frame Salvation Belongs to the Lord (Phillipsburg NJ PampR 2006) p 277 58 John M Frame Systematic Theology 59 59 Harold W Hoehner Ephesians pp 515f 264f Hoehner notes that ldquothe third person of the Trinity is the unifier in

this verserdquo (p 516) The connection between the Spirit and the hope ldquomight suggest that the hope consisted in the full

reception of the Spirit whose first-fruits they have already received (114)rdquo (Ernest Best Ephesians p 368) 60 In Jn 33ndash8 born of water and the Spirit describe the new birth using Old Testament prophetic language See Donald

A Carson The Gospel According to John NKJ ESV NASB NIV KJV ASV RSV etc understand the word ldquoSpiritrdquo in

born of the Spirit to refer to the Holy Spirit (contra Carson) 61 This refers to the Holy Spirit making believers new creations and imparting eternal life to them eg Homer A

Kent The Pastoral Epistles pp 233f Dibelius and Conzelmann Hermeniea p 149 Some take renewal as the process

of sanctification subsequent to the instantaneous act of regeneration (eg D E Hiebert in EBC 11445f Hendriksen

p 391 Lenski pp 934f) 62 ldquoNone can believe in Jesus Christ or yield obedience unto him or worship God in him but by the Holy Ghostrdquo

(John Owen Works 344) 63 ldquoThe work of the Spirit is essentially a ministry of uniting us to Christ and then unfolding to us and in us the riches

of Godrsquos grace that we inherit in Christrdquo (Sinclair B Ferguson The Holy Spirit p 112) 64 John Murray Collected Writings of John Murray 2277ndash293 cited by Robert L Reymond A New Systematic

Theology of the Christian Faith pp 757f 65 A seal is an outward sign which indicates authentication ownership and preservation Leland Ryken et al

Dictionary of Biblical Imagery (Downers Grove IL InterVarsity 1998) p 766 ldquoThe Holy Spirit as the pledge of the

inheritance is now the seal with which the believer is marked appointed and kept for the redemptionrdquo (TDNT 7949)

ldquoThe Spiritrsquos presence is Godrsquos guarantee that believers are owned by him and secure in himrdquo (Evangelical Dictionary

of Biblical Theology 719)

15

8 Progressive sanctification (2 Th 213 1 Pt 12 Ro 813 1516)

9 Perseverance of the saints (Gal 55)

10 Glorification The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414 cf 2 Cor 318 8)

Godrsquos covenant with his people includes the ministry of his Spirit in their lives and in the lives of

their covenant children (Is 5921 [cf 5920ndash604] Gal 314 cf Ac 238f 1 Cor 714)

The Christian life

Sanctification

Human nature is ldquoincapable of any holy action without the power of the Holy Spirit hellip Without

the Holy Spirit it can not have any virtue or holinessrdquo66

Thus a primary goal of the ldquoSpirit of holinessrdquo (Ro 14) is sanctification (2 Th 213 1 Pt 12 Ro

1516 Gal 522f Ac 1352 Ro 86 1417 1513 Eph 316ndash19 1 Th 16 43ndash8) ie transforming

Godrsquos people into the moral and spiritual likeness of Christ (Ro 829 2 Cor 318) The Holy Spirit

brings the love of God into the heart of the believer and into the Christian community (Ro 55

1530 Col 18) In sanctification Godrsquos people become fully and truly what they were created and

destined to be All of this is accomplished by the Holy Spirit as John Owen described

ldquoThere is not one spiritual good from first to last communicated to us or that we by the grace

of God partake of but it is revealed to us and bestowed on us by the Holy Ghost hellip For

whatever God works in us is by his Spirit hellip There is not any thing done by us that is holy

and acceptable to God but it is an effect of the Spiritrsquos operationrdquo67

A distinctive element in the new covenant is the Holy Spirit writing Godrsquos law68 on the heart of

every believer (Heb 88ndash12 1015ndash17 quoting Jer 3133f) Furthermore the Holy Spirit gives the

believer the desire and the power to keep Godrsquos law (Ezk 3626f Ro 84) Thus the Christian has

an entirely different frame of reference in his thinking than the unbeliever (Ro 84ndash9 1 Cor 2) As

those who live according to the Spirit Christians ldquoset their minds on the things of the Spiritrdquo (Ro

For a theology of the sealing of the Holy Spirit see Robert L Reymond A New Systematic Theology of the Christian

Faith pp 762ndash764 (who notes that ldquofaith in Christ is the instrumental cause of the sealingrdquo) Sinclair B Ferguson

The Holy Spirit pp 180ndash182

Some Puritans such as Richard Sibbes (1577ndash1635) and Thomas Goodwinmdashfollowing the King James translation

which misunderstood the aorist participle in Eph 113mdashbelieved the sealing of the Holy Spirit to be his confirming

work that takes place subsequent to onersquos initial saving faith (Sinclair B Ferguson The Holy Spirit pp 181f) 66 Abraham Kuyper The Work of the Holy Spirit pp 101f 67 John Owen The Holy Spirit His Gifts and Power p 24 cf Works 327 68 Paul uses the phrases ldquothe things of the lawrdquo (Ro 214) and ldquothe work of the lawrdquo (Ro 215) to denote basic

requirements of Godrsquos moral law that are ldquowritten in their [unbelieving Gentilesrsquo] heartsrdquo (v 15) ldquoPaul does not say

that the law is written upon their heartsrdquo an expression reserved for Christians (John Murray Epistle to the Romans

2 vols in 1 [Grand Rapids Eerdmans 1959 1965] 172ndash75)

Godrsquos Spirit and Godrsquos law are not antithetical Rather Godrsquos law is ldquospiritualrdquo (Ro 714) being revealed inspired

and illumined by the Holy Spirit furthermore the Holy Spirit speaks through Godrsquos law The relationship between

the Holy Spirit and Godrsquos holy and just law is so intertwined that world-renowned exegete CEB Cranfield writes

ldquoFor Paul the giving of the Spirit is the establishment of the lawrdquo (Ro 81ndash16 etc) (Romans ICC 2861) The Spirit-

anointed Messiah brings justice to the nations through his law (Is 421 4) Sadly much teaching on the Holy Spirit

pits the Holy Spirit against Godrsquos law misunderstanding Paulrsquos statements on the law (particularly Gal 3ndash5 and Ro

7ndash8)

16

85 ESV ie they think thoughts suggested by the Holy Spirit and desire to please Him69 (Cf Ro

122 ldquotransformed by the renewing of your mindrdquo Eph 423 ldquobe renewed in the spirit of your

mindrdquo)

Scripture gives us several examples of the Holy Spirit departing from people whom he had

previously anointed but who persisted in disobedience eg Samson (Jdg 1620) Saul (1 Sm

1614) and the people of Israel (Is 6310) After his sins of adultery and murder David prayed

that God would not take the Holy Spirit from him (Ps 5111) (This would mean removing Davidrsquos

anointing or supernatural empowerment for leadership and prophecy)

Fellowship

The Christian life is characterized by ldquothe fellowship of the Holy Spiritrdquo (2 Cor 1314 cf Ph 21)

The fellowship or communion of the Spirit is both the communion that the Spirit creates and

communion with the Holy Spirit And fellowship with the Spirit is fellowship with each member

of the Godhead (Jn 1420 1 Jn 324 413) The Person of the Holy Spirit is the unifying and

creating power that brings about Christian community expressed in the term koinwnia

Sonship

The Person of the Holy Spirit assures believers that they are children and heirs of God enabling

them to relate to God as ldquoDear Fatherrdquo and to Christ as elder brother and fellow-heir (Ro 815ndash17

Gal 46)70

Paraclete

Jesus called the Holy Spirit the paraklhtoj (from paramdashbeside + kalewmdashto call) (Jn 1416 26

1526 167 cf Ro 826) No single English word can convey the range of meanings of this Greek

word but the primary thoughts are ldquolegal counsel for defenserdquo and ldquohelperrdquo71 Since his

resurrection and ascension Jesus now relates to his church and to the world via the Spirit As

Paraclete the Holy Spirit mediates the personal presence and power of Jesus in the Christian while

Jesus is with the Father72

69 Other translations of Ro 85 include ldquohave their outlook shaped by the things of the Spiritrdquo (NET) ldquohave their minds

set on what the Spirit desiresrdquo (NIV) ldquoare usually thinking the things suggested by the Spiritrdquo (Williams) ldquoset their

minds on and seek those things which gratify the (Holy) Spiritrdquo (Amplified) To live according to the Spirit depicts

Christians as those who live in the realm dominated by the Holy Spirit (Douglas Moo Romans p 486) 70 ldquoAbbardquo is Aramaic for ldquomy fatherrdquoIt expresses childlike intimacy and trust Thus the Holy Spirit opens up to us a

new intimate relationship with God as our Father thereby giving us a source of identity NIDNTT 1614f TDNT

15f ISBE rev 13f The intimacy involved in calling God ldquoAbbardquo far surpasses anything in Judaismmdashit is wholly

new (TDNT 16) Jesus Godrsquos unique Son came to reveal God as Father and to bring us to the Father (Jn 142 6-10

175f cf Mk 1436) 71 An advocate is a legal term for one who pleads anotherrsquos behalf before a judge counsel for defense mediator

intercessor paraklhtoj includes the thoughts of (1) helper (2) the impartation of empowering comfort in distress [in

LXX] (3) advocate counsel for defense [in Greek law] (4) encourager ie one imparting courage to troops going

into battle (William Barclay New Testament Words [London SCM 1964] pp 215ndash222) It does not mean

ldquoComforterrdquo (TDNT 5804) See standard dictionaries and commentaries TDNT 5803f 811ndash814 RE Brown John

AB 21135ndash1144 NIDNTT 189ndash91 W Bauer WF Arndt FW Gingrich FW Danker A Greek-English Lexicon

of the New Testament and Other Early Christian Literature (BAGD) 2nd ed (Chicago IL University of Chicago

Press 1979) p 618 Thayer p 483 72 MMB Turner ldquoHoly Spiritrdquo Dictionary of Jesus and the Gospels p 350 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2739 Cf ldquoThe work of the Holy Spirit is to manifest the active presence of God in the world and especially in

the church hellip One of his primary purposes in the new covenant age is to manifest the presence of Godrdquo (Wayne

17

Illumination and teaching

The Holy Spirit is ldquothe Spirit of wisdom and revelationrdquo (Eph 117 NIV73 cf Jn 1613ndash15 1 Cor

29f) ldquothe Spirit of Truthrdquo (Jn 1417 1526 1613 1 Jn 46 57) ldquothe Spirit of wisdom counsel

and understandingrdquo (Is 112) and ldquothe anointing you received from [Jesus74]rdquo (1 Jn 220 27) As

such the Holy Spirit teaches believers (Jn 1426 1613 1 Cor 212f 1 Jn 227 cf Lk 1212)

illuminating the Scriptures to their minds (see the above explanation of illumination) The Spiritrsquos

teaching is antithetical to the wisdom of the world (1 Cor 210ndash16)

Worship and prayer

On the basis of the finished work of Jesus Christ Christians have immediate access to God the

Father through the Holy Spirit (Eph 218) Worship is not facilitated by a holy site (Jn 420ndash24)

building or objects but by the presence of Godrsquos Spirit

ldquoJesus said to her ldquoWoman believe Me the hour is coming when you will neither on this

mountain [Gerizim] nor in Jerusalem worship the Father hellip The true worshippers will

worship the Father in spirit and truth for they are the kind of worshippers the Father seeks

God is spirit and His worshippers must worship in spirit and in truthrdquo (Jn 421 23f)

And Godrsquos Spirit dwells in the Christian community (1 Cor 316 cp Mt 1820) The Holy Spirit

helps the believer in his worship and in his prayers making them acceptable to God He is ldquothe

Spirit of grace and of supplicationrdquo (ldquopleas for mercyrdquo ESV) (Zc 1210) motivating and directing

Godrsquos people in prayer and supplication Thus He is the believerrsquos source of grace and prayer75

ldquoFor we are the real circumcision who worship by the Spirit of God and glory in Christ Jesus

and put no confidence in the fleshrdquo (Phil 33 ESV)

ldquoIn the same way the Holy Spirit helps76 us in our weakness We do not know what we ought

to pray but the Spirit himself intercedes for us with groans that words cannot express And he

who searches our hearts knows the mind of the Spirit because the Spirit intercedes for the

saints in accordance with Godrsquos willrdquo (Ro 826f) cf ldquothrough our inarticulate groans77 the

Spirit himself is pleading for us and God who searches our inmost being knows what the Spirit

means because he pleads for Godrsquos people in Godrsquos own wayrdquo (NEB)

ldquoPray in the Spirit on all occasions with all kinds of prayers and requestsrdquo (Eph 618 NIV cf 1

Cor 1414f 2 4 1 Th 517ndash20)

Grudem Systematic Theology pp 634 641) ldquoto mediate Christrsquos presence to believersrdquo (JI Packer Keep in Step

with the Spirit p 49) 73 Contrary to many translations it is best to understand Eph 117 as referring to the Holy Spirit rather than the human

spirit Harold W Hoehner defends this view with seven exegetical reasons (Ephesians pp 256ndash258) Numerous

commentators agree Lincoln 57 Best 162f OrsquoBrien 132 Schnackenburg 74 Calvin 134 Fee Godrsquos Empowering

Presence 674ndash676 etc 74 R E Brown Epistles of John AB 347f 359 75 ldquoCan an impersonal ldquoitrdquo be the Giver of grace No Can a mere force be the Director of all prayers No In order

for the Holy Spirit to decide when where and to whom to give grace He has to be omniscient omnipresent and

omnipotentrdquo (Robert Morey The Trinity Evidence and Issues p 195) 76 ldquoHelpsrdquo (sunantilambanomai) means ldquoto lend a hand together with at the same time with onerdquo (RWP 4376) The

only other NT occurrence is Lk 1040 when Martha requested Mary help her prepare the meal 77 ldquoInarticulate groans include speaking in tongues Kasemann pp 240f NIDNTT 2883f TDNT 1376 5813 James

DG Dunn Jesus and the Spirit pp 241 245f cf CK Barrett HNTC p 168 Godet p 321 Chrysostom Homilies

on Romans 14 (NPNF2 11447) RP Spittler ISBE rev 4603

18

ldquoBut you my friends must fortify yourselves in your most sacred faith Continue to pray in

the power of the Holy Spiritrdquo (Jude 20 NEB)78

Even singing is to be prompted and anointed by the Spirit (1 Cor 1415 26 Eph 518f79 Col 316)

ldquoOur confidence should be as unbounded as our dependence [upon the Holy Spirit] is complete

Our desires and intercessions should be as extensive as the promises of God (Gn 2218 Ps 28)

and as extensive as the commission to disciple all nations [Mt 2818ndash20 Mt 1615ndash20]rdquo80

Historically sense-oriented ritualism has always driven out the Spiritrsquos ministry81

Guidance

The Lord Jesus Christ leads his church by means of the Spirit who speaks through the Word82

ldquoThose who are led [ldquomovedrdquo NEB JB] by the Spirit of God are sons of Godrdquo (Ro 814 NIV cf

ldquodirected by the Spiritrdquo Ro 814 NEB)

ldquoIf you are led by the Spirit you are not under law83 (Gal 518 NIV cf ldquolive by the Spiritrdquo v

16)

ldquoSince we live by the Spirit let us keep in step with the Spirit (Gal 525 NIV) cf ldquowalk where

the Spirit leadsrdquo (Williams)84

Note that the all of the verbs listed above in Ro 84 14 Gal 516 18 25 are present tense in

Greekmdashindicating that being led by the Holy Spirit is an ongoing habitual characteristic of

genuine Christians

The Book of Acts contains several examples of the Holy Spirit leading believers (Ac 829 1019f

132 4 1528 166f 2022f 28 214)

Then the Spirit said to Philip ldquoGo near and overtake this chariotrdquo (Act 829)

78 Praying in the Spirit refers to charismatic prayer in which the words are spontaneously and supernaturally

given by the Spirit It includes prayer in tongues (cf R J Bauckham WBC 50113 Dunn Jesus and the Spirit pp

239f) Christians are ldquoto pray in the Holy Ghost who prompts the matter of all true prayerrdquo (George Smeaton The

Doctrine of the Holy Spirit pp 90f) 79 ldquoSpiritual [pneumatikoj] songsrdquo (Eph 519 Col 316) are prophetic songs ie songs prompted spontaneously

by the Holy Spirit usually having unpremeditated words with unrehearsed melodies sung lsquoin the Spiritrsquo

whether in tongues or in the language of the congregation They are sung in the public church meetings as well as

in private In the congregation spiritual songs that are sung in tongues (1 Cor 1415) should be interpreted (1 Cor

145 13 27f) Spiritual songs manifest the Holy Spiritrsquos life and presence ldquoThe use of pneumatikos in the epistles of

Paul always bears the connotation lsquosupernaturalrsquordquo (Howard M Ervin These Are Not Drunken As Ye Suppose

[Plainfield NJ Logos 1968] p 233 cf pp 227ndash233) 80 John Murray ldquoThe Power of the Holy Spiritrdquo Collected Writings of John Murray 1141 81 George Smeaton The Doctrine of the Holy Spirit p 328 82 For a cessationist interpretation of these verses see John Murray ldquoThe Guidance of the Holy Spiritrdquo Collected

Writings of John Murray 4 vols (Carlisle PA Banner of Truth 1976ndash1982) 1186ndash189 Benjamin B Warfield ldquoThe

Leading of the Spiritrdquo Biblical and Theological Studies (Philadelphia Presbyterian amp Reformed 1968) pp 543ndash559

Contrast Wayne Grudem Systematic Theology pp 642f 83 Christians are not ldquounder lawrdquo (Gal 518) in the sense that they are not under the covenant curse and condemnation

due to transgressing the Mosaic legislation (Robert E Fugate Godrsquos Law Foundation for Moral Order p 9) 84 stoicew implies a row or series thus movement in a definite line eg marching in military formation following

the Spirit as the leader (TDNT 7667f NIDNTT 2452 cf Galatians commentaries HD Betz Hermeniea pp 293f

Fung NICNT pp 275f Ridderbos NICNT p 210 Calvin ldquolet him govern our actionsrdquo p 169) In Gal 516 ldquolive

by the Spiritrdquo includes ldquobe ruled by the Spiritrdquo (Ridderbos Galatians NICNT p 203)

19

While Peter thought about the vision the Spirit said to him ldquoBehold three men are seeking

you 20 ldquoArise therefore go down and go with them doubting nothing for I have sent themrdquo

(Ac 1019ndash20 cf 1112)

As they ministered to the Lord and fasted the Holy Spirit said ldquoNow separate to Me Barnabas

and Saul for the work to which I have called themrdquo 3 Then having fasted and prayed and

laid hands on them they sent them away 4 So being sent out by the Holy Spirit they went

down to Seleucia and from there they sailed to Cyprus (Ac 132ndash4)

For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these

necessary things (Ac 1528)

Now when they had gone through Phrygia and the region of Galatia they were forbidden by

the Holy Spirit to preach the word in Asia 7 After they had come to Mysia they tried to go

into Bithynia but the Spirit did not permit them (Ac 166ndash7)

ldquoAnd see now I go bound in the spirit to Jerusalem not knowing the things that will happen

to me there 23 ldquoexcept that the Holy Spirit testifies in every city saying that chains and

tribulations await merdquo (Ac 2022ndash23)

The church

Because of the Holy Spiritrsquos work the church is an organism not an organization It is the body

of Christ comprised of re-created humans The church is also the temple of the Holy Spirit (1 Cor

316 Eph 220ndash22) The Holy Spirit unites Christ and the believer (1 Cor 617) In so doing the

Holy Spirit mediates the present ministry of the exalted Lord Jesus Christmdashwho is the head of his

body the church (Eph 122f 523 Col 118)mdashin and through the church (Ac 11ff85) As Christrsquos

agent (Ac 167 Ro 89 Gal 46 Ph 119) the Holy Spirit acts as Lord in the church (2 Cor 317f)86

The Spirit is now experienced as the power of the risen Christ The Holy Spirit now cannot be

experienced apart from Christ87

Baptized in the Holy Spirit

(For believers) baptized88 in89 the Holy Spirit is a metaphor describing the new covenant believerrsquos

initial reception of the Holy Spirit at the moment of hisher conversion to the Lord Jesus Christ in

faith and repentance resulting in the Holy Spirit permanently indwelling the new believer and

incorporating him or her into the body of Christ90 This metaphor pictures the believer as being

85 The Gospel of Luke narrated what Jesus began ldquoto dordquo and ldquoto teachrdquo (both present infinitives) (Ac 11) For the

significance of the present tense in this verse see Archibald T Robertson RWP 34 86 JI Packer ldquoHoly Spiritrdquo New Dictionary of Theology eds Ferguson Wright Packer (Downers Grove IL

InterVarsity 1988) p 319 87 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 IDB 3636 88 All seven New Testament occurrences of ldquobaptized in the Spiritrdquo (Mt 311 Mk 18 Lk 316 Jn 133 cf Ac

15 1116 1 Cor 1213) use the verb baptizw the noun baptisma is never used 89 evn should be translated as locative (in) not as instrumental (by) ldquoAll NT examples of evn can be explained from

the point of view of the locativerdquo (Archibald T Robertson A Grammar of the Greek New Testament in the Light of

Historical Research [Nashville TN Broadman 1934] p 590) Thus believers are baptized in or with the Holy

Spiritmdashnot by the Spirit (cp 1 Cor 102) To be baptized ldquobyrdquo someone in the New Testament is always expressed by

the proposition u`po followed by a genitive nounmdashnot evn plus the dative See NIDNTT 31210 1208 (cited by

Grudem Systematic Theology p 768) 90 Cf ldquoBaptized in the Holy Spiritrdquo denotes ldquothe initial work of God of incorporating all believers first at Pentecost

then at Samaria [Ac 8] and again at Caesarea [Ac 10] into one unified body of Christ in the Holy Spirit Thereafter

20

immersed deluged engulfed and saturated in the Holy Spirit91 In the New Testament being

baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo92

With regard to believers The baptism in the Holy Spirit is

performed by Christ (Mt 311 Mk 18 Lk 31693 Jn 133 cf Ac 15 1116)

instantaneous (not a process)

(usually) simultaneous with conversion thus initiatory (like baptism in water) (Ac 1114ndash

18 157ndash11 1 Cor 1213)94

individually received (by every Christian at hisher conversion)

universal (every Christian is a recipient)

unrepeatable (once-for-all for each believer) and

permanent (it cannot be lost or forfeited Jn 1416f 1 Jn 227)

There are (at least) three primary effects from being baptized in the Holy Spirit

The Holy Spirit (Who is ldquothe Spirit of adoptionrdquo Ro 815) comes to permanently indwell

the new believer (whose body becomes a temple of the Holy Spirit)

The new believer is made a member of the spiritual body of Christ incorporated into the

spiritual organism called the church (1 Cor 121395) which is the new covenant temple of

God96

The Holy Spirit begins His fiery purifying of the believer (Lk 316 cp Ac 158f with

1116) and the church

With regard to unbelievers Jesus baptizing in a fiery-Spirit baptism (Lk 316 Ac 219ndash21) depicts

the judicial punishment of the wicked in unquenchable fire (Mt 312)

There are no New Testament commands or exhortations to be baptized inwithby the Holy Spirit

The Holy Spirit brings unity and cohesiveness to the body of Christ by his indwelling and

animating activity (Eph 43f NEB Phil 21f 1 Cor 1213 cf Ac 242ndash47 8 10) In addition to

unity the Holy Spirit also produces love (Ro 1530 Col 18) and fellowship (Phil 21ff 2 Cor

1314) in Christrsquos church Conversely strife disputes dissensions and factions are works of the

all who believe at the time of their conversion were brought by God in the Holy Spirit to join this body and to be part

of this one body that is called the believing church of Jesus Christrdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit

as the Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p

31) 91 Cf Immerse plunge drench overwhelm soak (BAGD pp 131f) ldquoThe Spirit is both around (1 Cor 1213a) and

within (v 13b)rdquo (NIDNTT 31210) The figurative usage conveys the thought ldquoto cause someone to have a highly

significant religious experience involving special manifestations of Godrsquos power and presencerdquo (JP Louw and

Eugene A Nida Greek-English Lexicon of the New Testament Based on Semantic Domains (L-N) 2 vols [NY United

Bible Societies 1989] 1539 5349) 92 Wayne Grudem Systematic Theology p 773 93 Baptizing inwith the Holy Spirit and fire depicts cleansing or purifying the righteous (cp Ac 158f with 1116) and

destroying the wicked 94 ldquoBaptism in the Spiritrdquo denotes ldquothe dwelling of God through his Holy Spirit at the moment of a believerrsquos salvationrdquo

(Craig L Blomberg ldquoBaptism of the Holy Spiritrdquo EDBT p 50)

Of course Jesusrsquo disciples were baptized in the Holy Spirit (Ac 2) subsequent to their conversion but that was because

of their unique place in the history of redemption The same could be said regarding the Samaritan converts in Acts

8 cf Frederick D Bruner A Theology of the Holy Spirit (Grand Rapids Eerdmans 1970) chapt 5 95 ldquoIn one Spirit we were all baptized so as to become one bodyrdquo (Fee on 1 Cor 1213 cf Eph 222) See commentaries

CK Barrett HNTC pp 288f Gordon D Fee NICNT pp 603ndash606 96 The Spirit defines the boundaries and character of the people of God (Ac 1115ndash17 192ndash6 1 Cor 1213) ldquoTo be

baptized into membership of the body is to be engraced with the charismministry which is each member of the bodyrsquos

particular function (charisma) within the body (127 11)rdquo (James DG Dunn ldquoBaptism in the Spirit Yet Once

MoremdashAgainrdquo Journal of Pentecostal Theology 191 (2010) 39)

21

flesh (Gal 520 Ro 84ndash6 cf Ja 314ndash18) the result of not being ldquoled by the Spiritrdquo (Gal 518)

not ldquowalk[ing] in the Spiritrdquo (Gal 525 Ro 84) and not having mature fruit of the Spirit (Gal

522f) or being unbelievers ldquonot having the Spiritrdquo (Jude 19)

Power for service

The Holy Spirit is ldquothe Spirit of gracerdquo (Heb 1029) As such he is the executor or administrator

and the dispenser of Godrsquos grace which is mediated by Jesus Christ (Jn 117) One way the Holy

Spirit administrates and dispenses Godrsquos grace is by distributing various gifts and ministries to

Godrsquos covenant people (1 Cor 1211 Heb 24 cf Ac 2028 132 4) In dispensing Godrsquos grace-

giftsmdashthereby empowering believers for servicemdashthe Holy Spirit manifests the active presence of

God in both the church and the world (p 9)

For example under the old covenant the Spirit of the Lord came upon various men to empower

them for civil and military leadership

the covenant mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note

wisdom cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah

(Jdg 1129) Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232)

Of these men Moses Joshua and David were also prophets97 and they wrote Scripture

The Spirit of the Lord also came upon several old covenant men to empower them to prophesy

the Seventy Elders (Nu 1116f 25f) Saul (1 Sm 1010 1923) Balaam (Nu 242) messengers of

Saul (1 Sm 1920) Amasa (1 Ch 1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2

Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115)

Under the new covenant the Holy Spirit empowers every believer for ministry The entire church

is to be prophetic (Ac 216ndash18 196 1 Cor 141 5 23f 26 31 39) and bearing witness to the

resurrected and reigning Lord Jesus Christ (Lk 2447ndash49 Ac 18 48ff 29ndash31 65 8 917 20

22 27 29 139ndash12 Ro 1519 1 Cor 24f 1 Th 15 cf Ac 532 610)98

Filled with the Spirit

ldquoDo not get drunk with wine for that is dissipation but be filled99 with the Spiritrdquo (Eph 518)

Since this command is addressed to Christians it can only mean that they are ordered to seek a

fuller manifestation of the Spirit than they have already experienced

ldquoTo be filled with the Spirit is to be filled with the immediate presence of God himself and it

therefore will result in feeling what God feels desiring what God desires doing what God wants

speaking by Godrsquos power praying and ministering in Godrsquos strength and knowing with the

97 Moses was a prophet (Nu 126ndash8 Dt 1815 3410ndash12 Ho 1213 Ac 322 737) David was a prophet (Ac 229f

cf 2 Sm 232 Ne 1224 36 Mt 2243Mk 1236) Joshua is not specifically called a prophet in Scripture but he was

certainly the recipient of special revelations from God (Jos 37ndash9 52 9 513ndash65 710ndash15 81f 18 108 116

131ndash7) Joshua also spoke prophetically (Jos 626 and 1 Ki 1634 cf Ecclus 461) performed a unique miracle (Jos

1013f) and added Scripture to the Mosaic writings (Jos 1026 Dt 341ndash12) 98 See Lukersquos use of dunamij in Acts (ten times 18 222 312 47 33 68 810 13 1038 1911) and Luke (fifteen

times 117 35 414 36 517 619 846 91 1013 19 1937 2126f 2269 2449) 99 plhrousqe is present passive imperative (be continually being filled)

22

knowledge which God himself givesrdquo100 Cf ldquoNever flag in zeal be aglow with the Spirit serve

the Lordrdquo (Ro 1211 RSV)

Repeated fillings with the Spirit

Being ldquofilledrdquo with the Spirit can happen to a Christian more than once Multiple fillings of the

Spirit are seen in the lives of Peter (Ac 24 [cp 113] 48 31) Paul (Ac 917 139) and many

other early believers (including the Apostle John Ac 24 431)

Peter And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

Then Peter filled with the Holy Spirit said to them Rulers of the people and elders of Israel (Ac

48)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

Paul And Ananias went his way and entered the house and laying his hands on him he said Brother

Saul the Lord Jesus who appeared to you on the road as you came has sent me that you may

receive your sight and be filled with the Holy Spirit (Ac 917)

Then Saul who also is called Paul filled with the Holy Spirit looked intently at him [Elymas] (Ac

139)

Apostle John and many early believers And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

See Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

Spiritual gifts and functions in the church

There are four primary passages teaching on spiritual gifts and the resultant diverse but

complementary functions in the body of Christ 1 Cor 124 7ndash11ff Ro 123ndash8 Eph 47ndash16 and

1 Pt 410f

Spiritual gifts may be defined as supernatural grace gifts from God to Christians empowering

them for service101 The two primary terms used in the New Testament for spiritual gifts are

100 Wayne Grudem Systematic Theology p 649 101 John Wimber defines spiritual gifts as ldquothe transrational manifestations of Godgiven by God for the purpose of

ministry taking place for the good of the Body of Christrdquo (Signs and Wonders and Church Growth 1 syllabus sec 4

p 1 ldquoSpiritual Gifts 1rdquo tape outline booklet sec 3 p 6) C Peter Wagner similarly states ldquoA spiritual gift is a special

attribute given by the Holy Spirit to every member of the Body of Christ according to Godrsquos grace for use within the

context of the Bodyrdquo (Your Spiritual Gifts Can Help Your Church Grow [Ventura CA Regal 1979] p 42) ldquoA

spiritual gift is any ability that is empowered by the Holy Spirit [1 Cor 1211] and used in any ministry of the church

[1 Cor 127 1426]rdquo (Wayne Grudem Systematic Theology p 1016) Cf Max Turner ldquoSpiritual Giftsrdquo New

Dictionary of Biblical Theology (NDBT) eds TD Alexander et al (Downers Grove IL InterVarsity 2000) p 790

EDT1 p 1042 ISBE rev 4602 EC 4331 New Dictionary of Theology (NDT) eds SB Ferguson et al (Downers

23

carismata102 (Ro 111 126 1 Cor 17 124 9 28 30f 1 Tim 414 2 Tim 16 1 Pt 410)mdash

emphasizing that these gifts are concrete manifestations or embodiments of Godrsquos grace

mediated through individual believers to others and

pneumatika103 (ldquospiritualrdquo Ro 111 1 Cor 121 141)mdashemphasizing that these gifts are

ldquofrom the Spirit and express the life and power of the Spiritrdquo104 They are ldquothe manifestation

of the Holy Spiritrdquo (1 Cor 127) mediated through individual believers to others105

The following table identifies and compares the spiritual gifts and ministries as found in the four

Pauline lists

Ro 126ndash8 1 Cor 128ndash10 1 Cor 1228ndash30 Eph 411

word of wisdom

word of knowledge

faith

gifts of healings gifts of healings

effectings of miracles workers of miracles

prophecy prophecy

distinguishings of spirits

kinds of tongues kinds of tongues

interpretation of tongues interpretation of tongues

service helps

exhorting

giving

Grove IL InterVarsity 1988) p 269 ISBE 52843 Millard J Erickson Concise Dictionary of Christian Theology

(Grand Rapids Baker 1986) p 63 102 BDAG 1081 BAGD 878f Th 667 NIDNTT 2121 TDNT 9403ndash406 L-N 569f WE Vine An Expository

Dictionary of New Testament Words 2 vols In 1 (Old Tappan NJ Fleming H Revell 1966) 2146f John R

Kohlenberger et al The Greek English Concordance to the New Testament (GEC) (Grand Rapids Zondervan 1997)

p 767 Fee suggests that in 1 Cor 12ndash14 the term charismata is restricted to ldquoSpirit manifestations in the community

and thus probably means something like lsquoconcrete expressions of grace manifested through the Spiritrsquos empoweringrsquordquo

(Gordon Fee ldquoGifts of the Spirit DPL p 340) ldquoThey are the concrete expression of charis grace coming to visible

effect in word or deedrdquo (WG Putman ldquoSpiritual Giftsrdquo NBD3 p 1130) Charisms are ldquoa means of gracerdquo (James

DG Dunn Romans p 734 cf ldquoSpiritual Giftsrdquo Baker Encyclopedia of the Bible (BEB) ed Walter A Elwell 4

vols (Grand Rapids Baker 1988) 41993) ldquoOnly the actual deed or word is the charisma hellip Charisma can only be

understood as a particular expression of charis hellip Charisma is always an event the gracious activity (evnerghma) of

God through a manrdquo (James DG Dunn Jesus and the Spirit pp 253f) ldquoCharisma is a concept which we owe almost

entirely to Paulrdquo (Dunn Jesus and the Spirit pp 205f) (In terms of etymology carisma probably derives directly

from the verb carizomai (give generously) rather than the noun carij (Max Turner ldquoSpiritual Gifts NDBT p 792

idem The Holy Spirit and Spiritual Gifts pp 262ndash267 contra Dunn) Derivation from carizomai would emphasize

gift as graciously given (rather than event of grace) highlighting the giverrsquos good will and favor (Turner)

Nevertheless ldquoPaul relates carisma to Godrsquos grace quite directly at 1 Cor 14 7 and Ro 126rdquo (Turner The Holy

Spirit and Spiritual Gifts p 266 n 17) 103 BDAG 837 BAGD 679 Th 523 L-N 143 1221 (cf 796) GEC p 631 pneumatikoj occurs together with

carisma in Ro 111 The two terms are clearly used interchangeably in 1 Cor 1231 and 141

They are ldquospiritualrdquo (pneumatikoj Ro 111 1 Cor 121 141 37) in the sense that they are ldquofrom the Spirit and

express the life and power of the Spiritrdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3706) ldquoIn Paulrsquos view the sort of

charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an evidence a disclosure a making

visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit p 212) 104 James DG Dunn ldquoSpiritrdquo NIDNTT 3706 105 ldquoSpiritual Giftsrdquo BEB 41992f

24

leading steerings

showing mercy

apostles apostles

prophets prophets

teaching teachers

evangelists

pastor-teachers

These lists are not exhaustive of all possible gifts and ministries106 For example deacons are not

included (cf Phil 11 1 Tim 38ndash13) neither is the gift of celibacy (1 Cor 77 cf Mt 1912)

In 1 Cor 121ndash7 gifts are described as evnerghmatamdashworkings of God (v 6) diakoniaimdashacts of

service given by the Lord (v 5) fanerwsijmdashmanifestation of the Spirit (v 7) pneumatika things

of the Spirit ie things the Spirit endowsenables (v 1 cf 141) for the common good of the

church (v 7) and carismatamdashgracious gifts granted by the Spirit (vv 4 8)107

Each member of the Trinity is involved in giving spiritual gifts the Father (1 Cor 1218 28 717)

the Son (Eph 47f) and the Holy Spirit (1 Cor 1211 Heb 24 cf Ac 2028 132 4 1 Tim 118

414 2 Tim 16)

Spiritual gifts may also be considered from the perspective of being eschatological gifts from the

resurrected and exalted Lord Jesus Christ (Eph 47ndash11 Ac 230ndash36) who is now manifesting his

power and performing his ministry through his body the church Thus spiritual gifts are part of

the heavenly prophetic-priestly-kingly ministry of the Lord by the Holy Spirit (cf Ac 11)108 (We

will discuss the Spirit and eschatology below)

To further explain what spiritual gifts are we will consider what spiritual gifts are not109 They are

not

natural talents110 (non-Christians have talents too)

106 For extensively documented definitions of each gift and ministry see Robert Fugate ldquoSpiritual Gifts Itemized and

Definedrdquo 107 Max Turner The Holy Spirit and Spiritual Gifts (Peabody MA Hendrickson 1996) p 261 108 EE Ellis ldquoSpiritual Giftsrdquo Interpreterrsquos Dictionary of the Bible Supplementary Volume ed Keith Crim

(Nashville TN Abingdon 1976) p 841 As previously noted the Gospel of Luke narrated what Jesus began ldquoto dordquo

and ldquoto teachrdquo (both present infinitives) (Ac 11) see Archibald T Robertson Word Pictures in the New Testament

34 109 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow pp 85ndash92 99ndash102 110 ldquoThese manifestations of the Spirit are marked out for Paul as given (not achieved by man) as expressions of divine

energy (not human potential or talent) as acts of service which promote the common good (not for personal edification

or aggrandizement) (1 Cor 124ndash7)rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3703) Elsewhere Dunn adds ldquoCharisma

is not to be confused with human talent and natural ability nowhere does charisma have the sense of a human capacity

heightened developed or transformed hellip So far as Paul was concerned charismata are the manifestation of

supernatural power Charisma is always God acting always the Spirit manifesting himself hellip For Paul every charisma

was supernatural hellip Charisma is characterized not by the exercise of manrsquos ability and talent but by unconditional

dependence on and openness to Godrdquo (1 Pt 411) (Jesus and the Spirit 255f)

For discussion of the differing views regarding spiritual gifts and natural talents see Siegfried Schatzmann A Pauline

Theology of Charismata 73ndash77 Max Turner The Holy Spirit and Spiritual Gifts 278 For a brief discussion of the

antithesis between the Holy Spirit and the unbelieving world see Robert E Fugate ldquoThe Person and Work of the

Holy Spiritrdquo p 25 (above)

Care must be taken not to interpret natural abilities vs spiritual gifts in terms of Roman Catholic Thomas Aquinasrsquo

nature vs grace dualism (based on Aristotle) or Aristotlersquos potentiality vs actuality dualism

25

the fruit of the Spirit (Gal 522f 1 Cor 1231ndash141)

Fruit of the Spirit Gifts of the Spirit

Every fruit is for every Christian Christians have different gifts and ministries

Manifests the character of Christ Manifest the power amp works of Christ (Mk 1617ndash

20 Ac 11)

Relates to mature Christian character

(ie what a Christian is)

Relate to differing functions and ministries in the

Body (ie what a Christian does)

Gifted Christians (1 Cor 17 1412) can be carnal

(31 3f 131ndash3)

Requires time to develop Given instantaneously (Ac 24 1044ndash46 196

Ro 111 1 Tim 414 2 Tim 16)

Is eternal (1 Cor 1313) Is temporal (1 Cor 138ndash12)

(ldquoA passage on fruit accompanies every one of the primary passages on giftsrdquo111)

normal Christian responsibilities (ie faith serving giving witnessing exhorting etc)

Satanrsquos counterfeit gifts (2 Tim 31 8f 13)112

Diversity of gifting is designed to foster unity in the body of Christ through mutual

interdependence (Ro 123ndash8 1 Cor 124ndash30 Eph 44ndash16) Each member of the body needs the

help of the others ldquoThe eye cannot say to the hand lsquoI have no need of yoursquo nor again the head to

the feet lsquoI have no need of yoursquordquo (1 Cor 1221 cf Ro 112) All members must do their part for

the body to come to maturity (Eph 413 16)

There are three primary purposes for spiritual gifts

To glorify God113 (1 Pt 410f)

To edify the church (1 Cor 127 143ndash5 12 17 26 Eph 412ndash16 1 Pt 410f)114 and

The conviction and conversion of unbelievers (1 Cor 1421ndash25 Mk 1615ndash20 Mt

2818ndash20 Ro 1518f)115

111 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow p 89 112 Biblical examples of Satanic miracles include Ex 7f Dt 131ndash3 Jb 112 26 Mt 722ff Mt 2424Mk 1322 2

Th 29 2 Tim 31 8f 13 Rv 1313ndash15 1613f 1920 113 The New Testament gives many examples of people glorifying God after miraculous healings and deliverances

from the power of Satan (Mt 98Mk 212Lk 525 Lk 716 Mt 1531 Lk 943 1313 Jn 114 40 Lk 1715 1843

Ac 38f 421 cf Jn 1412ndash14 2 Cor 120)

Glorifying God directly relates to the purpose for manrsquos creation ldquoManrsquos chief and highest end is to glorify God [Ro

1136 1 Cor 1031] and fully to enjoy Him forever [Ps 7324ndash28 Jn 1721ndash23]rdquo (Westminster Larger Catechism Q

1) 114 ldquoThe charismata are always to be seen as servicehellip as Godrsquos gifts for the body given to or better through the

individual lsquofor the common good [1 Cor 127]rsquordquo (James DG Dunn Jesus and the Spirit p 264) 115 WG Putman ldquoSpiritual Giftsrdquo The New Bible Dictionary (NBD3) eds I Howard Marshall et al 3rd ed (Grand

Rapids Eerdmans 1996) p 1130 For examples of signs and wonders being a catalyst for church growth see John

Wimber Power Evangelism pp 191f or Signs and Wonders and Church Growth 1 syllabus sec 5 pp 12ndash14

26

In sum116 the Triune God gives spiritual gifts to equip and empower the church to carry out her

God-given ministry of manifesting and extending the victorious all-encompassing kingdom of the

Lord Jesus Christ throughout the world (Mt 2818 Eph 120ndash22 410 1 Cor 1524ndash27 Jn 335

Phil 321) until Christ returns in glory (1 Cor 17 1310 Eph 411ndash13)

Holy Spirit empowers believers for spiritual warfare

Old Testament believers did not drive out demons

In sharp contrast when Jesus the Messiah came the Holy Spirit came upon Him at His baptism

and then immediately led Him into conflict with the devil (Lk 41ndash14 Mt 41ndash11 Mk 112f)

Apparently during this battle in the wilderness Jesus bound ldquothe strong manrdquo (Mk 327 Mt

1229 cp Lk 1121f) ie the devil Jesus ldquoreturned in the power of the Spiritrdquo (Lk 414) and

immediately began to drive out demons (Mk 123ndash27 32 34 39 311 etc) thereby manifesting

the presence of the kingdom of God (Mt 1228)

Jesus gave His disciples authority and power to drive out demons and commanded them to use it

when preaching the good news of the kingdom This was true for the twelve (Mt 101 8 Mk 67

12f Lk 91f cf Mk 315) the seventy (Lk 1017ndash20) and those receiving the great commission

(Mk 1615ndash20) When Jesusrsquo followers were driving out demons Satanrsquos kingdom was collapsing

(Lk 1017ndash19 1120ndash22) In the upper room Jesus taught that ldquoIt is the Spiritrsquos task to show how

the forces of darkness have been effectively overthrownrdquo (Jn 168 11)117

After His resurrection Jesus instructed His disciples not to begin the Great Commission yet but

to wait in Jerusalem until they were clothed with power from on high (Lk 2449) After His

ascension and enthronement the Lord Jesus poured out the Holy Spirit to empower the entire

church (Ac 233 36) Now all believers do warfare against the powers of darkness in Jesusrsquo name

(Mk 1617 Eph 617118 cf vv 10ndash18) The Book of Acts contains numerous examples of believers

driving out demons (Ac 516 87ndash11 Philip who was not an apostle but who was ldquofull of the

Spiritrdquo [63] drove demons out of many Samaritans [87] 1616ndash19 by Paul who had been led

by the Spirit to Philippi [vv 6ndash10] where he drove out a spirit of divination 1911ndash13 18f) The

Holy Spirit filled119 Paul empowering him to speak a prophetic curse against a magicianfalse

116 For additional study on spiritual gifts see Robert E Fugate ldquoIntroduction to Spiritual Giftsrdquo idem ldquoSpiritual Gifts

Itemized and Definedrdquo 117 Donald Guthrie New Testament Theology (Downers Grove IL InterVarsity 1981) p 533 ldquoWhat residual power

the prince of this world enjoys is further curtailed by the Holy Spirit the Counselor (Jn 1611)rdquo (DA Carson John

p 443) In Jn 1611 the verb κέκριται is perfect passive indicative (ie has been and now stands judgedcondemned) 118 The Greek term translated ldquoswordrdquo (macaira) denotes a short sword (2 foot or less) or dagger which was the

crucial offensive weapon in close combat The sword is the Word (r`hma) of God (including both Godrsquos spoken and

written Word Arnold 461f) The genitive ldquoof the Spiritrdquo ldquois probably a genitive of source indicating that the Spirit

makes the sword powerful and effective giving to it its cutting edge (Heb 412)rdquo (OrsquoBrien 482 cf Schnackenburg

279 Lincoln 451 Fee Godrsquos Empowering Presence 728 Hoehner 852) The sword of the Spirit is to be used in

resisting Satanic temptations (Mt 44 7 10 Lk 44 8 12) (Hoehner 853 Morris 207f Bruce 409f Eadie 473)

speaking prophetic curses (Ac 136ndash11) and proclaiming the gospel of the kingdom in the power of the Spirit

(including healings and exorcisms Lk 109 17ndash19) (OrsquoBrien 482 Fee 729 Lincoln 451 Schnackenburg 280

Barth 2200 Salmond 388) (See Arnold 462f cf Stott 282) Using the sword of the Spirit involves ldquospeaking the

words of God in Christrsquos name empowered by Godrsquos Spiritrdquo (Hoehner 853) The commands of Eph 610ndash18 are

ldquodirected to both the individual and the corporate body hellip The Roman soldier did not fight alonerdquo (Hoehner 853)

The sword of the Spirit is held in the belt of truth (Hoehner 852) Cf Rv 116 212 16 1913 15 119 This was most likely an immediate filling with the Spirit ldquoa special enabling of the Spirit for the ministry he is

about to exercisehellipprophetichellipcurserdquo (Peterson 381) See the appendix ldquoFilled with the Spiritrdquo and ldquoFull of the

Spiritrdquo in Luke-Actsrdquo below Paul ldquoconfronts the magician directly under the Spiritrsquos guidancerdquo (Bock 445)

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

13

Israel since Malachi and would be given again only in the last days Jesus was in effect claiming

to be the eschatological prophet (Dt 1815 18f Is 611ff)rdquo52

Here is a chronological summary of the ministry of the Holy Spirit in the earthly life and ministry

of Jesus Christ

Jesus was conceived by the Holy Spirit in womb of the Virgin Mary (Mt 118 20 Lk 135)

The Holy Spirit formed Jesusrsquo body from Maryrsquos flesh (Heb 214) (not from heavenly flesh

as Roman Catholics and some others assert)

The Holy Spirit descended and came upon Christ at his baptism anointing Him for ministry

(Mt 316Mk 110Lk 321f Is 421ndash4)

Jesus was ldquofull of the Holy Spirit (Lk 41) for the Father ldquogives [him] the Spirit without

measurerdquo (Jn 334)

The Holy Spirit led Jesus (Mt 41Lk 41Mk 112)

The Holy Spirit anointed Jesus to preach the good newsgospel (Lk 418)

The Holy Spirit anointed Jesus to heal the sick and to cast out demons (Lk 414 18 Mt 1228

Ac 1038)

The Holy Spirit anointed Jesus to declare justice to the Gentiles (Mt 1218)

The Holy Spirit produced hilarious joy in Jesus (Lk 1021)53

Through [the assistance of] the Holy Spirit Jesus offered himself as the unblemished sacrifice

to God (Heb 914)

The Holy Spirit raised Jesus from the dead (Ro 14 1 Tim 316 1 Pt 318 NIV NKJ)

Bythrough the Holy Spirit the resurrected Lord Jesus Christ gave instructions54 to His chosen

apostles (Ac 12)

The charismatic outpouring and ministry of the Holy Spirit attest the resurrection and

enthronement of Jesus as Lord Christ and the powerful Son of God (Ac 233 36 Ro

1455)

In sum ldquoThe Spirit at the incarnation became the great guiding principle of all Christrsquos earthly

history hellip The communication from one of Christrsquos natures to the other was by the Spirit the

executive of all the works of God The Spirit prompted all Christrsquos actions and all his words

Nothing was undertaken but by the Spiritrsquos direction nothing was spoken but by his guidance

nothing was executed but by his powerrdquo56 Jesusrsquo example of complete dependence on the Spirit

taught his disciples to depend upon the same Spirit

The individual believer

The Spiritrsquos work in the life ministry death and resurrection of Christ is to be seen as the

inauguration of a new creation through the second man and last Adam Jesus Christ The Holy

52 James DG Dunn ldquoSpiritrdquo NIDNTT 3696 53 Hendriksen p 583 Plummer ICC p 281 54 ldquoGave instructions through the Holy Spiritrdquo (Ac 12) refers to post-resurrection and pre-ascension commands of

Christ to His Apostles eg Lk 2449 (FF Bruce NICNT pp 28 30 and Greek Text p 99 Barrett p 69 Fitzmyer

p 196 Conzelmann Hermeniea p 3 and most translations) Others connect ldquothrough the Holy Spiritrdquo with Jesus

choosing the Twelve Apostles (Marshall TNTC p 57 Haenchen p 139) AT Robertson ties the phrase to both

ideas (RWP 35) 55 F F Bruce TNTC 673 Leon Morris (pp 46f) Cranfield (Romans Shorter Commentary p 7) etc also take ldquothe

Spirit of holinessrdquo to refer to the Holy Spirit 56 George Smeaton The Doctrine of the Holy Spirit p 126

14

Spirit is the Spirit re-creator What has already been accomplished in Christ by the Spirit is now

reduplicated in the new humanity by the same Spirit

Salvation57

All the Spirit does for Godrsquos people was planned before the foundation of the world In fact God

the Holy Spirit is also a party to the eternal covenant of redemption between God the Father and

God the Son58

The Holy Spirit is directly involved with all aspects of the individualrsquos salvation

1 Effectual calling (Eph 44) God calling each of the elect to salvation gives them hope (118)

this same hope of eternal salvation which is possessed by all believers illustrates the unity

believers share in one Spirit (44)59

2 Regeneration (new birthnew creation) (Jn 33ndash660 born of the Spirit cf 663 2022 113 Tit

3561 1 Pt 318) brought about by the ldquoSpirit of liferdquo (Ro 82 cf 811 2 Cor 36 Ezk 3714

Jn 663)

3 Conversion (= repentance unto life + faith in the Lord Jesus Christ62) Repentance is preceded

by the Holy Spirit convicting people of their sins (Jn 168ndash11 cf Ac 237 533 754 2425)

4 Union with Christ (Eph 218 1 Cor 617)63 The Holy Spirit inhabits all true believers (Jn

1417 2 Tim 114 1 Cor 316 619 2 Cor 616 Eph 222 Ro 89)

5 Justification (1 Cor 611)

6 Definitive sanctification (1 Cor 611)64

7 Adoption (Ro 815f ldquothe Spirit of adoptionrdquo Gal 46) amp the sealing65 of the Spirit (2 Cor 122

Eph 113 430)

57 There are certain weaknesses in the ordo salutis See Sinclair B Ferguson The Holy Spirit pp 97ndash103ff John M

Frame Salvation Belongs to the Lord (Phillipsburg NJ PampR 2006) p 277 58 John M Frame Systematic Theology 59 59 Harold W Hoehner Ephesians pp 515f 264f Hoehner notes that ldquothe third person of the Trinity is the unifier in

this verserdquo (p 516) The connection between the Spirit and the hope ldquomight suggest that the hope consisted in the full

reception of the Spirit whose first-fruits they have already received (114)rdquo (Ernest Best Ephesians p 368) 60 In Jn 33ndash8 born of water and the Spirit describe the new birth using Old Testament prophetic language See Donald

A Carson The Gospel According to John NKJ ESV NASB NIV KJV ASV RSV etc understand the word ldquoSpiritrdquo in

born of the Spirit to refer to the Holy Spirit (contra Carson) 61 This refers to the Holy Spirit making believers new creations and imparting eternal life to them eg Homer A

Kent The Pastoral Epistles pp 233f Dibelius and Conzelmann Hermeniea p 149 Some take renewal as the process

of sanctification subsequent to the instantaneous act of regeneration (eg D E Hiebert in EBC 11445f Hendriksen

p 391 Lenski pp 934f) 62 ldquoNone can believe in Jesus Christ or yield obedience unto him or worship God in him but by the Holy Ghostrdquo

(John Owen Works 344) 63 ldquoThe work of the Spirit is essentially a ministry of uniting us to Christ and then unfolding to us and in us the riches

of Godrsquos grace that we inherit in Christrdquo (Sinclair B Ferguson The Holy Spirit p 112) 64 John Murray Collected Writings of John Murray 2277ndash293 cited by Robert L Reymond A New Systematic

Theology of the Christian Faith pp 757f 65 A seal is an outward sign which indicates authentication ownership and preservation Leland Ryken et al

Dictionary of Biblical Imagery (Downers Grove IL InterVarsity 1998) p 766 ldquoThe Holy Spirit as the pledge of the

inheritance is now the seal with which the believer is marked appointed and kept for the redemptionrdquo (TDNT 7949)

ldquoThe Spiritrsquos presence is Godrsquos guarantee that believers are owned by him and secure in himrdquo (Evangelical Dictionary

of Biblical Theology 719)

15

8 Progressive sanctification (2 Th 213 1 Pt 12 Ro 813 1516)

9 Perseverance of the saints (Gal 55)

10 Glorification The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414 cf 2 Cor 318 8)

Godrsquos covenant with his people includes the ministry of his Spirit in their lives and in the lives of

their covenant children (Is 5921 [cf 5920ndash604] Gal 314 cf Ac 238f 1 Cor 714)

The Christian life

Sanctification

Human nature is ldquoincapable of any holy action without the power of the Holy Spirit hellip Without

the Holy Spirit it can not have any virtue or holinessrdquo66

Thus a primary goal of the ldquoSpirit of holinessrdquo (Ro 14) is sanctification (2 Th 213 1 Pt 12 Ro

1516 Gal 522f Ac 1352 Ro 86 1417 1513 Eph 316ndash19 1 Th 16 43ndash8) ie transforming

Godrsquos people into the moral and spiritual likeness of Christ (Ro 829 2 Cor 318) The Holy Spirit

brings the love of God into the heart of the believer and into the Christian community (Ro 55

1530 Col 18) In sanctification Godrsquos people become fully and truly what they were created and

destined to be All of this is accomplished by the Holy Spirit as John Owen described

ldquoThere is not one spiritual good from first to last communicated to us or that we by the grace

of God partake of but it is revealed to us and bestowed on us by the Holy Ghost hellip For

whatever God works in us is by his Spirit hellip There is not any thing done by us that is holy

and acceptable to God but it is an effect of the Spiritrsquos operationrdquo67

A distinctive element in the new covenant is the Holy Spirit writing Godrsquos law68 on the heart of

every believer (Heb 88ndash12 1015ndash17 quoting Jer 3133f) Furthermore the Holy Spirit gives the

believer the desire and the power to keep Godrsquos law (Ezk 3626f Ro 84) Thus the Christian has

an entirely different frame of reference in his thinking than the unbeliever (Ro 84ndash9 1 Cor 2) As

those who live according to the Spirit Christians ldquoset their minds on the things of the Spiritrdquo (Ro

For a theology of the sealing of the Holy Spirit see Robert L Reymond A New Systematic Theology of the Christian

Faith pp 762ndash764 (who notes that ldquofaith in Christ is the instrumental cause of the sealingrdquo) Sinclair B Ferguson

The Holy Spirit pp 180ndash182

Some Puritans such as Richard Sibbes (1577ndash1635) and Thomas Goodwinmdashfollowing the King James translation

which misunderstood the aorist participle in Eph 113mdashbelieved the sealing of the Holy Spirit to be his confirming

work that takes place subsequent to onersquos initial saving faith (Sinclair B Ferguson The Holy Spirit pp 181f) 66 Abraham Kuyper The Work of the Holy Spirit pp 101f 67 John Owen The Holy Spirit His Gifts and Power p 24 cf Works 327 68 Paul uses the phrases ldquothe things of the lawrdquo (Ro 214) and ldquothe work of the lawrdquo (Ro 215) to denote basic

requirements of Godrsquos moral law that are ldquowritten in their [unbelieving Gentilesrsquo] heartsrdquo (v 15) ldquoPaul does not say

that the law is written upon their heartsrdquo an expression reserved for Christians (John Murray Epistle to the Romans

2 vols in 1 [Grand Rapids Eerdmans 1959 1965] 172ndash75)

Godrsquos Spirit and Godrsquos law are not antithetical Rather Godrsquos law is ldquospiritualrdquo (Ro 714) being revealed inspired

and illumined by the Holy Spirit furthermore the Holy Spirit speaks through Godrsquos law The relationship between

the Holy Spirit and Godrsquos holy and just law is so intertwined that world-renowned exegete CEB Cranfield writes

ldquoFor Paul the giving of the Spirit is the establishment of the lawrdquo (Ro 81ndash16 etc) (Romans ICC 2861) The Spirit-

anointed Messiah brings justice to the nations through his law (Is 421 4) Sadly much teaching on the Holy Spirit

pits the Holy Spirit against Godrsquos law misunderstanding Paulrsquos statements on the law (particularly Gal 3ndash5 and Ro

7ndash8)

16

85 ESV ie they think thoughts suggested by the Holy Spirit and desire to please Him69 (Cf Ro

122 ldquotransformed by the renewing of your mindrdquo Eph 423 ldquobe renewed in the spirit of your

mindrdquo)

Scripture gives us several examples of the Holy Spirit departing from people whom he had

previously anointed but who persisted in disobedience eg Samson (Jdg 1620) Saul (1 Sm

1614) and the people of Israel (Is 6310) After his sins of adultery and murder David prayed

that God would not take the Holy Spirit from him (Ps 5111) (This would mean removing Davidrsquos

anointing or supernatural empowerment for leadership and prophecy)

Fellowship

The Christian life is characterized by ldquothe fellowship of the Holy Spiritrdquo (2 Cor 1314 cf Ph 21)

The fellowship or communion of the Spirit is both the communion that the Spirit creates and

communion with the Holy Spirit And fellowship with the Spirit is fellowship with each member

of the Godhead (Jn 1420 1 Jn 324 413) The Person of the Holy Spirit is the unifying and

creating power that brings about Christian community expressed in the term koinwnia

Sonship

The Person of the Holy Spirit assures believers that they are children and heirs of God enabling

them to relate to God as ldquoDear Fatherrdquo and to Christ as elder brother and fellow-heir (Ro 815ndash17

Gal 46)70

Paraclete

Jesus called the Holy Spirit the paraklhtoj (from paramdashbeside + kalewmdashto call) (Jn 1416 26

1526 167 cf Ro 826) No single English word can convey the range of meanings of this Greek

word but the primary thoughts are ldquolegal counsel for defenserdquo and ldquohelperrdquo71 Since his

resurrection and ascension Jesus now relates to his church and to the world via the Spirit As

Paraclete the Holy Spirit mediates the personal presence and power of Jesus in the Christian while

Jesus is with the Father72

69 Other translations of Ro 85 include ldquohave their outlook shaped by the things of the Spiritrdquo (NET) ldquohave their minds

set on what the Spirit desiresrdquo (NIV) ldquoare usually thinking the things suggested by the Spiritrdquo (Williams) ldquoset their

minds on and seek those things which gratify the (Holy) Spiritrdquo (Amplified) To live according to the Spirit depicts

Christians as those who live in the realm dominated by the Holy Spirit (Douglas Moo Romans p 486) 70 ldquoAbbardquo is Aramaic for ldquomy fatherrdquoIt expresses childlike intimacy and trust Thus the Holy Spirit opens up to us a

new intimate relationship with God as our Father thereby giving us a source of identity NIDNTT 1614f TDNT

15f ISBE rev 13f The intimacy involved in calling God ldquoAbbardquo far surpasses anything in Judaismmdashit is wholly

new (TDNT 16) Jesus Godrsquos unique Son came to reveal God as Father and to bring us to the Father (Jn 142 6-10

175f cf Mk 1436) 71 An advocate is a legal term for one who pleads anotherrsquos behalf before a judge counsel for defense mediator

intercessor paraklhtoj includes the thoughts of (1) helper (2) the impartation of empowering comfort in distress [in

LXX] (3) advocate counsel for defense [in Greek law] (4) encourager ie one imparting courage to troops going

into battle (William Barclay New Testament Words [London SCM 1964] pp 215ndash222) It does not mean

ldquoComforterrdquo (TDNT 5804) See standard dictionaries and commentaries TDNT 5803f 811ndash814 RE Brown John

AB 21135ndash1144 NIDNTT 189ndash91 W Bauer WF Arndt FW Gingrich FW Danker A Greek-English Lexicon

of the New Testament and Other Early Christian Literature (BAGD) 2nd ed (Chicago IL University of Chicago

Press 1979) p 618 Thayer p 483 72 MMB Turner ldquoHoly Spiritrdquo Dictionary of Jesus and the Gospels p 350 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2739 Cf ldquoThe work of the Holy Spirit is to manifest the active presence of God in the world and especially in

the church hellip One of his primary purposes in the new covenant age is to manifest the presence of Godrdquo (Wayne

17

Illumination and teaching

The Holy Spirit is ldquothe Spirit of wisdom and revelationrdquo (Eph 117 NIV73 cf Jn 1613ndash15 1 Cor

29f) ldquothe Spirit of Truthrdquo (Jn 1417 1526 1613 1 Jn 46 57) ldquothe Spirit of wisdom counsel

and understandingrdquo (Is 112) and ldquothe anointing you received from [Jesus74]rdquo (1 Jn 220 27) As

such the Holy Spirit teaches believers (Jn 1426 1613 1 Cor 212f 1 Jn 227 cf Lk 1212)

illuminating the Scriptures to their minds (see the above explanation of illumination) The Spiritrsquos

teaching is antithetical to the wisdom of the world (1 Cor 210ndash16)

Worship and prayer

On the basis of the finished work of Jesus Christ Christians have immediate access to God the

Father through the Holy Spirit (Eph 218) Worship is not facilitated by a holy site (Jn 420ndash24)

building or objects but by the presence of Godrsquos Spirit

ldquoJesus said to her ldquoWoman believe Me the hour is coming when you will neither on this

mountain [Gerizim] nor in Jerusalem worship the Father hellip The true worshippers will

worship the Father in spirit and truth for they are the kind of worshippers the Father seeks

God is spirit and His worshippers must worship in spirit and in truthrdquo (Jn 421 23f)

And Godrsquos Spirit dwells in the Christian community (1 Cor 316 cp Mt 1820) The Holy Spirit

helps the believer in his worship and in his prayers making them acceptable to God He is ldquothe

Spirit of grace and of supplicationrdquo (ldquopleas for mercyrdquo ESV) (Zc 1210) motivating and directing

Godrsquos people in prayer and supplication Thus He is the believerrsquos source of grace and prayer75

ldquoFor we are the real circumcision who worship by the Spirit of God and glory in Christ Jesus

and put no confidence in the fleshrdquo (Phil 33 ESV)

ldquoIn the same way the Holy Spirit helps76 us in our weakness We do not know what we ought

to pray but the Spirit himself intercedes for us with groans that words cannot express And he

who searches our hearts knows the mind of the Spirit because the Spirit intercedes for the

saints in accordance with Godrsquos willrdquo (Ro 826f) cf ldquothrough our inarticulate groans77 the

Spirit himself is pleading for us and God who searches our inmost being knows what the Spirit

means because he pleads for Godrsquos people in Godrsquos own wayrdquo (NEB)

ldquoPray in the Spirit on all occasions with all kinds of prayers and requestsrdquo (Eph 618 NIV cf 1

Cor 1414f 2 4 1 Th 517ndash20)

Grudem Systematic Theology pp 634 641) ldquoto mediate Christrsquos presence to believersrdquo (JI Packer Keep in Step

with the Spirit p 49) 73 Contrary to many translations it is best to understand Eph 117 as referring to the Holy Spirit rather than the human

spirit Harold W Hoehner defends this view with seven exegetical reasons (Ephesians pp 256ndash258) Numerous

commentators agree Lincoln 57 Best 162f OrsquoBrien 132 Schnackenburg 74 Calvin 134 Fee Godrsquos Empowering

Presence 674ndash676 etc 74 R E Brown Epistles of John AB 347f 359 75 ldquoCan an impersonal ldquoitrdquo be the Giver of grace No Can a mere force be the Director of all prayers No In order

for the Holy Spirit to decide when where and to whom to give grace He has to be omniscient omnipresent and

omnipotentrdquo (Robert Morey The Trinity Evidence and Issues p 195) 76 ldquoHelpsrdquo (sunantilambanomai) means ldquoto lend a hand together with at the same time with onerdquo (RWP 4376) The

only other NT occurrence is Lk 1040 when Martha requested Mary help her prepare the meal 77 ldquoInarticulate groans include speaking in tongues Kasemann pp 240f NIDNTT 2883f TDNT 1376 5813 James

DG Dunn Jesus and the Spirit pp 241 245f cf CK Barrett HNTC p 168 Godet p 321 Chrysostom Homilies

on Romans 14 (NPNF2 11447) RP Spittler ISBE rev 4603

18

ldquoBut you my friends must fortify yourselves in your most sacred faith Continue to pray in

the power of the Holy Spiritrdquo (Jude 20 NEB)78

Even singing is to be prompted and anointed by the Spirit (1 Cor 1415 26 Eph 518f79 Col 316)

ldquoOur confidence should be as unbounded as our dependence [upon the Holy Spirit] is complete

Our desires and intercessions should be as extensive as the promises of God (Gn 2218 Ps 28)

and as extensive as the commission to disciple all nations [Mt 2818ndash20 Mt 1615ndash20]rdquo80

Historically sense-oriented ritualism has always driven out the Spiritrsquos ministry81

Guidance

The Lord Jesus Christ leads his church by means of the Spirit who speaks through the Word82

ldquoThose who are led [ldquomovedrdquo NEB JB] by the Spirit of God are sons of Godrdquo (Ro 814 NIV cf

ldquodirected by the Spiritrdquo Ro 814 NEB)

ldquoIf you are led by the Spirit you are not under law83 (Gal 518 NIV cf ldquolive by the Spiritrdquo v

16)

ldquoSince we live by the Spirit let us keep in step with the Spirit (Gal 525 NIV) cf ldquowalk where

the Spirit leadsrdquo (Williams)84

Note that the all of the verbs listed above in Ro 84 14 Gal 516 18 25 are present tense in

Greekmdashindicating that being led by the Holy Spirit is an ongoing habitual characteristic of

genuine Christians

The Book of Acts contains several examples of the Holy Spirit leading believers (Ac 829 1019f

132 4 1528 166f 2022f 28 214)

Then the Spirit said to Philip ldquoGo near and overtake this chariotrdquo (Act 829)

78 Praying in the Spirit refers to charismatic prayer in which the words are spontaneously and supernaturally

given by the Spirit It includes prayer in tongues (cf R J Bauckham WBC 50113 Dunn Jesus and the Spirit pp

239f) Christians are ldquoto pray in the Holy Ghost who prompts the matter of all true prayerrdquo (George Smeaton The

Doctrine of the Holy Spirit pp 90f) 79 ldquoSpiritual [pneumatikoj] songsrdquo (Eph 519 Col 316) are prophetic songs ie songs prompted spontaneously

by the Holy Spirit usually having unpremeditated words with unrehearsed melodies sung lsquoin the Spiritrsquo

whether in tongues or in the language of the congregation They are sung in the public church meetings as well as

in private In the congregation spiritual songs that are sung in tongues (1 Cor 1415) should be interpreted (1 Cor

145 13 27f) Spiritual songs manifest the Holy Spiritrsquos life and presence ldquoThe use of pneumatikos in the epistles of

Paul always bears the connotation lsquosupernaturalrsquordquo (Howard M Ervin These Are Not Drunken As Ye Suppose

[Plainfield NJ Logos 1968] p 233 cf pp 227ndash233) 80 John Murray ldquoThe Power of the Holy Spiritrdquo Collected Writings of John Murray 1141 81 George Smeaton The Doctrine of the Holy Spirit p 328 82 For a cessationist interpretation of these verses see John Murray ldquoThe Guidance of the Holy Spiritrdquo Collected

Writings of John Murray 4 vols (Carlisle PA Banner of Truth 1976ndash1982) 1186ndash189 Benjamin B Warfield ldquoThe

Leading of the Spiritrdquo Biblical and Theological Studies (Philadelphia Presbyterian amp Reformed 1968) pp 543ndash559

Contrast Wayne Grudem Systematic Theology pp 642f 83 Christians are not ldquounder lawrdquo (Gal 518) in the sense that they are not under the covenant curse and condemnation

due to transgressing the Mosaic legislation (Robert E Fugate Godrsquos Law Foundation for Moral Order p 9) 84 stoicew implies a row or series thus movement in a definite line eg marching in military formation following

the Spirit as the leader (TDNT 7667f NIDNTT 2452 cf Galatians commentaries HD Betz Hermeniea pp 293f

Fung NICNT pp 275f Ridderbos NICNT p 210 Calvin ldquolet him govern our actionsrdquo p 169) In Gal 516 ldquolive

by the Spiritrdquo includes ldquobe ruled by the Spiritrdquo (Ridderbos Galatians NICNT p 203)

19

While Peter thought about the vision the Spirit said to him ldquoBehold three men are seeking

you 20 ldquoArise therefore go down and go with them doubting nothing for I have sent themrdquo

(Ac 1019ndash20 cf 1112)

As they ministered to the Lord and fasted the Holy Spirit said ldquoNow separate to Me Barnabas

and Saul for the work to which I have called themrdquo 3 Then having fasted and prayed and

laid hands on them they sent them away 4 So being sent out by the Holy Spirit they went

down to Seleucia and from there they sailed to Cyprus (Ac 132ndash4)

For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these

necessary things (Ac 1528)

Now when they had gone through Phrygia and the region of Galatia they were forbidden by

the Holy Spirit to preach the word in Asia 7 After they had come to Mysia they tried to go

into Bithynia but the Spirit did not permit them (Ac 166ndash7)

ldquoAnd see now I go bound in the spirit to Jerusalem not knowing the things that will happen

to me there 23 ldquoexcept that the Holy Spirit testifies in every city saying that chains and

tribulations await merdquo (Ac 2022ndash23)

The church

Because of the Holy Spiritrsquos work the church is an organism not an organization It is the body

of Christ comprised of re-created humans The church is also the temple of the Holy Spirit (1 Cor

316 Eph 220ndash22) The Holy Spirit unites Christ and the believer (1 Cor 617) In so doing the

Holy Spirit mediates the present ministry of the exalted Lord Jesus Christmdashwho is the head of his

body the church (Eph 122f 523 Col 118)mdashin and through the church (Ac 11ff85) As Christrsquos

agent (Ac 167 Ro 89 Gal 46 Ph 119) the Holy Spirit acts as Lord in the church (2 Cor 317f)86

The Spirit is now experienced as the power of the risen Christ The Holy Spirit now cannot be

experienced apart from Christ87

Baptized in the Holy Spirit

(For believers) baptized88 in89 the Holy Spirit is a metaphor describing the new covenant believerrsquos

initial reception of the Holy Spirit at the moment of hisher conversion to the Lord Jesus Christ in

faith and repentance resulting in the Holy Spirit permanently indwelling the new believer and

incorporating him or her into the body of Christ90 This metaphor pictures the believer as being

85 The Gospel of Luke narrated what Jesus began ldquoto dordquo and ldquoto teachrdquo (both present infinitives) (Ac 11) For the

significance of the present tense in this verse see Archibald T Robertson RWP 34 86 JI Packer ldquoHoly Spiritrdquo New Dictionary of Theology eds Ferguson Wright Packer (Downers Grove IL

InterVarsity 1988) p 319 87 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 IDB 3636 88 All seven New Testament occurrences of ldquobaptized in the Spiritrdquo (Mt 311 Mk 18 Lk 316 Jn 133 cf Ac

15 1116 1 Cor 1213) use the verb baptizw the noun baptisma is never used 89 evn should be translated as locative (in) not as instrumental (by) ldquoAll NT examples of evn can be explained from

the point of view of the locativerdquo (Archibald T Robertson A Grammar of the Greek New Testament in the Light of

Historical Research [Nashville TN Broadman 1934] p 590) Thus believers are baptized in or with the Holy

Spiritmdashnot by the Spirit (cp 1 Cor 102) To be baptized ldquobyrdquo someone in the New Testament is always expressed by

the proposition u`po followed by a genitive nounmdashnot evn plus the dative See NIDNTT 31210 1208 (cited by

Grudem Systematic Theology p 768) 90 Cf ldquoBaptized in the Holy Spiritrdquo denotes ldquothe initial work of God of incorporating all believers first at Pentecost

then at Samaria [Ac 8] and again at Caesarea [Ac 10] into one unified body of Christ in the Holy Spirit Thereafter

20

immersed deluged engulfed and saturated in the Holy Spirit91 In the New Testament being

baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo92

With regard to believers The baptism in the Holy Spirit is

performed by Christ (Mt 311 Mk 18 Lk 31693 Jn 133 cf Ac 15 1116)

instantaneous (not a process)

(usually) simultaneous with conversion thus initiatory (like baptism in water) (Ac 1114ndash

18 157ndash11 1 Cor 1213)94

individually received (by every Christian at hisher conversion)

universal (every Christian is a recipient)

unrepeatable (once-for-all for each believer) and

permanent (it cannot be lost or forfeited Jn 1416f 1 Jn 227)

There are (at least) three primary effects from being baptized in the Holy Spirit

The Holy Spirit (Who is ldquothe Spirit of adoptionrdquo Ro 815) comes to permanently indwell

the new believer (whose body becomes a temple of the Holy Spirit)

The new believer is made a member of the spiritual body of Christ incorporated into the

spiritual organism called the church (1 Cor 121395) which is the new covenant temple of

God96

The Holy Spirit begins His fiery purifying of the believer (Lk 316 cp Ac 158f with

1116) and the church

With regard to unbelievers Jesus baptizing in a fiery-Spirit baptism (Lk 316 Ac 219ndash21) depicts

the judicial punishment of the wicked in unquenchable fire (Mt 312)

There are no New Testament commands or exhortations to be baptized inwithby the Holy Spirit

The Holy Spirit brings unity and cohesiveness to the body of Christ by his indwelling and

animating activity (Eph 43f NEB Phil 21f 1 Cor 1213 cf Ac 242ndash47 8 10) In addition to

unity the Holy Spirit also produces love (Ro 1530 Col 18) and fellowship (Phil 21ff 2 Cor

1314) in Christrsquos church Conversely strife disputes dissensions and factions are works of the

all who believe at the time of their conversion were brought by God in the Holy Spirit to join this body and to be part

of this one body that is called the believing church of Jesus Christrdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit

as the Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p

31) 91 Cf Immerse plunge drench overwhelm soak (BAGD pp 131f) ldquoThe Spirit is both around (1 Cor 1213a) and

within (v 13b)rdquo (NIDNTT 31210) The figurative usage conveys the thought ldquoto cause someone to have a highly

significant religious experience involving special manifestations of Godrsquos power and presencerdquo (JP Louw and

Eugene A Nida Greek-English Lexicon of the New Testament Based on Semantic Domains (L-N) 2 vols [NY United

Bible Societies 1989] 1539 5349) 92 Wayne Grudem Systematic Theology p 773 93 Baptizing inwith the Holy Spirit and fire depicts cleansing or purifying the righteous (cp Ac 158f with 1116) and

destroying the wicked 94 ldquoBaptism in the Spiritrdquo denotes ldquothe dwelling of God through his Holy Spirit at the moment of a believerrsquos salvationrdquo

(Craig L Blomberg ldquoBaptism of the Holy Spiritrdquo EDBT p 50)

Of course Jesusrsquo disciples were baptized in the Holy Spirit (Ac 2) subsequent to their conversion but that was because

of their unique place in the history of redemption The same could be said regarding the Samaritan converts in Acts

8 cf Frederick D Bruner A Theology of the Holy Spirit (Grand Rapids Eerdmans 1970) chapt 5 95 ldquoIn one Spirit we were all baptized so as to become one bodyrdquo (Fee on 1 Cor 1213 cf Eph 222) See commentaries

CK Barrett HNTC pp 288f Gordon D Fee NICNT pp 603ndash606 96 The Spirit defines the boundaries and character of the people of God (Ac 1115ndash17 192ndash6 1 Cor 1213) ldquoTo be

baptized into membership of the body is to be engraced with the charismministry which is each member of the bodyrsquos

particular function (charisma) within the body (127 11)rdquo (James DG Dunn ldquoBaptism in the Spirit Yet Once

MoremdashAgainrdquo Journal of Pentecostal Theology 191 (2010) 39)

21

flesh (Gal 520 Ro 84ndash6 cf Ja 314ndash18) the result of not being ldquoled by the Spiritrdquo (Gal 518)

not ldquowalk[ing] in the Spiritrdquo (Gal 525 Ro 84) and not having mature fruit of the Spirit (Gal

522f) or being unbelievers ldquonot having the Spiritrdquo (Jude 19)

Power for service

The Holy Spirit is ldquothe Spirit of gracerdquo (Heb 1029) As such he is the executor or administrator

and the dispenser of Godrsquos grace which is mediated by Jesus Christ (Jn 117) One way the Holy

Spirit administrates and dispenses Godrsquos grace is by distributing various gifts and ministries to

Godrsquos covenant people (1 Cor 1211 Heb 24 cf Ac 2028 132 4) In dispensing Godrsquos grace-

giftsmdashthereby empowering believers for servicemdashthe Holy Spirit manifests the active presence of

God in both the church and the world (p 9)

For example under the old covenant the Spirit of the Lord came upon various men to empower

them for civil and military leadership

the covenant mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note

wisdom cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah

(Jdg 1129) Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232)

Of these men Moses Joshua and David were also prophets97 and they wrote Scripture

The Spirit of the Lord also came upon several old covenant men to empower them to prophesy

the Seventy Elders (Nu 1116f 25f) Saul (1 Sm 1010 1923) Balaam (Nu 242) messengers of

Saul (1 Sm 1920) Amasa (1 Ch 1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2

Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115)

Under the new covenant the Holy Spirit empowers every believer for ministry The entire church

is to be prophetic (Ac 216ndash18 196 1 Cor 141 5 23f 26 31 39) and bearing witness to the

resurrected and reigning Lord Jesus Christ (Lk 2447ndash49 Ac 18 48ff 29ndash31 65 8 917 20

22 27 29 139ndash12 Ro 1519 1 Cor 24f 1 Th 15 cf Ac 532 610)98

Filled with the Spirit

ldquoDo not get drunk with wine for that is dissipation but be filled99 with the Spiritrdquo (Eph 518)

Since this command is addressed to Christians it can only mean that they are ordered to seek a

fuller manifestation of the Spirit than they have already experienced

ldquoTo be filled with the Spirit is to be filled with the immediate presence of God himself and it

therefore will result in feeling what God feels desiring what God desires doing what God wants

speaking by Godrsquos power praying and ministering in Godrsquos strength and knowing with the

97 Moses was a prophet (Nu 126ndash8 Dt 1815 3410ndash12 Ho 1213 Ac 322 737) David was a prophet (Ac 229f

cf 2 Sm 232 Ne 1224 36 Mt 2243Mk 1236) Joshua is not specifically called a prophet in Scripture but he was

certainly the recipient of special revelations from God (Jos 37ndash9 52 9 513ndash65 710ndash15 81f 18 108 116

131ndash7) Joshua also spoke prophetically (Jos 626 and 1 Ki 1634 cf Ecclus 461) performed a unique miracle (Jos

1013f) and added Scripture to the Mosaic writings (Jos 1026 Dt 341ndash12) 98 See Lukersquos use of dunamij in Acts (ten times 18 222 312 47 33 68 810 13 1038 1911) and Luke (fifteen

times 117 35 414 36 517 619 846 91 1013 19 1937 2126f 2269 2449) 99 plhrousqe is present passive imperative (be continually being filled)

22

knowledge which God himself givesrdquo100 Cf ldquoNever flag in zeal be aglow with the Spirit serve

the Lordrdquo (Ro 1211 RSV)

Repeated fillings with the Spirit

Being ldquofilledrdquo with the Spirit can happen to a Christian more than once Multiple fillings of the

Spirit are seen in the lives of Peter (Ac 24 [cp 113] 48 31) Paul (Ac 917 139) and many

other early believers (including the Apostle John Ac 24 431)

Peter And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

Then Peter filled with the Holy Spirit said to them Rulers of the people and elders of Israel (Ac

48)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

Paul And Ananias went his way and entered the house and laying his hands on him he said Brother

Saul the Lord Jesus who appeared to you on the road as you came has sent me that you may

receive your sight and be filled with the Holy Spirit (Ac 917)

Then Saul who also is called Paul filled with the Holy Spirit looked intently at him [Elymas] (Ac

139)

Apostle John and many early believers And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

See Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

Spiritual gifts and functions in the church

There are four primary passages teaching on spiritual gifts and the resultant diverse but

complementary functions in the body of Christ 1 Cor 124 7ndash11ff Ro 123ndash8 Eph 47ndash16 and

1 Pt 410f

Spiritual gifts may be defined as supernatural grace gifts from God to Christians empowering

them for service101 The two primary terms used in the New Testament for spiritual gifts are

100 Wayne Grudem Systematic Theology p 649 101 John Wimber defines spiritual gifts as ldquothe transrational manifestations of Godgiven by God for the purpose of

ministry taking place for the good of the Body of Christrdquo (Signs and Wonders and Church Growth 1 syllabus sec 4

p 1 ldquoSpiritual Gifts 1rdquo tape outline booklet sec 3 p 6) C Peter Wagner similarly states ldquoA spiritual gift is a special

attribute given by the Holy Spirit to every member of the Body of Christ according to Godrsquos grace for use within the

context of the Bodyrdquo (Your Spiritual Gifts Can Help Your Church Grow [Ventura CA Regal 1979] p 42) ldquoA

spiritual gift is any ability that is empowered by the Holy Spirit [1 Cor 1211] and used in any ministry of the church

[1 Cor 127 1426]rdquo (Wayne Grudem Systematic Theology p 1016) Cf Max Turner ldquoSpiritual Giftsrdquo New

Dictionary of Biblical Theology (NDBT) eds TD Alexander et al (Downers Grove IL InterVarsity 2000) p 790

EDT1 p 1042 ISBE rev 4602 EC 4331 New Dictionary of Theology (NDT) eds SB Ferguson et al (Downers

23

carismata102 (Ro 111 126 1 Cor 17 124 9 28 30f 1 Tim 414 2 Tim 16 1 Pt 410)mdash

emphasizing that these gifts are concrete manifestations or embodiments of Godrsquos grace

mediated through individual believers to others and

pneumatika103 (ldquospiritualrdquo Ro 111 1 Cor 121 141)mdashemphasizing that these gifts are

ldquofrom the Spirit and express the life and power of the Spiritrdquo104 They are ldquothe manifestation

of the Holy Spiritrdquo (1 Cor 127) mediated through individual believers to others105

The following table identifies and compares the spiritual gifts and ministries as found in the four

Pauline lists

Ro 126ndash8 1 Cor 128ndash10 1 Cor 1228ndash30 Eph 411

word of wisdom

word of knowledge

faith

gifts of healings gifts of healings

effectings of miracles workers of miracles

prophecy prophecy

distinguishings of spirits

kinds of tongues kinds of tongues

interpretation of tongues interpretation of tongues

service helps

exhorting

giving

Grove IL InterVarsity 1988) p 269 ISBE 52843 Millard J Erickson Concise Dictionary of Christian Theology

(Grand Rapids Baker 1986) p 63 102 BDAG 1081 BAGD 878f Th 667 NIDNTT 2121 TDNT 9403ndash406 L-N 569f WE Vine An Expository

Dictionary of New Testament Words 2 vols In 1 (Old Tappan NJ Fleming H Revell 1966) 2146f John R

Kohlenberger et al The Greek English Concordance to the New Testament (GEC) (Grand Rapids Zondervan 1997)

p 767 Fee suggests that in 1 Cor 12ndash14 the term charismata is restricted to ldquoSpirit manifestations in the community

and thus probably means something like lsquoconcrete expressions of grace manifested through the Spiritrsquos empoweringrsquordquo

(Gordon Fee ldquoGifts of the Spirit DPL p 340) ldquoThey are the concrete expression of charis grace coming to visible

effect in word or deedrdquo (WG Putman ldquoSpiritual Giftsrdquo NBD3 p 1130) Charisms are ldquoa means of gracerdquo (James

DG Dunn Romans p 734 cf ldquoSpiritual Giftsrdquo Baker Encyclopedia of the Bible (BEB) ed Walter A Elwell 4

vols (Grand Rapids Baker 1988) 41993) ldquoOnly the actual deed or word is the charisma hellip Charisma can only be

understood as a particular expression of charis hellip Charisma is always an event the gracious activity (evnerghma) of

God through a manrdquo (James DG Dunn Jesus and the Spirit pp 253f) ldquoCharisma is a concept which we owe almost

entirely to Paulrdquo (Dunn Jesus and the Spirit pp 205f) (In terms of etymology carisma probably derives directly

from the verb carizomai (give generously) rather than the noun carij (Max Turner ldquoSpiritual Gifts NDBT p 792

idem The Holy Spirit and Spiritual Gifts pp 262ndash267 contra Dunn) Derivation from carizomai would emphasize

gift as graciously given (rather than event of grace) highlighting the giverrsquos good will and favor (Turner)

Nevertheless ldquoPaul relates carisma to Godrsquos grace quite directly at 1 Cor 14 7 and Ro 126rdquo (Turner The Holy

Spirit and Spiritual Gifts p 266 n 17) 103 BDAG 837 BAGD 679 Th 523 L-N 143 1221 (cf 796) GEC p 631 pneumatikoj occurs together with

carisma in Ro 111 The two terms are clearly used interchangeably in 1 Cor 1231 and 141

They are ldquospiritualrdquo (pneumatikoj Ro 111 1 Cor 121 141 37) in the sense that they are ldquofrom the Spirit and

express the life and power of the Spiritrdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3706) ldquoIn Paulrsquos view the sort of

charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an evidence a disclosure a making

visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit p 212) 104 James DG Dunn ldquoSpiritrdquo NIDNTT 3706 105 ldquoSpiritual Giftsrdquo BEB 41992f

24

leading steerings

showing mercy

apostles apostles

prophets prophets

teaching teachers

evangelists

pastor-teachers

These lists are not exhaustive of all possible gifts and ministries106 For example deacons are not

included (cf Phil 11 1 Tim 38ndash13) neither is the gift of celibacy (1 Cor 77 cf Mt 1912)

In 1 Cor 121ndash7 gifts are described as evnerghmatamdashworkings of God (v 6) diakoniaimdashacts of

service given by the Lord (v 5) fanerwsijmdashmanifestation of the Spirit (v 7) pneumatika things

of the Spirit ie things the Spirit endowsenables (v 1 cf 141) for the common good of the

church (v 7) and carismatamdashgracious gifts granted by the Spirit (vv 4 8)107

Each member of the Trinity is involved in giving spiritual gifts the Father (1 Cor 1218 28 717)

the Son (Eph 47f) and the Holy Spirit (1 Cor 1211 Heb 24 cf Ac 2028 132 4 1 Tim 118

414 2 Tim 16)

Spiritual gifts may also be considered from the perspective of being eschatological gifts from the

resurrected and exalted Lord Jesus Christ (Eph 47ndash11 Ac 230ndash36) who is now manifesting his

power and performing his ministry through his body the church Thus spiritual gifts are part of

the heavenly prophetic-priestly-kingly ministry of the Lord by the Holy Spirit (cf Ac 11)108 (We

will discuss the Spirit and eschatology below)

To further explain what spiritual gifts are we will consider what spiritual gifts are not109 They are

not

natural talents110 (non-Christians have talents too)

106 For extensively documented definitions of each gift and ministry see Robert Fugate ldquoSpiritual Gifts Itemized and

Definedrdquo 107 Max Turner The Holy Spirit and Spiritual Gifts (Peabody MA Hendrickson 1996) p 261 108 EE Ellis ldquoSpiritual Giftsrdquo Interpreterrsquos Dictionary of the Bible Supplementary Volume ed Keith Crim

(Nashville TN Abingdon 1976) p 841 As previously noted the Gospel of Luke narrated what Jesus began ldquoto dordquo

and ldquoto teachrdquo (both present infinitives) (Ac 11) see Archibald T Robertson Word Pictures in the New Testament

34 109 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow pp 85ndash92 99ndash102 110 ldquoThese manifestations of the Spirit are marked out for Paul as given (not achieved by man) as expressions of divine

energy (not human potential or talent) as acts of service which promote the common good (not for personal edification

or aggrandizement) (1 Cor 124ndash7)rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3703) Elsewhere Dunn adds ldquoCharisma

is not to be confused with human talent and natural ability nowhere does charisma have the sense of a human capacity

heightened developed or transformed hellip So far as Paul was concerned charismata are the manifestation of

supernatural power Charisma is always God acting always the Spirit manifesting himself hellip For Paul every charisma

was supernatural hellip Charisma is characterized not by the exercise of manrsquos ability and talent but by unconditional

dependence on and openness to Godrdquo (1 Pt 411) (Jesus and the Spirit 255f)

For discussion of the differing views regarding spiritual gifts and natural talents see Siegfried Schatzmann A Pauline

Theology of Charismata 73ndash77 Max Turner The Holy Spirit and Spiritual Gifts 278 For a brief discussion of the

antithesis between the Holy Spirit and the unbelieving world see Robert E Fugate ldquoThe Person and Work of the

Holy Spiritrdquo p 25 (above)

Care must be taken not to interpret natural abilities vs spiritual gifts in terms of Roman Catholic Thomas Aquinasrsquo

nature vs grace dualism (based on Aristotle) or Aristotlersquos potentiality vs actuality dualism

25

the fruit of the Spirit (Gal 522f 1 Cor 1231ndash141)

Fruit of the Spirit Gifts of the Spirit

Every fruit is for every Christian Christians have different gifts and ministries

Manifests the character of Christ Manifest the power amp works of Christ (Mk 1617ndash

20 Ac 11)

Relates to mature Christian character

(ie what a Christian is)

Relate to differing functions and ministries in the

Body (ie what a Christian does)

Gifted Christians (1 Cor 17 1412) can be carnal

(31 3f 131ndash3)

Requires time to develop Given instantaneously (Ac 24 1044ndash46 196

Ro 111 1 Tim 414 2 Tim 16)

Is eternal (1 Cor 1313) Is temporal (1 Cor 138ndash12)

(ldquoA passage on fruit accompanies every one of the primary passages on giftsrdquo111)

normal Christian responsibilities (ie faith serving giving witnessing exhorting etc)

Satanrsquos counterfeit gifts (2 Tim 31 8f 13)112

Diversity of gifting is designed to foster unity in the body of Christ through mutual

interdependence (Ro 123ndash8 1 Cor 124ndash30 Eph 44ndash16) Each member of the body needs the

help of the others ldquoThe eye cannot say to the hand lsquoI have no need of yoursquo nor again the head to

the feet lsquoI have no need of yoursquordquo (1 Cor 1221 cf Ro 112) All members must do their part for

the body to come to maturity (Eph 413 16)

There are three primary purposes for spiritual gifts

To glorify God113 (1 Pt 410f)

To edify the church (1 Cor 127 143ndash5 12 17 26 Eph 412ndash16 1 Pt 410f)114 and

The conviction and conversion of unbelievers (1 Cor 1421ndash25 Mk 1615ndash20 Mt

2818ndash20 Ro 1518f)115

111 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow p 89 112 Biblical examples of Satanic miracles include Ex 7f Dt 131ndash3 Jb 112 26 Mt 722ff Mt 2424Mk 1322 2

Th 29 2 Tim 31 8f 13 Rv 1313ndash15 1613f 1920 113 The New Testament gives many examples of people glorifying God after miraculous healings and deliverances

from the power of Satan (Mt 98Mk 212Lk 525 Lk 716 Mt 1531 Lk 943 1313 Jn 114 40 Lk 1715 1843

Ac 38f 421 cf Jn 1412ndash14 2 Cor 120)

Glorifying God directly relates to the purpose for manrsquos creation ldquoManrsquos chief and highest end is to glorify God [Ro

1136 1 Cor 1031] and fully to enjoy Him forever [Ps 7324ndash28 Jn 1721ndash23]rdquo (Westminster Larger Catechism Q

1) 114 ldquoThe charismata are always to be seen as servicehellip as Godrsquos gifts for the body given to or better through the

individual lsquofor the common good [1 Cor 127]rsquordquo (James DG Dunn Jesus and the Spirit p 264) 115 WG Putman ldquoSpiritual Giftsrdquo The New Bible Dictionary (NBD3) eds I Howard Marshall et al 3rd ed (Grand

Rapids Eerdmans 1996) p 1130 For examples of signs and wonders being a catalyst for church growth see John

Wimber Power Evangelism pp 191f or Signs and Wonders and Church Growth 1 syllabus sec 5 pp 12ndash14

26

In sum116 the Triune God gives spiritual gifts to equip and empower the church to carry out her

God-given ministry of manifesting and extending the victorious all-encompassing kingdom of the

Lord Jesus Christ throughout the world (Mt 2818 Eph 120ndash22 410 1 Cor 1524ndash27 Jn 335

Phil 321) until Christ returns in glory (1 Cor 17 1310 Eph 411ndash13)

Holy Spirit empowers believers for spiritual warfare

Old Testament believers did not drive out demons

In sharp contrast when Jesus the Messiah came the Holy Spirit came upon Him at His baptism

and then immediately led Him into conflict with the devil (Lk 41ndash14 Mt 41ndash11 Mk 112f)

Apparently during this battle in the wilderness Jesus bound ldquothe strong manrdquo (Mk 327 Mt

1229 cp Lk 1121f) ie the devil Jesus ldquoreturned in the power of the Spiritrdquo (Lk 414) and

immediately began to drive out demons (Mk 123ndash27 32 34 39 311 etc) thereby manifesting

the presence of the kingdom of God (Mt 1228)

Jesus gave His disciples authority and power to drive out demons and commanded them to use it

when preaching the good news of the kingdom This was true for the twelve (Mt 101 8 Mk 67

12f Lk 91f cf Mk 315) the seventy (Lk 1017ndash20) and those receiving the great commission

(Mk 1615ndash20) When Jesusrsquo followers were driving out demons Satanrsquos kingdom was collapsing

(Lk 1017ndash19 1120ndash22) In the upper room Jesus taught that ldquoIt is the Spiritrsquos task to show how

the forces of darkness have been effectively overthrownrdquo (Jn 168 11)117

After His resurrection Jesus instructed His disciples not to begin the Great Commission yet but

to wait in Jerusalem until they were clothed with power from on high (Lk 2449) After His

ascension and enthronement the Lord Jesus poured out the Holy Spirit to empower the entire

church (Ac 233 36) Now all believers do warfare against the powers of darkness in Jesusrsquo name

(Mk 1617 Eph 617118 cf vv 10ndash18) The Book of Acts contains numerous examples of believers

driving out demons (Ac 516 87ndash11 Philip who was not an apostle but who was ldquofull of the

Spiritrdquo [63] drove demons out of many Samaritans [87] 1616ndash19 by Paul who had been led

by the Spirit to Philippi [vv 6ndash10] where he drove out a spirit of divination 1911ndash13 18f) The

Holy Spirit filled119 Paul empowering him to speak a prophetic curse against a magicianfalse

116 For additional study on spiritual gifts see Robert E Fugate ldquoIntroduction to Spiritual Giftsrdquo idem ldquoSpiritual Gifts

Itemized and Definedrdquo 117 Donald Guthrie New Testament Theology (Downers Grove IL InterVarsity 1981) p 533 ldquoWhat residual power

the prince of this world enjoys is further curtailed by the Holy Spirit the Counselor (Jn 1611)rdquo (DA Carson John

p 443) In Jn 1611 the verb κέκριται is perfect passive indicative (ie has been and now stands judgedcondemned) 118 The Greek term translated ldquoswordrdquo (macaira) denotes a short sword (2 foot or less) or dagger which was the

crucial offensive weapon in close combat The sword is the Word (r`hma) of God (including both Godrsquos spoken and

written Word Arnold 461f) The genitive ldquoof the Spiritrdquo ldquois probably a genitive of source indicating that the Spirit

makes the sword powerful and effective giving to it its cutting edge (Heb 412)rdquo (OrsquoBrien 482 cf Schnackenburg

279 Lincoln 451 Fee Godrsquos Empowering Presence 728 Hoehner 852) The sword of the Spirit is to be used in

resisting Satanic temptations (Mt 44 7 10 Lk 44 8 12) (Hoehner 853 Morris 207f Bruce 409f Eadie 473)

speaking prophetic curses (Ac 136ndash11) and proclaiming the gospel of the kingdom in the power of the Spirit

(including healings and exorcisms Lk 109 17ndash19) (OrsquoBrien 482 Fee 729 Lincoln 451 Schnackenburg 280

Barth 2200 Salmond 388) (See Arnold 462f cf Stott 282) Using the sword of the Spirit involves ldquospeaking the

words of God in Christrsquos name empowered by Godrsquos Spiritrdquo (Hoehner 853) The commands of Eph 610ndash18 are

ldquodirected to both the individual and the corporate body hellip The Roman soldier did not fight alonerdquo (Hoehner 853)

The sword of the Spirit is held in the belt of truth (Hoehner 852) Cf Rv 116 212 16 1913 15 119 This was most likely an immediate filling with the Spirit ldquoa special enabling of the Spirit for the ministry he is

about to exercisehellipprophetichellipcurserdquo (Peterson 381) See the appendix ldquoFilled with the Spiritrdquo and ldquoFull of the

Spiritrdquo in Luke-Actsrdquo below Paul ldquoconfronts the magician directly under the Spiritrsquos guidancerdquo (Bock 445)

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

14

Spirit is the Spirit re-creator What has already been accomplished in Christ by the Spirit is now

reduplicated in the new humanity by the same Spirit

Salvation57

All the Spirit does for Godrsquos people was planned before the foundation of the world In fact God

the Holy Spirit is also a party to the eternal covenant of redemption between God the Father and

God the Son58

The Holy Spirit is directly involved with all aspects of the individualrsquos salvation

1 Effectual calling (Eph 44) God calling each of the elect to salvation gives them hope (118)

this same hope of eternal salvation which is possessed by all believers illustrates the unity

believers share in one Spirit (44)59

2 Regeneration (new birthnew creation) (Jn 33ndash660 born of the Spirit cf 663 2022 113 Tit

3561 1 Pt 318) brought about by the ldquoSpirit of liferdquo (Ro 82 cf 811 2 Cor 36 Ezk 3714

Jn 663)

3 Conversion (= repentance unto life + faith in the Lord Jesus Christ62) Repentance is preceded

by the Holy Spirit convicting people of their sins (Jn 168ndash11 cf Ac 237 533 754 2425)

4 Union with Christ (Eph 218 1 Cor 617)63 The Holy Spirit inhabits all true believers (Jn

1417 2 Tim 114 1 Cor 316 619 2 Cor 616 Eph 222 Ro 89)

5 Justification (1 Cor 611)

6 Definitive sanctification (1 Cor 611)64

7 Adoption (Ro 815f ldquothe Spirit of adoptionrdquo Gal 46) amp the sealing65 of the Spirit (2 Cor 122

Eph 113 430)

57 There are certain weaknesses in the ordo salutis See Sinclair B Ferguson The Holy Spirit pp 97ndash103ff John M

Frame Salvation Belongs to the Lord (Phillipsburg NJ PampR 2006) p 277 58 John M Frame Systematic Theology 59 59 Harold W Hoehner Ephesians pp 515f 264f Hoehner notes that ldquothe third person of the Trinity is the unifier in

this verserdquo (p 516) The connection between the Spirit and the hope ldquomight suggest that the hope consisted in the full

reception of the Spirit whose first-fruits they have already received (114)rdquo (Ernest Best Ephesians p 368) 60 In Jn 33ndash8 born of water and the Spirit describe the new birth using Old Testament prophetic language See Donald

A Carson The Gospel According to John NKJ ESV NASB NIV KJV ASV RSV etc understand the word ldquoSpiritrdquo in

born of the Spirit to refer to the Holy Spirit (contra Carson) 61 This refers to the Holy Spirit making believers new creations and imparting eternal life to them eg Homer A

Kent The Pastoral Epistles pp 233f Dibelius and Conzelmann Hermeniea p 149 Some take renewal as the process

of sanctification subsequent to the instantaneous act of regeneration (eg D E Hiebert in EBC 11445f Hendriksen

p 391 Lenski pp 934f) 62 ldquoNone can believe in Jesus Christ or yield obedience unto him or worship God in him but by the Holy Ghostrdquo

(John Owen Works 344) 63 ldquoThe work of the Spirit is essentially a ministry of uniting us to Christ and then unfolding to us and in us the riches

of Godrsquos grace that we inherit in Christrdquo (Sinclair B Ferguson The Holy Spirit p 112) 64 John Murray Collected Writings of John Murray 2277ndash293 cited by Robert L Reymond A New Systematic

Theology of the Christian Faith pp 757f 65 A seal is an outward sign which indicates authentication ownership and preservation Leland Ryken et al

Dictionary of Biblical Imagery (Downers Grove IL InterVarsity 1998) p 766 ldquoThe Holy Spirit as the pledge of the

inheritance is now the seal with which the believer is marked appointed and kept for the redemptionrdquo (TDNT 7949)

ldquoThe Spiritrsquos presence is Godrsquos guarantee that believers are owned by him and secure in himrdquo (Evangelical Dictionary

of Biblical Theology 719)

15

8 Progressive sanctification (2 Th 213 1 Pt 12 Ro 813 1516)

9 Perseverance of the saints (Gal 55)

10 Glorification The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414 cf 2 Cor 318 8)

Godrsquos covenant with his people includes the ministry of his Spirit in their lives and in the lives of

their covenant children (Is 5921 [cf 5920ndash604] Gal 314 cf Ac 238f 1 Cor 714)

The Christian life

Sanctification

Human nature is ldquoincapable of any holy action without the power of the Holy Spirit hellip Without

the Holy Spirit it can not have any virtue or holinessrdquo66

Thus a primary goal of the ldquoSpirit of holinessrdquo (Ro 14) is sanctification (2 Th 213 1 Pt 12 Ro

1516 Gal 522f Ac 1352 Ro 86 1417 1513 Eph 316ndash19 1 Th 16 43ndash8) ie transforming

Godrsquos people into the moral and spiritual likeness of Christ (Ro 829 2 Cor 318) The Holy Spirit

brings the love of God into the heart of the believer and into the Christian community (Ro 55

1530 Col 18) In sanctification Godrsquos people become fully and truly what they were created and

destined to be All of this is accomplished by the Holy Spirit as John Owen described

ldquoThere is not one spiritual good from first to last communicated to us or that we by the grace

of God partake of but it is revealed to us and bestowed on us by the Holy Ghost hellip For

whatever God works in us is by his Spirit hellip There is not any thing done by us that is holy

and acceptable to God but it is an effect of the Spiritrsquos operationrdquo67

A distinctive element in the new covenant is the Holy Spirit writing Godrsquos law68 on the heart of

every believer (Heb 88ndash12 1015ndash17 quoting Jer 3133f) Furthermore the Holy Spirit gives the

believer the desire and the power to keep Godrsquos law (Ezk 3626f Ro 84) Thus the Christian has

an entirely different frame of reference in his thinking than the unbeliever (Ro 84ndash9 1 Cor 2) As

those who live according to the Spirit Christians ldquoset their minds on the things of the Spiritrdquo (Ro

For a theology of the sealing of the Holy Spirit see Robert L Reymond A New Systematic Theology of the Christian

Faith pp 762ndash764 (who notes that ldquofaith in Christ is the instrumental cause of the sealingrdquo) Sinclair B Ferguson

The Holy Spirit pp 180ndash182

Some Puritans such as Richard Sibbes (1577ndash1635) and Thomas Goodwinmdashfollowing the King James translation

which misunderstood the aorist participle in Eph 113mdashbelieved the sealing of the Holy Spirit to be his confirming

work that takes place subsequent to onersquos initial saving faith (Sinclair B Ferguson The Holy Spirit pp 181f) 66 Abraham Kuyper The Work of the Holy Spirit pp 101f 67 John Owen The Holy Spirit His Gifts and Power p 24 cf Works 327 68 Paul uses the phrases ldquothe things of the lawrdquo (Ro 214) and ldquothe work of the lawrdquo (Ro 215) to denote basic

requirements of Godrsquos moral law that are ldquowritten in their [unbelieving Gentilesrsquo] heartsrdquo (v 15) ldquoPaul does not say

that the law is written upon their heartsrdquo an expression reserved for Christians (John Murray Epistle to the Romans

2 vols in 1 [Grand Rapids Eerdmans 1959 1965] 172ndash75)

Godrsquos Spirit and Godrsquos law are not antithetical Rather Godrsquos law is ldquospiritualrdquo (Ro 714) being revealed inspired

and illumined by the Holy Spirit furthermore the Holy Spirit speaks through Godrsquos law The relationship between

the Holy Spirit and Godrsquos holy and just law is so intertwined that world-renowned exegete CEB Cranfield writes

ldquoFor Paul the giving of the Spirit is the establishment of the lawrdquo (Ro 81ndash16 etc) (Romans ICC 2861) The Spirit-

anointed Messiah brings justice to the nations through his law (Is 421 4) Sadly much teaching on the Holy Spirit

pits the Holy Spirit against Godrsquos law misunderstanding Paulrsquos statements on the law (particularly Gal 3ndash5 and Ro

7ndash8)

16

85 ESV ie they think thoughts suggested by the Holy Spirit and desire to please Him69 (Cf Ro

122 ldquotransformed by the renewing of your mindrdquo Eph 423 ldquobe renewed in the spirit of your

mindrdquo)

Scripture gives us several examples of the Holy Spirit departing from people whom he had

previously anointed but who persisted in disobedience eg Samson (Jdg 1620) Saul (1 Sm

1614) and the people of Israel (Is 6310) After his sins of adultery and murder David prayed

that God would not take the Holy Spirit from him (Ps 5111) (This would mean removing Davidrsquos

anointing or supernatural empowerment for leadership and prophecy)

Fellowship

The Christian life is characterized by ldquothe fellowship of the Holy Spiritrdquo (2 Cor 1314 cf Ph 21)

The fellowship or communion of the Spirit is both the communion that the Spirit creates and

communion with the Holy Spirit And fellowship with the Spirit is fellowship with each member

of the Godhead (Jn 1420 1 Jn 324 413) The Person of the Holy Spirit is the unifying and

creating power that brings about Christian community expressed in the term koinwnia

Sonship

The Person of the Holy Spirit assures believers that they are children and heirs of God enabling

them to relate to God as ldquoDear Fatherrdquo and to Christ as elder brother and fellow-heir (Ro 815ndash17

Gal 46)70

Paraclete

Jesus called the Holy Spirit the paraklhtoj (from paramdashbeside + kalewmdashto call) (Jn 1416 26

1526 167 cf Ro 826) No single English word can convey the range of meanings of this Greek

word but the primary thoughts are ldquolegal counsel for defenserdquo and ldquohelperrdquo71 Since his

resurrection and ascension Jesus now relates to his church and to the world via the Spirit As

Paraclete the Holy Spirit mediates the personal presence and power of Jesus in the Christian while

Jesus is with the Father72

69 Other translations of Ro 85 include ldquohave their outlook shaped by the things of the Spiritrdquo (NET) ldquohave their minds

set on what the Spirit desiresrdquo (NIV) ldquoare usually thinking the things suggested by the Spiritrdquo (Williams) ldquoset their

minds on and seek those things which gratify the (Holy) Spiritrdquo (Amplified) To live according to the Spirit depicts

Christians as those who live in the realm dominated by the Holy Spirit (Douglas Moo Romans p 486) 70 ldquoAbbardquo is Aramaic for ldquomy fatherrdquoIt expresses childlike intimacy and trust Thus the Holy Spirit opens up to us a

new intimate relationship with God as our Father thereby giving us a source of identity NIDNTT 1614f TDNT

15f ISBE rev 13f The intimacy involved in calling God ldquoAbbardquo far surpasses anything in Judaismmdashit is wholly

new (TDNT 16) Jesus Godrsquos unique Son came to reveal God as Father and to bring us to the Father (Jn 142 6-10

175f cf Mk 1436) 71 An advocate is a legal term for one who pleads anotherrsquos behalf before a judge counsel for defense mediator

intercessor paraklhtoj includes the thoughts of (1) helper (2) the impartation of empowering comfort in distress [in

LXX] (3) advocate counsel for defense [in Greek law] (4) encourager ie one imparting courage to troops going

into battle (William Barclay New Testament Words [London SCM 1964] pp 215ndash222) It does not mean

ldquoComforterrdquo (TDNT 5804) See standard dictionaries and commentaries TDNT 5803f 811ndash814 RE Brown John

AB 21135ndash1144 NIDNTT 189ndash91 W Bauer WF Arndt FW Gingrich FW Danker A Greek-English Lexicon

of the New Testament and Other Early Christian Literature (BAGD) 2nd ed (Chicago IL University of Chicago

Press 1979) p 618 Thayer p 483 72 MMB Turner ldquoHoly Spiritrdquo Dictionary of Jesus and the Gospels p 350 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2739 Cf ldquoThe work of the Holy Spirit is to manifest the active presence of God in the world and especially in

the church hellip One of his primary purposes in the new covenant age is to manifest the presence of Godrdquo (Wayne

17

Illumination and teaching

The Holy Spirit is ldquothe Spirit of wisdom and revelationrdquo (Eph 117 NIV73 cf Jn 1613ndash15 1 Cor

29f) ldquothe Spirit of Truthrdquo (Jn 1417 1526 1613 1 Jn 46 57) ldquothe Spirit of wisdom counsel

and understandingrdquo (Is 112) and ldquothe anointing you received from [Jesus74]rdquo (1 Jn 220 27) As

such the Holy Spirit teaches believers (Jn 1426 1613 1 Cor 212f 1 Jn 227 cf Lk 1212)

illuminating the Scriptures to their minds (see the above explanation of illumination) The Spiritrsquos

teaching is antithetical to the wisdom of the world (1 Cor 210ndash16)

Worship and prayer

On the basis of the finished work of Jesus Christ Christians have immediate access to God the

Father through the Holy Spirit (Eph 218) Worship is not facilitated by a holy site (Jn 420ndash24)

building or objects but by the presence of Godrsquos Spirit

ldquoJesus said to her ldquoWoman believe Me the hour is coming when you will neither on this

mountain [Gerizim] nor in Jerusalem worship the Father hellip The true worshippers will

worship the Father in spirit and truth for they are the kind of worshippers the Father seeks

God is spirit and His worshippers must worship in spirit and in truthrdquo (Jn 421 23f)

And Godrsquos Spirit dwells in the Christian community (1 Cor 316 cp Mt 1820) The Holy Spirit

helps the believer in his worship and in his prayers making them acceptable to God He is ldquothe

Spirit of grace and of supplicationrdquo (ldquopleas for mercyrdquo ESV) (Zc 1210) motivating and directing

Godrsquos people in prayer and supplication Thus He is the believerrsquos source of grace and prayer75

ldquoFor we are the real circumcision who worship by the Spirit of God and glory in Christ Jesus

and put no confidence in the fleshrdquo (Phil 33 ESV)

ldquoIn the same way the Holy Spirit helps76 us in our weakness We do not know what we ought

to pray but the Spirit himself intercedes for us with groans that words cannot express And he

who searches our hearts knows the mind of the Spirit because the Spirit intercedes for the

saints in accordance with Godrsquos willrdquo (Ro 826f) cf ldquothrough our inarticulate groans77 the

Spirit himself is pleading for us and God who searches our inmost being knows what the Spirit

means because he pleads for Godrsquos people in Godrsquos own wayrdquo (NEB)

ldquoPray in the Spirit on all occasions with all kinds of prayers and requestsrdquo (Eph 618 NIV cf 1

Cor 1414f 2 4 1 Th 517ndash20)

Grudem Systematic Theology pp 634 641) ldquoto mediate Christrsquos presence to believersrdquo (JI Packer Keep in Step

with the Spirit p 49) 73 Contrary to many translations it is best to understand Eph 117 as referring to the Holy Spirit rather than the human

spirit Harold W Hoehner defends this view with seven exegetical reasons (Ephesians pp 256ndash258) Numerous

commentators agree Lincoln 57 Best 162f OrsquoBrien 132 Schnackenburg 74 Calvin 134 Fee Godrsquos Empowering

Presence 674ndash676 etc 74 R E Brown Epistles of John AB 347f 359 75 ldquoCan an impersonal ldquoitrdquo be the Giver of grace No Can a mere force be the Director of all prayers No In order

for the Holy Spirit to decide when where and to whom to give grace He has to be omniscient omnipresent and

omnipotentrdquo (Robert Morey The Trinity Evidence and Issues p 195) 76 ldquoHelpsrdquo (sunantilambanomai) means ldquoto lend a hand together with at the same time with onerdquo (RWP 4376) The

only other NT occurrence is Lk 1040 when Martha requested Mary help her prepare the meal 77 ldquoInarticulate groans include speaking in tongues Kasemann pp 240f NIDNTT 2883f TDNT 1376 5813 James

DG Dunn Jesus and the Spirit pp 241 245f cf CK Barrett HNTC p 168 Godet p 321 Chrysostom Homilies

on Romans 14 (NPNF2 11447) RP Spittler ISBE rev 4603

18

ldquoBut you my friends must fortify yourselves in your most sacred faith Continue to pray in

the power of the Holy Spiritrdquo (Jude 20 NEB)78

Even singing is to be prompted and anointed by the Spirit (1 Cor 1415 26 Eph 518f79 Col 316)

ldquoOur confidence should be as unbounded as our dependence [upon the Holy Spirit] is complete

Our desires and intercessions should be as extensive as the promises of God (Gn 2218 Ps 28)

and as extensive as the commission to disciple all nations [Mt 2818ndash20 Mt 1615ndash20]rdquo80

Historically sense-oriented ritualism has always driven out the Spiritrsquos ministry81

Guidance

The Lord Jesus Christ leads his church by means of the Spirit who speaks through the Word82

ldquoThose who are led [ldquomovedrdquo NEB JB] by the Spirit of God are sons of Godrdquo (Ro 814 NIV cf

ldquodirected by the Spiritrdquo Ro 814 NEB)

ldquoIf you are led by the Spirit you are not under law83 (Gal 518 NIV cf ldquolive by the Spiritrdquo v

16)

ldquoSince we live by the Spirit let us keep in step with the Spirit (Gal 525 NIV) cf ldquowalk where

the Spirit leadsrdquo (Williams)84

Note that the all of the verbs listed above in Ro 84 14 Gal 516 18 25 are present tense in

Greekmdashindicating that being led by the Holy Spirit is an ongoing habitual characteristic of

genuine Christians

The Book of Acts contains several examples of the Holy Spirit leading believers (Ac 829 1019f

132 4 1528 166f 2022f 28 214)

Then the Spirit said to Philip ldquoGo near and overtake this chariotrdquo (Act 829)

78 Praying in the Spirit refers to charismatic prayer in which the words are spontaneously and supernaturally

given by the Spirit It includes prayer in tongues (cf R J Bauckham WBC 50113 Dunn Jesus and the Spirit pp

239f) Christians are ldquoto pray in the Holy Ghost who prompts the matter of all true prayerrdquo (George Smeaton The

Doctrine of the Holy Spirit pp 90f) 79 ldquoSpiritual [pneumatikoj] songsrdquo (Eph 519 Col 316) are prophetic songs ie songs prompted spontaneously

by the Holy Spirit usually having unpremeditated words with unrehearsed melodies sung lsquoin the Spiritrsquo

whether in tongues or in the language of the congregation They are sung in the public church meetings as well as

in private In the congregation spiritual songs that are sung in tongues (1 Cor 1415) should be interpreted (1 Cor

145 13 27f) Spiritual songs manifest the Holy Spiritrsquos life and presence ldquoThe use of pneumatikos in the epistles of

Paul always bears the connotation lsquosupernaturalrsquordquo (Howard M Ervin These Are Not Drunken As Ye Suppose

[Plainfield NJ Logos 1968] p 233 cf pp 227ndash233) 80 John Murray ldquoThe Power of the Holy Spiritrdquo Collected Writings of John Murray 1141 81 George Smeaton The Doctrine of the Holy Spirit p 328 82 For a cessationist interpretation of these verses see John Murray ldquoThe Guidance of the Holy Spiritrdquo Collected

Writings of John Murray 4 vols (Carlisle PA Banner of Truth 1976ndash1982) 1186ndash189 Benjamin B Warfield ldquoThe

Leading of the Spiritrdquo Biblical and Theological Studies (Philadelphia Presbyterian amp Reformed 1968) pp 543ndash559

Contrast Wayne Grudem Systematic Theology pp 642f 83 Christians are not ldquounder lawrdquo (Gal 518) in the sense that they are not under the covenant curse and condemnation

due to transgressing the Mosaic legislation (Robert E Fugate Godrsquos Law Foundation for Moral Order p 9) 84 stoicew implies a row or series thus movement in a definite line eg marching in military formation following

the Spirit as the leader (TDNT 7667f NIDNTT 2452 cf Galatians commentaries HD Betz Hermeniea pp 293f

Fung NICNT pp 275f Ridderbos NICNT p 210 Calvin ldquolet him govern our actionsrdquo p 169) In Gal 516 ldquolive

by the Spiritrdquo includes ldquobe ruled by the Spiritrdquo (Ridderbos Galatians NICNT p 203)

19

While Peter thought about the vision the Spirit said to him ldquoBehold three men are seeking

you 20 ldquoArise therefore go down and go with them doubting nothing for I have sent themrdquo

(Ac 1019ndash20 cf 1112)

As they ministered to the Lord and fasted the Holy Spirit said ldquoNow separate to Me Barnabas

and Saul for the work to which I have called themrdquo 3 Then having fasted and prayed and

laid hands on them they sent them away 4 So being sent out by the Holy Spirit they went

down to Seleucia and from there they sailed to Cyprus (Ac 132ndash4)

For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these

necessary things (Ac 1528)

Now when they had gone through Phrygia and the region of Galatia they were forbidden by

the Holy Spirit to preach the word in Asia 7 After they had come to Mysia they tried to go

into Bithynia but the Spirit did not permit them (Ac 166ndash7)

ldquoAnd see now I go bound in the spirit to Jerusalem not knowing the things that will happen

to me there 23 ldquoexcept that the Holy Spirit testifies in every city saying that chains and

tribulations await merdquo (Ac 2022ndash23)

The church

Because of the Holy Spiritrsquos work the church is an organism not an organization It is the body

of Christ comprised of re-created humans The church is also the temple of the Holy Spirit (1 Cor

316 Eph 220ndash22) The Holy Spirit unites Christ and the believer (1 Cor 617) In so doing the

Holy Spirit mediates the present ministry of the exalted Lord Jesus Christmdashwho is the head of his

body the church (Eph 122f 523 Col 118)mdashin and through the church (Ac 11ff85) As Christrsquos

agent (Ac 167 Ro 89 Gal 46 Ph 119) the Holy Spirit acts as Lord in the church (2 Cor 317f)86

The Spirit is now experienced as the power of the risen Christ The Holy Spirit now cannot be

experienced apart from Christ87

Baptized in the Holy Spirit

(For believers) baptized88 in89 the Holy Spirit is a metaphor describing the new covenant believerrsquos

initial reception of the Holy Spirit at the moment of hisher conversion to the Lord Jesus Christ in

faith and repentance resulting in the Holy Spirit permanently indwelling the new believer and

incorporating him or her into the body of Christ90 This metaphor pictures the believer as being

85 The Gospel of Luke narrated what Jesus began ldquoto dordquo and ldquoto teachrdquo (both present infinitives) (Ac 11) For the

significance of the present tense in this verse see Archibald T Robertson RWP 34 86 JI Packer ldquoHoly Spiritrdquo New Dictionary of Theology eds Ferguson Wright Packer (Downers Grove IL

InterVarsity 1988) p 319 87 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 IDB 3636 88 All seven New Testament occurrences of ldquobaptized in the Spiritrdquo (Mt 311 Mk 18 Lk 316 Jn 133 cf Ac

15 1116 1 Cor 1213) use the verb baptizw the noun baptisma is never used 89 evn should be translated as locative (in) not as instrumental (by) ldquoAll NT examples of evn can be explained from

the point of view of the locativerdquo (Archibald T Robertson A Grammar of the Greek New Testament in the Light of

Historical Research [Nashville TN Broadman 1934] p 590) Thus believers are baptized in or with the Holy

Spiritmdashnot by the Spirit (cp 1 Cor 102) To be baptized ldquobyrdquo someone in the New Testament is always expressed by

the proposition u`po followed by a genitive nounmdashnot evn plus the dative See NIDNTT 31210 1208 (cited by

Grudem Systematic Theology p 768) 90 Cf ldquoBaptized in the Holy Spiritrdquo denotes ldquothe initial work of God of incorporating all believers first at Pentecost

then at Samaria [Ac 8] and again at Caesarea [Ac 10] into one unified body of Christ in the Holy Spirit Thereafter

20

immersed deluged engulfed and saturated in the Holy Spirit91 In the New Testament being

baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo92

With regard to believers The baptism in the Holy Spirit is

performed by Christ (Mt 311 Mk 18 Lk 31693 Jn 133 cf Ac 15 1116)

instantaneous (not a process)

(usually) simultaneous with conversion thus initiatory (like baptism in water) (Ac 1114ndash

18 157ndash11 1 Cor 1213)94

individually received (by every Christian at hisher conversion)

universal (every Christian is a recipient)

unrepeatable (once-for-all for each believer) and

permanent (it cannot be lost or forfeited Jn 1416f 1 Jn 227)

There are (at least) three primary effects from being baptized in the Holy Spirit

The Holy Spirit (Who is ldquothe Spirit of adoptionrdquo Ro 815) comes to permanently indwell

the new believer (whose body becomes a temple of the Holy Spirit)

The new believer is made a member of the spiritual body of Christ incorporated into the

spiritual organism called the church (1 Cor 121395) which is the new covenant temple of

God96

The Holy Spirit begins His fiery purifying of the believer (Lk 316 cp Ac 158f with

1116) and the church

With regard to unbelievers Jesus baptizing in a fiery-Spirit baptism (Lk 316 Ac 219ndash21) depicts

the judicial punishment of the wicked in unquenchable fire (Mt 312)

There are no New Testament commands or exhortations to be baptized inwithby the Holy Spirit

The Holy Spirit brings unity and cohesiveness to the body of Christ by his indwelling and

animating activity (Eph 43f NEB Phil 21f 1 Cor 1213 cf Ac 242ndash47 8 10) In addition to

unity the Holy Spirit also produces love (Ro 1530 Col 18) and fellowship (Phil 21ff 2 Cor

1314) in Christrsquos church Conversely strife disputes dissensions and factions are works of the

all who believe at the time of their conversion were brought by God in the Holy Spirit to join this body and to be part

of this one body that is called the believing church of Jesus Christrdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit

as the Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p

31) 91 Cf Immerse plunge drench overwhelm soak (BAGD pp 131f) ldquoThe Spirit is both around (1 Cor 1213a) and

within (v 13b)rdquo (NIDNTT 31210) The figurative usage conveys the thought ldquoto cause someone to have a highly

significant religious experience involving special manifestations of Godrsquos power and presencerdquo (JP Louw and

Eugene A Nida Greek-English Lexicon of the New Testament Based on Semantic Domains (L-N) 2 vols [NY United

Bible Societies 1989] 1539 5349) 92 Wayne Grudem Systematic Theology p 773 93 Baptizing inwith the Holy Spirit and fire depicts cleansing or purifying the righteous (cp Ac 158f with 1116) and

destroying the wicked 94 ldquoBaptism in the Spiritrdquo denotes ldquothe dwelling of God through his Holy Spirit at the moment of a believerrsquos salvationrdquo

(Craig L Blomberg ldquoBaptism of the Holy Spiritrdquo EDBT p 50)

Of course Jesusrsquo disciples were baptized in the Holy Spirit (Ac 2) subsequent to their conversion but that was because

of their unique place in the history of redemption The same could be said regarding the Samaritan converts in Acts

8 cf Frederick D Bruner A Theology of the Holy Spirit (Grand Rapids Eerdmans 1970) chapt 5 95 ldquoIn one Spirit we were all baptized so as to become one bodyrdquo (Fee on 1 Cor 1213 cf Eph 222) See commentaries

CK Barrett HNTC pp 288f Gordon D Fee NICNT pp 603ndash606 96 The Spirit defines the boundaries and character of the people of God (Ac 1115ndash17 192ndash6 1 Cor 1213) ldquoTo be

baptized into membership of the body is to be engraced with the charismministry which is each member of the bodyrsquos

particular function (charisma) within the body (127 11)rdquo (James DG Dunn ldquoBaptism in the Spirit Yet Once

MoremdashAgainrdquo Journal of Pentecostal Theology 191 (2010) 39)

21

flesh (Gal 520 Ro 84ndash6 cf Ja 314ndash18) the result of not being ldquoled by the Spiritrdquo (Gal 518)

not ldquowalk[ing] in the Spiritrdquo (Gal 525 Ro 84) and not having mature fruit of the Spirit (Gal

522f) or being unbelievers ldquonot having the Spiritrdquo (Jude 19)

Power for service

The Holy Spirit is ldquothe Spirit of gracerdquo (Heb 1029) As such he is the executor or administrator

and the dispenser of Godrsquos grace which is mediated by Jesus Christ (Jn 117) One way the Holy

Spirit administrates and dispenses Godrsquos grace is by distributing various gifts and ministries to

Godrsquos covenant people (1 Cor 1211 Heb 24 cf Ac 2028 132 4) In dispensing Godrsquos grace-

giftsmdashthereby empowering believers for servicemdashthe Holy Spirit manifests the active presence of

God in both the church and the world (p 9)

For example under the old covenant the Spirit of the Lord came upon various men to empower

them for civil and military leadership

the covenant mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note

wisdom cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah

(Jdg 1129) Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232)

Of these men Moses Joshua and David were also prophets97 and they wrote Scripture

The Spirit of the Lord also came upon several old covenant men to empower them to prophesy

the Seventy Elders (Nu 1116f 25f) Saul (1 Sm 1010 1923) Balaam (Nu 242) messengers of

Saul (1 Sm 1920) Amasa (1 Ch 1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2

Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115)

Under the new covenant the Holy Spirit empowers every believer for ministry The entire church

is to be prophetic (Ac 216ndash18 196 1 Cor 141 5 23f 26 31 39) and bearing witness to the

resurrected and reigning Lord Jesus Christ (Lk 2447ndash49 Ac 18 48ff 29ndash31 65 8 917 20

22 27 29 139ndash12 Ro 1519 1 Cor 24f 1 Th 15 cf Ac 532 610)98

Filled with the Spirit

ldquoDo not get drunk with wine for that is dissipation but be filled99 with the Spiritrdquo (Eph 518)

Since this command is addressed to Christians it can only mean that they are ordered to seek a

fuller manifestation of the Spirit than they have already experienced

ldquoTo be filled with the Spirit is to be filled with the immediate presence of God himself and it

therefore will result in feeling what God feels desiring what God desires doing what God wants

speaking by Godrsquos power praying and ministering in Godrsquos strength and knowing with the

97 Moses was a prophet (Nu 126ndash8 Dt 1815 3410ndash12 Ho 1213 Ac 322 737) David was a prophet (Ac 229f

cf 2 Sm 232 Ne 1224 36 Mt 2243Mk 1236) Joshua is not specifically called a prophet in Scripture but he was

certainly the recipient of special revelations from God (Jos 37ndash9 52 9 513ndash65 710ndash15 81f 18 108 116

131ndash7) Joshua also spoke prophetically (Jos 626 and 1 Ki 1634 cf Ecclus 461) performed a unique miracle (Jos

1013f) and added Scripture to the Mosaic writings (Jos 1026 Dt 341ndash12) 98 See Lukersquos use of dunamij in Acts (ten times 18 222 312 47 33 68 810 13 1038 1911) and Luke (fifteen

times 117 35 414 36 517 619 846 91 1013 19 1937 2126f 2269 2449) 99 plhrousqe is present passive imperative (be continually being filled)

22

knowledge which God himself givesrdquo100 Cf ldquoNever flag in zeal be aglow with the Spirit serve

the Lordrdquo (Ro 1211 RSV)

Repeated fillings with the Spirit

Being ldquofilledrdquo with the Spirit can happen to a Christian more than once Multiple fillings of the

Spirit are seen in the lives of Peter (Ac 24 [cp 113] 48 31) Paul (Ac 917 139) and many

other early believers (including the Apostle John Ac 24 431)

Peter And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

Then Peter filled with the Holy Spirit said to them Rulers of the people and elders of Israel (Ac

48)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

Paul And Ananias went his way and entered the house and laying his hands on him he said Brother

Saul the Lord Jesus who appeared to you on the road as you came has sent me that you may

receive your sight and be filled with the Holy Spirit (Ac 917)

Then Saul who also is called Paul filled with the Holy Spirit looked intently at him [Elymas] (Ac

139)

Apostle John and many early believers And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

See Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

Spiritual gifts and functions in the church

There are four primary passages teaching on spiritual gifts and the resultant diverse but

complementary functions in the body of Christ 1 Cor 124 7ndash11ff Ro 123ndash8 Eph 47ndash16 and

1 Pt 410f

Spiritual gifts may be defined as supernatural grace gifts from God to Christians empowering

them for service101 The two primary terms used in the New Testament for spiritual gifts are

100 Wayne Grudem Systematic Theology p 649 101 John Wimber defines spiritual gifts as ldquothe transrational manifestations of Godgiven by God for the purpose of

ministry taking place for the good of the Body of Christrdquo (Signs and Wonders and Church Growth 1 syllabus sec 4

p 1 ldquoSpiritual Gifts 1rdquo tape outline booklet sec 3 p 6) C Peter Wagner similarly states ldquoA spiritual gift is a special

attribute given by the Holy Spirit to every member of the Body of Christ according to Godrsquos grace for use within the

context of the Bodyrdquo (Your Spiritual Gifts Can Help Your Church Grow [Ventura CA Regal 1979] p 42) ldquoA

spiritual gift is any ability that is empowered by the Holy Spirit [1 Cor 1211] and used in any ministry of the church

[1 Cor 127 1426]rdquo (Wayne Grudem Systematic Theology p 1016) Cf Max Turner ldquoSpiritual Giftsrdquo New

Dictionary of Biblical Theology (NDBT) eds TD Alexander et al (Downers Grove IL InterVarsity 2000) p 790

EDT1 p 1042 ISBE rev 4602 EC 4331 New Dictionary of Theology (NDT) eds SB Ferguson et al (Downers

23

carismata102 (Ro 111 126 1 Cor 17 124 9 28 30f 1 Tim 414 2 Tim 16 1 Pt 410)mdash

emphasizing that these gifts are concrete manifestations or embodiments of Godrsquos grace

mediated through individual believers to others and

pneumatika103 (ldquospiritualrdquo Ro 111 1 Cor 121 141)mdashemphasizing that these gifts are

ldquofrom the Spirit and express the life and power of the Spiritrdquo104 They are ldquothe manifestation

of the Holy Spiritrdquo (1 Cor 127) mediated through individual believers to others105

The following table identifies and compares the spiritual gifts and ministries as found in the four

Pauline lists

Ro 126ndash8 1 Cor 128ndash10 1 Cor 1228ndash30 Eph 411

word of wisdom

word of knowledge

faith

gifts of healings gifts of healings

effectings of miracles workers of miracles

prophecy prophecy

distinguishings of spirits

kinds of tongues kinds of tongues

interpretation of tongues interpretation of tongues

service helps

exhorting

giving

Grove IL InterVarsity 1988) p 269 ISBE 52843 Millard J Erickson Concise Dictionary of Christian Theology

(Grand Rapids Baker 1986) p 63 102 BDAG 1081 BAGD 878f Th 667 NIDNTT 2121 TDNT 9403ndash406 L-N 569f WE Vine An Expository

Dictionary of New Testament Words 2 vols In 1 (Old Tappan NJ Fleming H Revell 1966) 2146f John R

Kohlenberger et al The Greek English Concordance to the New Testament (GEC) (Grand Rapids Zondervan 1997)

p 767 Fee suggests that in 1 Cor 12ndash14 the term charismata is restricted to ldquoSpirit manifestations in the community

and thus probably means something like lsquoconcrete expressions of grace manifested through the Spiritrsquos empoweringrsquordquo

(Gordon Fee ldquoGifts of the Spirit DPL p 340) ldquoThey are the concrete expression of charis grace coming to visible

effect in word or deedrdquo (WG Putman ldquoSpiritual Giftsrdquo NBD3 p 1130) Charisms are ldquoa means of gracerdquo (James

DG Dunn Romans p 734 cf ldquoSpiritual Giftsrdquo Baker Encyclopedia of the Bible (BEB) ed Walter A Elwell 4

vols (Grand Rapids Baker 1988) 41993) ldquoOnly the actual deed or word is the charisma hellip Charisma can only be

understood as a particular expression of charis hellip Charisma is always an event the gracious activity (evnerghma) of

God through a manrdquo (James DG Dunn Jesus and the Spirit pp 253f) ldquoCharisma is a concept which we owe almost

entirely to Paulrdquo (Dunn Jesus and the Spirit pp 205f) (In terms of etymology carisma probably derives directly

from the verb carizomai (give generously) rather than the noun carij (Max Turner ldquoSpiritual Gifts NDBT p 792

idem The Holy Spirit and Spiritual Gifts pp 262ndash267 contra Dunn) Derivation from carizomai would emphasize

gift as graciously given (rather than event of grace) highlighting the giverrsquos good will and favor (Turner)

Nevertheless ldquoPaul relates carisma to Godrsquos grace quite directly at 1 Cor 14 7 and Ro 126rdquo (Turner The Holy

Spirit and Spiritual Gifts p 266 n 17) 103 BDAG 837 BAGD 679 Th 523 L-N 143 1221 (cf 796) GEC p 631 pneumatikoj occurs together with

carisma in Ro 111 The two terms are clearly used interchangeably in 1 Cor 1231 and 141

They are ldquospiritualrdquo (pneumatikoj Ro 111 1 Cor 121 141 37) in the sense that they are ldquofrom the Spirit and

express the life and power of the Spiritrdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3706) ldquoIn Paulrsquos view the sort of

charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an evidence a disclosure a making

visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit p 212) 104 James DG Dunn ldquoSpiritrdquo NIDNTT 3706 105 ldquoSpiritual Giftsrdquo BEB 41992f

24

leading steerings

showing mercy

apostles apostles

prophets prophets

teaching teachers

evangelists

pastor-teachers

These lists are not exhaustive of all possible gifts and ministries106 For example deacons are not

included (cf Phil 11 1 Tim 38ndash13) neither is the gift of celibacy (1 Cor 77 cf Mt 1912)

In 1 Cor 121ndash7 gifts are described as evnerghmatamdashworkings of God (v 6) diakoniaimdashacts of

service given by the Lord (v 5) fanerwsijmdashmanifestation of the Spirit (v 7) pneumatika things

of the Spirit ie things the Spirit endowsenables (v 1 cf 141) for the common good of the

church (v 7) and carismatamdashgracious gifts granted by the Spirit (vv 4 8)107

Each member of the Trinity is involved in giving spiritual gifts the Father (1 Cor 1218 28 717)

the Son (Eph 47f) and the Holy Spirit (1 Cor 1211 Heb 24 cf Ac 2028 132 4 1 Tim 118

414 2 Tim 16)

Spiritual gifts may also be considered from the perspective of being eschatological gifts from the

resurrected and exalted Lord Jesus Christ (Eph 47ndash11 Ac 230ndash36) who is now manifesting his

power and performing his ministry through his body the church Thus spiritual gifts are part of

the heavenly prophetic-priestly-kingly ministry of the Lord by the Holy Spirit (cf Ac 11)108 (We

will discuss the Spirit and eschatology below)

To further explain what spiritual gifts are we will consider what spiritual gifts are not109 They are

not

natural talents110 (non-Christians have talents too)

106 For extensively documented definitions of each gift and ministry see Robert Fugate ldquoSpiritual Gifts Itemized and

Definedrdquo 107 Max Turner The Holy Spirit and Spiritual Gifts (Peabody MA Hendrickson 1996) p 261 108 EE Ellis ldquoSpiritual Giftsrdquo Interpreterrsquos Dictionary of the Bible Supplementary Volume ed Keith Crim

(Nashville TN Abingdon 1976) p 841 As previously noted the Gospel of Luke narrated what Jesus began ldquoto dordquo

and ldquoto teachrdquo (both present infinitives) (Ac 11) see Archibald T Robertson Word Pictures in the New Testament

34 109 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow pp 85ndash92 99ndash102 110 ldquoThese manifestations of the Spirit are marked out for Paul as given (not achieved by man) as expressions of divine

energy (not human potential or talent) as acts of service which promote the common good (not for personal edification

or aggrandizement) (1 Cor 124ndash7)rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3703) Elsewhere Dunn adds ldquoCharisma

is not to be confused with human talent and natural ability nowhere does charisma have the sense of a human capacity

heightened developed or transformed hellip So far as Paul was concerned charismata are the manifestation of

supernatural power Charisma is always God acting always the Spirit manifesting himself hellip For Paul every charisma

was supernatural hellip Charisma is characterized not by the exercise of manrsquos ability and talent but by unconditional

dependence on and openness to Godrdquo (1 Pt 411) (Jesus and the Spirit 255f)

For discussion of the differing views regarding spiritual gifts and natural talents see Siegfried Schatzmann A Pauline

Theology of Charismata 73ndash77 Max Turner The Holy Spirit and Spiritual Gifts 278 For a brief discussion of the

antithesis between the Holy Spirit and the unbelieving world see Robert E Fugate ldquoThe Person and Work of the

Holy Spiritrdquo p 25 (above)

Care must be taken not to interpret natural abilities vs spiritual gifts in terms of Roman Catholic Thomas Aquinasrsquo

nature vs grace dualism (based on Aristotle) or Aristotlersquos potentiality vs actuality dualism

25

the fruit of the Spirit (Gal 522f 1 Cor 1231ndash141)

Fruit of the Spirit Gifts of the Spirit

Every fruit is for every Christian Christians have different gifts and ministries

Manifests the character of Christ Manifest the power amp works of Christ (Mk 1617ndash

20 Ac 11)

Relates to mature Christian character

(ie what a Christian is)

Relate to differing functions and ministries in the

Body (ie what a Christian does)

Gifted Christians (1 Cor 17 1412) can be carnal

(31 3f 131ndash3)

Requires time to develop Given instantaneously (Ac 24 1044ndash46 196

Ro 111 1 Tim 414 2 Tim 16)

Is eternal (1 Cor 1313) Is temporal (1 Cor 138ndash12)

(ldquoA passage on fruit accompanies every one of the primary passages on giftsrdquo111)

normal Christian responsibilities (ie faith serving giving witnessing exhorting etc)

Satanrsquos counterfeit gifts (2 Tim 31 8f 13)112

Diversity of gifting is designed to foster unity in the body of Christ through mutual

interdependence (Ro 123ndash8 1 Cor 124ndash30 Eph 44ndash16) Each member of the body needs the

help of the others ldquoThe eye cannot say to the hand lsquoI have no need of yoursquo nor again the head to

the feet lsquoI have no need of yoursquordquo (1 Cor 1221 cf Ro 112) All members must do their part for

the body to come to maturity (Eph 413 16)

There are three primary purposes for spiritual gifts

To glorify God113 (1 Pt 410f)

To edify the church (1 Cor 127 143ndash5 12 17 26 Eph 412ndash16 1 Pt 410f)114 and

The conviction and conversion of unbelievers (1 Cor 1421ndash25 Mk 1615ndash20 Mt

2818ndash20 Ro 1518f)115

111 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow p 89 112 Biblical examples of Satanic miracles include Ex 7f Dt 131ndash3 Jb 112 26 Mt 722ff Mt 2424Mk 1322 2

Th 29 2 Tim 31 8f 13 Rv 1313ndash15 1613f 1920 113 The New Testament gives many examples of people glorifying God after miraculous healings and deliverances

from the power of Satan (Mt 98Mk 212Lk 525 Lk 716 Mt 1531 Lk 943 1313 Jn 114 40 Lk 1715 1843

Ac 38f 421 cf Jn 1412ndash14 2 Cor 120)

Glorifying God directly relates to the purpose for manrsquos creation ldquoManrsquos chief and highest end is to glorify God [Ro

1136 1 Cor 1031] and fully to enjoy Him forever [Ps 7324ndash28 Jn 1721ndash23]rdquo (Westminster Larger Catechism Q

1) 114 ldquoThe charismata are always to be seen as servicehellip as Godrsquos gifts for the body given to or better through the

individual lsquofor the common good [1 Cor 127]rsquordquo (James DG Dunn Jesus and the Spirit p 264) 115 WG Putman ldquoSpiritual Giftsrdquo The New Bible Dictionary (NBD3) eds I Howard Marshall et al 3rd ed (Grand

Rapids Eerdmans 1996) p 1130 For examples of signs and wonders being a catalyst for church growth see John

Wimber Power Evangelism pp 191f or Signs and Wonders and Church Growth 1 syllabus sec 5 pp 12ndash14

26

In sum116 the Triune God gives spiritual gifts to equip and empower the church to carry out her

God-given ministry of manifesting and extending the victorious all-encompassing kingdom of the

Lord Jesus Christ throughout the world (Mt 2818 Eph 120ndash22 410 1 Cor 1524ndash27 Jn 335

Phil 321) until Christ returns in glory (1 Cor 17 1310 Eph 411ndash13)

Holy Spirit empowers believers for spiritual warfare

Old Testament believers did not drive out demons

In sharp contrast when Jesus the Messiah came the Holy Spirit came upon Him at His baptism

and then immediately led Him into conflict with the devil (Lk 41ndash14 Mt 41ndash11 Mk 112f)

Apparently during this battle in the wilderness Jesus bound ldquothe strong manrdquo (Mk 327 Mt

1229 cp Lk 1121f) ie the devil Jesus ldquoreturned in the power of the Spiritrdquo (Lk 414) and

immediately began to drive out demons (Mk 123ndash27 32 34 39 311 etc) thereby manifesting

the presence of the kingdom of God (Mt 1228)

Jesus gave His disciples authority and power to drive out demons and commanded them to use it

when preaching the good news of the kingdom This was true for the twelve (Mt 101 8 Mk 67

12f Lk 91f cf Mk 315) the seventy (Lk 1017ndash20) and those receiving the great commission

(Mk 1615ndash20) When Jesusrsquo followers were driving out demons Satanrsquos kingdom was collapsing

(Lk 1017ndash19 1120ndash22) In the upper room Jesus taught that ldquoIt is the Spiritrsquos task to show how

the forces of darkness have been effectively overthrownrdquo (Jn 168 11)117

After His resurrection Jesus instructed His disciples not to begin the Great Commission yet but

to wait in Jerusalem until they were clothed with power from on high (Lk 2449) After His

ascension and enthronement the Lord Jesus poured out the Holy Spirit to empower the entire

church (Ac 233 36) Now all believers do warfare against the powers of darkness in Jesusrsquo name

(Mk 1617 Eph 617118 cf vv 10ndash18) The Book of Acts contains numerous examples of believers

driving out demons (Ac 516 87ndash11 Philip who was not an apostle but who was ldquofull of the

Spiritrdquo [63] drove demons out of many Samaritans [87] 1616ndash19 by Paul who had been led

by the Spirit to Philippi [vv 6ndash10] where he drove out a spirit of divination 1911ndash13 18f) The

Holy Spirit filled119 Paul empowering him to speak a prophetic curse against a magicianfalse

116 For additional study on spiritual gifts see Robert E Fugate ldquoIntroduction to Spiritual Giftsrdquo idem ldquoSpiritual Gifts

Itemized and Definedrdquo 117 Donald Guthrie New Testament Theology (Downers Grove IL InterVarsity 1981) p 533 ldquoWhat residual power

the prince of this world enjoys is further curtailed by the Holy Spirit the Counselor (Jn 1611)rdquo (DA Carson John

p 443) In Jn 1611 the verb κέκριται is perfect passive indicative (ie has been and now stands judgedcondemned) 118 The Greek term translated ldquoswordrdquo (macaira) denotes a short sword (2 foot or less) or dagger which was the

crucial offensive weapon in close combat The sword is the Word (r`hma) of God (including both Godrsquos spoken and

written Word Arnold 461f) The genitive ldquoof the Spiritrdquo ldquois probably a genitive of source indicating that the Spirit

makes the sword powerful and effective giving to it its cutting edge (Heb 412)rdquo (OrsquoBrien 482 cf Schnackenburg

279 Lincoln 451 Fee Godrsquos Empowering Presence 728 Hoehner 852) The sword of the Spirit is to be used in

resisting Satanic temptations (Mt 44 7 10 Lk 44 8 12) (Hoehner 853 Morris 207f Bruce 409f Eadie 473)

speaking prophetic curses (Ac 136ndash11) and proclaiming the gospel of the kingdom in the power of the Spirit

(including healings and exorcisms Lk 109 17ndash19) (OrsquoBrien 482 Fee 729 Lincoln 451 Schnackenburg 280

Barth 2200 Salmond 388) (See Arnold 462f cf Stott 282) Using the sword of the Spirit involves ldquospeaking the

words of God in Christrsquos name empowered by Godrsquos Spiritrdquo (Hoehner 853) The commands of Eph 610ndash18 are

ldquodirected to both the individual and the corporate body hellip The Roman soldier did not fight alonerdquo (Hoehner 853)

The sword of the Spirit is held in the belt of truth (Hoehner 852) Cf Rv 116 212 16 1913 15 119 This was most likely an immediate filling with the Spirit ldquoa special enabling of the Spirit for the ministry he is

about to exercisehellipprophetichellipcurserdquo (Peterson 381) See the appendix ldquoFilled with the Spiritrdquo and ldquoFull of the

Spiritrdquo in Luke-Actsrdquo below Paul ldquoconfronts the magician directly under the Spiritrsquos guidancerdquo (Bock 445)

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

15

8 Progressive sanctification (2 Th 213 1 Pt 12 Ro 813 1516)

9 Perseverance of the saints (Gal 55)

10 Glorification The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414 cf 2 Cor 318 8)

Godrsquos covenant with his people includes the ministry of his Spirit in their lives and in the lives of

their covenant children (Is 5921 [cf 5920ndash604] Gal 314 cf Ac 238f 1 Cor 714)

The Christian life

Sanctification

Human nature is ldquoincapable of any holy action without the power of the Holy Spirit hellip Without

the Holy Spirit it can not have any virtue or holinessrdquo66

Thus a primary goal of the ldquoSpirit of holinessrdquo (Ro 14) is sanctification (2 Th 213 1 Pt 12 Ro

1516 Gal 522f Ac 1352 Ro 86 1417 1513 Eph 316ndash19 1 Th 16 43ndash8) ie transforming

Godrsquos people into the moral and spiritual likeness of Christ (Ro 829 2 Cor 318) The Holy Spirit

brings the love of God into the heart of the believer and into the Christian community (Ro 55

1530 Col 18) In sanctification Godrsquos people become fully and truly what they were created and

destined to be All of this is accomplished by the Holy Spirit as John Owen described

ldquoThere is not one spiritual good from first to last communicated to us or that we by the grace

of God partake of but it is revealed to us and bestowed on us by the Holy Ghost hellip For

whatever God works in us is by his Spirit hellip There is not any thing done by us that is holy

and acceptable to God but it is an effect of the Spiritrsquos operationrdquo67

A distinctive element in the new covenant is the Holy Spirit writing Godrsquos law68 on the heart of

every believer (Heb 88ndash12 1015ndash17 quoting Jer 3133f) Furthermore the Holy Spirit gives the

believer the desire and the power to keep Godrsquos law (Ezk 3626f Ro 84) Thus the Christian has

an entirely different frame of reference in his thinking than the unbeliever (Ro 84ndash9 1 Cor 2) As

those who live according to the Spirit Christians ldquoset their minds on the things of the Spiritrdquo (Ro

For a theology of the sealing of the Holy Spirit see Robert L Reymond A New Systematic Theology of the Christian

Faith pp 762ndash764 (who notes that ldquofaith in Christ is the instrumental cause of the sealingrdquo) Sinclair B Ferguson

The Holy Spirit pp 180ndash182

Some Puritans such as Richard Sibbes (1577ndash1635) and Thomas Goodwinmdashfollowing the King James translation

which misunderstood the aorist participle in Eph 113mdashbelieved the sealing of the Holy Spirit to be his confirming

work that takes place subsequent to onersquos initial saving faith (Sinclair B Ferguson The Holy Spirit pp 181f) 66 Abraham Kuyper The Work of the Holy Spirit pp 101f 67 John Owen The Holy Spirit His Gifts and Power p 24 cf Works 327 68 Paul uses the phrases ldquothe things of the lawrdquo (Ro 214) and ldquothe work of the lawrdquo (Ro 215) to denote basic

requirements of Godrsquos moral law that are ldquowritten in their [unbelieving Gentilesrsquo] heartsrdquo (v 15) ldquoPaul does not say

that the law is written upon their heartsrdquo an expression reserved for Christians (John Murray Epistle to the Romans

2 vols in 1 [Grand Rapids Eerdmans 1959 1965] 172ndash75)

Godrsquos Spirit and Godrsquos law are not antithetical Rather Godrsquos law is ldquospiritualrdquo (Ro 714) being revealed inspired

and illumined by the Holy Spirit furthermore the Holy Spirit speaks through Godrsquos law The relationship between

the Holy Spirit and Godrsquos holy and just law is so intertwined that world-renowned exegete CEB Cranfield writes

ldquoFor Paul the giving of the Spirit is the establishment of the lawrdquo (Ro 81ndash16 etc) (Romans ICC 2861) The Spirit-

anointed Messiah brings justice to the nations through his law (Is 421 4) Sadly much teaching on the Holy Spirit

pits the Holy Spirit against Godrsquos law misunderstanding Paulrsquos statements on the law (particularly Gal 3ndash5 and Ro

7ndash8)

16

85 ESV ie they think thoughts suggested by the Holy Spirit and desire to please Him69 (Cf Ro

122 ldquotransformed by the renewing of your mindrdquo Eph 423 ldquobe renewed in the spirit of your

mindrdquo)

Scripture gives us several examples of the Holy Spirit departing from people whom he had

previously anointed but who persisted in disobedience eg Samson (Jdg 1620) Saul (1 Sm

1614) and the people of Israel (Is 6310) After his sins of adultery and murder David prayed

that God would not take the Holy Spirit from him (Ps 5111) (This would mean removing Davidrsquos

anointing or supernatural empowerment for leadership and prophecy)

Fellowship

The Christian life is characterized by ldquothe fellowship of the Holy Spiritrdquo (2 Cor 1314 cf Ph 21)

The fellowship or communion of the Spirit is both the communion that the Spirit creates and

communion with the Holy Spirit And fellowship with the Spirit is fellowship with each member

of the Godhead (Jn 1420 1 Jn 324 413) The Person of the Holy Spirit is the unifying and

creating power that brings about Christian community expressed in the term koinwnia

Sonship

The Person of the Holy Spirit assures believers that they are children and heirs of God enabling

them to relate to God as ldquoDear Fatherrdquo and to Christ as elder brother and fellow-heir (Ro 815ndash17

Gal 46)70

Paraclete

Jesus called the Holy Spirit the paraklhtoj (from paramdashbeside + kalewmdashto call) (Jn 1416 26

1526 167 cf Ro 826) No single English word can convey the range of meanings of this Greek

word but the primary thoughts are ldquolegal counsel for defenserdquo and ldquohelperrdquo71 Since his

resurrection and ascension Jesus now relates to his church and to the world via the Spirit As

Paraclete the Holy Spirit mediates the personal presence and power of Jesus in the Christian while

Jesus is with the Father72

69 Other translations of Ro 85 include ldquohave their outlook shaped by the things of the Spiritrdquo (NET) ldquohave their minds

set on what the Spirit desiresrdquo (NIV) ldquoare usually thinking the things suggested by the Spiritrdquo (Williams) ldquoset their

minds on and seek those things which gratify the (Holy) Spiritrdquo (Amplified) To live according to the Spirit depicts

Christians as those who live in the realm dominated by the Holy Spirit (Douglas Moo Romans p 486) 70 ldquoAbbardquo is Aramaic for ldquomy fatherrdquoIt expresses childlike intimacy and trust Thus the Holy Spirit opens up to us a

new intimate relationship with God as our Father thereby giving us a source of identity NIDNTT 1614f TDNT

15f ISBE rev 13f The intimacy involved in calling God ldquoAbbardquo far surpasses anything in Judaismmdashit is wholly

new (TDNT 16) Jesus Godrsquos unique Son came to reveal God as Father and to bring us to the Father (Jn 142 6-10

175f cf Mk 1436) 71 An advocate is a legal term for one who pleads anotherrsquos behalf before a judge counsel for defense mediator

intercessor paraklhtoj includes the thoughts of (1) helper (2) the impartation of empowering comfort in distress [in

LXX] (3) advocate counsel for defense [in Greek law] (4) encourager ie one imparting courage to troops going

into battle (William Barclay New Testament Words [London SCM 1964] pp 215ndash222) It does not mean

ldquoComforterrdquo (TDNT 5804) See standard dictionaries and commentaries TDNT 5803f 811ndash814 RE Brown John

AB 21135ndash1144 NIDNTT 189ndash91 W Bauer WF Arndt FW Gingrich FW Danker A Greek-English Lexicon

of the New Testament and Other Early Christian Literature (BAGD) 2nd ed (Chicago IL University of Chicago

Press 1979) p 618 Thayer p 483 72 MMB Turner ldquoHoly Spiritrdquo Dictionary of Jesus and the Gospels p 350 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2739 Cf ldquoThe work of the Holy Spirit is to manifest the active presence of God in the world and especially in

the church hellip One of his primary purposes in the new covenant age is to manifest the presence of Godrdquo (Wayne

17

Illumination and teaching

The Holy Spirit is ldquothe Spirit of wisdom and revelationrdquo (Eph 117 NIV73 cf Jn 1613ndash15 1 Cor

29f) ldquothe Spirit of Truthrdquo (Jn 1417 1526 1613 1 Jn 46 57) ldquothe Spirit of wisdom counsel

and understandingrdquo (Is 112) and ldquothe anointing you received from [Jesus74]rdquo (1 Jn 220 27) As

such the Holy Spirit teaches believers (Jn 1426 1613 1 Cor 212f 1 Jn 227 cf Lk 1212)

illuminating the Scriptures to their minds (see the above explanation of illumination) The Spiritrsquos

teaching is antithetical to the wisdom of the world (1 Cor 210ndash16)

Worship and prayer

On the basis of the finished work of Jesus Christ Christians have immediate access to God the

Father through the Holy Spirit (Eph 218) Worship is not facilitated by a holy site (Jn 420ndash24)

building or objects but by the presence of Godrsquos Spirit

ldquoJesus said to her ldquoWoman believe Me the hour is coming when you will neither on this

mountain [Gerizim] nor in Jerusalem worship the Father hellip The true worshippers will

worship the Father in spirit and truth for they are the kind of worshippers the Father seeks

God is spirit and His worshippers must worship in spirit and in truthrdquo (Jn 421 23f)

And Godrsquos Spirit dwells in the Christian community (1 Cor 316 cp Mt 1820) The Holy Spirit

helps the believer in his worship and in his prayers making them acceptable to God He is ldquothe

Spirit of grace and of supplicationrdquo (ldquopleas for mercyrdquo ESV) (Zc 1210) motivating and directing

Godrsquos people in prayer and supplication Thus He is the believerrsquos source of grace and prayer75

ldquoFor we are the real circumcision who worship by the Spirit of God and glory in Christ Jesus

and put no confidence in the fleshrdquo (Phil 33 ESV)

ldquoIn the same way the Holy Spirit helps76 us in our weakness We do not know what we ought

to pray but the Spirit himself intercedes for us with groans that words cannot express And he

who searches our hearts knows the mind of the Spirit because the Spirit intercedes for the

saints in accordance with Godrsquos willrdquo (Ro 826f) cf ldquothrough our inarticulate groans77 the

Spirit himself is pleading for us and God who searches our inmost being knows what the Spirit

means because he pleads for Godrsquos people in Godrsquos own wayrdquo (NEB)

ldquoPray in the Spirit on all occasions with all kinds of prayers and requestsrdquo (Eph 618 NIV cf 1

Cor 1414f 2 4 1 Th 517ndash20)

Grudem Systematic Theology pp 634 641) ldquoto mediate Christrsquos presence to believersrdquo (JI Packer Keep in Step

with the Spirit p 49) 73 Contrary to many translations it is best to understand Eph 117 as referring to the Holy Spirit rather than the human

spirit Harold W Hoehner defends this view with seven exegetical reasons (Ephesians pp 256ndash258) Numerous

commentators agree Lincoln 57 Best 162f OrsquoBrien 132 Schnackenburg 74 Calvin 134 Fee Godrsquos Empowering

Presence 674ndash676 etc 74 R E Brown Epistles of John AB 347f 359 75 ldquoCan an impersonal ldquoitrdquo be the Giver of grace No Can a mere force be the Director of all prayers No In order

for the Holy Spirit to decide when where and to whom to give grace He has to be omniscient omnipresent and

omnipotentrdquo (Robert Morey The Trinity Evidence and Issues p 195) 76 ldquoHelpsrdquo (sunantilambanomai) means ldquoto lend a hand together with at the same time with onerdquo (RWP 4376) The

only other NT occurrence is Lk 1040 when Martha requested Mary help her prepare the meal 77 ldquoInarticulate groans include speaking in tongues Kasemann pp 240f NIDNTT 2883f TDNT 1376 5813 James

DG Dunn Jesus and the Spirit pp 241 245f cf CK Barrett HNTC p 168 Godet p 321 Chrysostom Homilies

on Romans 14 (NPNF2 11447) RP Spittler ISBE rev 4603

18

ldquoBut you my friends must fortify yourselves in your most sacred faith Continue to pray in

the power of the Holy Spiritrdquo (Jude 20 NEB)78

Even singing is to be prompted and anointed by the Spirit (1 Cor 1415 26 Eph 518f79 Col 316)

ldquoOur confidence should be as unbounded as our dependence [upon the Holy Spirit] is complete

Our desires and intercessions should be as extensive as the promises of God (Gn 2218 Ps 28)

and as extensive as the commission to disciple all nations [Mt 2818ndash20 Mt 1615ndash20]rdquo80

Historically sense-oriented ritualism has always driven out the Spiritrsquos ministry81

Guidance

The Lord Jesus Christ leads his church by means of the Spirit who speaks through the Word82

ldquoThose who are led [ldquomovedrdquo NEB JB] by the Spirit of God are sons of Godrdquo (Ro 814 NIV cf

ldquodirected by the Spiritrdquo Ro 814 NEB)

ldquoIf you are led by the Spirit you are not under law83 (Gal 518 NIV cf ldquolive by the Spiritrdquo v

16)

ldquoSince we live by the Spirit let us keep in step with the Spirit (Gal 525 NIV) cf ldquowalk where

the Spirit leadsrdquo (Williams)84

Note that the all of the verbs listed above in Ro 84 14 Gal 516 18 25 are present tense in

Greekmdashindicating that being led by the Holy Spirit is an ongoing habitual characteristic of

genuine Christians

The Book of Acts contains several examples of the Holy Spirit leading believers (Ac 829 1019f

132 4 1528 166f 2022f 28 214)

Then the Spirit said to Philip ldquoGo near and overtake this chariotrdquo (Act 829)

78 Praying in the Spirit refers to charismatic prayer in which the words are spontaneously and supernaturally

given by the Spirit It includes prayer in tongues (cf R J Bauckham WBC 50113 Dunn Jesus and the Spirit pp

239f) Christians are ldquoto pray in the Holy Ghost who prompts the matter of all true prayerrdquo (George Smeaton The

Doctrine of the Holy Spirit pp 90f) 79 ldquoSpiritual [pneumatikoj] songsrdquo (Eph 519 Col 316) are prophetic songs ie songs prompted spontaneously

by the Holy Spirit usually having unpremeditated words with unrehearsed melodies sung lsquoin the Spiritrsquo

whether in tongues or in the language of the congregation They are sung in the public church meetings as well as

in private In the congregation spiritual songs that are sung in tongues (1 Cor 1415) should be interpreted (1 Cor

145 13 27f) Spiritual songs manifest the Holy Spiritrsquos life and presence ldquoThe use of pneumatikos in the epistles of

Paul always bears the connotation lsquosupernaturalrsquordquo (Howard M Ervin These Are Not Drunken As Ye Suppose

[Plainfield NJ Logos 1968] p 233 cf pp 227ndash233) 80 John Murray ldquoThe Power of the Holy Spiritrdquo Collected Writings of John Murray 1141 81 George Smeaton The Doctrine of the Holy Spirit p 328 82 For a cessationist interpretation of these verses see John Murray ldquoThe Guidance of the Holy Spiritrdquo Collected

Writings of John Murray 4 vols (Carlisle PA Banner of Truth 1976ndash1982) 1186ndash189 Benjamin B Warfield ldquoThe

Leading of the Spiritrdquo Biblical and Theological Studies (Philadelphia Presbyterian amp Reformed 1968) pp 543ndash559

Contrast Wayne Grudem Systematic Theology pp 642f 83 Christians are not ldquounder lawrdquo (Gal 518) in the sense that they are not under the covenant curse and condemnation

due to transgressing the Mosaic legislation (Robert E Fugate Godrsquos Law Foundation for Moral Order p 9) 84 stoicew implies a row or series thus movement in a definite line eg marching in military formation following

the Spirit as the leader (TDNT 7667f NIDNTT 2452 cf Galatians commentaries HD Betz Hermeniea pp 293f

Fung NICNT pp 275f Ridderbos NICNT p 210 Calvin ldquolet him govern our actionsrdquo p 169) In Gal 516 ldquolive

by the Spiritrdquo includes ldquobe ruled by the Spiritrdquo (Ridderbos Galatians NICNT p 203)

19

While Peter thought about the vision the Spirit said to him ldquoBehold three men are seeking

you 20 ldquoArise therefore go down and go with them doubting nothing for I have sent themrdquo

(Ac 1019ndash20 cf 1112)

As they ministered to the Lord and fasted the Holy Spirit said ldquoNow separate to Me Barnabas

and Saul for the work to which I have called themrdquo 3 Then having fasted and prayed and

laid hands on them they sent them away 4 So being sent out by the Holy Spirit they went

down to Seleucia and from there they sailed to Cyprus (Ac 132ndash4)

For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these

necessary things (Ac 1528)

Now when they had gone through Phrygia and the region of Galatia they were forbidden by

the Holy Spirit to preach the word in Asia 7 After they had come to Mysia they tried to go

into Bithynia but the Spirit did not permit them (Ac 166ndash7)

ldquoAnd see now I go bound in the spirit to Jerusalem not knowing the things that will happen

to me there 23 ldquoexcept that the Holy Spirit testifies in every city saying that chains and

tribulations await merdquo (Ac 2022ndash23)

The church

Because of the Holy Spiritrsquos work the church is an organism not an organization It is the body

of Christ comprised of re-created humans The church is also the temple of the Holy Spirit (1 Cor

316 Eph 220ndash22) The Holy Spirit unites Christ and the believer (1 Cor 617) In so doing the

Holy Spirit mediates the present ministry of the exalted Lord Jesus Christmdashwho is the head of his

body the church (Eph 122f 523 Col 118)mdashin and through the church (Ac 11ff85) As Christrsquos

agent (Ac 167 Ro 89 Gal 46 Ph 119) the Holy Spirit acts as Lord in the church (2 Cor 317f)86

The Spirit is now experienced as the power of the risen Christ The Holy Spirit now cannot be

experienced apart from Christ87

Baptized in the Holy Spirit

(For believers) baptized88 in89 the Holy Spirit is a metaphor describing the new covenant believerrsquos

initial reception of the Holy Spirit at the moment of hisher conversion to the Lord Jesus Christ in

faith and repentance resulting in the Holy Spirit permanently indwelling the new believer and

incorporating him or her into the body of Christ90 This metaphor pictures the believer as being

85 The Gospel of Luke narrated what Jesus began ldquoto dordquo and ldquoto teachrdquo (both present infinitives) (Ac 11) For the

significance of the present tense in this verse see Archibald T Robertson RWP 34 86 JI Packer ldquoHoly Spiritrdquo New Dictionary of Theology eds Ferguson Wright Packer (Downers Grove IL

InterVarsity 1988) p 319 87 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 IDB 3636 88 All seven New Testament occurrences of ldquobaptized in the Spiritrdquo (Mt 311 Mk 18 Lk 316 Jn 133 cf Ac

15 1116 1 Cor 1213) use the verb baptizw the noun baptisma is never used 89 evn should be translated as locative (in) not as instrumental (by) ldquoAll NT examples of evn can be explained from

the point of view of the locativerdquo (Archibald T Robertson A Grammar of the Greek New Testament in the Light of

Historical Research [Nashville TN Broadman 1934] p 590) Thus believers are baptized in or with the Holy

Spiritmdashnot by the Spirit (cp 1 Cor 102) To be baptized ldquobyrdquo someone in the New Testament is always expressed by

the proposition u`po followed by a genitive nounmdashnot evn plus the dative See NIDNTT 31210 1208 (cited by

Grudem Systematic Theology p 768) 90 Cf ldquoBaptized in the Holy Spiritrdquo denotes ldquothe initial work of God of incorporating all believers first at Pentecost

then at Samaria [Ac 8] and again at Caesarea [Ac 10] into one unified body of Christ in the Holy Spirit Thereafter

20

immersed deluged engulfed and saturated in the Holy Spirit91 In the New Testament being

baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo92

With regard to believers The baptism in the Holy Spirit is

performed by Christ (Mt 311 Mk 18 Lk 31693 Jn 133 cf Ac 15 1116)

instantaneous (not a process)

(usually) simultaneous with conversion thus initiatory (like baptism in water) (Ac 1114ndash

18 157ndash11 1 Cor 1213)94

individually received (by every Christian at hisher conversion)

universal (every Christian is a recipient)

unrepeatable (once-for-all for each believer) and

permanent (it cannot be lost or forfeited Jn 1416f 1 Jn 227)

There are (at least) three primary effects from being baptized in the Holy Spirit

The Holy Spirit (Who is ldquothe Spirit of adoptionrdquo Ro 815) comes to permanently indwell

the new believer (whose body becomes a temple of the Holy Spirit)

The new believer is made a member of the spiritual body of Christ incorporated into the

spiritual organism called the church (1 Cor 121395) which is the new covenant temple of

God96

The Holy Spirit begins His fiery purifying of the believer (Lk 316 cp Ac 158f with

1116) and the church

With regard to unbelievers Jesus baptizing in a fiery-Spirit baptism (Lk 316 Ac 219ndash21) depicts

the judicial punishment of the wicked in unquenchable fire (Mt 312)

There are no New Testament commands or exhortations to be baptized inwithby the Holy Spirit

The Holy Spirit brings unity and cohesiveness to the body of Christ by his indwelling and

animating activity (Eph 43f NEB Phil 21f 1 Cor 1213 cf Ac 242ndash47 8 10) In addition to

unity the Holy Spirit also produces love (Ro 1530 Col 18) and fellowship (Phil 21ff 2 Cor

1314) in Christrsquos church Conversely strife disputes dissensions and factions are works of the

all who believe at the time of their conversion were brought by God in the Holy Spirit to join this body and to be part

of this one body that is called the believing church of Jesus Christrdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit

as the Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p

31) 91 Cf Immerse plunge drench overwhelm soak (BAGD pp 131f) ldquoThe Spirit is both around (1 Cor 1213a) and

within (v 13b)rdquo (NIDNTT 31210) The figurative usage conveys the thought ldquoto cause someone to have a highly

significant religious experience involving special manifestations of Godrsquos power and presencerdquo (JP Louw and

Eugene A Nida Greek-English Lexicon of the New Testament Based on Semantic Domains (L-N) 2 vols [NY United

Bible Societies 1989] 1539 5349) 92 Wayne Grudem Systematic Theology p 773 93 Baptizing inwith the Holy Spirit and fire depicts cleansing or purifying the righteous (cp Ac 158f with 1116) and

destroying the wicked 94 ldquoBaptism in the Spiritrdquo denotes ldquothe dwelling of God through his Holy Spirit at the moment of a believerrsquos salvationrdquo

(Craig L Blomberg ldquoBaptism of the Holy Spiritrdquo EDBT p 50)

Of course Jesusrsquo disciples were baptized in the Holy Spirit (Ac 2) subsequent to their conversion but that was because

of their unique place in the history of redemption The same could be said regarding the Samaritan converts in Acts

8 cf Frederick D Bruner A Theology of the Holy Spirit (Grand Rapids Eerdmans 1970) chapt 5 95 ldquoIn one Spirit we were all baptized so as to become one bodyrdquo (Fee on 1 Cor 1213 cf Eph 222) See commentaries

CK Barrett HNTC pp 288f Gordon D Fee NICNT pp 603ndash606 96 The Spirit defines the boundaries and character of the people of God (Ac 1115ndash17 192ndash6 1 Cor 1213) ldquoTo be

baptized into membership of the body is to be engraced with the charismministry which is each member of the bodyrsquos

particular function (charisma) within the body (127 11)rdquo (James DG Dunn ldquoBaptism in the Spirit Yet Once

MoremdashAgainrdquo Journal of Pentecostal Theology 191 (2010) 39)

21

flesh (Gal 520 Ro 84ndash6 cf Ja 314ndash18) the result of not being ldquoled by the Spiritrdquo (Gal 518)

not ldquowalk[ing] in the Spiritrdquo (Gal 525 Ro 84) and not having mature fruit of the Spirit (Gal

522f) or being unbelievers ldquonot having the Spiritrdquo (Jude 19)

Power for service

The Holy Spirit is ldquothe Spirit of gracerdquo (Heb 1029) As such he is the executor or administrator

and the dispenser of Godrsquos grace which is mediated by Jesus Christ (Jn 117) One way the Holy

Spirit administrates and dispenses Godrsquos grace is by distributing various gifts and ministries to

Godrsquos covenant people (1 Cor 1211 Heb 24 cf Ac 2028 132 4) In dispensing Godrsquos grace-

giftsmdashthereby empowering believers for servicemdashthe Holy Spirit manifests the active presence of

God in both the church and the world (p 9)

For example under the old covenant the Spirit of the Lord came upon various men to empower

them for civil and military leadership

the covenant mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note

wisdom cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah

(Jdg 1129) Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232)

Of these men Moses Joshua and David were also prophets97 and they wrote Scripture

The Spirit of the Lord also came upon several old covenant men to empower them to prophesy

the Seventy Elders (Nu 1116f 25f) Saul (1 Sm 1010 1923) Balaam (Nu 242) messengers of

Saul (1 Sm 1920) Amasa (1 Ch 1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2

Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115)

Under the new covenant the Holy Spirit empowers every believer for ministry The entire church

is to be prophetic (Ac 216ndash18 196 1 Cor 141 5 23f 26 31 39) and bearing witness to the

resurrected and reigning Lord Jesus Christ (Lk 2447ndash49 Ac 18 48ff 29ndash31 65 8 917 20

22 27 29 139ndash12 Ro 1519 1 Cor 24f 1 Th 15 cf Ac 532 610)98

Filled with the Spirit

ldquoDo not get drunk with wine for that is dissipation but be filled99 with the Spiritrdquo (Eph 518)

Since this command is addressed to Christians it can only mean that they are ordered to seek a

fuller manifestation of the Spirit than they have already experienced

ldquoTo be filled with the Spirit is to be filled with the immediate presence of God himself and it

therefore will result in feeling what God feels desiring what God desires doing what God wants

speaking by Godrsquos power praying and ministering in Godrsquos strength and knowing with the

97 Moses was a prophet (Nu 126ndash8 Dt 1815 3410ndash12 Ho 1213 Ac 322 737) David was a prophet (Ac 229f

cf 2 Sm 232 Ne 1224 36 Mt 2243Mk 1236) Joshua is not specifically called a prophet in Scripture but he was

certainly the recipient of special revelations from God (Jos 37ndash9 52 9 513ndash65 710ndash15 81f 18 108 116

131ndash7) Joshua also spoke prophetically (Jos 626 and 1 Ki 1634 cf Ecclus 461) performed a unique miracle (Jos

1013f) and added Scripture to the Mosaic writings (Jos 1026 Dt 341ndash12) 98 See Lukersquos use of dunamij in Acts (ten times 18 222 312 47 33 68 810 13 1038 1911) and Luke (fifteen

times 117 35 414 36 517 619 846 91 1013 19 1937 2126f 2269 2449) 99 plhrousqe is present passive imperative (be continually being filled)

22

knowledge which God himself givesrdquo100 Cf ldquoNever flag in zeal be aglow with the Spirit serve

the Lordrdquo (Ro 1211 RSV)

Repeated fillings with the Spirit

Being ldquofilledrdquo with the Spirit can happen to a Christian more than once Multiple fillings of the

Spirit are seen in the lives of Peter (Ac 24 [cp 113] 48 31) Paul (Ac 917 139) and many

other early believers (including the Apostle John Ac 24 431)

Peter And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

Then Peter filled with the Holy Spirit said to them Rulers of the people and elders of Israel (Ac

48)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

Paul And Ananias went his way and entered the house and laying his hands on him he said Brother

Saul the Lord Jesus who appeared to you on the road as you came has sent me that you may

receive your sight and be filled with the Holy Spirit (Ac 917)

Then Saul who also is called Paul filled with the Holy Spirit looked intently at him [Elymas] (Ac

139)

Apostle John and many early believers And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

See Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

Spiritual gifts and functions in the church

There are four primary passages teaching on spiritual gifts and the resultant diverse but

complementary functions in the body of Christ 1 Cor 124 7ndash11ff Ro 123ndash8 Eph 47ndash16 and

1 Pt 410f

Spiritual gifts may be defined as supernatural grace gifts from God to Christians empowering

them for service101 The two primary terms used in the New Testament for spiritual gifts are

100 Wayne Grudem Systematic Theology p 649 101 John Wimber defines spiritual gifts as ldquothe transrational manifestations of Godgiven by God for the purpose of

ministry taking place for the good of the Body of Christrdquo (Signs and Wonders and Church Growth 1 syllabus sec 4

p 1 ldquoSpiritual Gifts 1rdquo tape outline booklet sec 3 p 6) C Peter Wagner similarly states ldquoA spiritual gift is a special

attribute given by the Holy Spirit to every member of the Body of Christ according to Godrsquos grace for use within the

context of the Bodyrdquo (Your Spiritual Gifts Can Help Your Church Grow [Ventura CA Regal 1979] p 42) ldquoA

spiritual gift is any ability that is empowered by the Holy Spirit [1 Cor 1211] and used in any ministry of the church

[1 Cor 127 1426]rdquo (Wayne Grudem Systematic Theology p 1016) Cf Max Turner ldquoSpiritual Giftsrdquo New

Dictionary of Biblical Theology (NDBT) eds TD Alexander et al (Downers Grove IL InterVarsity 2000) p 790

EDT1 p 1042 ISBE rev 4602 EC 4331 New Dictionary of Theology (NDT) eds SB Ferguson et al (Downers

23

carismata102 (Ro 111 126 1 Cor 17 124 9 28 30f 1 Tim 414 2 Tim 16 1 Pt 410)mdash

emphasizing that these gifts are concrete manifestations or embodiments of Godrsquos grace

mediated through individual believers to others and

pneumatika103 (ldquospiritualrdquo Ro 111 1 Cor 121 141)mdashemphasizing that these gifts are

ldquofrom the Spirit and express the life and power of the Spiritrdquo104 They are ldquothe manifestation

of the Holy Spiritrdquo (1 Cor 127) mediated through individual believers to others105

The following table identifies and compares the spiritual gifts and ministries as found in the four

Pauline lists

Ro 126ndash8 1 Cor 128ndash10 1 Cor 1228ndash30 Eph 411

word of wisdom

word of knowledge

faith

gifts of healings gifts of healings

effectings of miracles workers of miracles

prophecy prophecy

distinguishings of spirits

kinds of tongues kinds of tongues

interpretation of tongues interpretation of tongues

service helps

exhorting

giving

Grove IL InterVarsity 1988) p 269 ISBE 52843 Millard J Erickson Concise Dictionary of Christian Theology

(Grand Rapids Baker 1986) p 63 102 BDAG 1081 BAGD 878f Th 667 NIDNTT 2121 TDNT 9403ndash406 L-N 569f WE Vine An Expository

Dictionary of New Testament Words 2 vols In 1 (Old Tappan NJ Fleming H Revell 1966) 2146f John R

Kohlenberger et al The Greek English Concordance to the New Testament (GEC) (Grand Rapids Zondervan 1997)

p 767 Fee suggests that in 1 Cor 12ndash14 the term charismata is restricted to ldquoSpirit manifestations in the community

and thus probably means something like lsquoconcrete expressions of grace manifested through the Spiritrsquos empoweringrsquordquo

(Gordon Fee ldquoGifts of the Spirit DPL p 340) ldquoThey are the concrete expression of charis grace coming to visible

effect in word or deedrdquo (WG Putman ldquoSpiritual Giftsrdquo NBD3 p 1130) Charisms are ldquoa means of gracerdquo (James

DG Dunn Romans p 734 cf ldquoSpiritual Giftsrdquo Baker Encyclopedia of the Bible (BEB) ed Walter A Elwell 4

vols (Grand Rapids Baker 1988) 41993) ldquoOnly the actual deed or word is the charisma hellip Charisma can only be

understood as a particular expression of charis hellip Charisma is always an event the gracious activity (evnerghma) of

God through a manrdquo (James DG Dunn Jesus and the Spirit pp 253f) ldquoCharisma is a concept which we owe almost

entirely to Paulrdquo (Dunn Jesus and the Spirit pp 205f) (In terms of etymology carisma probably derives directly

from the verb carizomai (give generously) rather than the noun carij (Max Turner ldquoSpiritual Gifts NDBT p 792

idem The Holy Spirit and Spiritual Gifts pp 262ndash267 contra Dunn) Derivation from carizomai would emphasize

gift as graciously given (rather than event of grace) highlighting the giverrsquos good will and favor (Turner)

Nevertheless ldquoPaul relates carisma to Godrsquos grace quite directly at 1 Cor 14 7 and Ro 126rdquo (Turner The Holy

Spirit and Spiritual Gifts p 266 n 17) 103 BDAG 837 BAGD 679 Th 523 L-N 143 1221 (cf 796) GEC p 631 pneumatikoj occurs together with

carisma in Ro 111 The two terms are clearly used interchangeably in 1 Cor 1231 and 141

They are ldquospiritualrdquo (pneumatikoj Ro 111 1 Cor 121 141 37) in the sense that they are ldquofrom the Spirit and

express the life and power of the Spiritrdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3706) ldquoIn Paulrsquos view the sort of

charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an evidence a disclosure a making

visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit p 212) 104 James DG Dunn ldquoSpiritrdquo NIDNTT 3706 105 ldquoSpiritual Giftsrdquo BEB 41992f

24

leading steerings

showing mercy

apostles apostles

prophets prophets

teaching teachers

evangelists

pastor-teachers

These lists are not exhaustive of all possible gifts and ministries106 For example deacons are not

included (cf Phil 11 1 Tim 38ndash13) neither is the gift of celibacy (1 Cor 77 cf Mt 1912)

In 1 Cor 121ndash7 gifts are described as evnerghmatamdashworkings of God (v 6) diakoniaimdashacts of

service given by the Lord (v 5) fanerwsijmdashmanifestation of the Spirit (v 7) pneumatika things

of the Spirit ie things the Spirit endowsenables (v 1 cf 141) for the common good of the

church (v 7) and carismatamdashgracious gifts granted by the Spirit (vv 4 8)107

Each member of the Trinity is involved in giving spiritual gifts the Father (1 Cor 1218 28 717)

the Son (Eph 47f) and the Holy Spirit (1 Cor 1211 Heb 24 cf Ac 2028 132 4 1 Tim 118

414 2 Tim 16)

Spiritual gifts may also be considered from the perspective of being eschatological gifts from the

resurrected and exalted Lord Jesus Christ (Eph 47ndash11 Ac 230ndash36) who is now manifesting his

power and performing his ministry through his body the church Thus spiritual gifts are part of

the heavenly prophetic-priestly-kingly ministry of the Lord by the Holy Spirit (cf Ac 11)108 (We

will discuss the Spirit and eschatology below)

To further explain what spiritual gifts are we will consider what spiritual gifts are not109 They are

not

natural talents110 (non-Christians have talents too)

106 For extensively documented definitions of each gift and ministry see Robert Fugate ldquoSpiritual Gifts Itemized and

Definedrdquo 107 Max Turner The Holy Spirit and Spiritual Gifts (Peabody MA Hendrickson 1996) p 261 108 EE Ellis ldquoSpiritual Giftsrdquo Interpreterrsquos Dictionary of the Bible Supplementary Volume ed Keith Crim

(Nashville TN Abingdon 1976) p 841 As previously noted the Gospel of Luke narrated what Jesus began ldquoto dordquo

and ldquoto teachrdquo (both present infinitives) (Ac 11) see Archibald T Robertson Word Pictures in the New Testament

34 109 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow pp 85ndash92 99ndash102 110 ldquoThese manifestations of the Spirit are marked out for Paul as given (not achieved by man) as expressions of divine

energy (not human potential or talent) as acts of service which promote the common good (not for personal edification

or aggrandizement) (1 Cor 124ndash7)rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3703) Elsewhere Dunn adds ldquoCharisma

is not to be confused with human talent and natural ability nowhere does charisma have the sense of a human capacity

heightened developed or transformed hellip So far as Paul was concerned charismata are the manifestation of

supernatural power Charisma is always God acting always the Spirit manifesting himself hellip For Paul every charisma

was supernatural hellip Charisma is characterized not by the exercise of manrsquos ability and talent but by unconditional

dependence on and openness to Godrdquo (1 Pt 411) (Jesus and the Spirit 255f)

For discussion of the differing views regarding spiritual gifts and natural talents see Siegfried Schatzmann A Pauline

Theology of Charismata 73ndash77 Max Turner The Holy Spirit and Spiritual Gifts 278 For a brief discussion of the

antithesis between the Holy Spirit and the unbelieving world see Robert E Fugate ldquoThe Person and Work of the

Holy Spiritrdquo p 25 (above)

Care must be taken not to interpret natural abilities vs spiritual gifts in terms of Roman Catholic Thomas Aquinasrsquo

nature vs grace dualism (based on Aristotle) or Aristotlersquos potentiality vs actuality dualism

25

the fruit of the Spirit (Gal 522f 1 Cor 1231ndash141)

Fruit of the Spirit Gifts of the Spirit

Every fruit is for every Christian Christians have different gifts and ministries

Manifests the character of Christ Manifest the power amp works of Christ (Mk 1617ndash

20 Ac 11)

Relates to mature Christian character

(ie what a Christian is)

Relate to differing functions and ministries in the

Body (ie what a Christian does)

Gifted Christians (1 Cor 17 1412) can be carnal

(31 3f 131ndash3)

Requires time to develop Given instantaneously (Ac 24 1044ndash46 196

Ro 111 1 Tim 414 2 Tim 16)

Is eternal (1 Cor 1313) Is temporal (1 Cor 138ndash12)

(ldquoA passage on fruit accompanies every one of the primary passages on giftsrdquo111)

normal Christian responsibilities (ie faith serving giving witnessing exhorting etc)

Satanrsquos counterfeit gifts (2 Tim 31 8f 13)112

Diversity of gifting is designed to foster unity in the body of Christ through mutual

interdependence (Ro 123ndash8 1 Cor 124ndash30 Eph 44ndash16) Each member of the body needs the

help of the others ldquoThe eye cannot say to the hand lsquoI have no need of yoursquo nor again the head to

the feet lsquoI have no need of yoursquordquo (1 Cor 1221 cf Ro 112) All members must do their part for

the body to come to maturity (Eph 413 16)

There are three primary purposes for spiritual gifts

To glorify God113 (1 Pt 410f)

To edify the church (1 Cor 127 143ndash5 12 17 26 Eph 412ndash16 1 Pt 410f)114 and

The conviction and conversion of unbelievers (1 Cor 1421ndash25 Mk 1615ndash20 Mt

2818ndash20 Ro 1518f)115

111 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow p 89 112 Biblical examples of Satanic miracles include Ex 7f Dt 131ndash3 Jb 112 26 Mt 722ff Mt 2424Mk 1322 2

Th 29 2 Tim 31 8f 13 Rv 1313ndash15 1613f 1920 113 The New Testament gives many examples of people glorifying God after miraculous healings and deliverances

from the power of Satan (Mt 98Mk 212Lk 525 Lk 716 Mt 1531 Lk 943 1313 Jn 114 40 Lk 1715 1843

Ac 38f 421 cf Jn 1412ndash14 2 Cor 120)

Glorifying God directly relates to the purpose for manrsquos creation ldquoManrsquos chief and highest end is to glorify God [Ro

1136 1 Cor 1031] and fully to enjoy Him forever [Ps 7324ndash28 Jn 1721ndash23]rdquo (Westminster Larger Catechism Q

1) 114 ldquoThe charismata are always to be seen as servicehellip as Godrsquos gifts for the body given to or better through the

individual lsquofor the common good [1 Cor 127]rsquordquo (James DG Dunn Jesus and the Spirit p 264) 115 WG Putman ldquoSpiritual Giftsrdquo The New Bible Dictionary (NBD3) eds I Howard Marshall et al 3rd ed (Grand

Rapids Eerdmans 1996) p 1130 For examples of signs and wonders being a catalyst for church growth see John

Wimber Power Evangelism pp 191f or Signs and Wonders and Church Growth 1 syllabus sec 5 pp 12ndash14

26

In sum116 the Triune God gives spiritual gifts to equip and empower the church to carry out her

God-given ministry of manifesting and extending the victorious all-encompassing kingdom of the

Lord Jesus Christ throughout the world (Mt 2818 Eph 120ndash22 410 1 Cor 1524ndash27 Jn 335

Phil 321) until Christ returns in glory (1 Cor 17 1310 Eph 411ndash13)

Holy Spirit empowers believers for spiritual warfare

Old Testament believers did not drive out demons

In sharp contrast when Jesus the Messiah came the Holy Spirit came upon Him at His baptism

and then immediately led Him into conflict with the devil (Lk 41ndash14 Mt 41ndash11 Mk 112f)

Apparently during this battle in the wilderness Jesus bound ldquothe strong manrdquo (Mk 327 Mt

1229 cp Lk 1121f) ie the devil Jesus ldquoreturned in the power of the Spiritrdquo (Lk 414) and

immediately began to drive out demons (Mk 123ndash27 32 34 39 311 etc) thereby manifesting

the presence of the kingdom of God (Mt 1228)

Jesus gave His disciples authority and power to drive out demons and commanded them to use it

when preaching the good news of the kingdom This was true for the twelve (Mt 101 8 Mk 67

12f Lk 91f cf Mk 315) the seventy (Lk 1017ndash20) and those receiving the great commission

(Mk 1615ndash20) When Jesusrsquo followers were driving out demons Satanrsquos kingdom was collapsing

(Lk 1017ndash19 1120ndash22) In the upper room Jesus taught that ldquoIt is the Spiritrsquos task to show how

the forces of darkness have been effectively overthrownrdquo (Jn 168 11)117

After His resurrection Jesus instructed His disciples not to begin the Great Commission yet but

to wait in Jerusalem until they were clothed with power from on high (Lk 2449) After His

ascension and enthronement the Lord Jesus poured out the Holy Spirit to empower the entire

church (Ac 233 36) Now all believers do warfare against the powers of darkness in Jesusrsquo name

(Mk 1617 Eph 617118 cf vv 10ndash18) The Book of Acts contains numerous examples of believers

driving out demons (Ac 516 87ndash11 Philip who was not an apostle but who was ldquofull of the

Spiritrdquo [63] drove demons out of many Samaritans [87] 1616ndash19 by Paul who had been led

by the Spirit to Philippi [vv 6ndash10] where he drove out a spirit of divination 1911ndash13 18f) The

Holy Spirit filled119 Paul empowering him to speak a prophetic curse against a magicianfalse

116 For additional study on spiritual gifts see Robert E Fugate ldquoIntroduction to Spiritual Giftsrdquo idem ldquoSpiritual Gifts

Itemized and Definedrdquo 117 Donald Guthrie New Testament Theology (Downers Grove IL InterVarsity 1981) p 533 ldquoWhat residual power

the prince of this world enjoys is further curtailed by the Holy Spirit the Counselor (Jn 1611)rdquo (DA Carson John

p 443) In Jn 1611 the verb κέκριται is perfect passive indicative (ie has been and now stands judgedcondemned) 118 The Greek term translated ldquoswordrdquo (macaira) denotes a short sword (2 foot or less) or dagger which was the

crucial offensive weapon in close combat The sword is the Word (r`hma) of God (including both Godrsquos spoken and

written Word Arnold 461f) The genitive ldquoof the Spiritrdquo ldquois probably a genitive of source indicating that the Spirit

makes the sword powerful and effective giving to it its cutting edge (Heb 412)rdquo (OrsquoBrien 482 cf Schnackenburg

279 Lincoln 451 Fee Godrsquos Empowering Presence 728 Hoehner 852) The sword of the Spirit is to be used in

resisting Satanic temptations (Mt 44 7 10 Lk 44 8 12) (Hoehner 853 Morris 207f Bruce 409f Eadie 473)

speaking prophetic curses (Ac 136ndash11) and proclaiming the gospel of the kingdom in the power of the Spirit

(including healings and exorcisms Lk 109 17ndash19) (OrsquoBrien 482 Fee 729 Lincoln 451 Schnackenburg 280

Barth 2200 Salmond 388) (See Arnold 462f cf Stott 282) Using the sword of the Spirit involves ldquospeaking the

words of God in Christrsquos name empowered by Godrsquos Spiritrdquo (Hoehner 853) The commands of Eph 610ndash18 are

ldquodirected to both the individual and the corporate body hellip The Roman soldier did not fight alonerdquo (Hoehner 853)

The sword of the Spirit is held in the belt of truth (Hoehner 852) Cf Rv 116 212 16 1913 15 119 This was most likely an immediate filling with the Spirit ldquoa special enabling of the Spirit for the ministry he is

about to exercisehellipprophetichellipcurserdquo (Peterson 381) See the appendix ldquoFilled with the Spiritrdquo and ldquoFull of the

Spiritrdquo in Luke-Actsrdquo below Paul ldquoconfronts the magician directly under the Spiritrsquos guidancerdquo (Bock 445)

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

16

85 ESV ie they think thoughts suggested by the Holy Spirit and desire to please Him69 (Cf Ro

122 ldquotransformed by the renewing of your mindrdquo Eph 423 ldquobe renewed in the spirit of your

mindrdquo)

Scripture gives us several examples of the Holy Spirit departing from people whom he had

previously anointed but who persisted in disobedience eg Samson (Jdg 1620) Saul (1 Sm

1614) and the people of Israel (Is 6310) After his sins of adultery and murder David prayed

that God would not take the Holy Spirit from him (Ps 5111) (This would mean removing Davidrsquos

anointing or supernatural empowerment for leadership and prophecy)

Fellowship

The Christian life is characterized by ldquothe fellowship of the Holy Spiritrdquo (2 Cor 1314 cf Ph 21)

The fellowship or communion of the Spirit is both the communion that the Spirit creates and

communion with the Holy Spirit And fellowship with the Spirit is fellowship with each member

of the Godhead (Jn 1420 1 Jn 324 413) The Person of the Holy Spirit is the unifying and

creating power that brings about Christian community expressed in the term koinwnia

Sonship

The Person of the Holy Spirit assures believers that they are children and heirs of God enabling

them to relate to God as ldquoDear Fatherrdquo and to Christ as elder brother and fellow-heir (Ro 815ndash17

Gal 46)70

Paraclete

Jesus called the Holy Spirit the paraklhtoj (from paramdashbeside + kalewmdashto call) (Jn 1416 26

1526 167 cf Ro 826) No single English word can convey the range of meanings of this Greek

word but the primary thoughts are ldquolegal counsel for defenserdquo and ldquohelperrdquo71 Since his

resurrection and ascension Jesus now relates to his church and to the world via the Spirit As

Paraclete the Holy Spirit mediates the personal presence and power of Jesus in the Christian while

Jesus is with the Father72

69 Other translations of Ro 85 include ldquohave their outlook shaped by the things of the Spiritrdquo (NET) ldquohave their minds

set on what the Spirit desiresrdquo (NIV) ldquoare usually thinking the things suggested by the Spiritrdquo (Williams) ldquoset their

minds on and seek those things which gratify the (Holy) Spiritrdquo (Amplified) To live according to the Spirit depicts

Christians as those who live in the realm dominated by the Holy Spirit (Douglas Moo Romans p 486) 70 ldquoAbbardquo is Aramaic for ldquomy fatherrdquoIt expresses childlike intimacy and trust Thus the Holy Spirit opens up to us a

new intimate relationship with God as our Father thereby giving us a source of identity NIDNTT 1614f TDNT

15f ISBE rev 13f The intimacy involved in calling God ldquoAbbardquo far surpasses anything in Judaismmdashit is wholly

new (TDNT 16) Jesus Godrsquos unique Son came to reveal God as Father and to bring us to the Father (Jn 142 6-10

175f cf Mk 1436) 71 An advocate is a legal term for one who pleads anotherrsquos behalf before a judge counsel for defense mediator

intercessor paraklhtoj includes the thoughts of (1) helper (2) the impartation of empowering comfort in distress [in

LXX] (3) advocate counsel for defense [in Greek law] (4) encourager ie one imparting courage to troops going

into battle (William Barclay New Testament Words [London SCM 1964] pp 215ndash222) It does not mean

ldquoComforterrdquo (TDNT 5804) See standard dictionaries and commentaries TDNT 5803f 811ndash814 RE Brown John

AB 21135ndash1144 NIDNTT 189ndash91 W Bauer WF Arndt FW Gingrich FW Danker A Greek-English Lexicon

of the New Testament and Other Early Christian Literature (BAGD) 2nd ed (Chicago IL University of Chicago

Press 1979) p 618 Thayer p 483 72 MMB Turner ldquoHoly Spiritrdquo Dictionary of Jesus and the Gospels p 350 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2739 Cf ldquoThe work of the Holy Spirit is to manifest the active presence of God in the world and especially in

the church hellip One of his primary purposes in the new covenant age is to manifest the presence of Godrdquo (Wayne

17

Illumination and teaching

The Holy Spirit is ldquothe Spirit of wisdom and revelationrdquo (Eph 117 NIV73 cf Jn 1613ndash15 1 Cor

29f) ldquothe Spirit of Truthrdquo (Jn 1417 1526 1613 1 Jn 46 57) ldquothe Spirit of wisdom counsel

and understandingrdquo (Is 112) and ldquothe anointing you received from [Jesus74]rdquo (1 Jn 220 27) As

such the Holy Spirit teaches believers (Jn 1426 1613 1 Cor 212f 1 Jn 227 cf Lk 1212)

illuminating the Scriptures to their minds (see the above explanation of illumination) The Spiritrsquos

teaching is antithetical to the wisdom of the world (1 Cor 210ndash16)

Worship and prayer

On the basis of the finished work of Jesus Christ Christians have immediate access to God the

Father through the Holy Spirit (Eph 218) Worship is not facilitated by a holy site (Jn 420ndash24)

building or objects but by the presence of Godrsquos Spirit

ldquoJesus said to her ldquoWoman believe Me the hour is coming when you will neither on this

mountain [Gerizim] nor in Jerusalem worship the Father hellip The true worshippers will

worship the Father in spirit and truth for they are the kind of worshippers the Father seeks

God is spirit and His worshippers must worship in spirit and in truthrdquo (Jn 421 23f)

And Godrsquos Spirit dwells in the Christian community (1 Cor 316 cp Mt 1820) The Holy Spirit

helps the believer in his worship and in his prayers making them acceptable to God He is ldquothe

Spirit of grace and of supplicationrdquo (ldquopleas for mercyrdquo ESV) (Zc 1210) motivating and directing

Godrsquos people in prayer and supplication Thus He is the believerrsquos source of grace and prayer75

ldquoFor we are the real circumcision who worship by the Spirit of God and glory in Christ Jesus

and put no confidence in the fleshrdquo (Phil 33 ESV)

ldquoIn the same way the Holy Spirit helps76 us in our weakness We do not know what we ought

to pray but the Spirit himself intercedes for us with groans that words cannot express And he

who searches our hearts knows the mind of the Spirit because the Spirit intercedes for the

saints in accordance with Godrsquos willrdquo (Ro 826f) cf ldquothrough our inarticulate groans77 the

Spirit himself is pleading for us and God who searches our inmost being knows what the Spirit

means because he pleads for Godrsquos people in Godrsquos own wayrdquo (NEB)

ldquoPray in the Spirit on all occasions with all kinds of prayers and requestsrdquo (Eph 618 NIV cf 1

Cor 1414f 2 4 1 Th 517ndash20)

Grudem Systematic Theology pp 634 641) ldquoto mediate Christrsquos presence to believersrdquo (JI Packer Keep in Step

with the Spirit p 49) 73 Contrary to many translations it is best to understand Eph 117 as referring to the Holy Spirit rather than the human

spirit Harold W Hoehner defends this view with seven exegetical reasons (Ephesians pp 256ndash258) Numerous

commentators agree Lincoln 57 Best 162f OrsquoBrien 132 Schnackenburg 74 Calvin 134 Fee Godrsquos Empowering

Presence 674ndash676 etc 74 R E Brown Epistles of John AB 347f 359 75 ldquoCan an impersonal ldquoitrdquo be the Giver of grace No Can a mere force be the Director of all prayers No In order

for the Holy Spirit to decide when where and to whom to give grace He has to be omniscient omnipresent and

omnipotentrdquo (Robert Morey The Trinity Evidence and Issues p 195) 76 ldquoHelpsrdquo (sunantilambanomai) means ldquoto lend a hand together with at the same time with onerdquo (RWP 4376) The

only other NT occurrence is Lk 1040 when Martha requested Mary help her prepare the meal 77 ldquoInarticulate groans include speaking in tongues Kasemann pp 240f NIDNTT 2883f TDNT 1376 5813 James

DG Dunn Jesus and the Spirit pp 241 245f cf CK Barrett HNTC p 168 Godet p 321 Chrysostom Homilies

on Romans 14 (NPNF2 11447) RP Spittler ISBE rev 4603

18

ldquoBut you my friends must fortify yourselves in your most sacred faith Continue to pray in

the power of the Holy Spiritrdquo (Jude 20 NEB)78

Even singing is to be prompted and anointed by the Spirit (1 Cor 1415 26 Eph 518f79 Col 316)

ldquoOur confidence should be as unbounded as our dependence [upon the Holy Spirit] is complete

Our desires and intercessions should be as extensive as the promises of God (Gn 2218 Ps 28)

and as extensive as the commission to disciple all nations [Mt 2818ndash20 Mt 1615ndash20]rdquo80

Historically sense-oriented ritualism has always driven out the Spiritrsquos ministry81

Guidance

The Lord Jesus Christ leads his church by means of the Spirit who speaks through the Word82

ldquoThose who are led [ldquomovedrdquo NEB JB] by the Spirit of God are sons of Godrdquo (Ro 814 NIV cf

ldquodirected by the Spiritrdquo Ro 814 NEB)

ldquoIf you are led by the Spirit you are not under law83 (Gal 518 NIV cf ldquolive by the Spiritrdquo v

16)

ldquoSince we live by the Spirit let us keep in step with the Spirit (Gal 525 NIV) cf ldquowalk where

the Spirit leadsrdquo (Williams)84

Note that the all of the verbs listed above in Ro 84 14 Gal 516 18 25 are present tense in

Greekmdashindicating that being led by the Holy Spirit is an ongoing habitual characteristic of

genuine Christians

The Book of Acts contains several examples of the Holy Spirit leading believers (Ac 829 1019f

132 4 1528 166f 2022f 28 214)

Then the Spirit said to Philip ldquoGo near and overtake this chariotrdquo (Act 829)

78 Praying in the Spirit refers to charismatic prayer in which the words are spontaneously and supernaturally

given by the Spirit It includes prayer in tongues (cf R J Bauckham WBC 50113 Dunn Jesus and the Spirit pp

239f) Christians are ldquoto pray in the Holy Ghost who prompts the matter of all true prayerrdquo (George Smeaton The

Doctrine of the Holy Spirit pp 90f) 79 ldquoSpiritual [pneumatikoj] songsrdquo (Eph 519 Col 316) are prophetic songs ie songs prompted spontaneously

by the Holy Spirit usually having unpremeditated words with unrehearsed melodies sung lsquoin the Spiritrsquo

whether in tongues or in the language of the congregation They are sung in the public church meetings as well as

in private In the congregation spiritual songs that are sung in tongues (1 Cor 1415) should be interpreted (1 Cor

145 13 27f) Spiritual songs manifest the Holy Spiritrsquos life and presence ldquoThe use of pneumatikos in the epistles of

Paul always bears the connotation lsquosupernaturalrsquordquo (Howard M Ervin These Are Not Drunken As Ye Suppose

[Plainfield NJ Logos 1968] p 233 cf pp 227ndash233) 80 John Murray ldquoThe Power of the Holy Spiritrdquo Collected Writings of John Murray 1141 81 George Smeaton The Doctrine of the Holy Spirit p 328 82 For a cessationist interpretation of these verses see John Murray ldquoThe Guidance of the Holy Spiritrdquo Collected

Writings of John Murray 4 vols (Carlisle PA Banner of Truth 1976ndash1982) 1186ndash189 Benjamin B Warfield ldquoThe

Leading of the Spiritrdquo Biblical and Theological Studies (Philadelphia Presbyterian amp Reformed 1968) pp 543ndash559

Contrast Wayne Grudem Systematic Theology pp 642f 83 Christians are not ldquounder lawrdquo (Gal 518) in the sense that they are not under the covenant curse and condemnation

due to transgressing the Mosaic legislation (Robert E Fugate Godrsquos Law Foundation for Moral Order p 9) 84 stoicew implies a row or series thus movement in a definite line eg marching in military formation following

the Spirit as the leader (TDNT 7667f NIDNTT 2452 cf Galatians commentaries HD Betz Hermeniea pp 293f

Fung NICNT pp 275f Ridderbos NICNT p 210 Calvin ldquolet him govern our actionsrdquo p 169) In Gal 516 ldquolive

by the Spiritrdquo includes ldquobe ruled by the Spiritrdquo (Ridderbos Galatians NICNT p 203)

19

While Peter thought about the vision the Spirit said to him ldquoBehold three men are seeking

you 20 ldquoArise therefore go down and go with them doubting nothing for I have sent themrdquo

(Ac 1019ndash20 cf 1112)

As they ministered to the Lord and fasted the Holy Spirit said ldquoNow separate to Me Barnabas

and Saul for the work to which I have called themrdquo 3 Then having fasted and prayed and

laid hands on them they sent them away 4 So being sent out by the Holy Spirit they went

down to Seleucia and from there they sailed to Cyprus (Ac 132ndash4)

For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these

necessary things (Ac 1528)

Now when they had gone through Phrygia and the region of Galatia they were forbidden by

the Holy Spirit to preach the word in Asia 7 After they had come to Mysia they tried to go

into Bithynia but the Spirit did not permit them (Ac 166ndash7)

ldquoAnd see now I go bound in the spirit to Jerusalem not knowing the things that will happen

to me there 23 ldquoexcept that the Holy Spirit testifies in every city saying that chains and

tribulations await merdquo (Ac 2022ndash23)

The church

Because of the Holy Spiritrsquos work the church is an organism not an organization It is the body

of Christ comprised of re-created humans The church is also the temple of the Holy Spirit (1 Cor

316 Eph 220ndash22) The Holy Spirit unites Christ and the believer (1 Cor 617) In so doing the

Holy Spirit mediates the present ministry of the exalted Lord Jesus Christmdashwho is the head of his

body the church (Eph 122f 523 Col 118)mdashin and through the church (Ac 11ff85) As Christrsquos

agent (Ac 167 Ro 89 Gal 46 Ph 119) the Holy Spirit acts as Lord in the church (2 Cor 317f)86

The Spirit is now experienced as the power of the risen Christ The Holy Spirit now cannot be

experienced apart from Christ87

Baptized in the Holy Spirit

(For believers) baptized88 in89 the Holy Spirit is a metaphor describing the new covenant believerrsquos

initial reception of the Holy Spirit at the moment of hisher conversion to the Lord Jesus Christ in

faith and repentance resulting in the Holy Spirit permanently indwelling the new believer and

incorporating him or her into the body of Christ90 This metaphor pictures the believer as being

85 The Gospel of Luke narrated what Jesus began ldquoto dordquo and ldquoto teachrdquo (both present infinitives) (Ac 11) For the

significance of the present tense in this verse see Archibald T Robertson RWP 34 86 JI Packer ldquoHoly Spiritrdquo New Dictionary of Theology eds Ferguson Wright Packer (Downers Grove IL

InterVarsity 1988) p 319 87 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 IDB 3636 88 All seven New Testament occurrences of ldquobaptized in the Spiritrdquo (Mt 311 Mk 18 Lk 316 Jn 133 cf Ac

15 1116 1 Cor 1213) use the verb baptizw the noun baptisma is never used 89 evn should be translated as locative (in) not as instrumental (by) ldquoAll NT examples of evn can be explained from

the point of view of the locativerdquo (Archibald T Robertson A Grammar of the Greek New Testament in the Light of

Historical Research [Nashville TN Broadman 1934] p 590) Thus believers are baptized in or with the Holy

Spiritmdashnot by the Spirit (cp 1 Cor 102) To be baptized ldquobyrdquo someone in the New Testament is always expressed by

the proposition u`po followed by a genitive nounmdashnot evn plus the dative See NIDNTT 31210 1208 (cited by

Grudem Systematic Theology p 768) 90 Cf ldquoBaptized in the Holy Spiritrdquo denotes ldquothe initial work of God of incorporating all believers first at Pentecost

then at Samaria [Ac 8] and again at Caesarea [Ac 10] into one unified body of Christ in the Holy Spirit Thereafter

20

immersed deluged engulfed and saturated in the Holy Spirit91 In the New Testament being

baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo92

With regard to believers The baptism in the Holy Spirit is

performed by Christ (Mt 311 Mk 18 Lk 31693 Jn 133 cf Ac 15 1116)

instantaneous (not a process)

(usually) simultaneous with conversion thus initiatory (like baptism in water) (Ac 1114ndash

18 157ndash11 1 Cor 1213)94

individually received (by every Christian at hisher conversion)

universal (every Christian is a recipient)

unrepeatable (once-for-all for each believer) and

permanent (it cannot be lost or forfeited Jn 1416f 1 Jn 227)

There are (at least) three primary effects from being baptized in the Holy Spirit

The Holy Spirit (Who is ldquothe Spirit of adoptionrdquo Ro 815) comes to permanently indwell

the new believer (whose body becomes a temple of the Holy Spirit)

The new believer is made a member of the spiritual body of Christ incorporated into the

spiritual organism called the church (1 Cor 121395) which is the new covenant temple of

God96

The Holy Spirit begins His fiery purifying of the believer (Lk 316 cp Ac 158f with

1116) and the church

With regard to unbelievers Jesus baptizing in a fiery-Spirit baptism (Lk 316 Ac 219ndash21) depicts

the judicial punishment of the wicked in unquenchable fire (Mt 312)

There are no New Testament commands or exhortations to be baptized inwithby the Holy Spirit

The Holy Spirit brings unity and cohesiveness to the body of Christ by his indwelling and

animating activity (Eph 43f NEB Phil 21f 1 Cor 1213 cf Ac 242ndash47 8 10) In addition to

unity the Holy Spirit also produces love (Ro 1530 Col 18) and fellowship (Phil 21ff 2 Cor

1314) in Christrsquos church Conversely strife disputes dissensions and factions are works of the

all who believe at the time of their conversion were brought by God in the Holy Spirit to join this body and to be part

of this one body that is called the believing church of Jesus Christrdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit

as the Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p

31) 91 Cf Immerse plunge drench overwhelm soak (BAGD pp 131f) ldquoThe Spirit is both around (1 Cor 1213a) and

within (v 13b)rdquo (NIDNTT 31210) The figurative usage conveys the thought ldquoto cause someone to have a highly

significant religious experience involving special manifestations of Godrsquos power and presencerdquo (JP Louw and

Eugene A Nida Greek-English Lexicon of the New Testament Based on Semantic Domains (L-N) 2 vols [NY United

Bible Societies 1989] 1539 5349) 92 Wayne Grudem Systematic Theology p 773 93 Baptizing inwith the Holy Spirit and fire depicts cleansing or purifying the righteous (cp Ac 158f with 1116) and

destroying the wicked 94 ldquoBaptism in the Spiritrdquo denotes ldquothe dwelling of God through his Holy Spirit at the moment of a believerrsquos salvationrdquo

(Craig L Blomberg ldquoBaptism of the Holy Spiritrdquo EDBT p 50)

Of course Jesusrsquo disciples were baptized in the Holy Spirit (Ac 2) subsequent to their conversion but that was because

of their unique place in the history of redemption The same could be said regarding the Samaritan converts in Acts

8 cf Frederick D Bruner A Theology of the Holy Spirit (Grand Rapids Eerdmans 1970) chapt 5 95 ldquoIn one Spirit we were all baptized so as to become one bodyrdquo (Fee on 1 Cor 1213 cf Eph 222) See commentaries

CK Barrett HNTC pp 288f Gordon D Fee NICNT pp 603ndash606 96 The Spirit defines the boundaries and character of the people of God (Ac 1115ndash17 192ndash6 1 Cor 1213) ldquoTo be

baptized into membership of the body is to be engraced with the charismministry which is each member of the bodyrsquos

particular function (charisma) within the body (127 11)rdquo (James DG Dunn ldquoBaptism in the Spirit Yet Once

MoremdashAgainrdquo Journal of Pentecostal Theology 191 (2010) 39)

21

flesh (Gal 520 Ro 84ndash6 cf Ja 314ndash18) the result of not being ldquoled by the Spiritrdquo (Gal 518)

not ldquowalk[ing] in the Spiritrdquo (Gal 525 Ro 84) and not having mature fruit of the Spirit (Gal

522f) or being unbelievers ldquonot having the Spiritrdquo (Jude 19)

Power for service

The Holy Spirit is ldquothe Spirit of gracerdquo (Heb 1029) As such he is the executor or administrator

and the dispenser of Godrsquos grace which is mediated by Jesus Christ (Jn 117) One way the Holy

Spirit administrates and dispenses Godrsquos grace is by distributing various gifts and ministries to

Godrsquos covenant people (1 Cor 1211 Heb 24 cf Ac 2028 132 4) In dispensing Godrsquos grace-

giftsmdashthereby empowering believers for servicemdashthe Holy Spirit manifests the active presence of

God in both the church and the world (p 9)

For example under the old covenant the Spirit of the Lord came upon various men to empower

them for civil and military leadership

the covenant mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note

wisdom cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah

(Jdg 1129) Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232)

Of these men Moses Joshua and David were also prophets97 and they wrote Scripture

The Spirit of the Lord also came upon several old covenant men to empower them to prophesy

the Seventy Elders (Nu 1116f 25f) Saul (1 Sm 1010 1923) Balaam (Nu 242) messengers of

Saul (1 Sm 1920) Amasa (1 Ch 1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2

Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115)

Under the new covenant the Holy Spirit empowers every believer for ministry The entire church

is to be prophetic (Ac 216ndash18 196 1 Cor 141 5 23f 26 31 39) and bearing witness to the

resurrected and reigning Lord Jesus Christ (Lk 2447ndash49 Ac 18 48ff 29ndash31 65 8 917 20

22 27 29 139ndash12 Ro 1519 1 Cor 24f 1 Th 15 cf Ac 532 610)98

Filled with the Spirit

ldquoDo not get drunk with wine for that is dissipation but be filled99 with the Spiritrdquo (Eph 518)

Since this command is addressed to Christians it can only mean that they are ordered to seek a

fuller manifestation of the Spirit than they have already experienced

ldquoTo be filled with the Spirit is to be filled with the immediate presence of God himself and it

therefore will result in feeling what God feels desiring what God desires doing what God wants

speaking by Godrsquos power praying and ministering in Godrsquos strength and knowing with the

97 Moses was a prophet (Nu 126ndash8 Dt 1815 3410ndash12 Ho 1213 Ac 322 737) David was a prophet (Ac 229f

cf 2 Sm 232 Ne 1224 36 Mt 2243Mk 1236) Joshua is not specifically called a prophet in Scripture but he was

certainly the recipient of special revelations from God (Jos 37ndash9 52 9 513ndash65 710ndash15 81f 18 108 116

131ndash7) Joshua also spoke prophetically (Jos 626 and 1 Ki 1634 cf Ecclus 461) performed a unique miracle (Jos

1013f) and added Scripture to the Mosaic writings (Jos 1026 Dt 341ndash12) 98 See Lukersquos use of dunamij in Acts (ten times 18 222 312 47 33 68 810 13 1038 1911) and Luke (fifteen

times 117 35 414 36 517 619 846 91 1013 19 1937 2126f 2269 2449) 99 plhrousqe is present passive imperative (be continually being filled)

22

knowledge which God himself givesrdquo100 Cf ldquoNever flag in zeal be aglow with the Spirit serve

the Lordrdquo (Ro 1211 RSV)

Repeated fillings with the Spirit

Being ldquofilledrdquo with the Spirit can happen to a Christian more than once Multiple fillings of the

Spirit are seen in the lives of Peter (Ac 24 [cp 113] 48 31) Paul (Ac 917 139) and many

other early believers (including the Apostle John Ac 24 431)

Peter And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

Then Peter filled with the Holy Spirit said to them Rulers of the people and elders of Israel (Ac

48)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

Paul And Ananias went his way and entered the house and laying his hands on him he said Brother

Saul the Lord Jesus who appeared to you on the road as you came has sent me that you may

receive your sight and be filled with the Holy Spirit (Ac 917)

Then Saul who also is called Paul filled with the Holy Spirit looked intently at him [Elymas] (Ac

139)

Apostle John and many early believers And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

See Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

Spiritual gifts and functions in the church

There are four primary passages teaching on spiritual gifts and the resultant diverse but

complementary functions in the body of Christ 1 Cor 124 7ndash11ff Ro 123ndash8 Eph 47ndash16 and

1 Pt 410f

Spiritual gifts may be defined as supernatural grace gifts from God to Christians empowering

them for service101 The two primary terms used in the New Testament for spiritual gifts are

100 Wayne Grudem Systematic Theology p 649 101 John Wimber defines spiritual gifts as ldquothe transrational manifestations of Godgiven by God for the purpose of

ministry taking place for the good of the Body of Christrdquo (Signs and Wonders and Church Growth 1 syllabus sec 4

p 1 ldquoSpiritual Gifts 1rdquo tape outline booklet sec 3 p 6) C Peter Wagner similarly states ldquoA spiritual gift is a special

attribute given by the Holy Spirit to every member of the Body of Christ according to Godrsquos grace for use within the

context of the Bodyrdquo (Your Spiritual Gifts Can Help Your Church Grow [Ventura CA Regal 1979] p 42) ldquoA

spiritual gift is any ability that is empowered by the Holy Spirit [1 Cor 1211] and used in any ministry of the church

[1 Cor 127 1426]rdquo (Wayne Grudem Systematic Theology p 1016) Cf Max Turner ldquoSpiritual Giftsrdquo New

Dictionary of Biblical Theology (NDBT) eds TD Alexander et al (Downers Grove IL InterVarsity 2000) p 790

EDT1 p 1042 ISBE rev 4602 EC 4331 New Dictionary of Theology (NDT) eds SB Ferguson et al (Downers

23

carismata102 (Ro 111 126 1 Cor 17 124 9 28 30f 1 Tim 414 2 Tim 16 1 Pt 410)mdash

emphasizing that these gifts are concrete manifestations or embodiments of Godrsquos grace

mediated through individual believers to others and

pneumatika103 (ldquospiritualrdquo Ro 111 1 Cor 121 141)mdashemphasizing that these gifts are

ldquofrom the Spirit and express the life and power of the Spiritrdquo104 They are ldquothe manifestation

of the Holy Spiritrdquo (1 Cor 127) mediated through individual believers to others105

The following table identifies and compares the spiritual gifts and ministries as found in the four

Pauline lists

Ro 126ndash8 1 Cor 128ndash10 1 Cor 1228ndash30 Eph 411

word of wisdom

word of knowledge

faith

gifts of healings gifts of healings

effectings of miracles workers of miracles

prophecy prophecy

distinguishings of spirits

kinds of tongues kinds of tongues

interpretation of tongues interpretation of tongues

service helps

exhorting

giving

Grove IL InterVarsity 1988) p 269 ISBE 52843 Millard J Erickson Concise Dictionary of Christian Theology

(Grand Rapids Baker 1986) p 63 102 BDAG 1081 BAGD 878f Th 667 NIDNTT 2121 TDNT 9403ndash406 L-N 569f WE Vine An Expository

Dictionary of New Testament Words 2 vols In 1 (Old Tappan NJ Fleming H Revell 1966) 2146f John R

Kohlenberger et al The Greek English Concordance to the New Testament (GEC) (Grand Rapids Zondervan 1997)

p 767 Fee suggests that in 1 Cor 12ndash14 the term charismata is restricted to ldquoSpirit manifestations in the community

and thus probably means something like lsquoconcrete expressions of grace manifested through the Spiritrsquos empoweringrsquordquo

(Gordon Fee ldquoGifts of the Spirit DPL p 340) ldquoThey are the concrete expression of charis grace coming to visible

effect in word or deedrdquo (WG Putman ldquoSpiritual Giftsrdquo NBD3 p 1130) Charisms are ldquoa means of gracerdquo (James

DG Dunn Romans p 734 cf ldquoSpiritual Giftsrdquo Baker Encyclopedia of the Bible (BEB) ed Walter A Elwell 4

vols (Grand Rapids Baker 1988) 41993) ldquoOnly the actual deed or word is the charisma hellip Charisma can only be

understood as a particular expression of charis hellip Charisma is always an event the gracious activity (evnerghma) of

God through a manrdquo (James DG Dunn Jesus and the Spirit pp 253f) ldquoCharisma is a concept which we owe almost

entirely to Paulrdquo (Dunn Jesus and the Spirit pp 205f) (In terms of etymology carisma probably derives directly

from the verb carizomai (give generously) rather than the noun carij (Max Turner ldquoSpiritual Gifts NDBT p 792

idem The Holy Spirit and Spiritual Gifts pp 262ndash267 contra Dunn) Derivation from carizomai would emphasize

gift as graciously given (rather than event of grace) highlighting the giverrsquos good will and favor (Turner)

Nevertheless ldquoPaul relates carisma to Godrsquos grace quite directly at 1 Cor 14 7 and Ro 126rdquo (Turner The Holy

Spirit and Spiritual Gifts p 266 n 17) 103 BDAG 837 BAGD 679 Th 523 L-N 143 1221 (cf 796) GEC p 631 pneumatikoj occurs together with

carisma in Ro 111 The two terms are clearly used interchangeably in 1 Cor 1231 and 141

They are ldquospiritualrdquo (pneumatikoj Ro 111 1 Cor 121 141 37) in the sense that they are ldquofrom the Spirit and

express the life and power of the Spiritrdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3706) ldquoIn Paulrsquos view the sort of

charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an evidence a disclosure a making

visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit p 212) 104 James DG Dunn ldquoSpiritrdquo NIDNTT 3706 105 ldquoSpiritual Giftsrdquo BEB 41992f

24

leading steerings

showing mercy

apostles apostles

prophets prophets

teaching teachers

evangelists

pastor-teachers

These lists are not exhaustive of all possible gifts and ministries106 For example deacons are not

included (cf Phil 11 1 Tim 38ndash13) neither is the gift of celibacy (1 Cor 77 cf Mt 1912)

In 1 Cor 121ndash7 gifts are described as evnerghmatamdashworkings of God (v 6) diakoniaimdashacts of

service given by the Lord (v 5) fanerwsijmdashmanifestation of the Spirit (v 7) pneumatika things

of the Spirit ie things the Spirit endowsenables (v 1 cf 141) for the common good of the

church (v 7) and carismatamdashgracious gifts granted by the Spirit (vv 4 8)107

Each member of the Trinity is involved in giving spiritual gifts the Father (1 Cor 1218 28 717)

the Son (Eph 47f) and the Holy Spirit (1 Cor 1211 Heb 24 cf Ac 2028 132 4 1 Tim 118

414 2 Tim 16)

Spiritual gifts may also be considered from the perspective of being eschatological gifts from the

resurrected and exalted Lord Jesus Christ (Eph 47ndash11 Ac 230ndash36) who is now manifesting his

power and performing his ministry through his body the church Thus spiritual gifts are part of

the heavenly prophetic-priestly-kingly ministry of the Lord by the Holy Spirit (cf Ac 11)108 (We

will discuss the Spirit and eschatology below)

To further explain what spiritual gifts are we will consider what spiritual gifts are not109 They are

not

natural talents110 (non-Christians have talents too)

106 For extensively documented definitions of each gift and ministry see Robert Fugate ldquoSpiritual Gifts Itemized and

Definedrdquo 107 Max Turner The Holy Spirit and Spiritual Gifts (Peabody MA Hendrickson 1996) p 261 108 EE Ellis ldquoSpiritual Giftsrdquo Interpreterrsquos Dictionary of the Bible Supplementary Volume ed Keith Crim

(Nashville TN Abingdon 1976) p 841 As previously noted the Gospel of Luke narrated what Jesus began ldquoto dordquo

and ldquoto teachrdquo (both present infinitives) (Ac 11) see Archibald T Robertson Word Pictures in the New Testament

34 109 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow pp 85ndash92 99ndash102 110 ldquoThese manifestations of the Spirit are marked out for Paul as given (not achieved by man) as expressions of divine

energy (not human potential or talent) as acts of service which promote the common good (not for personal edification

or aggrandizement) (1 Cor 124ndash7)rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3703) Elsewhere Dunn adds ldquoCharisma

is not to be confused with human talent and natural ability nowhere does charisma have the sense of a human capacity

heightened developed or transformed hellip So far as Paul was concerned charismata are the manifestation of

supernatural power Charisma is always God acting always the Spirit manifesting himself hellip For Paul every charisma

was supernatural hellip Charisma is characterized not by the exercise of manrsquos ability and talent but by unconditional

dependence on and openness to Godrdquo (1 Pt 411) (Jesus and the Spirit 255f)

For discussion of the differing views regarding spiritual gifts and natural talents see Siegfried Schatzmann A Pauline

Theology of Charismata 73ndash77 Max Turner The Holy Spirit and Spiritual Gifts 278 For a brief discussion of the

antithesis between the Holy Spirit and the unbelieving world see Robert E Fugate ldquoThe Person and Work of the

Holy Spiritrdquo p 25 (above)

Care must be taken not to interpret natural abilities vs spiritual gifts in terms of Roman Catholic Thomas Aquinasrsquo

nature vs grace dualism (based on Aristotle) or Aristotlersquos potentiality vs actuality dualism

25

the fruit of the Spirit (Gal 522f 1 Cor 1231ndash141)

Fruit of the Spirit Gifts of the Spirit

Every fruit is for every Christian Christians have different gifts and ministries

Manifests the character of Christ Manifest the power amp works of Christ (Mk 1617ndash

20 Ac 11)

Relates to mature Christian character

(ie what a Christian is)

Relate to differing functions and ministries in the

Body (ie what a Christian does)

Gifted Christians (1 Cor 17 1412) can be carnal

(31 3f 131ndash3)

Requires time to develop Given instantaneously (Ac 24 1044ndash46 196

Ro 111 1 Tim 414 2 Tim 16)

Is eternal (1 Cor 1313) Is temporal (1 Cor 138ndash12)

(ldquoA passage on fruit accompanies every one of the primary passages on giftsrdquo111)

normal Christian responsibilities (ie faith serving giving witnessing exhorting etc)

Satanrsquos counterfeit gifts (2 Tim 31 8f 13)112

Diversity of gifting is designed to foster unity in the body of Christ through mutual

interdependence (Ro 123ndash8 1 Cor 124ndash30 Eph 44ndash16) Each member of the body needs the

help of the others ldquoThe eye cannot say to the hand lsquoI have no need of yoursquo nor again the head to

the feet lsquoI have no need of yoursquordquo (1 Cor 1221 cf Ro 112) All members must do their part for

the body to come to maturity (Eph 413 16)

There are three primary purposes for spiritual gifts

To glorify God113 (1 Pt 410f)

To edify the church (1 Cor 127 143ndash5 12 17 26 Eph 412ndash16 1 Pt 410f)114 and

The conviction and conversion of unbelievers (1 Cor 1421ndash25 Mk 1615ndash20 Mt

2818ndash20 Ro 1518f)115

111 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow p 89 112 Biblical examples of Satanic miracles include Ex 7f Dt 131ndash3 Jb 112 26 Mt 722ff Mt 2424Mk 1322 2

Th 29 2 Tim 31 8f 13 Rv 1313ndash15 1613f 1920 113 The New Testament gives many examples of people glorifying God after miraculous healings and deliverances

from the power of Satan (Mt 98Mk 212Lk 525 Lk 716 Mt 1531 Lk 943 1313 Jn 114 40 Lk 1715 1843

Ac 38f 421 cf Jn 1412ndash14 2 Cor 120)

Glorifying God directly relates to the purpose for manrsquos creation ldquoManrsquos chief and highest end is to glorify God [Ro

1136 1 Cor 1031] and fully to enjoy Him forever [Ps 7324ndash28 Jn 1721ndash23]rdquo (Westminster Larger Catechism Q

1) 114 ldquoThe charismata are always to be seen as servicehellip as Godrsquos gifts for the body given to or better through the

individual lsquofor the common good [1 Cor 127]rsquordquo (James DG Dunn Jesus and the Spirit p 264) 115 WG Putman ldquoSpiritual Giftsrdquo The New Bible Dictionary (NBD3) eds I Howard Marshall et al 3rd ed (Grand

Rapids Eerdmans 1996) p 1130 For examples of signs and wonders being a catalyst for church growth see John

Wimber Power Evangelism pp 191f or Signs and Wonders and Church Growth 1 syllabus sec 5 pp 12ndash14

26

In sum116 the Triune God gives spiritual gifts to equip and empower the church to carry out her

God-given ministry of manifesting and extending the victorious all-encompassing kingdom of the

Lord Jesus Christ throughout the world (Mt 2818 Eph 120ndash22 410 1 Cor 1524ndash27 Jn 335

Phil 321) until Christ returns in glory (1 Cor 17 1310 Eph 411ndash13)

Holy Spirit empowers believers for spiritual warfare

Old Testament believers did not drive out demons

In sharp contrast when Jesus the Messiah came the Holy Spirit came upon Him at His baptism

and then immediately led Him into conflict with the devil (Lk 41ndash14 Mt 41ndash11 Mk 112f)

Apparently during this battle in the wilderness Jesus bound ldquothe strong manrdquo (Mk 327 Mt

1229 cp Lk 1121f) ie the devil Jesus ldquoreturned in the power of the Spiritrdquo (Lk 414) and

immediately began to drive out demons (Mk 123ndash27 32 34 39 311 etc) thereby manifesting

the presence of the kingdom of God (Mt 1228)

Jesus gave His disciples authority and power to drive out demons and commanded them to use it

when preaching the good news of the kingdom This was true for the twelve (Mt 101 8 Mk 67

12f Lk 91f cf Mk 315) the seventy (Lk 1017ndash20) and those receiving the great commission

(Mk 1615ndash20) When Jesusrsquo followers were driving out demons Satanrsquos kingdom was collapsing

(Lk 1017ndash19 1120ndash22) In the upper room Jesus taught that ldquoIt is the Spiritrsquos task to show how

the forces of darkness have been effectively overthrownrdquo (Jn 168 11)117

After His resurrection Jesus instructed His disciples not to begin the Great Commission yet but

to wait in Jerusalem until they were clothed with power from on high (Lk 2449) After His

ascension and enthronement the Lord Jesus poured out the Holy Spirit to empower the entire

church (Ac 233 36) Now all believers do warfare against the powers of darkness in Jesusrsquo name

(Mk 1617 Eph 617118 cf vv 10ndash18) The Book of Acts contains numerous examples of believers

driving out demons (Ac 516 87ndash11 Philip who was not an apostle but who was ldquofull of the

Spiritrdquo [63] drove demons out of many Samaritans [87] 1616ndash19 by Paul who had been led

by the Spirit to Philippi [vv 6ndash10] where he drove out a spirit of divination 1911ndash13 18f) The

Holy Spirit filled119 Paul empowering him to speak a prophetic curse against a magicianfalse

116 For additional study on spiritual gifts see Robert E Fugate ldquoIntroduction to Spiritual Giftsrdquo idem ldquoSpiritual Gifts

Itemized and Definedrdquo 117 Donald Guthrie New Testament Theology (Downers Grove IL InterVarsity 1981) p 533 ldquoWhat residual power

the prince of this world enjoys is further curtailed by the Holy Spirit the Counselor (Jn 1611)rdquo (DA Carson John

p 443) In Jn 1611 the verb κέκριται is perfect passive indicative (ie has been and now stands judgedcondemned) 118 The Greek term translated ldquoswordrdquo (macaira) denotes a short sword (2 foot or less) or dagger which was the

crucial offensive weapon in close combat The sword is the Word (r`hma) of God (including both Godrsquos spoken and

written Word Arnold 461f) The genitive ldquoof the Spiritrdquo ldquois probably a genitive of source indicating that the Spirit

makes the sword powerful and effective giving to it its cutting edge (Heb 412)rdquo (OrsquoBrien 482 cf Schnackenburg

279 Lincoln 451 Fee Godrsquos Empowering Presence 728 Hoehner 852) The sword of the Spirit is to be used in

resisting Satanic temptations (Mt 44 7 10 Lk 44 8 12) (Hoehner 853 Morris 207f Bruce 409f Eadie 473)

speaking prophetic curses (Ac 136ndash11) and proclaiming the gospel of the kingdom in the power of the Spirit

(including healings and exorcisms Lk 109 17ndash19) (OrsquoBrien 482 Fee 729 Lincoln 451 Schnackenburg 280

Barth 2200 Salmond 388) (See Arnold 462f cf Stott 282) Using the sword of the Spirit involves ldquospeaking the

words of God in Christrsquos name empowered by Godrsquos Spiritrdquo (Hoehner 853) The commands of Eph 610ndash18 are

ldquodirected to both the individual and the corporate body hellip The Roman soldier did not fight alonerdquo (Hoehner 853)

The sword of the Spirit is held in the belt of truth (Hoehner 852) Cf Rv 116 212 16 1913 15 119 This was most likely an immediate filling with the Spirit ldquoa special enabling of the Spirit for the ministry he is

about to exercisehellipprophetichellipcurserdquo (Peterson 381) See the appendix ldquoFilled with the Spiritrdquo and ldquoFull of the

Spiritrdquo in Luke-Actsrdquo below Paul ldquoconfronts the magician directly under the Spiritrsquos guidancerdquo (Bock 445)

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

17

Illumination and teaching

The Holy Spirit is ldquothe Spirit of wisdom and revelationrdquo (Eph 117 NIV73 cf Jn 1613ndash15 1 Cor

29f) ldquothe Spirit of Truthrdquo (Jn 1417 1526 1613 1 Jn 46 57) ldquothe Spirit of wisdom counsel

and understandingrdquo (Is 112) and ldquothe anointing you received from [Jesus74]rdquo (1 Jn 220 27) As

such the Holy Spirit teaches believers (Jn 1426 1613 1 Cor 212f 1 Jn 227 cf Lk 1212)

illuminating the Scriptures to their minds (see the above explanation of illumination) The Spiritrsquos

teaching is antithetical to the wisdom of the world (1 Cor 210ndash16)

Worship and prayer

On the basis of the finished work of Jesus Christ Christians have immediate access to God the

Father through the Holy Spirit (Eph 218) Worship is not facilitated by a holy site (Jn 420ndash24)

building or objects but by the presence of Godrsquos Spirit

ldquoJesus said to her ldquoWoman believe Me the hour is coming when you will neither on this

mountain [Gerizim] nor in Jerusalem worship the Father hellip The true worshippers will

worship the Father in spirit and truth for they are the kind of worshippers the Father seeks

God is spirit and His worshippers must worship in spirit and in truthrdquo (Jn 421 23f)

And Godrsquos Spirit dwells in the Christian community (1 Cor 316 cp Mt 1820) The Holy Spirit

helps the believer in his worship and in his prayers making them acceptable to God He is ldquothe

Spirit of grace and of supplicationrdquo (ldquopleas for mercyrdquo ESV) (Zc 1210) motivating and directing

Godrsquos people in prayer and supplication Thus He is the believerrsquos source of grace and prayer75

ldquoFor we are the real circumcision who worship by the Spirit of God and glory in Christ Jesus

and put no confidence in the fleshrdquo (Phil 33 ESV)

ldquoIn the same way the Holy Spirit helps76 us in our weakness We do not know what we ought

to pray but the Spirit himself intercedes for us with groans that words cannot express And he

who searches our hearts knows the mind of the Spirit because the Spirit intercedes for the

saints in accordance with Godrsquos willrdquo (Ro 826f) cf ldquothrough our inarticulate groans77 the

Spirit himself is pleading for us and God who searches our inmost being knows what the Spirit

means because he pleads for Godrsquos people in Godrsquos own wayrdquo (NEB)

ldquoPray in the Spirit on all occasions with all kinds of prayers and requestsrdquo (Eph 618 NIV cf 1

Cor 1414f 2 4 1 Th 517ndash20)

Grudem Systematic Theology pp 634 641) ldquoto mediate Christrsquos presence to believersrdquo (JI Packer Keep in Step

with the Spirit p 49) 73 Contrary to many translations it is best to understand Eph 117 as referring to the Holy Spirit rather than the human

spirit Harold W Hoehner defends this view with seven exegetical reasons (Ephesians pp 256ndash258) Numerous

commentators agree Lincoln 57 Best 162f OrsquoBrien 132 Schnackenburg 74 Calvin 134 Fee Godrsquos Empowering

Presence 674ndash676 etc 74 R E Brown Epistles of John AB 347f 359 75 ldquoCan an impersonal ldquoitrdquo be the Giver of grace No Can a mere force be the Director of all prayers No In order

for the Holy Spirit to decide when where and to whom to give grace He has to be omniscient omnipresent and

omnipotentrdquo (Robert Morey The Trinity Evidence and Issues p 195) 76 ldquoHelpsrdquo (sunantilambanomai) means ldquoto lend a hand together with at the same time with onerdquo (RWP 4376) The

only other NT occurrence is Lk 1040 when Martha requested Mary help her prepare the meal 77 ldquoInarticulate groans include speaking in tongues Kasemann pp 240f NIDNTT 2883f TDNT 1376 5813 James

DG Dunn Jesus and the Spirit pp 241 245f cf CK Barrett HNTC p 168 Godet p 321 Chrysostom Homilies

on Romans 14 (NPNF2 11447) RP Spittler ISBE rev 4603

18

ldquoBut you my friends must fortify yourselves in your most sacred faith Continue to pray in

the power of the Holy Spiritrdquo (Jude 20 NEB)78

Even singing is to be prompted and anointed by the Spirit (1 Cor 1415 26 Eph 518f79 Col 316)

ldquoOur confidence should be as unbounded as our dependence [upon the Holy Spirit] is complete

Our desires and intercessions should be as extensive as the promises of God (Gn 2218 Ps 28)

and as extensive as the commission to disciple all nations [Mt 2818ndash20 Mt 1615ndash20]rdquo80

Historically sense-oriented ritualism has always driven out the Spiritrsquos ministry81

Guidance

The Lord Jesus Christ leads his church by means of the Spirit who speaks through the Word82

ldquoThose who are led [ldquomovedrdquo NEB JB] by the Spirit of God are sons of Godrdquo (Ro 814 NIV cf

ldquodirected by the Spiritrdquo Ro 814 NEB)

ldquoIf you are led by the Spirit you are not under law83 (Gal 518 NIV cf ldquolive by the Spiritrdquo v

16)

ldquoSince we live by the Spirit let us keep in step with the Spirit (Gal 525 NIV) cf ldquowalk where

the Spirit leadsrdquo (Williams)84

Note that the all of the verbs listed above in Ro 84 14 Gal 516 18 25 are present tense in

Greekmdashindicating that being led by the Holy Spirit is an ongoing habitual characteristic of

genuine Christians

The Book of Acts contains several examples of the Holy Spirit leading believers (Ac 829 1019f

132 4 1528 166f 2022f 28 214)

Then the Spirit said to Philip ldquoGo near and overtake this chariotrdquo (Act 829)

78 Praying in the Spirit refers to charismatic prayer in which the words are spontaneously and supernaturally

given by the Spirit It includes prayer in tongues (cf R J Bauckham WBC 50113 Dunn Jesus and the Spirit pp

239f) Christians are ldquoto pray in the Holy Ghost who prompts the matter of all true prayerrdquo (George Smeaton The

Doctrine of the Holy Spirit pp 90f) 79 ldquoSpiritual [pneumatikoj] songsrdquo (Eph 519 Col 316) are prophetic songs ie songs prompted spontaneously

by the Holy Spirit usually having unpremeditated words with unrehearsed melodies sung lsquoin the Spiritrsquo

whether in tongues or in the language of the congregation They are sung in the public church meetings as well as

in private In the congregation spiritual songs that are sung in tongues (1 Cor 1415) should be interpreted (1 Cor

145 13 27f) Spiritual songs manifest the Holy Spiritrsquos life and presence ldquoThe use of pneumatikos in the epistles of

Paul always bears the connotation lsquosupernaturalrsquordquo (Howard M Ervin These Are Not Drunken As Ye Suppose

[Plainfield NJ Logos 1968] p 233 cf pp 227ndash233) 80 John Murray ldquoThe Power of the Holy Spiritrdquo Collected Writings of John Murray 1141 81 George Smeaton The Doctrine of the Holy Spirit p 328 82 For a cessationist interpretation of these verses see John Murray ldquoThe Guidance of the Holy Spiritrdquo Collected

Writings of John Murray 4 vols (Carlisle PA Banner of Truth 1976ndash1982) 1186ndash189 Benjamin B Warfield ldquoThe

Leading of the Spiritrdquo Biblical and Theological Studies (Philadelphia Presbyterian amp Reformed 1968) pp 543ndash559

Contrast Wayne Grudem Systematic Theology pp 642f 83 Christians are not ldquounder lawrdquo (Gal 518) in the sense that they are not under the covenant curse and condemnation

due to transgressing the Mosaic legislation (Robert E Fugate Godrsquos Law Foundation for Moral Order p 9) 84 stoicew implies a row or series thus movement in a definite line eg marching in military formation following

the Spirit as the leader (TDNT 7667f NIDNTT 2452 cf Galatians commentaries HD Betz Hermeniea pp 293f

Fung NICNT pp 275f Ridderbos NICNT p 210 Calvin ldquolet him govern our actionsrdquo p 169) In Gal 516 ldquolive

by the Spiritrdquo includes ldquobe ruled by the Spiritrdquo (Ridderbos Galatians NICNT p 203)

19

While Peter thought about the vision the Spirit said to him ldquoBehold three men are seeking

you 20 ldquoArise therefore go down and go with them doubting nothing for I have sent themrdquo

(Ac 1019ndash20 cf 1112)

As they ministered to the Lord and fasted the Holy Spirit said ldquoNow separate to Me Barnabas

and Saul for the work to which I have called themrdquo 3 Then having fasted and prayed and

laid hands on them they sent them away 4 So being sent out by the Holy Spirit they went

down to Seleucia and from there they sailed to Cyprus (Ac 132ndash4)

For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these

necessary things (Ac 1528)

Now when they had gone through Phrygia and the region of Galatia they were forbidden by

the Holy Spirit to preach the word in Asia 7 After they had come to Mysia they tried to go

into Bithynia but the Spirit did not permit them (Ac 166ndash7)

ldquoAnd see now I go bound in the spirit to Jerusalem not knowing the things that will happen

to me there 23 ldquoexcept that the Holy Spirit testifies in every city saying that chains and

tribulations await merdquo (Ac 2022ndash23)

The church

Because of the Holy Spiritrsquos work the church is an organism not an organization It is the body

of Christ comprised of re-created humans The church is also the temple of the Holy Spirit (1 Cor

316 Eph 220ndash22) The Holy Spirit unites Christ and the believer (1 Cor 617) In so doing the

Holy Spirit mediates the present ministry of the exalted Lord Jesus Christmdashwho is the head of his

body the church (Eph 122f 523 Col 118)mdashin and through the church (Ac 11ff85) As Christrsquos

agent (Ac 167 Ro 89 Gal 46 Ph 119) the Holy Spirit acts as Lord in the church (2 Cor 317f)86

The Spirit is now experienced as the power of the risen Christ The Holy Spirit now cannot be

experienced apart from Christ87

Baptized in the Holy Spirit

(For believers) baptized88 in89 the Holy Spirit is a metaphor describing the new covenant believerrsquos

initial reception of the Holy Spirit at the moment of hisher conversion to the Lord Jesus Christ in

faith and repentance resulting in the Holy Spirit permanently indwelling the new believer and

incorporating him or her into the body of Christ90 This metaphor pictures the believer as being

85 The Gospel of Luke narrated what Jesus began ldquoto dordquo and ldquoto teachrdquo (both present infinitives) (Ac 11) For the

significance of the present tense in this verse see Archibald T Robertson RWP 34 86 JI Packer ldquoHoly Spiritrdquo New Dictionary of Theology eds Ferguson Wright Packer (Downers Grove IL

InterVarsity 1988) p 319 87 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 IDB 3636 88 All seven New Testament occurrences of ldquobaptized in the Spiritrdquo (Mt 311 Mk 18 Lk 316 Jn 133 cf Ac

15 1116 1 Cor 1213) use the verb baptizw the noun baptisma is never used 89 evn should be translated as locative (in) not as instrumental (by) ldquoAll NT examples of evn can be explained from

the point of view of the locativerdquo (Archibald T Robertson A Grammar of the Greek New Testament in the Light of

Historical Research [Nashville TN Broadman 1934] p 590) Thus believers are baptized in or with the Holy

Spiritmdashnot by the Spirit (cp 1 Cor 102) To be baptized ldquobyrdquo someone in the New Testament is always expressed by

the proposition u`po followed by a genitive nounmdashnot evn plus the dative See NIDNTT 31210 1208 (cited by

Grudem Systematic Theology p 768) 90 Cf ldquoBaptized in the Holy Spiritrdquo denotes ldquothe initial work of God of incorporating all believers first at Pentecost

then at Samaria [Ac 8] and again at Caesarea [Ac 10] into one unified body of Christ in the Holy Spirit Thereafter

20

immersed deluged engulfed and saturated in the Holy Spirit91 In the New Testament being

baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo92

With regard to believers The baptism in the Holy Spirit is

performed by Christ (Mt 311 Mk 18 Lk 31693 Jn 133 cf Ac 15 1116)

instantaneous (not a process)

(usually) simultaneous with conversion thus initiatory (like baptism in water) (Ac 1114ndash

18 157ndash11 1 Cor 1213)94

individually received (by every Christian at hisher conversion)

universal (every Christian is a recipient)

unrepeatable (once-for-all for each believer) and

permanent (it cannot be lost or forfeited Jn 1416f 1 Jn 227)

There are (at least) three primary effects from being baptized in the Holy Spirit

The Holy Spirit (Who is ldquothe Spirit of adoptionrdquo Ro 815) comes to permanently indwell

the new believer (whose body becomes a temple of the Holy Spirit)

The new believer is made a member of the spiritual body of Christ incorporated into the

spiritual organism called the church (1 Cor 121395) which is the new covenant temple of

God96

The Holy Spirit begins His fiery purifying of the believer (Lk 316 cp Ac 158f with

1116) and the church

With regard to unbelievers Jesus baptizing in a fiery-Spirit baptism (Lk 316 Ac 219ndash21) depicts

the judicial punishment of the wicked in unquenchable fire (Mt 312)

There are no New Testament commands or exhortations to be baptized inwithby the Holy Spirit

The Holy Spirit brings unity and cohesiveness to the body of Christ by his indwelling and

animating activity (Eph 43f NEB Phil 21f 1 Cor 1213 cf Ac 242ndash47 8 10) In addition to

unity the Holy Spirit also produces love (Ro 1530 Col 18) and fellowship (Phil 21ff 2 Cor

1314) in Christrsquos church Conversely strife disputes dissensions and factions are works of the

all who believe at the time of their conversion were brought by God in the Holy Spirit to join this body and to be part

of this one body that is called the believing church of Jesus Christrdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit

as the Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p

31) 91 Cf Immerse plunge drench overwhelm soak (BAGD pp 131f) ldquoThe Spirit is both around (1 Cor 1213a) and

within (v 13b)rdquo (NIDNTT 31210) The figurative usage conveys the thought ldquoto cause someone to have a highly

significant religious experience involving special manifestations of Godrsquos power and presencerdquo (JP Louw and

Eugene A Nida Greek-English Lexicon of the New Testament Based on Semantic Domains (L-N) 2 vols [NY United

Bible Societies 1989] 1539 5349) 92 Wayne Grudem Systematic Theology p 773 93 Baptizing inwith the Holy Spirit and fire depicts cleansing or purifying the righteous (cp Ac 158f with 1116) and

destroying the wicked 94 ldquoBaptism in the Spiritrdquo denotes ldquothe dwelling of God through his Holy Spirit at the moment of a believerrsquos salvationrdquo

(Craig L Blomberg ldquoBaptism of the Holy Spiritrdquo EDBT p 50)

Of course Jesusrsquo disciples were baptized in the Holy Spirit (Ac 2) subsequent to their conversion but that was because

of their unique place in the history of redemption The same could be said regarding the Samaritan converts in Acts

8 cf Frederick D Bruner A Theology of the Holy Spirit (Grand Rapids Eerdmans 1970) chapt 5 95 ldquoIn one Spirit we were all baptized so as to become one bodyrdquo (Fee on 1 Cor 1213 cf Eph 222) See commentaries

CK Barrett HNTC pp 288f Gordon D Fee NICNT pp 603ndash606 96 The Spirit defines the boundaries and character of the people of God (Ac 1115ndash17 192ndash6 1 Cor 1213) ldquoTo be

baptized into membership of the body is to be engraced with the charismministry which is each member of the bodyrsquos

particular function (charisma) within the body (127 11)rdquo (James DG Dunn ldquoBaptism in the Spirit Yet Once

MoremdashAgainrdquo Journal of Pentecostal Theology 191 (2010) 39)

21

flesh (Gal 520 Ro 84ndash6 cf Ja 314ndash18) the result of not being ldquoled by the Spiritrdquo (Gal 518)

not ldquowalk[ing] in the Spiritrdquo (Gal 525 Ro 84) and not having mature fruit of the Spirit (Gal

522f) or being unbelievers ldquonot having the Spiritrdquo (Jude 19)

Power for service

The Holy Spirit is ldquothe Spirit of gracerdquo (Heb 1029) As such he is the executor or administrator

and the dispenser of Godrsquos grace which is mediated by Jesus Christ (Jn 117) One way the Holy

Spirit administrates and dispenses Godrsquos grace is by distributing various gifts and ministries to

Godrsquos covenant people (1 Cor 1211 Heb 24 cf Ac 2028 132 4) In dispensing Godrsquos grace-

giftsmdashthereby empowering believers for servicemdashthe Holy Spirit manifests the active presence of

God in both the church and the world (p 9)

For example under the old covenant the Spirit of the Lord came upon various men to empower

them for civil and military leadership

the covenant mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note

wisdom cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah

(Jdg 1129) Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232)

Of these men Moses Joshua and David were also prophets97 and they wrote Scripture

The Spirit of the Lord also came upon several old covenant men to empower them to prophesy

the Seventy Elders (Nu 1116f 25f) Saul (1 Sm 1010 1923) Balaam (Nu 242) messengers of

Saul (1 Sm 1920) Amasa (1 Ch 1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2

Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115)

Under the new covenant the Holy Spirit empowers every believer for ministry The entire church

is to be prophetic (Ac 216ndash18 196 1 Cor 141 5 23f 26 31 39) and bearing witness to the

resurrected and reigning Lord Jesus Christ (Lk 2447ndash49 Ac 18 48ff 29ndash31 65 8 917 20

22 27 29 139ndash12 Ro 1519 1 Cor 24f 1 Th 15 cf Ac 532 610)98

Filled with the Spirit

ldquoDo not get drunk with wine for that is dissipation but be filled99 with the Spiritrdquo (Eph 518)

Since this command is addressed to Christians it can only mean that they are ordered to seek a

fuller manifestation of the Spirit than they have already experienced

ldquoTo be filled with the Spirit is to be filled with the immediate presence of God himself and it

therefore will result in feeling what God feels desiring what God desires doing what God wants

speaking by Godrsquos power praying and ministering in Godrsquos strength and knowing with the

97 Moses was a prophet (Nu 126ndash8 Dt 1815 3410ndash12 Ho 1213 Ac 322 737) David was a prophet (Ac 229f

cf 2 Sm 232 Ne 1224 36 Mt 2243Mk 1236) Joshua is not specifically called a prophet in Scripture but he was

certainly the recipient of special revelations from God (Jos 37ndash9 52 9 513ndash65 710ndash15 81f 18 108 116

131ndash7) Joshua also spoke prophetically (Jos 626 and 1 Ki 1634 cf Ecclus 461) performed a unique miracle (Jos

1013f) and added Scripture to the Mosaic writings (Jos 1026 Dt 341ndash12) 98 See Lukersquos use of dunamij in Acts (ten times 18 222 312 47 33 68 810 13 1038 1911) and Luke (fifteen

times 117 35 414 36 517 619 846 91 1013 19 1937 2126f 2269 2449) 99 plhrousqe is present passive imperative (be continually being filled)

22

knowledge which God himself givesrdquo100 Cf ldquoNever flag in zeal be aglow with the Spirit serve

the Lordrdquo (Ro 1211 RSV)

Repeated fillings with the Spirit

Being ldquofilledrdquo with the Spirit can happen to a Christian more than once Multiple fillings of the

Spirit are seen in the lives of Peter (Ac 24 [cp 113] 48 31) Paul (Ac 917 139) and many

other early believers (including the Apostle John Ac 24 431)

Peter And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

Then Peter filled with the Holy Spirit said to them Rulers of the people and elders of Israel (Ac

48)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

Paul And Ananias went his way and entered the house and laying his hands on him he said Brother

Saul the Lord Jesus who appeared to you on the road as you came has sent me that you may

receive your sight and be filled with the Holy Spirit (Ac 917)

Then Saul who also is called Paul filled with the Holy Spirit looked intently at him [Elymas] (Ac

139)

Apostle John and many early believers And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

See Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

Spiritual gifts and functions in the church

There are four primary passages teaching on spiritual gifts and the resultant diverse but

complementary functions in the body of Christ 1 Cor 124 7ndash11ff Ro 123ndash8 Eph 47ndash16 and

1 Pt 410f

Spiritual gifts may be defined as supernatural grace gifts from God to Christians empowering

them for service101 The two primary terms used in the New Testament for spiritual gifts are

100 Wayne Grudem Systematic Theology p 649 101 John Wimber defines spiritual gifts as ldquothe transrational manifestations of Godgiven by God for the purpose of

ministry taking place for the good of the Body of Christrdquo (Signs and Wonders and Church Growth 1 syllabus sec 4

p 1 ldquoSpiritual Gifts 1rdquo tape outline booklet sec 3 p 6) C Peter Wagner similarly states ldquoA spiritual gift is a special

attribute given by the Holy Spirit to every member of the Body of Christ according to Godrsquos grace for use within the

context of the Bodyrdquo (Your Spiritual Gifts Can Help Your Church Grow [Ventura CA Regal 1979] p 42) ldquoA

spiritual gift is any ability that is empowered by the Holy Spirit [1 Cor 1211] and used in any ministry of the church

[1 Cor 127 1426]rdquo (Wayne Grudem Systematic Theology p 1016) Cf Max Turner ldquoSpiritual Giftsrdquo New

Dictionary of Biblical Theology (NDBT) eds TD Alexander et al (Downers Grove IL InterVarsity 2000) p 790

EDT1 p 1042 ISBE rev 4602 EC 4331 New Dictionary of Theology (NDT) eds SB Ferguson et al (Downers

23

carismata102 (Ro 111 126 1 Cor 17 124 9 28 30f 1 Tim 414 2 Tim 16 1 Pt 410)mdash

emphasizing that these gifts are concrete manifestations or embodiments of Godrsquos grace

mediated through individual believers to others and

pneumatika103 (ldquospiritualrdquo Ro 111 1 Cor 121 141)mdashemphasizing that these gifts are

ldquofrom the Spirit and express the life and power of the Spiritrdquo104 They are ldquothe manifestation

of the Holy Spiritrdquo (1 Cor 127) mediated through individual believers to others105

The following table identifies and compares the spiritual gifts and ministries as found in the four

Pauline lists

Ro 126ndash8 1 Cor 128ndash10 1 Cor 1228ndash30 Eph 411

word of wisdom

word of knowledge

faith

gifts of healings gifts of healings

effectings of miracles workers of miracles

prophecy prophecy

distinguishings of spirits

kinds of tongues kinds of tongues

interpretation of tongues interpretation of tongues

service helps

exhorting

giving

Grove IL InterVarsity 1988) p 269 ISBE 52843 Millard J Erickson Concise Dictionary of Christian Theology

(Grand Rapids Baker 1986) p 63 102 BDAG 1081 BAGD 878f Th 667 NIDNTT 2121 TDNT 9403ndash406 L-N 569f WE Vine An Expository

Dictionary of New Testament Words 2 vols In 1 (Old Tappan NJ Fleming H Revell 1966) 2146f John R

Kohlenberger et al The Greek English Concordance to the New Testament (GEC) (Grand Rapids Zondervan 1997)

p 767 Fee suggests that in 1 Cor 12ndash14 the term charismata is restricted to ldquoSpirit manifestations in the community

and thus probably means something like lsquoconcrete expressions of grace manifested through the Spiritrsquos empoweringrsquordquo

(Gordon Fee ldquoGifts of the Spirit DPL p 340) ldquoThey are the concrete expression of charis grace coming to visible

effect in word or deedrdquo (WG Putman ldquoSpiritual Giftsrdquo NBD3 p 1130) Charisms are ldquoa means of gracerdquo (James

DG Dunn Romans p 734 cf ldquoSpiritual Giftsrdquo Baker Encyclopedia of the Bible (BEB) ed Walter A Elwell 4

vols (Grand Rapids Baker 1988) 41993) ldquoOnly the actual deed or word is the charisma hellip Charisma can only be

understood as a particular expression of charis hellip Charisma is always an event the gracious activity (evnerghma) of

God through a manrdquo (James DG Dunn Jesus and the Spirit pp 253f) ldquoCharisma is a concept which we owe almost

entirely to Paulrdquo (Dunn Jesus and the Spirit pp 205f) (In terms of etymology carisma probably derives directly

from the verb carizomai (give generously) rather than the noun carij (Max Turner ldquoSpiritual Gifts NDBT p 792

idem The Holy Spirit and Spiritual Gifts pp 262ndash267 contra Dunn) Derivation from carizomai would emphasize

gift as graciously given (rather than event of grace) highlighting the giverrsquos good will and favor (Turner)

Nevertheless ldquoPaul relates carisma to Godrsquos grace quite directly at 1 Cor 14 7 and Ro 126rdquo (Turner The Holy

Spirit and Spiritual Gifts p 266 n 17) 103 BDAG 837 BAGD 679 Th 523 L-N 143 1221 (cf 796) GEC p 631 pneumatikoj occurs together with

carisma in Ro 111 The two terms are clearly used interchangeably in 1 Cor 1231 and 141

They are ldquospiritualrdquo (pneumatikoj Ro 111 1 Cor 121 141 37) in the sense that they are ldquofrom the Spirit and

express the life and power of the Spiritrdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3706) ldquoIn Paulrsquos view the sort of

charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an evidence a disclosure a making

visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit p 212) 104 James DG Dunn ldquoSpiritrdquo NIDNTT 3706 105 ldquoSpiritual Giftsrdquo BEB 41992f

24

leading steerings

showing mercy

apostles apostles

prophets prophets

teaching teachers

evangelists

pastor-teachers

These lists are not exhaustive of all possible gifts and ministries106 For example deacons are not

included (cf Phil 11 1 Tim 38ndash13) neither is the gift of celibacy (1 Cor 77 cf Mt 1912)

In 1 Cor 121ndash7 gifts are described as evnerghmatamdashworkings of God (v 6) diakoniaimdashacts of

service given by the Lord (v 5) fanerwsijmdashmanifestation of the Spirit (v 7) pneumatika things

of the Spirit ie things the Spirit endowsenables (v 1 cf 141) for the common good of the

church (v 7) and carismatamdashgracious gifts granted by the Spirit (vv 4 8)107

Each member of the Trinity is involved in giving spiritual gifts the Father (1 Cor 1218 28 717)

the Son (Eph 47f) and the Holy Spirit (1 Cor 1211 Heb 24 cf Ac 2028 132 4 1 Tim 118

414 2 Tim 16)

Spiritual gifts may also be considered from the perspective of being eschatological gifts from the

resurrected and exalted Lord Jesus Christ (Eph 47ndash11 Ac 230ndash36) who is now manifesting his

power and performing his ministry through his body the church Thus spiritual gifts are part of

the heavenly prophetic-priestly-kingly ministry of the Lord by the Holy Spirit (cf Ac 11)108 (We

will discuss the Spirit and eschatology below)

To further explain what spiritual gifts are we will consider what spiritual gifts are not109 They are

not

natural talents110 (non-Christians have talents too)

106 For extensively documented definitions of each gift and ministry see Robert Fugate ldquoSpiritual Gifts Itemized and

Definedrdquo 107 Max Turner The Holy Spirit and Spiritual Gifts (Peabody MA Hendrickson 1996) p 261 108 EE Ellis ldquoSpiritual Giftsrdquo Interpreterrsquos Dictionary of the Bible Supplementary Volume ed Keith Crim

(Nashville TN Abingdon 1976) p 841 As previously noted the Gospel of Luke narrated what Jesus began ldquoto dordquo

and ldquoto teachrdquo (both present infinitives) (Ac 11) see Archibald T Robertson Word Pictures in the New Testament

34 109 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow pp 85ndash92 99ndash102 110 ldquoThese manifestations of the Spirit are marked out for Paul as given (not achieved by man) as expressions of divine

energy (not human potential or talent) as acts of service which promote the common good (not for personal edification

or aggrandizement) (1 Cor 124ndash7)rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3703) Elsewhere Dunn adds ldquoCharisma

is not to be confused with human talent and natural ability nowhere does charisma have the sense of a human capacity

heightened developed or transformed hellip So far as Paul was concerned charismata are the manifestation of

supernatural power Charisma is always God acting always the Spirit manifesting himself hellip For Paul every charisma

was supernatural hellip Charisma is characterized not by the exercise of manrsquos ability and talent but by unconditional

dependence on and openness to Godrdquo (1 Pt 411) (Jesus and the Spirit 255f)

For discussion of the differing views regarding spiritual gifts and natural talents see Siegfried Schatzmann A Pauline

Theology of Charismata 73ndash77 Max Turner The Holy Spirit and Spiritual Gifts 278 For a brief discussion of the

antithesis between the Holy Spirit and the unbelieving world see Robert E Fugate ldquoThe Person and Work of the

Holy Spiritrdquo p 25 (above)

Care must be taken not to interpret natural abilities vs spiritual gifts in terms of Roman Catholic Thomas Aquinasrsquo

nature vs grace dualism (based on Aristotle) or Aristotlersquos potentiality vs actuality dualism

25

the fruit of the Spirit (Gal 522f 1 Cor 1231ndash141)

Fruit of the Spirit Gifts of the Spirit

Every fruit is for every Christian Christians have different gifts and ministries

Manifests the character of Christ Manifest the power amp works of Christ (Mk 1617ndash

20 Ac 11)

Relates to mature Christian character

(ie what a Christian is)

Relate to differing functions and ministries in the

Body (ie what a Christian does)

Gifted Christians (1 Cor 17 1412) can be carnal

(31 3f 131ndash3)

Requires time to develop Given instantaneously (Ac 24 1044ndash46 196

Ro 111 1 Tim 414 2 Tim 16)

Is eternal (1 Cor 1313) Is temporal (1 Cor 138ndash12)

(ldquoA passage on fruit accompanies every one of the primary passages on giftsrdquo111)

normal Christian responsibilities (ie faith serving giving witnessing exhorting etc)

Satanrsquos counterfeit gifts (2 Tim 31 8f 13)112

Diversity of gifting is designed to foster unity in the body of Christ through mutual

interdependence (Ro 123ndash8 1 Cor 124ndash30 Eph 44ndash16) Each member of the body needs the

help of the others ldquoThe eye cannot say to the hand lsquoI have no need of yoursquo nor again the head to

the feet lsquoI have no need of yoursquordquo (1 Cor 1221 cf Ro 112) All members must do their part for

the body to come to maturity (Eph 413 16)

There are three primary purposes for spiritual gifts

To glorify God113 (1 Pt 410f)

To edify the church (1 Cor 127 143ndash5 12 17 26 Eph 412ndash16 1 Pt 410f)114 and

The conviction and conversion of unbelievers (1 Cor 1421ndash25 Mk 1615ndash20 Mt

2818ndash20 Ro 1518f)115

111 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow p 89 112 Biblical examples of Satanic miracles include Ex 7f Dt 131ndash3 Jb 112 26 Mt 722ff Mt 2424Mk 1322 2

Th 29 2 Tim 31 8f 13 Rv 1313ndash15 1613f 1920 113 The New Testament gives many examples of people glorifying God after miraculous healings and deliverances

from the power of Satan (Mt 98Mk 212Lk 525 Lk 716 Mt 1531 Lk 943 1313 Jn 114 40 Lk 1715 1843

Ac 38f 421 cf Jn 1412ndash14 2 Cor 120)

Glorifying God directly relates to the purpose for manrsquos creation ldquoManrsquos chief and highest end is to glorify God [Ro

1136 1 Cor 1031] and fully to enjoy Him forever [Ps 7324ndash28 Jn 1721ndash23]rdquo (Westminster Larger Catechism Q

1) 114 ldquoThe charismata are always to be seen as servicehellip as Godrsquos gifts for the body given to or better through the

individual lsquofor the common good [1 Cor 127]rsquordquo (James DG Dunn Jesus and the Spirit p 264) 115 WG Putman ldquoSpiritual Giftsrdquo The New Bible Dictionary (NBD3) eds I Howard Marshall et al 3rd ed (Grand

Rapids Eerdmans 1996) p 1130 For examples of signs and wonders being a catalyst for church growth see John

Wimber Power Evangelism pp 191f or Signs and Wonders and Church Growth 1 syllabus sec 5 pp 12ndash14

26

In sum116 the Triune God gives spiritual gifts to equip and empower the church to carry out her

God-given ministry of manifesting and extending the victorious all-encompassing kingdom of the

Lord Jesus Christ throughout the world (Mt 2818 Eph 120ndash22 410 1 Cor 1524ndash27 Jn 335

Phil 321) until Christ returns in glory (1 Cor 17 1310 Eph 411ndash13)

Holy Spirit empowers believers for spiritual warfare

Old Testament believers did not drive out demons

In sharp contrast when Jesus the Messiah came the Holy Spirit came upon Him at His baptism

and then immediately led Him into conflict with the devil (Lk 41ndash14 Mt 41ndash11 Mk 112f)

Apparently during this battle in the wilderness Jesus bound ldquothe strong manrdquo (Mk 327 Mt

1229 cp Lk 1121f) ie the devil Jesus ldquoreturned in the power of the Spiritrdquo (Lk 414) and

immediately began to drive out demons (Mk 123ndash27 32 34 39 311 etc) thereby manifesting

the presence of the kingdom of God (Mt 1228)

Jesus gave His disciples authority and power to drive out demons and commanded them to use it

when preaching the good news of the kingdom This was true for the twelve (Mt 101 8 Mk 67

12f Lk 91f cf Mk 315) the seventy (Lk 1017ndash20) and those receiving the great commission

(Mk 1615ndash20) When Jesusrsquo followers were driving out demons Satanrsquos kingdom was collapsing

(Lk 1017ndash19 1120ndash22) In the upper room Jesus taught that ldquoIt is the Spiritrsquos task to show how

the forces of darkness have been effectively overthrownrdquo (Jn 168 11)117

After His resurrection Jesus instructed His disciples not to begin the Great Commission yet but

to wait in Jerusalem until they were clothed with power from on high (Lk 2449) After His

ascension and enthronement the Lord Jesus poured out the Holy Spirit to empower the entire

church (Ac 233 36) Now all believers do warfare against the powers of darkness in Jesusrsquo name

(Mk 1617 Eph 617118 cf vv 10ndash18) The Book of Acts contains numerous examples of believers

driving out demons (Ac 516 87ndash11 Philip who was not an apostle but who was ldquofull of the

Spiritrdquo [63] drove demons out of many Samaritans [87] 1616ndash19 by Paul who had been led

by the Spirit to Philippi [vv 6ndash10] where he drove out a spirit of divination 1911ndash13 18f) The

Holy Spirit filled119 Paul empowering him to speak a prophetic curse against a magicianfalse

116 For additional study on spiritual gifts see Robert E Fugate ldquoIntroduction to Spiritual Giftsrdquo idem ldquoSpiritual Gifts

Itemized and Definedrdquo 117 Donald Guthrie New Testament Theology (Downers Grove IL InterVarsity 1981) p 533 ldquoWhat residual power

the prince of this world enjoys is further curtailed by the Holy Spirit the Counselor (Jn 1611)rdquo (DA Carson John

p 443) In Jn 1611 the verb κέκριται is perfect passive indicative (ie has been and now stands judgedcondemned) 118 The Greek term translated ldquoswordrdquo (macaira) denotes a short sword (2 foot or less) or dagger which was the

crucial offensive weapon in close combat The sword is the Word (r`hma) of God (including both Godrsquos spoken and

written Word Arnold 461f) The genitive ldquoof the Spiritrdquo ldquois probably a genitive of source indicating that the Spirit

makes the sword powerful and effective giving to it its cutting edge (Heb 412)rdquo (OrsquoBrien 482 cf Schnackenburg

279 Lincoln 451 Fee Godrsquos Empowering Presence 728 Hoehner 852) The sword of the Spirit is to be used in

resisting Satanic temptations (Mt 44 7 10 Lk 44 8 12) (Hoehner 853 Morris 207f Bruce 409f Eadie 473)

speaking prophetic curses (Ac 136ndash11) and proclaiming the gospel of the kingdom in the power of the Spirit

(including healings and exorcisms Lk 109 17ndash19) (OrsquoBrien 482 Fee 729 Lincoln 451 Schnackenburg 280

Barth 2200 Salmond 388) (See Arnold 462f cf Stott 282) Using the sword of the Spirit involves ldquospeaking the

words of God in Christrsquos name empowered by Godrsquos Spiritrdquo (Hoehner 853) The commands of Eph 610ndash18 are

ldquodirected to both the individual and the corporate body hellip The Roman soldier did not fight alonerdquo (Hoehner 853)

The sword of the Spirit is held in the belt of truth (Hoehner 852) Cf Rv 116 212 16 1913 15 119 This was most likely an immediate filling with the Spirit ldquoa special enabling of the Spirit for the ministry he is

about to exercisehellipprophetichellipcurserdquo (Peterson 381) See the appendix ldquoFilled with the Spiritrdquo and ldquoFull of the

Spiritrdquo in Luke-Actsrdquo below Paul ldquoconfronts the magician directly under the Spiritrsquos guidancerdquo (Bock 445)

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

18

ldquoBut you my friends must fortify yourselves in your most sacred faith Continue to pray in

the power of the Holy Spiritrdquo (Jude 20 NEB)78

Even singing is to be prompted and anointed by the Spirit (1 Cor 1415 26 Eph 518f79 Col 316)

ldquoOur confidence should be as unbounded as our dependence [upon the Holy Spirit] is complete

Our desires and intercessions should be as extensive as the promises of God (Gn 2218 Ps 28)

and as extensive as the commission to disciple all nations [Mt 2818ndash20 Mt 1615ndash20]rdquo80

Historically sense-oriented ritualism has always driven out the Spiritrsquos ministry81

Guidance

The Lord Jesus Christ leads his church by means of the Spirit who speaks through the Word82

ldquoThose who are led [ldquomovedrdquo NEB JB] by the Spirit of God are sons of Godrdquo (Ro 814 NIV cf

ldquodirected by the Spiritrdquo Ro 814 NEB)

ldquoIf you are led by the Spirit you are not under law83 (Gal 518 NIV cf ldquolive by the Spiritrdquo v

16)

ldquoSince we live by the Spirit let us keep in step with the Spirit (Gal 525 NIV) cf ldquowalk where

the Spirit leadsrdquo (Williams)84

Note that the all of the verbs listed above in Ro 84 14 Gal 516 18 25 are present tense in

Greekmdashindicating that being led by the Holy Spirit is an ongoing habitual characteristic of

genuine Christians

The Book of Acts contains several examples of the Holy Spirit leading believers (Ac 829 1019f

132 4 1528 166f 2022f 28 214)

Then the Spirit said to Philip ldquoGo near and overtake this chariotrdquo (Act 829)

78 Praying in the Spirit refers to charismatic prayer in which the words are spontaneously and supernaturally

given by the Spirit It includes prayer in tongues (cf R J Bauckham WBC 50113 Dunn Jesus and the Spirit pp

239f) Christians are ldquoto pray in the Holy Ghost who prompts the matter of all true prayerrdquo (George Smeaton The

Doctrine of the Holy Spirit pp 90f) 79 ldquoSpiritual [pneumatikoj] songsrdquo (Eph 519 Col 316) are prophetic songs ie songs prompted spontaneously

by the Holy Spirit usually having unpremeditated words with unrehearsed melodies sung lsquoin the Spiritrsquo

whether in tongues or in the language of the congregation They are sung in the public church meetings as well as

in private In the congregation spiritual songs that are sung in tongues (1 Cor 1415) should be interpreted (1 Cor

145 13 27f) Spiritual songs manifest the Holy Spiritrsquos life and presence ldquoThe use of pneumatikos in the epistles of

Paul always bears the connotation lsquosupernaturalrsquordquo (Howard M Ervin These Are Not Drunken As Ye Suppose

[Plainfield NJ Logos 1968] p 233 cf pp 227ndash233) 80 John Murray ldquoThe Power of the Holy Spiritrdquo Collected Writings of John Murray 1141 81 George Smeaton The Doctrine of the Holy Spirit p 328 82 For a cessationist interpretation of these verses see John Murray ldquoThe Guidance of the Holy Spiritrdquo Collected

Writings of John Murray 4 vols (Carlisle PA Banner of Truth 1976ndash1982) 1186ndash189 Benjamin B Warfield ldquoThe

Leading of the Spiritrdquo Biblical and Theological Studies (Philadelphia Presbyterian amp Reformed 1968) pp 543ndash559

Contrast Wayne Grudem Systematic Theology pp 642f 83 Christians are not ldquounder lawrdquo (Gal 518) in the sense that they are not under the covenant curse and condemnation

due to transgressing the Mosaic legislation (Robert E Fugate Godrsquos Law Foundation for Moral Order p 9) 84 stoicew implies a row or series thus movement in a definite line eg marching in military formation following

the Spirit as the leader (TDNT 7667f NIDNTT 2452 cf Galatians commentaries HD Betz Hermeniea pp 293f

Fung NICNT pp 275f Ridderbos NICNT p 210 Calvin ldquolet him govern our actionsrdquo p 169) In Gal 516 ldquolive

by the Spiritrdquo includes ldquobe ruled by the Spiritrdquo (Ridderbos Galatians NICNT p 203)

19

While Peter thought about the vision the Spirit said to him ldquoBehold three men are seeking

you 20 ldquoArise therefore go down and go with them doubting nothing for I have sent themrdquo

(Ac 1019ndash20 cf 1112)

As they ministered to the Lord and fasted the Holy Spirit said ldquoNow separate to Me Barnabas

and Saul for the work to which I have called themrdquo 3 Then having fasted and prayed and

laid hands on them they sent them away 4 So being sent out by the Holy Spirit they went

down to Seleucia and from there they sailed to Cyprus (Ac 132ndash4)

For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these

necessary things (Ac 1528)

Now when they had gone through Phrygia and the region of Galatia they were forbidden by

the Holy Spirit to preach the word in Asia 7 After they had come to Mysia they tried to go

into Bithynia but the Spirit did not permit them (Ac 166ndash7)

ldquoAnd see now I go bound in the spirit to Jerusalem not knowing the things that will happen

to me there 23 ldquoexcept that the Holy Spirit testifies in every city saying that chains and

tribulations await merdquo (Ac 2022ndash23)

The church

Because of the Holy Spiritrsquos work the church is an organism not an organization It is the body

of Christ comprised of re-created humans The church is also the temple of the Holy Spirit (1 Cor

316 Eph 220ndash22) The Holy Spirit unites Christ and the believer (1 Cor 617) In so doing the

Holy Spirit mediates the present ministry of the exalted Lord Jesus Christmdashwho is the head of his

body the church (Eph 122f 523 Col 118)mdashin and through the church (Ac 11ff85) As Christrsquos

agent (Ac 167 Ro 89 Gal 46 Ph 119) the Holy Spirit acts as Lord in the church (2 Cor 317f)86

The Spirit is now experienced as the power of the risen Christ The Holy Spirit now cannot be

experienced apart from Christ87

Baptized in the Holy Spirit

(For believers) baptized88 in89 the Holy Spirit is a metaphor describing the new covenant believerrsquos

initial reception of the Holy Spirit at the moment of hisher conversion to the Lord Jesus Christ in

faith and repentance resulting in the Holy Spirit permanently indwelling the new believer and

incorporating him or her into the body of Christ90 This metaphor pictures the believer as being

85 The Gospel of Luke narrated what Jesus began ldquoto dordquo and ldquoto teachrdquo (both present infinitives) (Ac 11) For the

significance of the present tense in this verse see Archibald T Robertson RWP 34 86 JI Packer ldquoHoly Spiritrdquo New Dictionary of Theology eds Ferguson Wright Packer (Downers Grove IL

InterVarsity 1988) p 319 87 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 IDB 3636 88 All seven New Testament occurrences of ldquobaptized in the Spiritrdquo (Mt 311 Mk 18 Lk 316 Jn 133 cf Ac

15 1116 1 Cor 1213) use the verb baptizw the noun baptisma is never used 89 evn should be translated as locative (in) not as instrumental (by) ldquoAll NT examples of evn can be explained from

the point of view of the locativerdquo (Archibald T Robertson A Grammar of the Greek New Testament in the Light of

Historical Research [Nashville TN Broadman 1934] p 590) Thus believers are baptized in or with the Holy

Spiritmdashnot by the Spirit (cp 1 Cor 102) To be baptized ldquobyrdquo someone in the New Testament is always expressed by

the proposition u`po followed by a genitive nounmdashnot evn plus the dative See NIDNTT 31210 1208 (cited by

Grudem Systematic Theology p 768) 90 Cf ldquoBaptized in the Holy Spiritrdquo denotes ldquothe initial work of God of incorporating all believers first at Pentecost

then at Samaria [Ac 8] and again at Caesarea [Ac 10] into one unified body of Christ in the Holy Spirit Thereafter

20

immersed deluged engulfed and saturated in the Holy Spirit91 In the New Testament being

baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo92

With regard to believers The baptism in the Holy Spirit is

performed by Christ (Mt 311 Mk 18 Lk 31693 Jn 133 cf Ac 15 1116)

instantaneous (not a process)

(usually) simultaneous with conversion thus initiatory (like baptism in water) (Ac 1114ndash

18 157ndash11 1 Cor 1213)94

individually received (by every Christian at hisher conversion)

universal (every Christian is a recipient)

unrepeatable (once-for-all for each believer) and

permanent (it cannot be lost or forfeited Jn 1416f 1 Jn 227)

There are (at least) three primary effects from being baptized in the Holy Spirit

The Holy Spirit (Who is ldquothe Spirit of adoptionrdquo Ro 815) comes to permanently indwell

the new believer (whose body becomes a temple of the Holy Spirit)

The new believer is made a member of the spiritual body of Christ incorporated into the

spiritual organism called the church (1 Cor 121395) which is the new covenant temple of

God96

The Holy Spirit begins His fiery purifying of the believer (Lk 316 cp Ac 158f with

1116) and the church

With regard to unbelievers Jesus baptizing in a fiery-Spirit baptism (Lk 316 Ac 219ndash21) depicts

the judicial punishment of the wicked in unquenchable fire (Mt 312)

There are no New Testament commands or exhortations to be baptized inwithby the Holy Spirit

The Holy Spirit brings unity and cohesiveness to the body of Christ by his indwelling and

animating activity (Eph 43f NEB Phil 21f 1 Cor 1213 cf Ac 242ndash47 8 10) In addition to

unity the Holy Spirit also produces love (Ro 1530 Col 18) and fellowship (Phil 21ff 2 Cor

1314) in Christrsquos church Conversely strife disputes dissensions and factions are works of the

all who believe at the time of their conversion were brought by God in the Holy Spirit to join this body and to be part

of this one body that is called the believing church of Jesus Christrdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit

as the Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p

31) 91 Cf Immerse plunge drench overwhelm soak (BAGD pp 131f) ldquoThe Spirit is both around (1 Cor 1213a) and

within (v 13b)rdquo (NIDNTT 31210) The figurative usage conveys the thought ldquoto cause someone to have a highly

significant religious experience involving special manifestations of Godrsquos power and presencerdquo (JP Louw and

Eugene A Nida Greek-English Lexicon of the New Testament Based on Semantic Domains (L-N) 2 vols [NY United

Bible Societies 1989] 1539 5349) 92 Wayne Grudem Systematic Theology p 773 93 Baptizing inwith the Holy Spirit and fire depicts cleansing or purifying the righteous (cp Ac 158f with 1116) and

destroying the wicked 94 ldquoBaptism in the Spiritrdquo denotes ldquothe dwelling of God through his Holy Spirit at the moment of a believerrsquos salvationrdquo

(Craig L Blomberg ldquoBaptism of the Holy Spiritrdquo EDBT p 50)

Of course Jesusrsquo disciples were baptized in the Holy Spirit (Ac 2) subsequent to their conversion but that was because

of their unique place in the history of redemption The same could be said regarding the Samaritan converts in Acts

8 cf Frederick D Bruner A Theology of the Holy Spirit (Grand Rapids Eerdmans 1970) chapt 5 95 ldquoIn one Spirit we were all baptized so as to become one bodyrdquo (Fee on 1 Cor 1213 cf Eph 222) See commentaries

CK Barrett HNTC pp 288f Gordon D Fee NICNT pp 603ndash606 96 The Spirit defines the boundaries and character of the people of God (Ac 1115ndash17 192ndash6 1 Cor 1213) ldquoTo be

baptized into membership of the body is to be engraced with the charismministry which is each member of the bodyrsquos

particular function (charisma) within the body (127 11)rdquo (James DG Dunn ldquoBaptism in the Spirit Yet Once

MoremdashAgainrdquo Journal of Pentecostal Theology 191 (2010) 39)

21

flesh (Gal 520 Ro 84ndash6 cf Ja 314ndash18) the result of not being ldquoled by the Spiritrdquo (Gal 518)

not ldquowalk[ing] in the Spiritrdquo (Gal 525 Ro 84) and not having mature fruit of the Spirit (Gal

522f) or being unbelievers ldquonot having the Spiritrdquo (Jude 19)

Power for service

The Holy Spirit is ldquothe Spirit of gracerdquo (Heb 1029) As such he is the executor or administrator

and the dispenser of Godrsquos grace which is mediated by Jesus Christ (Jn 117) One way the Holy

Spirit administrates and dispenses Godrsquos grace is by distributing various gifts and ministries to

Godrsquos covenant people (1 Cor 1211 Heb 24 cf Ac 2028 132 4) In dispensing Godrsquos grace-

giftsmdashthereby empowering believers for servicemdashthe Holy Spirit manifests the active presence of

God in both the church and the world (p 9)

For example under the old covenant the Spirit of the Lord came upon various men to empower

them for civil and military leadership

the covenant mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note

wisdom cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah

(Jdg 1129) Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232)

Of these men Moses Joshua and David were also prophets97 and they wrote Scripture

The Spirit of the Lord also came upon several old covenant men to empower them to prophesy

the Seventy Elders (Nu 1116f 25f) Saul (1 Sm 1010 1923) Balaam (Nu 242) messengers of

Saul (1 Sm 1920) Amasa (1 Ch 1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2

Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115)

Under the new covenant the Holy Spirit empowers every believer for ministry The entire church

is to be prophetic (Ac 216ndash18 196 1 Cor 141 5 23f 26 31 39) and bearing witness to the

resurrected and reigning Lord Jesus Christ (Lk 2447ndash49 Ac 18 48ff 29ndash31 65 8 917 20

22 27 29 139ndash12 Ro 1519 1 Cor 24f 1 Th 15 cf Ac 532 610)98

Filled with the Spirit

ldquoDo not get drunk with wine for that is dissipation but be filled99 with the Spiritrdquo (Eph 518)

Since this command is addressed to Christians it can only mean that they are ordered to seek a

fuller manifestation of the Spirit than they have already experienced

ldquoTo be filled with the Spirit is to be filled with the immediate presence of God himself and it

therefore will result in feeling what God feels desiring what God desires doing what God wants

speaking by Godrsquos power praying and ministering in Godrsquos strength and knowing with the

97 Moses was a prophet (Nu 126ndash8 Dt 1815 3410ndash12 Ho 1213 Ac 322 737) David was a prophet (Ac 229f

cf 2 Sm 232 Ne 1224 36 Mt 2243Mk 1236) Joshua is not specifically called a prophet in Scripture but he was

certainly the recipient of special revelations from God (Jos 37ndash9 52 9 513ndash65 710ndash15 81f 18 108 116

131ndash7) Joshua also spoke prophetically (Jos 626 and 1 Ki 1634 cf Ecclus 461) performed a unique miracle (Jos

1013f) and added Scripture to the Mosaic writings (Jos 1026 Dt 341ndash12) 98 See Lukersquos use of dunamij in Acts (ten times 18 222 312 47 33 68 810 13 1038 1911) and Luke (fifteen

times 117 35 414 36 517 619 846 91 1013 19 1937 2126f 2269 2449) 99 plhrousqe is present passive imperative (be continually being filled)

22

knowledge which God himself givesrdquo100 Cf ldquoNever flag in zeal be aglow with the Spirit serve

the Lordrdquo (Ro 1211 RSV)

Repeated fillings with the Spirit

Being ldquofilledrdquo with the Spirit can happen to a Christian more than once Multiple fillings of the

Spirit are seen in the lives of Peter (Ac 24 [cp 113] 48 31) Paul (Ac 917 139) and many

other early believers (including the Apostle John Ac 24 431)

Peter And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

Then Peter filled with the Holy Spirit said to them Rulers of the people and elders of Israel (Ac

48)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

Paul And Ananias went his way and entered the house and laying his hands on him he said Brother

Saul the Lord Jesus who appeared to you on the road as you came has sent me that you may

receive your sight and be filled with the Holy Spirit (Ac 917)

Then Saul who also is called Paul filled with the Holy Spirit looked intently at him [Elymas] (Ac

139)

Apostle John and many early believers And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

See Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

Spiritual gifts and functions in the church

There are four primary passages teaching on spiritual gifts and the resultant diverse but

complementary functions in the body of Christ 1 Cor 124 7ndash11ff Ro 123ndash8 Eph 47ndash16 and

1 Pt 410f

Spiritual gifts may be defined as supernatural grace gifts from God to Christians empowering

them for service101 The two primary terms used in the New Testament for spiritual gifts are

100 Wayne Grudem Systematic Theology p 649 101 John Wimber defines spiritual gifts as ldquothe transrational manifestations of Godgiven by God for the purpose of

ministry taking place for the good of the Body of Christrdquo (Signs and Wonders and Church Growth 1 syllabus sec 4

p 1 ldquoSpiritual Gifts 1rdquo tape outline booklet sec 3 p 6) C Peter Wagner similarly states ldquoA spiritual gift is a special

attribute given by the Holy Spirit to every member of the Body of Christ according to Godrsquos grace for use within the

context of the Bodyrdquo (Your Spiritual Gifts Can Help Your Church Grow [Ventura CA Regal 1979] p 42) ldquoA

spiritual gift is any ability that is empowered by the Holy Spirit [1 Cor 1211] and used in any ministry of the church

[1 Cor 127 1426]rdquo (Wayne Grudem Systematic Theology p 1016) Cf Max Turner ldquoSpiritual Giftsrdquo New

Dictionary of Biblical Theology (NDBT) eds TD Alexander et al (Downers Grove IL InterVarsity 2000) p 790

EDT1 p 1042 ISBE rev 4602 EC 4331 New Dictionary of Theology (NDT) eds SB Ferguson et al (Downers

23

carismata102 (Ro 111 126 1 Cor 17 124 9 28 30f 1 Tim 414 2 Tim 16 1 Pt 410)mdash

emphasizing that these gifts are concrete manifestations or embodiments of Godrsquos grace

mediated through individual believers to others and

pneumatika103 (ldquospiritualrdquo Ro 111 1 Cor 121 141)mdashemphasizing that these gifts are

ldquofrom the Spirit and express the life and power of the Spiritrdquo104 They are ldquothe manifestation

of the Holy Spiritrdquo (1 Cor 127) mediated through individual believers to others105

The following table identifies and compares the spiritual gifts and ministries as found in the four

Pauline lists

Ro 126ndash8 1 Cor 128ndash10 1 Cor 1228ndash30 Eph 411

word of wisdom

word of knowledge

faith

gifts of healings gifts of healings

effectings of miracles workers of miracles

prophecy prophecy

distinguishings of spirits

kinds of tongues kinds of tongues

interpretation of tongues interpretation of tongues

service helps

exhorting

giving

Grove IL InterVarsity 1988) p 269 ISBE 52843 Millard J Erickson Concise Dictionary of Christian Theology

(Grand Rapids Baker 1986) p 63 102 BDAG 1081 BAGD 878f Th 667 NIDNTT 2121 TDNT 9403ndash406 L-N 569f WE Vine An Expository

Dictionary of New Testament Words 2 vols In 1 (Old Tappan NJ Fleming H Revell 1966) 2146f John R

Kohlenberger et al The Greek English Concordance to the New Testament (GEC) (Grand Rapids Zondervan 1997)

p 767 Fee suggests that in 1 Cor 12ndash14 the term charismata is restricted to ldquoSpirit manifestations in the community

and thus probably means something like lsquoconcrete expressions of grace manifested through the Spiritrsquos empoweringrsquordquo

(Gordon Fee ldquoGifts of the Spirit DPL p 340) ldquoThey are the concrete expression of charis grace coming to visible

effect in word or deedrdquo (WG Putman ldquoSpiritual Giftsrdquo NBD3 p 1130) Charisms are ldquoa means of gracerdquo (James

DG Dunn Romans p 734 cf ldquoSpiritual Giftsrdquo Baker Encyclopedia of the Bible (BEB) ed Walter A Elwell 4

vols (Grand Rapids Baker 1988) 41993) ldquoOnly the actual deed or word is the charisma hellip Charisma can only be

understood as a particular expression of charis hellip Charisma is always an event the gracious activity (evnerghma) of

God through a manrdquo (James DG Dunn Jesus and the Spirit pp 253f) ldquoCharisma is a concept which we owe almost

entirely to Paulrdquo (Dunn Jesus and the Spirit pp 205f) (In terms of etymology carisma probably derives directly

from the verb carizomai (give generously) rather than the noun carij (Max Turner ldquoSpiritual Gifts NDBT p 792

idem The Holy Spirit and Spiritual Gifts pp 262ndash267 contra Dunn) Derivation from carizomai would emphasize

gift as graciously given (rather than event of grace) highlighting the giverrsquos good will and favor (Turner)

Nevertheless ldquoPaul relates carisma to Godrsquos grace quite directly at 1 Cor 14 7 and Ro 126rdquo (Turner The Holy

Spirit and Spiritual Gifts p 266 n 17) 103 BDAG 837 BAGD 679 Th 523 L-N 143 1221 (cf 796) GEC p 631 pneumatikoj occurs together with

carisma in Ro 111 The two terms are clearly used interchangeably in 1 Cor 1231 and 141

They are ldquospiritualrdquo (pneumatikoj Ro 111 1 Cor 121 141 37) in the sense that they are ldquofrom the Spirit and

express the life and power of the Spiritrdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3706) ldquoIn Paulrsquos view the sort of

charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an evidence a disclosure a making

visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit p 212) 104 James DG Dunn ldquoSpiritrdquo NIDNTT 3706 105 ldquoSpiritual Giftsrdquo BEB 41992f

24

leading steerings

showing mercy

apostles apostles

prophets prophets

teaching teachers

evangelists

pastor-teachers

These lists are not exhaustive of all possible gifts and ministries106 For example deacons are not

included (cf Phil 11 1 Tim 38ndash13) neither is the gift of celibacy (1 Cor 77 cf Mt 1912)

In 1 Cor 121ndash7 gifts are described as evnerghmatamdashworkings of God (v 6) diakoniaimdashacts of

service given by the Lord (v 5) fanerwsijmdashmanifestation of the Spirit (v 7) pneumatika things

of the Spirit ie things the Spirit endowsenables (v 1 cf 141) for the common good of the

church (v 7) and carismatamdashgracious gifts granted by the Spirit (vv 4 8)107

Each member of the Trinity is involved in giving spiritual gifts the Father (1 Cor 1218 28 717)

the Son (Eph 47f) and the Holy Spirit (1 Cor 1211 Heb 24 cf Ac 2028 132 4 1 Tim 118

414 2 Tim 16)

Spiritual gifts may also be considered from the perspective of being eschatological gifts from the

resurrected and exalted Lord Jesus Christ (Eph 47ndash11 Ac 230ndash36) who is now manifesting his

power and performing his ministry through his body the church Thus spiritual gifts are part of

the heavenly prophetic-priestly-kingly ministry of the Lord by the Holy Spirit (cf Ac 11)108 (We

will discuss the Spirit and eschatology below)

To further explain what spiritual gifts are we will consider what spiritual gifts are not109 They are

not

natural talents110 (non-Christians have talents too)

106 For extensively documented definitions of each gift and ministry see Robert Fugate ldquoSpiritual Gifts Itemized and

Definedrdquo 107 Max Turner The Holy Spirit and Spiritual Gifts (Peabody MA Hendrickson 1996) p 261 108 EE Ellis ldquoSpiritual Giftsrdquo Interpreterrsquos Dictionary of the Bible Supplementary Volume ed Keith Crim

(Nashville TN Abingdon 1976) p 841 As previously noted the Gospel of Luke narrated what Jesus began ldquoto dordquo

and ldquoto teachrdquo (both present infinitives) (Ac 11) see Archibald T Robertson Word Pictures in the New Testament

34 109 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow pp 85ndash92 99ndash102 110 ldquoThese manifestations of the Spirit are marked out for Paul as given (not achieved by man) as expressions of divine

energy (not human potential or talent) as acts of service which promote the common good (not for personal edification

or aggrandizement) (1 Cor 124ndash7)rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3703) Elsewhere Dunn adds ldquoCharisma

is not to be confused with human talent and natural ability nowhere does charisma have the sense of a human capacity

heightened developed or transformed hellip So far as Paul was concerned charismata are the manifestation of

supernatural power Charisma is always God acting always the Spirit manifesting himself hellip For Paul every charisma

was supernatural hellip Charisma is characterized not by the exercise of manrsquos ability and talent but by unconditional

dependence on and openness to Godrdquo (1 Pt 411) (Jesus and the Spirit 255f)

For discussion of the differing views regarding spiritual gifts and natural talents see Siegfried Schatzmann A Pauline

Theology of Charismata 73ndash77 Max Turner The Holy Spirit and Spiritual Gifts 278 For a brief discussion of the

antithesis between the Holy Spirit and the unbelieving world see Robert E Fugate ldquoThe Person and Work of the

Holy Spiritrdquo p 25 (above)

Care must be taken not to interpret natural abilities vs spiritual gifts in terms of Roman Catholic Thomas Aquinasrsquo

nature vs grace dualism (based on Aristotle) or Aristotlersquos potentiality vs actuality dualism

25

the fruit of the Spirit (Gal 522f 1 Cor 1231ndash141)

Fruit of the Spirit Gifts of the Spirit

Every fruit is for every Christian Christians have different gifts and ministries

Manifests the character of Christ Manifest the power amp works of Christ (Mk 1617ndash

20 Ac 11)

Relates to mature Christian character

(ie what a Christian is)

Relate to differing functions and ministries in the

Body (ie what a Christian does)

Gifted Christians (1 Cor 17 1412) can be carnal

(31 3f 131ndash3)

Requires time to develop Given instantaneously (Ac 24 1044ndash46 196

Ro 111 1 Tim 414 2 Tim 16)

Is eternal (1 Cor 1313) Is temporal (1 Cor 138ndash12)

(ldquoA passage on fruit accompanies every one of the primary passages on giftsrdquo111)

normal Christian responsibilities (ie faith serving giving witnessing exhorting etc)

Satanrsquos counterfeit gifts (2 Tim 31 8f 13)112

Diversity of gifting is designed to foster unity in the body of Christ through mutual

interdependence (Ro 123ndash8 1 Cor 124ndash30 Eph 44ndash16) Each member of the body needs the

help of the others ldquoThe eye cannot say to the hand lsquoI have no need of yoursquo nor again the head to

the feet lsquoI have no need of yoursquordquo (1 Cor 1221 cf Ro 112) All members must do their part for

the body to come to maturity (Eph 413 16)

There are three primary purposes for spiritual gifts

To glorify God113 (1 Pt 410f)

To edify the church (1 Cor 127 143ndash5 12 17 26 Eph 412ndash16 1 Pt 410f)114 and

The conviction and conversion of unbelievers (1 Cor 1421ndash25 Mk 1615ndash20 Mt

2818ndash20 Ro 1518f)115

111 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow p 89 112 Biblical examples of Satanic miracles include Ex 7f Dt 131ndash3 Jb 112 26 Mt 722ff Mt 2424Mk 1322 2

Th 29 2 Tim 31 8f 13 Rv 1313ndash15 1613f 1920 113 The New Testament gives many examples of people glorifying God after miraculous healings and deliverances

from the power of Satan (Mt 98Mk 212Lk 525 Lk 716 Mt 1531 Lk 943 1313 Jn 114 40 Lk 1715 1843

Ac 38f 421 cf Jn 1412ndash14 2 Cor 120)

Glorifying God directly relates to the purpose for manrsquos creation ldquoManrsquos chief and highest end is to glorify God [Ro

1136 1 Cor 1031] and fully to enjoy Him forever [Ps 7324ndash28 Jn 1721ndash23]rdquo (Westminster Larger Catechism Q

1) 114 ldquoThe charismata are always to be seen as servicehellip as Godrsquos gifts for the body given to or better through the

individual lsquofor the common good [1 Cor 127]rsquordquo (James DG Dunn Jesus and the Spirit p 264) 115 WG Putman ldquoSpiritual Giftsrdquo The New Bible Dictionary (NBD3) eds I Howard Marshall et al 3rd ed (Grand

Rapids Eerdmans 1996) p 1130 For examples of signs and wonders being a catalyst for church growth see John

Wimber Power Evangelism pp 191f or Signs and Wonders and Church Growth 1 syllabus sec 5 pp 12ndash14

26

In sum116 the Triune God gives spiritual gifts to equip and empower the church to carry out her

God-given ministry of manifesting and extending the victorious all-encompassing kingdom of the

Lord Jesus Christ throughout the world (Mt 2818 Eph 120ndash22 410 1 Cor 1524ndash27 Jn 335

Phil 321) until Christ returns in glory (1 Cor 17 1310 Eph 411ndash13)

Holy Spirit empowers believers for spiritual warfare

Old Testament believers did not drive out demons

In sharp contrast when Jesus the Messiah came the Holy Spirit came upon Him at His baptism

and then immediately led Him into conflict with the devil (Lk 41ndash14 Mt 41ndash11 Mk 112f)

Apparently during this battle in the wilderness Jesus bound ldquothe strong manrdquo (Mk 327 Mt

1229 cp Lk 1121f) ie the devil Jesus ldquoreturned in the power of the Spiritrdquo (Lk 414) and

immediately began to drive out demons (Mk 123ndash27 32 34 39 311 etc) thereby manifesting

the presence of the kingdom of God (Mt 1228)

Jesus gave His disciples authority and power to drive out demons and commanded them to use it

when preaching the good news of the kingdom This was true for the twelve (Mt 101 8 Mk 67

12f Lk 91f cf Mk 315) the seventy (Lk 1017ndash20) and those receiving the great commission

(Mk 1615ndash20) When Jesusrsquo followers were driving out demons Satanrsquos kingdom was collapsing

(Lk 1017ndash19 1120ndash22) In the upper room Jesus taught that ldquoIt is the Spiritrsquos task to show how

the forces of darkness have been effectively overthrownrdquo (Jn 168 11)117

After His resurrection Jesus instructed His disciples not to begin the Great Commission yet but

to wait in Jerusalem until they were clothed with power from on high (Lk 2449) After His

ascension and enthronement the Lord Jesus poured out the Holy Spirit to empower the entire

church (Ac 233 36) Now all believers do warfare against the powers of darkness in Jesusrsquo name

(Mk 1617 Eph 617118 cf vv 10ndash18) The Book of Acts contains numerous examples of believers

driving out demons (Ac 516 87ndash11 Philip who was not an apostle but who was ldquofull of the

Spiritrdquo [63] drove demons out of many Samaritans [87] 1616ndash19 by Paul who had been led

by the Spirit to Philippi [vv 6ndash10] where he drove out a spirit of divination 1911ndash13 18f) The

Holy Spirit filled119 Paul empowering him to speak a prophetic curse against a magicianfalse

116 For additional study on spiritual gifts see Robert E Fugate ldquoIntroduction to Spiritual Giftsrdquo idem ldquoSpiritual Gifts

Itemized and Definedrdquo 117 Donald Guthrie New Testament Theology (Downers Grove IL InterVarsity 1981) p 533 ldquoWhat residual power

the prince of this world enjoys is further curtailed by the Holy Spirit the Counselor (Jn 1611)rdquo (DA Carson John

p 443) In Jn 1611 the verb κέκριται is perfect passive indicative (ie has been and now stands judgedcondemned) 118 The Greek term translated ldquoswordrdquo (macaira) denotes a short sword (2 foot or less) or dagger which was the

crucial offensive weapon in close combat The sword is the Word (r`hma) of God (including both Godrsquos spoken and

written Word Arnold 461f) The genitive ldquoof the Spiritrdquo ldquois probably a genitive of source indicating that the Spirit

makes the sword powerful and effective giving to it its cutting edge (Heb 412)rdquo (OrsquoBrien 482 cf Schnackenburg

279 Lincoln 451 Fee Godrsquos Empowering Presence 728 Hoehner 852) The sword of the Spirit is to be used in

resisting Satanic temptations (Mt 44 7 10 Lk 44 8 12) (Hoehner 853 Morris 207f Bruce 409f Eadie 473)

speaking prophetic curses (Ac 136ndash11) and proclaiming the gospel of the kingdom in the power of the Spirit

(including healings and exorcisms Lk 109 17ndash19) (OrsquoBrien 482 Fee 729 Lincoln 451 Schnackenburg 280

Barth 2200 Salmond 388) (See Arnold 462f cf Stott 282) Using the sword of the Spirit involves ldquospeaking the

words of God in Christrsquos name empowered by Godrsquos Spiritrdquo (Hoehner 853) The commands of Eph 610ndash18 are

ldquodirected to both the individual and the corporate body hellip The Roman soldier did not fight alonerdquo (Hoehner 853)

The sword of the Spirit is held in the belt of truth (Hoehner 852) Cf Rv 116 212 16 1913 15 119 This was most likely an immediate filling with the Spirit ldquoa special enabling of the Spirit for the ministry he is

about to exercisehellipprophetichellipcurserdquo (Peterson 381) See the appendix ldquoFilled with the Spiritrdquo and ldquoFull of the

Spiritrdquo in Luke-Actsrdquo below Paul ldquoconfronts the magician directly under the Spiritrsquos guidancerdquo (Bock 445)

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

19

While Peter thought about the vision the Spirit said to him ldquoBehold three men are seeking

you 20 ldquoArise therefore go down and go with them doubting nothing for I have sent themrdquo

(Ac 1019ndash20 cf 1112)

As they ministered to the Lord and fasted the Holy Spirit said ldquoNow separate to Me Barnabas

and Saul for the work to which I have called themrdquo 3 Then having fasted and prayed and

laid hands on them they sent them away 4 So being sent out by the Holy Spirit they went

down to Seleucia and from there they sailed to Cyprus (Ac 132ndash4)

For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these

necessary things (Ac 1528)

Now when they had gone through Phrygia and the region of Galatia they were forbidden by

the Holy Spirit to preach the word in Asia 7 After they had come to Mysia they tried to go

into Bithynia but the Spirit did not permit them (Ac 166ndash7)

ldquoAnd see now I go bound in the spirit to Jerusalem not knowing the things that will happen

to me there 23 ldquoexcept that the Holy Spirit testifies in every city saying that chains and

tribulations await merdquo (Ac 2022ndash23)

The church

Because of the Holy Spiritrsquos work the church is an organism not an organization It is the body

of Christ comprised of re-created humans The church is also the temple of the Holy Spirit (1 Cor

316 Eph 220ndash22) The Holy Spirit unites Christ and the believer (1 Cor 617) In so doing the

Holy Spirit mediates the present ministry of the exalted Lord Jesus Christmdashwho is the head of his

body the church (Eph 122f 523 Col 118)mdashin and through the church (Ac 11ff85) As Christrsquos

agent (Ac 167 Ro 89 Gal 46 Ph 119) the Holy Spirit acts as Lord in the church (2 Cor 317f)86

The Spirit is now experienced as the power of the risen Christ The Holy Spirit now cannot be

experienced apart from Christ87

Baptized in the Holy Spirit

(For believers) baptized88 in89 the Holy Spirit is a metaphor describing the new covenant believerrsquos

initial reception of the Holy Spirit at the moment of hisher conversion to the Lord Jesus Christ in

faith and repentance resulting in the Holy Spirit permanently indwelling the new believer and

incorporating him or her into the body of Christ90 This metaphor pictures the believer as being

85 The Gospel of Luke narrated what Jesus began ldquoto dordquo and ldquoto teachrdquo (both present infinitives) (Ac 11) For the

significance of the present tense in this verse see Archibald T Robertson RWP 34 86 JI Packer ldquoHoly Spiritrdquo New Dictionary of Theology eds Ferguson Wright Packer (Downers Grove IL

InterVarsity 1988) p 319 87 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 IDB 3636 88 All seven New Testament occurrences of ldquobaptized in the Spiritrdquo (Mt 311 Mk 18 Lk 316 Jn 133 cf Ac

15 1116 1 Cor 1213) use the verb baptizw the noun baptisma is never used 89 evn should be translated as locative (in) not as instrumental (by) ldquoAll NT examples of evn can be explained from

the point of view of the locativerdquo (Archibald T Robertson A Grammar of the Greek New Testament in the Light of

Historical Research [Nashville TN Broadman 1934] p 590) Thus believers are baptized in or with the Holy

Spiritmdashnot by the Spirit (cp 1 Cor 102) To be baptized ldquobyrdquo someone in the New Testament is always expressed by

the proposition u`po followed by a genitive nounmdashnot evn plus the dative See NIDNTT 31210 1208 (cited by

Grudem Systematic Theology p 768) 90 Cf ldquoBaptized in the Holy Spiritrdquo denotes ldquothe initial work of God of incorporating all believers first at Pentecost

then at Samaria [Ac 8] and again at Caesarea [Ac 10] into one unified body of Christ in the Holy Spirit Thereafter

20

immersed deluged engulfed and saturated in the Holy Spirit91 In the New Testament being

baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo92

With regard to believers The baptism in the Holy Spirit is

performed by Christ (Mt 311 Mk 18 Lk 31693 Jn 133 cf Ac 15 1116)

instantaneous (not a process)

(usually) simultaneous with conversion thus initiatory (like baptism in water) (Ac 1114ndash

18 157ndash11 1 Cor 1213)94

individually received (by every Christian at hisher conversion)

universal (every Christian is a recipient)

unrepeatable (once-for-all for each believer) and

permanent (it cannot be lost or forfeited Jn 1416f 1 Jn 227)

There are (at least) three primary effects from being baptized in the Holy Spirit

The Holy Spirit (Who is ldquothe Spirit of adoptionrdquo Ro 815) comes to permanently indwell

the new believer (whose body becomes a temple of the Holy Spirit)

The new believer is made a member of the spiritual body of Christ incorporated into the

spiritual organism called the church (1 Cor 121395) which is the new covenant temple of

God96

The Holy Spirit begins His fiery purifying of the believer (Lk 316 cp Ac 158f with

1116) and the church

With regard to unbelievers Jesus baptizing in a fiery-Spirit baptism (Lk 316 Ac 219ndash21) depicts

the judicial punishment of the wicked in unquenchable fire (Mt 312)

There are no New Testament commands or exhortations to be baptized inwithby the Holy Spirit

The Holy Spirit brings unity and cohesiveness to the body of Christ by his indwelling and

animating activity (Eph 43f NEB Phil 21f 1 Cor 1213 cf Ac 242ndash47 8 10) In addition to

unity the Holy Spirit also produces love (Ro 1530 Col 18) and fellowship (Phil 21ff 2 Cor

1314) in Christrsquos church Conversely strife disputes dissensions and factions are works of the

all who believe at the time of their conversion were brought by God in the Holy Spirit to join this body and to be part

of this one body that is called the believing church of Jesus Christrdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit

as the Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p

31) 91 Cf Immerse plunge drench overwhelm soak (BAGD pp 131f) ldquoThe Spirit is both around (1 Cor 1213a) and

within (v 13b)rdquo (NIDNTT 31210) The figurative usage conveys the thought ldquoto cause someone to have a highly

significant religious experience involving special manifestations of Godrsquos power and presencerdquo (JP Louw and

Eugene A Nida Greek-English Lexicon of the New Testament Based on Semantic Domains (L-N) 2 vols [NY United

Bible Societies 1989] 1539 5349) 92 Wayne Grudem Systematic Theology p 773 93 Baptizing inwith the Holy Spirit and fire depicts cleansing or purifying the righteous (cp Ac 158f with 1116) and

destroying the wicked 94 ldquoBaptism in the Spiritrdquo denotes ldquothe dwelling of God through his Holy Spirit at the moment of a believerrsquos salvationrdquo

(Craig L Blomberg ldquoBaptism of the Holy Spiritrdquo EDBT p 50)

Of course Jesusrsquo disciples were baptized in the Holy Spirit (Ac 2) subsequent to their conversion but that was because

of their unique place in the history of redemption The same could be said regarding the Samaritan converts in Acts

8 cf Frederick D Bruner A Theology of the Holy Spirit (Grand Rapids Eerdmans 1970) chapt 5 95 ldquoIn one Spirit we were all baptized so as to become one bodyrdquo (Fee on 1 Cor 1213 cf Eph 222) See commentaries

CK Barrett HNTC pp 288f Gordon D Fee NICNT pp 603ndash606 96 The Spirit defines the boundaries and character of the people of God (Ac 1115ndash17 192ndash6 1 Cor 1213) ldquoTo be

baptized into membership of the body is to be engraced with the charismministry which is each member of the bodyrsquos

particular function (charisma) within the body (127 11)rdquo (James DG Dunn ldquoBaptism in the Spirit Yet Once

MoremdashAgainrdquo Journal of Pentecostal Theology 191 (2010) 39)

21

flesh (Gal 520 Ro 84ndash6 cf Ja 314ndash18) the result of not being ldquoled by the Spiritrdquo (Gal 518)

not ldquowalk[ing] in the Spiritrdquo (Gal 525 Ro 84) and not having mature fruit of the Spirit (Gal

522f) or being unbelievers ldquonot having the Spiritrdquo (Jude 19)

Power for service

The Holy Spirit is ldquothe Spirit of gracerdquo (Heb 1029) As such he is the executor or administrator

and the dispenser of Godrsquos grace which is mediated by Jesus Christ (Jn 117) One way the Holy

Spirit administrates and dispenses Godrsquos grace is by distributing various gifts and ministries to

Godrsquos covenant people (1 Cor 1211 Heb 24 cf Ac 2028 132 4) In dispensing Godrsquos grace-

giftsmdashthereby empowering believers for servicemdashthe Holy Spirit manifests the active presence of

God in both the church and the world (p 9)

For example under the old covenant the Spirit of the Lord came upon various men to empower

them for civil and military leadership

the covenant mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note

wisdom cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah

(Jdg 1129) Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232)

Of these men Moses Joshua and David were also prophets97 and they wrote Scripture

The Spirit of the Lord also came upon several old covenant men to empower them to prophesy

the Seventy Elders (Nu 1116f 25f) Saul (1 Sm 1010 1923) Balaam (Nu 242) messengers of

Saul (1 Sm 1920) Amasa (1 Ch 1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2

Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115)

Under the new covenant the Holy Spirit empowers every believer for ministry The entire church

is to be prophetic (Ac 216ndash18 196 1 Cor 141 5 23f 26 31 39) and bearing witness to the

resurrected and reigning Lord Jesus Christ (Lk 2447ndash49 Ac 18 48ff 29ndash31 65 8 917 20

22 27 29 139ndash12 Ro 1519 1 Cor 24f 1 Th 15 cf Ac 532 610)98

Filled with the Spirit

ldquoDo not get drunk with wine for that is dissipation but be filled99 with the Spiritrdquo (Eph 518)

Since this command is addressed to Christians it can only mean that they are ordered to seek a

fuller manifestation of the Spirit than they have already experienced

ldquoTo be filled with the Spirit is to be filled with the immediate presence of God himself and it

therefore will result in feeling what God feels desiring what God desires doing what God wants

speaking by Godrsquos power praying and ministering in Godrsquos strength and knowing with the

97 Moses was a prophet (Nu 126ndash8 Dt 1815 3410ndash12 Ho 1213 Ac 322 737) David was a prophet (Ac 229f

cf 2 Sm 232 Ne 1224 36 Mt 2243Mk 1236) Joshua is not specifically called a prophet in Scripture but he was

certainly the recipient of special revelations from God (Jos 37ndash9 52 9 513ndash65 710ndash15 81f 18 108 116

131ndash7) Joshua also spoke prophetically (Jos 626 and 1 Ki 1634 cf Ecclus 461) performed a unique miracle (Jos

1013f) and added Scripture to the Mosaic writings (Jos 1026 Dt 341ndash12) 98 See Lukersquos use of dunamij in Acts (ten times 18 222 312 47 33 68 810 13 1038 1911) and Luke (fifteen

times 117 35 414 36 517 619 846 91 1013 19 1937 2126f 2269 2449) 99 plhrousqe is present passive imperative (be continually being filled)

22

knowledge which God himself givesrdquo100 Cf ldquoNever flag in zeal be aglow with the Spirit serve

the Lordrdquo (Ro 1211 RSV)

Repeated fillings with the Spirit

Being ldquofilledrdquo with the Spirit can happen to a Christian more than once Multiple fillings of the

Spirit are seen in the lives of Peter (Ac 24 [cp 113] 48 31) Paul (Ac 917 139) and many

other early believers (including the Apostle John Ac 24 431)

Peter And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

Then Peter filled with the Holy Spirit said to them Rulers of the people and elders of Israel (Ac

48)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

Paul And Ananias went his way and entered the house and laying his hands on him he said Brother

Saul the Lord Jesus who appeared to you on the road as you came has sent me that you may

receive your sight and be filled with the Holy Spirit (Ac 917)

Then Saul who also is called Paul filled with the Holy Spirit looked intently at him [Elymas] (Ac

139)

Apostle John and many early believers And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

See Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

Spiritual gifts and functions in the church

There are four primary passages teaching on spiritual gifts and the resultant diverse but

complementary functions in the body of Christ 1 Cor 124 7ndash11ff Ro 123ndash8 Eph 47ndash16 and

1 Pt 410f

Spiritual gifts may be defined as supernatural grace gifts from God to Christians empowering

them for service101 The two primary terms used in the New Testament for spiritual gifts are

100 Wayne Grudem Systematic Theology p 649 101 John Wimber defines spiritual gifts as ldquothe transrational manifestations of Godgiven by God for the purpose of

ministry taking place for the good of the Body of Christrdquo (Signs and Wonders and Church Growth 1 syllabus sec 4

p 1 ldquoSpiritual Gifts 1rdquo tape outline booklet sec 3 p 6) C Peter Wagner similarly states ldquoA spiritual gift is a special

attribute given by the Holy Spirit to every member of the Body of Christ according to Godrsquos grace for use within the

context of the Bodyrdquo (Your Spiritual Gifts Can Help Your Church Grow [Ventura CA Regal 1979] p 42) ldquoA

spiritual gift is any ability that is empowered by the Holy Spirit [1 Cor 1211] and used in any ministry of the church

[1 Cor 127 1426]rdquo (Wayne Grudem Systematic Theology p 1016) Cf Max Turner ldquoSpiritual Giftsrdquo New

Dictionary of Biblical Theology (NDBT) eds TD Alexander et al (Downers Grove IL InterVarsity 2000) p 790

EDT1 p 1042 ISBE rev 4602 EC 4331 New Dictionary of Theology (NDT) eds SB Ferguson et al (Downers

23

carismata102 (Ro 111 126 1 Cor 17 124 9 28 30f 1 Tim 414 2 Tim 16 1 Pt 410)mdash

emphasizing that these gifts are concrete manifestations or embodiments of Godrsquos grace

mediated through individual believers to others and

pneumatika103 (ldquospiritualrdquo Ro 111 1 Cor 121 141)mdashemphasizing that these gifts are

ldquofrom the Spirit and express the life and power of the Spiritrdquo104 They are ldquothe manifestation

of the Holy Spiritrdquo (1 Cor 127) mediated through individual believers to others105

The following table identifies and compares the spiritual gifts and ministries as found in the four

Pauline lists

Ro 126ndash8 1 Cor 128ndash10 1 Cor 1228ndash30 Eph 411

word of wisdom

word of knowledge

faith

gifts of healings gifts of healings

effectings of miracles workers of miracles

prophecy prophecy

distinguishings of spirits

kinds of tongues kinds of tongues

interpretation of tongues interpretation of tongues

service helps

exhorting

giving

Grove IL InterVarsity 1988) p 269 ISBE 52843 Millard J Erickson Concise Dictionary of Christian Theology

(Grand Rapids Baker 1986) p 63 102 BDAG 1081 BAGD 878f Th 667 NIDNTT 2121 TDNT 9403ndash406 L-N 569f WE Vine An Expository

Dictionary of New Testament Words 2 vols In 1 (Old Tappan NJ Fleming H Revell 1966) 2146f John R

Kohlenberger et al The Greek English Concordance to the New Testament (GEC) (Grand Rapids Zondervan 1997)

p 767 Fee suggests that in 1 Cor 12ndash14 the term charismata is restricted to ldquoSpirit manifestations in the community

and thus probably means something like lsquoconcrete expressions of grace manifested through the Spiritrsquos empoweringrsquordquo

(Gordon Fee ldquoGifts of the Spirit DPL p 340) ldquoThey are the concrete expression of charis grace coming to visible

effect in word or deedrdquo (WG Putman ldquoSpiritual Giftsrdquo NBD3 p 1130) Charisms are ldquoa means of gracerdquo (James

DG Dunn Romans p 734 cf ldquoSpiritual Giftsrdquo Baker Encyclopedia of the Bible (BEB) ed Walter A Elwell 4

vols (Grand Rapids Baker 1988) 41993) ldquoOnly the actual deed or word is the charisma hellip Charisma can only be

understood as a particular expression of charis hellip Charisma is always an event the gracious activity (evnerghma) of

God through a manrdquo (James DG Dunn Jesus and the Spirit pp 253f) ldquoCharisma is a concept which we owe almost

entirely to Paulrdquo (Dunn Jesus and the Spirit pp 205f) (In terms of etymology carisma probably derives directly

from the verb carizomai (give generously) rather than the noun carij (Max Turner ldquoSpiritual Gifts NDBT p 792

idem The Holy Spirit and Spiritual Gifts pp 262ndash267 contra Dunn) Derivation from carizomai would emphasize

gift as graciously given (rather than event of grace) highlighting the giverrsquos good will and favor (Turner)

Nevertheless ldquoPaul relates carisma to Godrsquos grace quite directly at 1 Cor 14 7 and Ro 126rdquo (Turner The Holy

Spirit and Spiritual Gifts p 266 n 17) 103 BDAG 837 BAGD 679 Th 523 L-N 143 1221 (cf 796) GEC p 631 pneumatikoj occurs together with

carisma in Ro 111 The two terms are clearly used interchangeably in 1 Cor 1231 and 141

They are ldquospiritualrdquo (pneumatikoj Ro 111 1 Cor 121 141 37) in the sense that they are ldquofrom the Spirit and

express the life and power of the Spiritrdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3706) ldquoIn Paulrsquos view the sort of

charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an evidence a disclosure a making

visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit p 212) 104 James DG Dunn ldquoSpiritrdquo NIDNTT 3706 105 ldquoSpiritual Giftsrdquo BEB 41992f

24

leading steerings

showing mercy

apostles apostles

prophets prophets

teaching teachers

evangelists

pastor-teachers

These lists are not exhaustive of all possible gifts and ministries106 For example deacons are not

included (cf Phil 11 1 Tim 38ndash13) neither is the gift of celibacy (1 Cor 77 cf Mt 1912)

In 1 Cor 121ndash7 gifts are described as evnerghmatamdashworkings of God (v 6) diakoniaimdashacts of

service given by the Lord (v 5) fanerwsijmdashmanifestation of the Spirit (v 7) pneumatika things

of the Spirit ie things the Spirit endowsenables (v 1 cf 141) for the common good of the

church (v 7) and carismatamdashgracious gifts granted by the Spirit (vv 4 8)107

Each member of the Trinity is involved in giving spiritual gifts the Father (1 Cor 1218 28 717)

the Son (Eph 47f) and the Holy Spirit (1 Cor 1211 Heb 24 cf Ac 2028 132 4 1 Tim 118

414 2 Tim 16)

Spiritual gifts may also be considered from the perspective of being eschatological gifts from the

resurrected and exalted Lord Jesus Christ (Eph 47ndash11 Ac 230ndash36) who is now manifesting his

power and performing his ministry through his body the church Thus spiritual gifts are part of

the heavenly prophetic-priestly-kingly ministry of the Lord by the Holy Spirit (cf Ac 11)108 (We

will discuss the Spirit and eschatology below)

To further explain what spiritual gifts are we will consider what spiritual gifts are not109 They are

not

natural talents110 (non-Christians have talents too)

106 For extensively documented definitions of each gift and ministry see Robert Fugate ldquoSpiritual Gifts Itemized and

Definedrdquo 107 Max Turner The Holy Spirit and Spiritual Gifts (Peabody MA Hendrickson 1996) p 261 108 EE Ellis ldquoSpiritual Giftsrdquo Interpreterrsquos Dictionary of the Bible Supplementary Volume ed Keith Crim

(Nashville TN Abingdon 1976) p 841 As previously noted the Gospel of Luke narrated what Jesus began ldquoto dordquo

and ldquoto teachrdquo (both present infinitives) (Ac 11) see Archibald T Robertson Word Pictures in the New Testament

34 109 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow pp 85ndash92 99ndash102 110 ldquoThese manifestations of the Spirit are marked out for Paul as given (not achieved by man) as expressions of divine

energy (not human potential or talent) as acts of service which promote the common good (not for personal edification

or aggrandizement) (1 Cor 124ndash7)rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3703) Elsewhere Dunn adds ldquoCharisma

is not to be confused with human talent and natural ability nowhere does charisma have the sense of a human capacity

heightened developed or transformed hellip So far as Paul was concerned charismata are the manifestation of

supernatural power Charisma is always God acting always the Spirit manifesting himself hellip For Paul every charisma

was supernatural hellip Charisma is characterized not by the exercise of manrsquos ability and talent but by unconditional

dependence on and openness to Godrdquo (1 Pt 411) (Jesus and the Spirit 255f)

For discussion of the differing views regarding spiritual gifts and natural talents see Siegfried Schatzmann A Pauline

Theology of Charismata 73ndash77 Max Turner The Holy Spirit and Spiritual Gifts 278 For a brief discussion of the

antithesis between the Holy Spirit and the unbelieving world see Robert E Fugate ldquoThe Person and Work of the

Holy Spiritrdquo p 25 (above)

Care must be taken not to interpret natural abilities vs spiritual gifts in terms of Roman Catholic Thomas Aquinasrsquo

nature vs grace dualism (based on Aristotle) or Aristotlersquos potentiality vs actuality dualism

25

the fruit of the Spirit (Gal 522f 1 Cor 1231ndash141)

Fruit of the Spirit Gifts of the Spirit

Every fruit is for every Christian Christians have different gifts and ministries

Manifests the character of Christ Manifest the power amp works of Christ (Mk 1617ndash

20 Ac 11)

Relates to mature Christian character

(ie what a Christian is)

Relate to differing functions and ministries in the

Body (ie what a Christian does)

Gifted Christians (1 Cor 17 1412) can be carnal

(31 3f 131ndash3)

Requires time to develop Given instantaneously (Ac 24 1044ndash46 196

Ro 111 1 Tim 414 2 Tim 16)

Is eternal (1 Cor 1313) Is temporal (1 Cor 138ndash12)

(ldquoA passage on fruit accompanies every one of the primary passages on giftsrdquo111)

normal Christian responsibilities (ie faith serving giving witnessing exhorting etc)

Satanrsquos counterfeit gifts (2 Tim 31 8f 13)112

Diversity of gifting is designed to foster unity in the body of Christ through mutual

interdependence (Ro 123ndash8 1 Cor 124ndash30 Eph 44ndash16) Each member of the body needs the

help of the others ldquoThe eye cannot say to the hand lsquoI have no need of yoursquo nor again the head to

the feet lsquoI have no need of yoursquordquo (1 Cor 1221 cf Ro 112) All members must do their part for

the body to come to maturity (Eph 413 16)

There are three primary purposes for spiritual gifts

To glorify God113 (1 Pt 410f)

To edify the church (1 Cor 127 143ndash5 12 17 26 Eph 412ndash16 1 Pt 410f)114 and

The conviction and conversion of unbelievers (1 Cor 1421ndash25 Mk 1615ndash20 Mt

2818ndash20 Ro 1518f)115

111 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow p 89 112 Biblical examples of Satanic miracles include Ex 7f Dt 131ndash3 Jb 112 26 Mt 722ff Mt 2424Mk 1322 2

Th 29 2 Tim 31 8f 13 Rv 1313ndash15 1613f 1920 113 The New Testament gives many examples of people glorifying God after miraculous healings and deliverances

from the power of Satan (Mt 98Mk 212Lk 525 Lk 716 Mt 1531 Lk 943 1313 Jn 114 40 Lk 1715 1843

Ac 38f 421 cf Jn 1412ndash14 2 Cor 120)

Glorifying God directly relates to the purpose for manrsquos creation ldquoManrsquos chief and highest end is to glorify God [Ro

1136 1 Cor 1031] and fully to enjoy Him forever [Ps 7324ndash28 Jn 1721ndash23]rdquo (Westminster Larger Catechism Q

1) 114 ldquoThe charismata are always to be seen as servicehellip as Godrsquos gifts for the body given to or better through the

individual lsquofor the common good [1 Cor 127]rsquordquo (James DG Dunn Jesus and the Spirit p 264) 115 WG Putman ldquoSpiritual Giftsrdquo The New Bible Dictionary (NBD3) eds I Howard Marshall et al 3rd ed (Grand

Rapids Eerdmans 1996) p 1130 For examples of signs and wonders being a catalyst for church growth see John

Wimber Power Evangelism pp 191f or Signs and Wonders and Church Growth 1 syllabus sec 5 pp 12ndash14

26

In sum116 the Triune God gives spiritual gifts to equip and empower the church to carry out her

God-given ministry of manifesting and extending the victorious all-encompassing kingdom of the

Lord Jesus Christ throughout the world (Mt 2818 Eph 120ndash22 410 1 Cor 1524ndash27 Jn 335

Phil 321) until Christ returns in glory (1 Cor 17 1310 Eph 411ndash13)

Holy Spirit empowers believers for spiritual warfare

Old Testament believers did not drive out demons

In sharp contrast when Jesus the Messiah came the Holy Spirit came upon Him at His baptism

and then immediately led Him into conflict with the devil (Lk 41ndash14 Mt 41ndash11 Mk 112f)

Apparently during this battle in the wilderness Jesus bound ldquothe strong manrdquo (Mk 327 Mt

1229 cp Lk 1121f) ie the devil Jesus ldquoreturned in the power of the Spiritrdquo (Lk 414) and

immediately began to drive out demons (Mk 123ndash27 32 34 39 311 etc) thereby manifesting

the presence of the kingdom of God (Mt 1228)

Jesus gave His disciples authority and power to drive out demons and commanded them to use it

when preaching the good news of the kingdom This was true for the twelve (Mt 101 8 Mk 67

12f Lk 91f cf Mk 315) the seventy (Lk 1017ndash20) and those receiving the great commission

(Mk 1615ndash20) When Jesusrsquo followers were driving out demons Satanrsquos kingdom was collapsing

(Lk 1017ndash19 1120ndash22) In the upper room Jesus taught that ldquoIt is the Spiritrsquos task to show how

the forces of darkness have been effectively overthrownrdquo (Jn 168 11)117

After His resurrection Jesus instructed His disciples not to begin the Great Commission yet but

to wait in Jerusalem until they were clothed with power from on high (Lk 2449) After His

ascension and enthronement the Lord Jesus poured out the Holy Spirit to empower the entire

church (Ac 233 36) Now all believers do warfare against the powers of darkness in Jesusrsquo name

(Mk 1617 Eph 617118 cf vv 10ndash18) The Book of Acts contains numerous examples of believers

driving out demons (Ac 516 87ndash11 Philip who was not an apostle but who was ldquofull of the

Spiritrdquo [63] drove demons out of many Samaritans [87] 1616ndash19 by Paul who had been led

by the Spirit to Philippi [vv 6ndash10] where he drove out a spirit of divination 1911ndash13 18f) The

Holy Spirit filled119 Paul empowering him to speak a prophetic curse against a magicianfalse

116 For additional study on spiritual gifts see Robert E Fugate ldquoIntroduction to Spiritual Giftsrdquo idem ldquoSpiritual Gifts

Itemized and Definedrdquo 117 Donald Guthrie New Testament Theology (Downers Grove IL InterVarsity 1981) p 533 ldquoWhat residual power

the prince of this world enjoys is further curtailed by the Holy Spirit the Counselor (Jn 1611)rdquo (DA Carson John

p 443) In Jn 1611 the verb κέκριται is perfect passive indicative (ie has been and now stands judgedcondemned) 118 The Greek term translated ldquoswordrdquo (macaira) denotes a short sword (2 foot or less) or dagger which was the

crucial offensive weapon in close combat The sword is the Word (r`hma) of God (including both Godrsquos spoken and

written Word Arnold 461f) The genitive ldquoof the Spiritrdquo ldquois probably a genitive of source indicating that the Spirit

makes the sword powerful and effective giving to it its cutting edge (Heb 412)rdquo (OrsquoBrien 482 cf Schnackenburg

279 Lincoln 451 Fee Godrsquos Empowering Presence 728 Hoehner 852) The sword of the Spirit is to be used in

resisting Satanic temptations (Mt 44 7 10 Lk 44 8 12) (Hoehner 853 Morris 207f Bruce 409f Eadie 473)

speaking prophetic curses (Ac 136ndash11) and proclaiming the gospel of the kingdom in the power of the Spirit

(including healings and exorcisms Lk 109 17ndash19) (OrsquoBrien 482 Fee 729 Lincoln 451 Schnackenburg 280

Barth 2200 Salmond 388) (See Arnold 462f cf Stott 282) Using the sword of the Spirit involves ldquospeaking the

words of God in Christrsquos name empowered by Godrsquos Spiritrdquo (Hoehner 853) The commands of Eph 610ndash18 are

ldquodirected to both the individual and the corporate body hellip The Roman soldier did not fight alonerdquo (Hoehner 853)

The sword of the Spirit is held in the belt of truth (Hoehner 852) Cf Rv 116 212 16 1913 15 119 This was most likely an immediate filling with the Spirit ldquoa special enabling of the Spirit for the ministry he is

about to exercisehellipprophetichellipcurserdquo (Peterson 381) See the appendix ldquoFilled with the Spiritrdquo and ldquoFull of the

Spiritrdquo in Luke-Actsrdquo below Paul ldquoconfronts the magician directly under the Spiritrsquos guidancerdquo (Bock 445)

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

20

immersed deluged engulfed and saturated in the Holy Spirit91 In the New Testament being

baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo92

With regard to believers The baptism in the Holy Spirit is

performed by Christ (Mt 311 Mk 18 Lk 31693 Jn 133 cf Ac 15 1116)

instantaneous (not a process)

(usually) simultaneous with conversion thus initiatory (like baptism in water) (Ac 1114ndash

18 157ndash11 1 Cor 1213)94

individually received (by every Christian at hisher conversion)

universal (every Christian is a recipient)

unrepeatable (once-for-all for each believer) and

permanent (it cannot be lost or forfeited Jn 1416f 1 Jn 227)

There are (at least) three primary effects from being baptized in the Holy Spirit

The Holy Spirit (Who is ldquothe Spirit of adoptionrdquo Ro 815) comes to permanently indwell

the new believer (whose body becomes a temple of the Holy Spirit)

The new believer is made a member of the spiritual body of Christ incorporated into the

spiritual organism called the church (1 Cor 121395) which is the new covenant temple of

God96

The Holy Spirit begins His fiery purifying of the believer (Lk 316 cp Ac 158f with

1116) and the church

With regard to unbelievers Jesus baptizing in a fiery-Spirit baptism (Lk 316 Ac 219ndash21) depicts

the judicial punishment of the wicked in unquenchable fire (Mt 312)

There are no New Testament commands or exhortations to be baptized inwithby the Holy Spirit

The Holy Spirit brings unity and cohesiveness to the body of Christ by his indwelling and

animating activity (Eph 43f NEB Phil 21f 1 Cor 1213 cf Ac 242ndash47 8 10) In addition to

unity the Holy Spirit also produces love (Ro 1530 Col 18) and fellowship (Phil 21ff 2 Cor

1314) in Christrsquos church Conversely strife disputes dissensions and factions are works of the

all who believe at the time of their conversion were brought by God in the Holy Spirit to join this body and to be part

of this one body that is called the believing church of Jesus Christrdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit

as the Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p

31) 91 Cf Immerse plunge drench overwhelm soak (BAGD pp 131f) ldquoThe Spirit is both around (1 Cor 1213a) and

within (v 13b)rdquo (NIDNTT 31210) The figurative usage conveys the thought ldquoto cause someone to have a highly

significant religious experience involving special manifestations of Godrsquos power and presencerdquo (JP Louw and

Eugene A Nida Greek-English Lexicon of the New Testament Based on Semantic Domains (L-N) 2 vols [NY United

Bible Societies 1989] 1539 5349) 92 Wayne Grudem Systematic Theology p 773 93 Baptizing inwith the Holy Spirit and fire depicts cleansing or purifying the righteous (cp Ac 158f with 1116) and

destroying the wicked 94 ldquoBaptism in the Spiritrdquo denotes ldquothe dwelling of God through his Holy Spirit at the moment of a believerrsquos salvationrdquo

(Craig L Blomberg ldquoBaptism of the Holy Spiritrdquo EDBT p 50)

Of course Jesusrsquo disciples were baptized in the Holy Spirit (Ac 2) subsequent to their conversion but that was because

of their unique place in the history of redemption The same could be said regarding the Samaritan converts in Acts

8 cf Frederick D Bruner A Theology of the Holy Spirit (Grand Rapids Eerdmans 1970) chapt 5 95 ldquoIn one Spirit we were all baptized so as to become one bodyrdquo (Fee on 1 Cor 1213 cf Eph 222) See commentaries

CK Barrett HNTC pp 288f Gordon D Fee NICNT pp 603ndash606 96 The Spirit defines the boundaries and character of the people of God (Ac 1115ndash17 192ndash6 1 Cor 1213) ldquoTo be

baptized into membership of the body is to be engraced with the charismministry which is each member of the bodyrsquos

particular function (charisma) within the body (127 11)rdquo (James DG Dunn ldquoBaptism in the Spirit Yet Once

MoremdashAgainrdquo Journal of Pentecostal Theology 191 (2010) 39)

21

flesh (Gal 520 Ro 84ndash6 cf Ja 314ndash18) the result of not being ldquoled by the Spiritrdquo (Gal 518)

not ldquowalk[ing] in the Spiritrdquo (Gal 525 Ro 84) and not having mature fruit of the Spirit (Gal

522f) or being unbelievers ldquonot having the Spiritrdquo (Jude 19)

Power for service

The Holy Spirit is ldquothe Spirit of gracerdquo (Heb 1029) As such he is the executor or administrator

and the dispenser of Godrsquos grace which is mediated by Jesus Christ (Jn 117) One way the Holy

Spirit administrates and dispenses Godrsquos grace is by distributing various gifts and ministries to

Godrsquos covenant people (1 Cor 1211 Heb 24 cf Ac 2028 132 4) In dispensing Godrsquos grace-

giftsmdashthereby empowering believers for servicemdashthe Holy Spirit manifests the active presence of

God in both the church and the world (p 9)

For example under the old covenant the Spirit of the Lord came upon various men to empower

them for civil and military leadership

the covenant mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note

wisdom cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah

(Jdg 1129) Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232)

Of these men Moses Joshua and David were also prophets97 and they wrote Scripture

The Spirit of the Lord also came upon several old covenant men to empower them to prophesy

the Seventy Elders (Nu 1116f 25f) Saul (1 Sm 1010 1923) Balaam (Nu 242) messengers of

Saul (1 Sm 1920) Amasa (1 Ch 1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2

Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115)

Under the new covenant the Holy Spirit empowers every believer for ministry The entire church

is to be prophetic (Ac 216ndash18 196 1 Cor 141 5 23f 26 31 39) and bearing witness to the

resurrected and reigning Lord Jesus Christ (Lk 2447ndash49 Ac 18 48ff 29ndash31 65 8 917 20

22 27 29 139ndash12 Ro 1519 1 Cor 24f 1 Th 15 cf Ac 532 610)98

Filled with the Spirit

ldquoDo not get drunk with wine for that is dissipation but be filled99 with the Spiritrdquo (Eph 518)

Since this command is addressed to Christians it can only mean that they are ordered to seek a

fuller manifestation of the Spirit than they have already experienced

ldquoTo be filled with the Spirit is to be filled with the immediate presence of God himself and it

therefore will result in feeling what God feels desiring what God desires doing what God wants

speaking by Godrsquos power praying and ministering in Godrsquos strength and knowing with the

97 Moses was a prophet (Nu 126ndash8 Dt 1815 3410ndash12 Ho 1213 Ac 322 737) David was a prophet (Ac 229f

cf 2 Sm 232 Ne 1224 36 Mt 2243Mk 1236) Joshua is not specifically called a prophet in Scripture but he was

certainly the recipient of special revelations from God (Jos 37ndash9 52 9 513ndash65 710ndash15 81f 18 108 116

131ndash7) Joshua also spoke prophetically (Jos 626 and 1 Ki 1634 cf Ecclus 461) performed a unique miracle (Jos

1013f) and added Scripture to the Mosaic writings (Jos 1026 Dt 341ndash12) 98 See Lukersquos use of dunamij in Acts (ten times 18 222 312 47 33 68 810 13 1038 1911) and Luke (fifteen

times 117 35 414 36 517 619 846 91 1013 19 1937 2126f 2269 2449) 99 plhrousqe is present passive imperative (be continually being filled)

22

knowledge which God himself givesrdquo100 Cf ldquoNever flag in zeal be aglow with the Spirit serve

the Lordrdquo (Ro 1211 RSV)

Repeated fillings with the Spirit

Being ldquofilledrdquo with the Spirit can happen to a Christian more than once Multiple fillings of the

Spirit are seen in the lives of Peter (Ac 24 [cp 113] 48 31) Paul (Ac 917 139) and many

other early believers (including the Apostle John Ac 24 431)

Peter And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

Then Peter filled with the Holy Spirit said to them Rulers of the people and elders of Israel (Ac

48)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

Paul And Ananias went his way and entered the house and laying his hands on him he said Brother

Saul the Lord Jesus who appeared to you on the road as you came has sent me that you may

receive your sight and be filled with the Holy Spirit (Ac 917)

Then Saul who also is called Paul filled with the Holy Spirit looked intently at him [Elymas] (Ac

139)

Apostle John and many early believers And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

See Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

Spiritual gifts and functions in the church

There are four primary passages teaching on spiritual gifts and the resultant diverse but

complementary functions in the body of Christ 1 Cor 124 7ndash11ff Ro 123ndash8 Eph 47ndash16 and

1 Pt 410f

Spiritual gifts may be defined as supernatural grace gifts from God to Christians empowering

them for service101 The two primary terms used in the New Testament for spiritual gifts are

100 Wayne Grudem Systematic Theology p 649 101 John Wimber defines spiritual gifts as ldquothe transrational manifestations of Godgiven by God for the purpose of

ministry taking place for the good of the Body of Christrdquo (Signs and Wonders and Church Growth 1 syllabus sec 4

p 1 ldquoSpiritual Gifts 1rdquo tape outline booklet sec 3 p 6) C Peter Wagner similarly states ldquoA spiritual gift is a special

attribute given by the Holy Spirit to every member of the Body of Christ according to Godrsquos grace for use within the

context of the Bodyrdquo (Your Spiritual Gifts Can Help Your Church Grow [Ventura CA Regal 1979] p 42) ldquoA

spiritual gift is any ability that is empowered by the Holy Spirit [1 Cor 1211] and used in any ministry of the church

[1 Cor 127 1426]rdquo (Wayne Grudem Systematic Theology p 1016) Cf Max Turner ldquoSpiritual Giftsrdquo New

Dictionary of Biblical Theology (NDBT) eds TD Alexander et al (Downers Grove IL InterVarsity 2000) p 790

EDT1 p 1042 ISBE rev 4602 EC 4331 New Dictionary of Theology (NDT) eds SB Ferguson et al (Downers

23

carismata102 (Ro 111 126 1 Cor 17 124 9 28 30f 1 Tim 414 2 Tim 16 1 Pt 410)mdash

emphasizing that these gifts are concrete manifestations or embodiments of Godrsquos grace

mediated through individual believers to others and

pneumatika103 (ldquospiritualrdquo Ro 111 1 Cor 121 141)mdashemphasizing that these gifts are

ldquofrom the Spirit and express the life and power of the Spiritrdquo104 They are ldquothe manifestation

of the Holy Spiritrdquo (1 Cor 127) mediated through individual believers to others105

The following table identifies and compares the spiritual gifts and ministries as found in the four

Pauline lists

Ro 126ndash8 1 Cor 128ndash10 1 Cor 1228ndash30 Eph 411

word of wisdom

word of knowledge

faith

gifts of healings gifts of healings

effectings of miracles workers of miracles

prophecy prophecy

distinguishings of spirits

kinds of tongues kinds of tongues

interpretation of tongues interpretation of tongues

service helps

exhorting

giving

Grove IL InterVarsity 1988) p 269 ISBE 52843 Millard J Erickson Concise Dictionary of Christian Theology

(Grand Rapids Baker 1986) p 63 102 BDAG 1081 BAGD 878f Th 667 NIDNTT 2121 TDNT 9403ndash406 L-N 569f WE Vine An Expository

Dictionary of New Testament Words 2 vols In 1 (Old Tappan NJ Fleming H Revell 1966) 2146f John R

Kohlenberger et al The Greek English Concordance to the New Testament (GEC) (Grand Rapids Zondervan 1997)

p 767 Fee suggests that in 1 Cor 12ndash14 the term charismata is restricted to ldquoSpirit manifestations in the community

and thus probably means something like lsquoconcrete expressions of grace manifested through the Spiritrsquos empoweringrsquordquo

(Gordon Fee ldquoGifts of the Spirit DPL p 340) ldquoThey are the concrete expression of charis grace coming to visible

effect in word or deedrdquo (WG Putman ldquoSpiritual Giftsrdquo NBD3 p 1130) Charisms are ldquoa means of gracerdquo (James

DG Dunn Romans p 734 cf ldquoSpiritual Giftsrdquo Baker Encyclopedia of the Bible (BEB) ed Walter A Elwell 4

vols (Grand Rapids Baker 1988) 41993) ldquoOnly the actual deed or word is the charisma hellip Charisma can only be

understood as a particular expression of charis hellip Charisma is always an event the gracious activity (evnerghma) of

God through a manrdquo (James DG Dunn Jesus and the Spirit pp 253f) ldquoCharisma is a concept which we owe almost

entirely to Paulrdquo (Dunn Jesus and the Spirit pp 205f) (In terms of etymology carisma probably derives directly

from the verb carizomai (give generously) rather than the noun carij (Max Turner ldquoSpiritual Gifts NDBT p 792

idem The Holy Spirit and Spiritual Gifts pp 262ndash267 contra Dunn) Derivation from carizomai would emphasize

gift as graciously given (rather than event of grace) highlighting the giverrsquos good will and favor (Turner)

Nevertheless ldquoPaul relates carisma to Godrsquos grace quite directly at 1 Cor 14 7 and Ro 126rdquo (Turner The Holy

Spirit and Spiritual Gifts p 266 n 17) 103 BDAG 837 BAGD 679 Th 523 L-N 143 1221 (cf 796) GEC p 631 pneumatikoj occurs together with

carisma in Ro 111 The two terms are clearly used interchangeably in 1 Cor 1231 and 141

They are ldquospiritualrdquo (pneumatikoj Ro 111 1 Cor 121 141 37) in the sense that they are ldquofrom the Spirit and

express the life and power of the Spiritrdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3706) ldquoIn Paulrsquos view the sort of

charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an evidence a disclosure a making

visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit p 212) 104 James DG Dunn ldquoSpiritrdquo NIDNTT 3706 105 ldquoSpiritual Giftsrdquo BEB 41992f

24

leading steerings

showing mercy

apostles apostles

prophets prophets

teaching teachers

evangelists

pastor-teachers

These lists are not exhaustive of all possible gifts and ministries106 For example deacons are not

included (cf Phil 11 1 Tim 38ndash13) neither is the gift of celibacy (1 Cor 77 cf Mt 1912)

In 1 Cor 121ndash7 gifts are described as evnerghmatamdashworkings of God (v 6) diakoniaimdashacts of

service given by the Lord (v 5) fanerwsijmdashmanifestation of the Spirit (v 7) pneumatika things

of the Spirit ie things the Spirit endowsenables (v 1 cf 141) for the common good of the

church (v 7) and carismatamdashgracious gifts granted by the Spirit (vv 4 8)107

Each member of the Trinity is involved in giving spiritual gifts the Father (1 Cor 1218 28 717)

the Son (Eph 47f) and the Holy Spirit (1 Cor 1211 Heb 24 cf Ac 2028 132 4 1 Tim 118

414 2 Tim 16)

Spiritual gifts may also be considered from the perspective of being eschatological gifts from the

resurrected and exalted Lord Jesus Christ (Eph 47ndash11 Ac 230ndash36) who is now manifesting his

power and performing his ministry through his body the church Thus spiritual gifts are part of

the heavenly prophetic-priestly-kingly ministry of the Lord by the Holy Spirit (cf Ac 11)108 (We

will discuss the Spirit and eschatology below)

To further explain what spiritual gifts are we will consider what spiritual gifts are not109 They are

not

natural talents110 (non-Christians have talents too)

106 For extensively documented definitions of each gift and ministry see Robert Fugate ldquoSpiritual Gifts Itemized and

Definedrdquo 107 Max Turner The Holy Spirit and Spiritual Gifts (Peabody MA Hendrickson 1996) p 261 108 EE Ellis ldquoSpiritual Giftsrdquo Interpreterrsquos Dictionary of the Bible Supplementary Volume ed Keith Crim

(Nashville TN Abingdon 1976) p 841 As previously noted the Gospel of Luke narrated what Jesus began ldquoto dordquo

and ldquoto teachrdquo (both present infinitives) (Ac 11) see Archibald T Robertson Word Pictures in the New Testament

34 109 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow pp 85ndash92 99ndash102 110 ldquoThese manifestations of the Spirit are marked out for Paul as given (not achieved by man) as expressions of divine

energy (not human potential or talent) as acts of service which promote the common good (not for personal edification

or aggrandizement) (1 Cor 124ndash7)rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3703) Elsewhere Dunn adds ldquoCharisma

is not to be confused with human talent and natural ability nowhere does charisma have the sense of a human capacity

heightened developed or transformed hellip So far as Paul was concerned charismata are the manifestation of

supernatural power Charisma is always God acting always the Spirit manifesting himself hellip For Paul every charisma

was supernatural hellip Charisma is characterized not by the exercise of manrsquos ability and talent but by unconditional

dependence on and openness to Godrdquo (1 Pt 411) (Jesus and the Spirit 255f)

For discussion of the differing views regarding spiritual gifts and natural talents see Siegfried Schatzmann A Pauline

Theology of Charismata 73ndash77 Max Turner The Holy Spirit and Spiritual Gifts 278 For a brief discussion of the

antithesis between the Holy Spirit and the unbelieving world see Robert E Fugate ldquoThe Person and Work of the

Holy Spiritrdquo p 25 (above)

Care must be taken not to interpret natural abilities vs spiritual gifts in terms of Roman Catholic Thomas Aquinasrsquo

nature vs grace dualism (based on Aristotle) or Aristotlersquos potentiality vs actuality dualism

25

the fruit of the Spirit (Gal 522f 1 Cor 1231ndash141)

Fruit of the Spirit Gifts of the Spirit

Every fruit is for every Christian Christians have different gifts and ministries

Manifests the character of Christ Manifest the power amp works of Christ (Mk 1617ndash

20 Ac 11)

Relates to mature Christian character

(ie what a Christian is)

Relate to differing functions and ministries in the

Body (ie what a Christian does)

Gifted Christians (1 Cor 17 1412) can be carnal

(31 3f 131ndash3)

Requires time to develop Given instantaneously (Ac 24 1044ndash46 196

Ro 111 1 Tim 414 2 Tim 16)

Is eternal (1 Cor 1313) Is temporal (1 Cor 138ndash12)

(ldquoA passage on fruit accompanies every one of the primary passages on giftsrdquo111)

normal Christian responsibilities (ie faith serving giving witnessing exhorting etc)

Satanrsquos counterfeit gifts (2 Tim 31 8f 13)112

Diversity of gifting is designed to foster unity in the body of Christ through mutual

interdependence (Ro 123ndash8 1 Cor 124ndash30 Eph 44ndash16) Each member of the body needs the

help of the others ldquoThe eye cannot say to the hand lsquoI have no need of yoursquo nor again the head to

the feet lsquoI have no need of yoursquordquo (1 Cor 1221 cf Ro 112) All members must do their part for

the body to come to maturity (Eph 413 16)

There are three primary purposes for spiritual gifts

To glorify God113 (1 Pt 410f)

To edify the church (1 Cor 127 143ndash5 12 17 26 Eph 412ndash16 1 Pt 410f)114 and

The conviction and conversion of unbelievers (1 Cor 1421ndash25 Mk 1615ndash20 Mt

2818ndash20 Ro 1518f)115

111 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow p 89 112 Biblical examples of Satanic miracles include Ex 7f Dt 131ndash3 Jb 112 26 Mt 722ff Mt 2424Mk 1322 2

Th 29 2 Tim 31 8f 13 Rv 1313ndash15 1613f 1920 113 The New Testament gives many examples of people glorifying God after miraculous healings and deliverances

from the power of Satan (Mt 98Mk 212Lk 525 Lk 716 Mt 1531 Lk 943 1313 Jn 114 40 Lk 1715 1843

Ac 38f 421 cf Jn 1412ndash14 2 Cor 120)

Glorifying God directly relates to the purpose for manrsquos creation ldquoManrsquos chief and highest end is to glorify God [Ro

1136 1 Cor 1031] and fully to enjoy Him forever [Ps 7324ndash28 Jn 1721ndash23]rdquo (Westminster Larger Catechism Q

1) 114 ldquoThe charismata are always to be seen as servicehellip as Godrsquos gifts for the body given to or better through the

individual lsquofor the common good [1 Cor 127]rsquordquo (James DG Dunn Jesus and the Spirit p 264) 115 WG Putman ldquoSpiritual Giftsrdquo The New Bible Dictionary (NBD3) eds I Howard Marshall et al 3rd ed (Grand

Rapids Eerdmans 1996) p 1130 For examples of signs and wonders being a catalyst for church growth see John

Wimber Power Evangelism pp 191f or Signs and Wonders and Church Growth 1 syllabus sec 5 pp 12ndash14

26

In sum116 the Triune God gives spiritual gifts to equip and empower the church to carry out her

God-given ministry of manifesting and extending the victorious all-encompassing kingdom of the

Lord Jesus Christ throughout the world (Mt 2818 Eph 120ndash22 410 1 Cor 1524ndash27 Jn 335

Phil 321) until Christ returns in glory (1 Cor 17 1310 Eph 411ndash13)

Holy Spirit empowers believers for spiritual warfare

Old Testament believers did not drive out demons

In sharp contrast when Jesus the Messiah came the Holy Spirit came upon Him at His baptism

and then immediately led Him into conflict with the devil (Lk 41ndash14 Mt 41ndash11 Mk 112f)

Apparently during this battle in the wilderness Jesus bound ldquothe strong manrdquo (Mk 327 Mt

1229 cp Lk 1121f) ie the devil Jesus ldquoreturned in the power of the Spiritrdquo (Lk 414) and

immediately began to drive out demons (Mk 123ndash27 32 34 39 311 etc) thereby manifesting

the presence of the kingdom of God (Mt 1228)

Jesus gave His disciples authority and power to drive out demons and commanded them to use it

when preaching the good news of the kingdom This was true for the twelve (Mt 101 8 Mk 67

12f Lk 91f cf Mk 315) the seventy (Lk 1017ndash20) and those receiving the great commission

(Mk 1615ndash20) When Jesusrsquo followers were driving out demons Satanrsquos kingdom was collapsing

(Lk 1017ndash19 1120ndash22) In the upper room Jesus taught that ldquoIt is the Spiritrsquos task to show how

the forces of darkness have been effectively overthrownrdquo (Jn 168 11)117

After His resurrection Jesus instructed His disciples not to begin the Great Commission yet but

to wait in Jerusalem until they were clothed with power from on high (Lk 2449) After His

ascension and enthronement the Lord Jesus poured out the Holy Spirit to empower the entire

church (Ac 233 36) Now all believers do warfare against the powers of darkness in Jesusrsquo name

(Mk 1617 Eph 617118 cf vv 10ndash18) The Book of Acts contains numerous examples of believers

driving out demons (Ac 516 87ndash11 Philip who was not an apostle but who was ldquofull of the

Spiritrdquo [63] drove demons out of many Samaritans [87] 1616ndash19 by Paul who had been led

by the Spirit to Philippi [vv 6ndash10] where he drove out a spirit of divination 1911ndash13 18f) The

Holy Spirit filled119 Paul empowering him to speak a prophetic curse against a magicianfalse

116 For additional study on spiritual gifts see Robert E Fugate ldquoIntroduction to Spiritual Giftsrdquo idem ldquoSpiritual Gifts

Itemized and Definedrdquo 117 Donald Guthrie New Testament Theology (Downers Grove IL InterVarsity 1981) p 533 ldquoWhat residual power

the prince of this world enjoys is further curtailed by the Holy Spirit the Counselor (Jn 1611)rdquo (DA Carson John

p 443) In Jn 1611 the verb κέκριται is perfect passive indicative (ie has been and now stands judgedcondemned) 118 The Greek term translated ldquoswordrdquo (macaira) denotes a short sword (2 foot or less) or dagger which was the

crucial offensive weapon in close combat The sword is the Word (r`hma) of God (including both Godrsquos spoken and

written Word Arnold 461f) The genitive ldquoof the Spiritrdquo ldquois probably a genitive of source indicating that the Spirit

makes the sword powerful and effective giving to it its cutting edge (Heb 412)rdquo (OrsquoBrien 482 cf Schnackenburg

279 Lincoln 451 Fee Godrsquos Empowering Presence 728 Hoehner 852) The sword of the Spirit is to be used in

resisting Satanic temptations (Mt 44 7 10 Lk 44 8 12) (Hoehner 853 Morris 207f Bruce 409f Eadie 473)

speaking prophetic curses (Ac 136ndash11) and proclaiming the gospel of the kingdom in the power of the Spirit

(including healings and exorcisms Lk 109 17ndash19) (OrsquoBrien 482 Fee 729 Lincoln 451 Schnackenburg 280

Barth 2200 Salmond 388) (See Arnold 462f cf Stott 282) Using the sword of the Spirit involves ldquospeaking the

words of God in Christrsquos name empowered by Godrsquos Spiritrdquo (Hoehner 853) The commands of Eph 610ndash18 are

ldquodirected to both the individual and the corporate body hellip The Roman soldier did not fight alonerdquo (Hoehner 853)

The sword of the Spirit is held in the belt of truth (Hoehner 852) Cf Rv 116 212 16 1913 15 119 This was most likely an immediate filling with the Spirit ldquoa special enabling of the Spirit for the ministry he is

about to exercisehellipprophetichellipcurserdquo (Peterson 381) See the appendix ldquoFilled with the Spiritrdquo and ldquoFull of the

Spiritrdquo in Luke-Actsrdquo below Paul ldquoconfronts the magician directly under the Spiritrsquos guidancerdquo (Bock 445)

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

21

flesh (Gal 520 Ro 84ndash6 cf Ja 314ndash18) the result of not being ldquoled by the Spiritrdquo (Gal 518)

not ldquowalk[ing] in the Spiritrdquo (Gal 525 Ro 84) and not having mature fruit of the Spirit (Gal

522f) or being unbelievers ldquonot having the Spiritrdquo (Jude 19)

Power for service

The Holy Spirit is ldquothe Spirit of gracerdquo (Heb 1029) As such he is the executor or administrator

and the dispenser of Godrsquos grace which is mediated by Jesus Christ (Jn 117) One way the Holy

Spirit administrates and dispenses Godrsquos grace is by distributing various gifts and ministries to

Godrsquos covenant people (1 Cor 1211 Heb 24 cf Ac 2028 132 4) In dispensing Godrsquos grace-

giftsmdashthereby empowering believers for servicemdashthe Holy Spirit manifests the active presence of

God in both the church and the world (p 9)

For example under the old covenant the Spirit of the Lord came upon various men to empower

them for civil and military leadership

the covenant mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note

wisdom cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah

(Jdg 1129) Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232)

Of these men Moses Joshua and David were also prophets97 and they wrote Scripture

The Spirit of the Lord also came upon several old covenant men to empower them to prophesy

the Seventy Elders (Nu 1116f 25f) Saul (1 Sm 1010 1923) Balaam (Nu 242) messengers of

Saul (1 Sm 1920) Amasa (1 Ch 1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2

Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115)

Under the new covenant the Holy Spirit empowers every believer for ministry The entire church

is to be prophetic (Ac 216ndash18 196 1 Cor 141 5 23f 26 31 39) and bearing witness to the

resurrected and reigning Lord Jesus Christ (Lk 2447ndash49 Ac 18 48ff 29ndash31 65 8 917 20

22 27 29 139ndash12 Ro 1519 1 Cor 24f 1 Th 15 cf Ac 532 610)98

Filled with the Spirit

ldquoDo not get drunk with wine for that is dissipation but be filled99 with the Spiritrdquo (Eph 518)

Since this command is addressed to Christians it can only mean that they are ordered to seek a

fuller manifestation of the Spirit than they have already experienced

ldquoTo be filled with the Spirit is to be filled with the immediate presence of God himself and it

therefore will result in feeling what God feels desiring what God desires doing what God wants

speaking by Godrsquos power praying and ministering in Godrsquos strength and knowing with the

97 Moses was a prophet (Nu 126ndash8 Dt 1815 3410ndash12 Ho 1213 Ac 322 737) David was a prophet (Ac 229f

cf 2 Sm 232 Ne 1224 36 Mt 2243Mk 1236) Joshua is not specifically called a prophet in Scripture but he was

certainly the recipient of special revelations from God (Jos 37ndash9 52 9 513ndash65 710ndash15 81f 18 108 116

131ndash7) Joshua also spoke prophetically (Jos 626 and 1 Ki 1634 cf Ecclus 461) performed a unique miracle (Jos

1013f) and added Scripture to the Mosaic writings (Jos 1026 Dt 341ndash12) 98 See Lukersquos use of dunamij in Acts (ten times 18 222 312 47 33 68 810 13 1038 1911) and Luke (fifteen

times 117 35 414 36 517 619 846 91 1013 19 1937 2126f 2269 2449) 99 plhrousqe is present passive imperative (be continually being filled)

22

knowledge which God himself givesrdquo100 Cf ldquoNever flag in zeal be aglow with the Spirit serve

the Lordrdquo (Ro 1211 RSV)

Repeated fillings with the Spirit

Being ldquofilledrdquo with the Spirit can happen to a Christian more than once Multiple fillings of the

Spirit are seen in the lives of Peter (Ac 24 [cp 113] 48 31) Paul (Ac 917 139) and many

other early believers (including the Apostle John Ac 24 431)

Peter And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

Then Peter filled with the Holy Spirit said to them Rulers of the people and elders of Israel (Ac

48)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

Paul And Ananias went his way and entered the house and laying his hands on him he said Brother

Saul the Lord Jesus who appeared to you on the road as you came has sent me that you may

receive your sight and be filled with the Holy Spirit (Ac 917)

Then Saul who also is called Paul filled with the Holy Spirit looked intently at him [Elymas] (Ac

139)

Apostle John and many early believers And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

See Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

Spiritual gifts and functions in the church

There are four primary passages teaching on spiritual gifts and the resultant diverse but

complementary functions in the body of Christ 1 Cor 124 7ndash11ff Ro 123ndash8 Eph 47ndash16 and

1 Pt 410f

Spiritual gifts may be defined as supernatural grace gifts from God to Christians empowering

them for service101 The two primary terms used in the New Testament for spiritual gifts are

100 Wayne Grudem Systematic Theology p 649 101 John Wimber defines spiritual gifts as ldquothe transrational manifestations of Godgiven by God for the purpose of

ministry taking place for the good of the Body of Christrdquo (Signs and Wonders and Church Growth 1 syllabus sec 4

p 1 ldquoSpiritual Gifts 1rdquo tape outline booklet sec 3 p 6) C Peter Wagner similarly states ldquoA spiritual gift is a special

attribute given by the Holy Spirit to every member of the Body of Christ according to Godrsquos grace for use within the

context of the Bodyrdquo (Your Spiritual Gifts Can Help Your Church Grow [Ventura CA Regal 1979] p 42) ldquoA

spiritual gift is any ability that is empowered by the Holy Spirit [1 Cor 1211] and used in any ministry of the church

[1 Cor 127 1426]rdquo (Wayne Grudem Systematic Theology p 1016) Cf Max Turner ldquoSpiritual Giftsrdquo New

Dictionary of Biblical Theology (NDBT) eds TD Alexander et al (Downers Grove IL InterVarsity 2000) p 790

EDT1 p 1042 ISBE rev 4602 EC 4331 New Dictionary of Theology (NDT) eds SB Ferguson et al (Downers

23

carismata102 (Ro 111 126 1 Cor 17 124 9 28 30f 1 Tim 414 2 Tim 16 1 Pt 410)mdash

emphasizing that these gifts are concrete manifestations or embodiments of Godrsquos grace

mediated through individual believers to others and

pneumatika103 (ldquospiritualrdquo Ro 111 1 Cor 121 141)mdashemphasizing that these gifts are

ldquofrom the Spirit and express the life and power of the Spiritrdquo104 They are ldquothe manifestation

of the Holy Spiritrdquo (1 Cor 127) mediated through individual believers to others105

The following table identifies and compares the spiritual gifts and ministries as found in the four

Pauline lists

Ro 126ndash8 1 Cor 128ndash10 1 Cor 1228ndash30 Eph 411

word of wisdom

word of knowledge

faith

gifts of healings gifts of healings

effectings of miracles workers of miracles

prophecy prophecy

distinguishings of spirits

kinds of tongues kinds of tongues

interpretation of tongues interpretation of tongues

service helps

exhorting

giving

Grove IL InterVarsity 1988) p 269 ISBE 52843 Millard J Erickson Concise Dictionary of Christian Theology

(Grand Rapids Baker 1986) p 63 102 BDAG 1081 BAGD 878f Th 667 NIDNTT 2121 TDNT 9403ndash406 L-N 569f WE Vine An Expository

Dictionary of New Testament Words 2 vols In 1 (Old Tappan NJ Fleming H Revell 1966) 2146f John R

Kohlenberger et al The Greek English Concordance to the New Testament (GEC) (Grand Rapids Zondervan 1997)

p 767 Fee suggests that in 1 Cor 12ndash14 the term charismata is restricted to ldquoSpirit manifestations in the community

and thus probably means something like lsquoconcrete expressions of grace manifested through the Spiritrsquos empoweringrsquordquo

(Gordon Fee ldquoGifts of the Spirit DPL p 340) ldquoThey are the concrete expression of charis grace coming to visible

effect in word or deedrdquo (WG Putman ldquoSpiritual Giftsrdquo NBD3 p 1130) Charisms are ldquoa means of gracerdquo (James

DG Dunn Romans p 734 cf ldquoSpiritual Giftsrdquo Baker Encyclopedia of the Bible (BEB) ed Walter A Elwell 4

vols (Grand Rapids Baker 1988) 41993) ldquoOnly the actual deed or word is the charisma hellip Charisma can only be

understood as a particular expression of charis hellip Charisma is always an event the gracious activity (evnerghma) of

God through a manrdquo (James DG Dunn Jesus and the Spirit pp 253f) ldquoCharisma is a concept which we owe almost

entirely to Paulrdquo (Dunn Jesus and the Spirit pp 205f) (In terms of etymology carisma probably derives directly

from the verb carizomai (give generously) rather than the noun carij (Max Turner ldquoSpiritual Gifts NDBT p 792

idem The Holy Spirit and Spiritual Gifts pp 262ndash267 contra Dunn) Derivation from carizomai would emphasize

gift as graciously given (rather than event of grace) highlighting the giverrsquos good will and favor (Turner)

Nevertheless ldquoPaul relates carisma to Godrsquos grace quite directly at 1 Cor 14 7 and Ro 126rdquo (Turner The Holy

Spirit and Spiritual Gifts p 266 n 17) 103 BDAG 837 BAGD 679 Th 523 L-N 143 1221 (cf 796) GEC p 631 pneumatikoj occurs together with

carisma in Ro 111 The two terms are clearly used interchangeably in 1 Cor 1231 and 141

They are ldquospiritualrdquo (pneumatikoj Ro 111 1 Cor 121 141 37) in the sense that they are ldquofrom the Spirit and

express the life and power of the Spiritrdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3706) ldquoIn Paulrsquos view the sort of

charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an evidence a disclosure a making

visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit p 212) 104 James DG Dunn ldquoSpiritrdquo NIDNTT 3706 105 ldquoSpiritual Giftsrdquo BEB 41992f

24

leading steerings

showing mercy

apostles apostles

prophets prophets

teaching teachers

evangelists

pastor-teachers

These lists are not exhaustive of all possible gifts and ministries106 For example deacons are not

included (cf Phil 11 1 Tim 38ndash13) neither is the gift of celibacy (1 Cor 77 cf Mt 1912)

In 1 Cor 121ndash7 gifts are described as evnerghmatamdashworkings of God (v 6) diakoniaimdashacts of

service given by the Lord (v 5) fanerwsijmdashmanifestation of the Spirit (v 7) pneumatika things

of the Spirit ie things the Spirit endowsenables (v 1 cf 141) for the common good of the

church (v 7) and carismatamdashgracious gifts granted by the Spirit (vv 4 8)107

Each member of the Trinity is involved in giving spiritual gifts the Father (1 Cor 1218 28 717)

the Son (Eph 47f) and the Holy Spirit (1 Cor 1211 Heb 24 cf Ac 2028 132 4 1 Tim 118

414 2 Tim 16)

Spiritual gifts may also be considered from the perspective of being eschatological gifts from the

resurrected and exalted Lord Jesus Christ (Eph 47ndash11 Ac 230ndash36) who is now manifesting his

power and performing his ministry through his body the church Thus spiritual gifts are part of

the heavenly prophetic-priestly-kingly ministry of the Lord by the Holy Spirit (cf Ac 11)108 (We

will discuss the Spirit and eschatology below)

To further explain what spiritual gifts are we will consider what spiritual gifts are not109 They are

not

natural talents110 (non-Christians have talents too)

106 For extensively documented definitions of each gift and ministry see Robert Fugate ldquoSpiritual Gifts Itemized and

Definedrdquo 107 Max Turner The Holy Spirit and Spiritual Gifts (Peabody MA Hendrickson 1996) p 261 108 EE Ellis ldquoSpiritual Giftsrdquo Interpreterrsquos Dictionary of the Bible Supplementary Volume ed Keith Crim

(Nashville TN Abingdon 1976) p 841 As previously noted the Gospel of Luke narrated what Jesus began ldquoto dordquo

and ldquoto teachrdquo (both present infinitives) (Ac 11) see Archibald T Robertson Word Pictures in the New Testament

34 109 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow pp 85ndash92 99ndash102 110 ldquoThese manifestations of the Spirit are marked out for Paul as given (not achieved by man) as expressions of divine

energy (not human potential or talent) as acts of service which promote the common good (not for personal edification

or aggrandizement) (1 Cor 124ndash7)rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3703) Elsewhere Dunn adds ldquoCharisma

is not to be confused with human talent and natural ability nowhere does charisma have the sense of a human capacity

heightened developed or transformed hellip So far as Paul was concerned charismata are the manifestation of

supernatural power Charisma is always God acting always the Spirit manifesting himself hellip For Paul every charisma

was supernatural hellip Charisma is characterized not by the exercise of manrsquos ability and talent but by unconditional

dependence on and openness to Godrdquo (1 Pt 411) (Jesus and the Spirit 255f)

For discussion of the differing views regarding spiritual gifts and natural talents see Siegfried Schatzmann A Pauline

Theology of Charismata 73ndash77 Max Turner The Holy Spirit and Spiritual Gifts 278 For a brief discussion of the

antithesis between the Holy Spirit and the unbelieving world see Robert E Fugate ldquoThe Person and Work of the

Holy Spiritrdquo p 25 (above)

Care must be taken not to interpret natural abilities vs spiritual gifts in terms of Roman Catholic Thomas Aquinasrsquo

nature vs grace dualism (based on Aristotle) or Aristotlersquos potentiality vs actuality dualism

25

the fruit of the Spirit (Gal 522f 1 Cor 1231ndash141)

Fruit of the Spirit Gifts of the Spirit

Every fruit is for every Christian Christians have different gifts and ministries

Manifests the character of Christ Manifest the power amp works of Christ (Mk 1617ndash

20 Ac 11)

Relates to mature Christian character

(ie what a Christian is)

Relate to differing functions and ministries in the

Body (ie what a Christian does)

Gifted Christians (1 Cor 17 1412) can be carnal

(31 3f 131ndash3)

Requires time to develop Given instantaneously (Ac 24 1044ndash46 196

Ro 111 1 Tim 414 2 Tim 16)

Is eternal (1 Cor 1313) Is temporal (1 Cor 138ndash12)

(ldquoA passage on fruit accompanies every one of the primary passages on giftsrdquo111)

normal Christian responsibilities (ie faith serving giving witnessing exhorting etc)

Satanrsquos counterfeit gifts (2 Tim 31 8f 13)112

Diversity of gifting is designed to foster unity in the body of Christ through mutual

interdependence (Ro 123ndash8 1 Cor 124ndash30 Eph 44ndash16) Each member of the body needs the

help of the others ldquoThe eye cannot say to the hand lsquoI have no need of yoursquo nor again the head to

the feet lsquoI have no need of yoursquordquo (1 Cor 1221 cf Ro 112) All members must do their part for

the body to come to maturity (Eph 413 16)

There are three primary purposes for spiritual gifts

To glorify God113 (1 Pt 410f)

To edify the church (1 Cor 127 143ndash5 12 17 26 Eph 412ndash16 1 Pt 410f)114 and

The conviction and conversion of unbelievers (1 Cor 1421ndash25 Mk 1615ndash20 Mt

2818ndash20 Ro 1518f)115

111 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow p 89 112 Biblical examples of Satanic miracles include Ex 7f Dt 131ndash3 Jb 112 26 Mt 722ff Mt 2424Mk 1322 2

Th 29 2 Tim 31 8f 13 Rv 1313ndash15 1613f 1920 113 The New Testament gives many examples of people glorifying God after miraculous healings and deliverances

from the power of Satan (Mt 98Mk 212Lk 525 Lk 716 Mt 1531 Lk 943 1313 Jn 114 40 Lk 1715 1843

Ac 38f 421 cf Jn 1412ndash14 2 Cor 120)

Glorifying God directly relates to the purpose for manrsquos creation ldquoManrsquos chief and highest end is to glorify God [Ro

1136 1 Cor 1031] and fully to enjoy Him forever [Ps 7324ndash28 Jn 1721ndash23]rdquo (Westminster Larger Catechism Q

1) 114 ldquoThe charismata are always to be seen as servicehellip as Godrsquos gifts for the body given to or better through the

individual lsquofor the common good [1 Cor 127]rsquordquo (James DG Dunn Jesus and the Spirit p 264) 115 WG Putman ldquoSpiritual Giftsrdquo The New Bible Dictionary (NBD3) eds I Howard Marshall et al 3rd ed (Grand

Rapids Eerdmans 1996) p 1130 For examples of signs and wonders being a catalyst for church growth see John

Wimber Power Evangelism pp 191f or Signs and Wonders and Church Growth 1 syllabus sec 5 pp 12ndash14

26

In sum116 the Triune God gives spiritual gifts to equip and empower the church to carry out her

God-given ministry of manifesting and extending the victorious all-encompassing kingdom of the

Lord Jesus Christ throughout the world (Mt 2818 Eph 120ndash22 410 1 Cor 1524ndash27 Jn 335

Phil 321) until Christ returns in glory (1 Cor 17 1310 Eph 411ndash13)

Holy Spirit empowers believers for spiritual warfare

Old Testament believers did not drive out demons

In sharp contrast when Jesus the Messiah came the Holy Spirit came upon Him at His baptism

and then immediately led Him into conflict with the devil (Lk 41ndash14 Mt 41ndash11 Mk 112f)

Apparently during this battle in the wilderness Jesus bound ldquothe strong manrdquo (Mk 327 Mt

1229 cp Lk 1121f) ie the devil Jesus ldquoreturned in the power of the Spiritrdquo (Lk 414) and

immediately began to drive out demons (Mk 123ndash27 32 34 39 311 etc) thereby manifesting

the presence of the kingdom of God (Mt 1228)

Jesus gave His disciples authority and power to drive out demons and commanded them to use it

when preaching the good news of the kingdom This was true for the twelve (Mt 101 8 Mk 67

12f Lk 91f cf Mk 315) the seventy (Lk 1017ndash20) and those receiving the great commission

(Mk 1615ndash20) When Jesusrsquo followers were driving out demons Satanrsquos kingdom was collapsing

(Lk 1017ndash19 1120ndash22) In the upper room Jesus taught that ldquoIt is the Spiritrsquos task to show how

the forces of darkness have been effectively overthrownrdquo (Jn 168 11)117

After His resurrection Jesus instructed His disciples not to begin the Great Commission yet but

to wait in Jerusalem until they were clothed with power from on high (Lk 2449) After His

ascension and enthronement the Lord Jesus poured out the Holy Spirit to empower the entire

church (Ac 233 36) Now all believers do warfare against the powers of darkness in Jesusrsquo name

(Mk 1617 Eph 617118 cf vv 10ndash18) The Book of Acts contains numerous examples of believers

driving out demons (Ac 516 87ndash11 Philip who was not an apostle but who was ldquofull of the

Spiritrdquo [63] drove demons out of many Samaritans [87] 1616ndash19 by Paul who had been led

by the Spirit to Philippi [vv 6ndash10] where he drove out a spirit of divination 1911ndash13 18f) The

Holy Spirit filled119 Paul empowering him to speak a prophetic curse against a magicianfalse

116 For additional study on spiritual gifts see Robert E Fugate ldquoIntroduction to Spiritual Giftsrdquo idem ldquoSpiritual Gifts

Itemized and Definedrdquo 117 Donald Guthrie New Testament Theology (Downers Grove IL InterVarsity 1981) p 533 ldquoWhat residual power

the prince of this world enjoys is further curtailed by the Holy Spirit the Counselor (Jn 1611)rdquo (DA Carson John

p 443) In Jn 1611 the verb κέκριται is perfect passive indicative (ie has been and now stands judgedcondemned) 118 The Greek term translated ldquoswordrdquo (macaira) denotes a short sword (2 foot or less) or dagger which was the

crucial offensive weapon in close combat The sword is the Word (r`hma) of God (including both Godrsquos spoken and

written Word Arnold 461f) The genitive ldquoof the Spiritrdquo ldquois probably a genitive of source indicating that the Spirit

makes the sword powerful and effective giving to it its cutting edge (Heb 412)rdquo (OrsquoBrien 482 cf Schnackenburg

279 Lincoln 451 Fee Godrsquos Empowering Presence 728 Hoehner 852) The sword of the Spirit is to be used in

resisting Satanic temptations (Mt 44 7 10 Lk 44 8 12) (Hoehner 853 Morris 207f Bruce 409f Eadie 473)

speaking prophetic curses (Ac 136ndash11) and proclaiming the gospel of the kingdom in the power of the Spirit

(including healings and exorcisms Lk 109 17ndash19) (OrsquoBrien 482 Fee 729 Lincoln 451 Schnackenburg 280

Barth 2200 Salmond 388) (See Arnold 462f cf Stott 282) Using the sword of the Spirit involves ldquospeaking the

words of God in Christrsquos name empowered by Godrsquos Spiritrdquo (Hoehner 853) The commands of Eph 610ndash18 are

ldquodirected to both the individual and the corporate body hellip The Roman soldier did not fight alonerdquo (Hoehner 853)

The sword of the Spirit is held in the belt of truth (Hoehner 852) Cf Rv 116 212 16 1913 15 119 This was most likely an immediate filling with the Spirit ldquoa special enabling of the Spirit for the ministry he is

about to exercisehellipprophetichellipcurserdquo (Peterson 381) See the appendix ldquoFilled with the Spiritrdquo and ldquoFull of the

Spiritrdquo in Luke-Actsrdquo below Paul ldquoconfronts the magician directly under the Spiritrsquos guidancerdquo (Bock 445)

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

22

knowledge which God himself givesrdquo100 Cf ldquoNever flag in zeal be aglow with the Spirit serve

the Lordrdquo (Ro 1211 RSV)

Repeated fillings with the Spirit

Being ldquofilledrdquo with the Spirit can happen to a Christian more than once Multiple fillings of the

Spirit are seen in the lives of Peter (Ac 24 [cp 113] 48 31) Paul (Ac 917 139) and many

other early believers (including the Apostle John Ac 24 431)

Peter And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

Then Peter filled with the Holy Spirit said to them Rulers of the people and elders of Israel (Ac

48)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

Paul And Ananias went his way and entered the house and laying his hands on him he said Brother

Saul the Lord Jesus who appeared to you on the road as you came has sent me that you may

receive your sight and be filled with the Holy Spirit (Ac 917)

Then Saul who also is called Paul filled with the Holy Spirit looked intently at him [Elymas] (Ac

139)

Apostle John and many early believers And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit

gave them utterance (Ac 24)

And when they had prayed the place where they were assembled together was shaken and they

were all filled with the Holy Spirit and they spoke the word of God with boldness (Ac 431)

See Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

Spiritual gifts and functions in the church

There are four primary passages teaching on spiritual gifts and the resultant diverse but

complementary functions in the body of Christ 1 Cor 124 7ndash11ff Ro 123ndash8 Eph 47ndash16 and

1 Pt 410f

Spiritual gifts may be defined as supernatural grace gifts from God to Christians empowering

them for service101 The two primary terms used in the New Testament for spiritual gifts are

100 Wayne Grudem Systematic Theology p 649 101 John Wimber defines spiritual gifts as ldquothe transrational manifestations of Godgiven by God for the purpose of

ministry taking place for the good of the Body of Christrdquo (Signs and Wonders and Church Growth 1 syllabus sec 4

p 1 ldquoSpiritual Gifts 1rdquo tape outline booklet sec 3 p 6) C Peter Wagner similarly states ldquoA spiritual gift is a special

attribute given by the Holy Spirit to every member of the Body of Christ according to Godrsquos grace for use within the

context of the Bodyrdquo (Your Spiritual Gifts Can Help Your Church Grow [Ventura CA Regal 1979] p 42) ldquoA

spiritual gift is any ability that is empowered by the Holy Spirit [1 Cor 1211] and used in any ministry of the church

[1 Cor 127 1426]rdquo (Wayne Grudem Systematic Theology p 1016) Cf Max Turner ldquoSpiritual Giftsrdquo New

Dictionary of Biblical Theology (NDBT) eds TD Alexander et al (Downers Grove IL InterVarsity 2000) p 790

EDT1 p 1042 ISBE rev 4602 EC 4331 New Dictionary of Theology (NDT) eds SB Ferguson et al (Downers

23

carismata102 (Ro 111 126 1 Cor 17 124 9 28 30f 1 Tim 414 2 Tim 16 1 Pt 410)mdash

emphasizing that these gifts are concrete manifestations or embodiments of Godrsquos grace

mediated through individual believers to others and

pneumatika103 (ldquospiritualrdquo Ro 111 1 Cor 121 141)mdashemphasizing that these gifts are

ldquofrom the Spirit and express the life and power of the Spiritrdquo104 They are ldquothe manifestation

of the Holy Spiritrdquo (1 Cor 127) mediated through individual believers to others105

The following table identifies and compares the spiritual gifts and ministries as found in the four

Pauline lists

Ro 126ndash8 1 Cor 128ndash10 1 Cor 1228ndash30 Eph 411

word of wisdom

word of knowledge

faith

gifts of healings gifts of healings

effectings of miracles workers of miracles

prophecy prophecy

distinguishings of spirits

kinds of tongues kinds of tongues

interpretation of tongues interpretation of tongues

service helps

exhorting

giving

Grove IL InterVarsity 1988) p 269 ISBE 52843 Millard J Erickson Concise Dictionary of Christian Theology

(Grand Rapids Baker 1986) p 63 102 BDAG 1081 BAGD 878f Th 667 NIDNTT 2121 TDNT 9403ndash406 L-N 569f WE Vine An Expository

Dictionary of New Testament Words 2 vols In 1 (Old Tappan NJ Fleming H Revell 1966) 2146f John R

Kohlenberger et al The Greek English Concordance to the New Testament (GEC) (Grand Rapids Zondervan 1997)

p 767 Fee suggests that in 1 Cor 12ndash14 the term charismata is restricted to ldquoSpirit manifestations in the community

and thus probably means something like lsquoconcrete expressions of grace manifested through the Spiritrsquos empoweringrsquordquo

(Gordon Fee ldquoGifts of the Spirit DPL p 340) ldquoThey are the concrete expression of charis grace coming to visible

effect in word or deedrdquo (WG Putman ldquoSpiritual Giftsrdquo NBD3 p 1130) Charisms are ldquoa means of gracerdquo (James

DG Dunn Romans p 734 cf ldquoSpiritual Giftsrdquo Baker Encyclopedia of the Bible (BEB) ed Walter A Elwell 4

vols (Grand Rapids Baker 1988) 41993) ldquoOnly the actual deed or word is the charisma hellip Charisma can only be

understood as a particular expression of charis hellip Charisma is always an event the gracious activity (evnerghma) of

God through a manrdquo (James DG Dunn Jesus and the Spirit pp 253f) ldquoCharisma is a concept which we owe almost

entirely to Paulrdquo (Dunn Jesus and the Spirit pp 205f) (In terms of etymology carisma probably derives directly

from the verb carizomai (give generously) rather than the noun carij (Max Turner ldquoSpiritual Gifts NDBT p 792

idem The Holy Spirit and Spiritual Gifts pp 262ndash267 contra Dunn) Derivation from carizomai would emphasize

gift as graciously given (rather than event of grace) highlighting the giverrsquos good will and favor (Turner)

Nevertheless ldquoPaul relates carisma to Godrsquos grace quite directly at 1 Cor 14 7 and Ro 126rdquo (Turner The Holy

Spirit and Spiritual Gifts p 266 n 17) 103 BDAG 837 BAGD 679 Th 523 L-N 143 1221 (cf 796) GEC p 631 pneumatikoj occurs together with

carisma in Ro 111 The two terms are clearly used interchangeably in 1 Cor 1231 and 141

They are ldquospiritualrdquo (pneumatikoj Ro 111 1 Cor 121 141 37) in the sense that they are ldquofrom the Spirit and

express the life and power of the Spiritrdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3706) ldquoIn Paulrsquos view the sort of

charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an evidence a disclosure a making

visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit p 212) 104 James DG Dunn ldquoSpiritrdquo NIDNTT 3706 105 ldquoSpiritual Giftsrdquo BEB 41992f

24

leading steerings

showing mercy

apostles apostles

prophets prophets

teaching teachers

evangelists

pastor-teachers

These lists are not exhaustive of all possible gifts and ministries106 For example deacons are not

included (cf Phil 11 1 Tim 38ndash13) neither is the gift of celibacy (1 Cor 77 cf Mt 1912)

In 1 Cor 121ndash7 gifts are described as evnerghmatamdashworkings of God (v 6) diakoniaimdashacts of

service given by the Lord (v 5) fanerwsijmdashmanifestation of the Spirit (v 7) pneumatika things

of the Spirit ie things the Spirit endowsenables (v 1 cf 141) for the common good of the

church (v 7) and carismatamdashgracious gifts granted by the Spirit (vv 4 8)107

Each member of the Trinity is involved in giving spiritual gifts the Father (1 Cor 1218 28 717)

the Son (Eph 47f) and the Holy Spirit (1 Cor 1211 Heb 24 cf Ac 2028 132 4 1 Tim 118

414 2 Tim 16)

Spiritual gifts may also be considered from the perspective of being eschatological gifts from the

resurrected and exalted Lord Jesus Christ (Eph 47ndash11 Ac 230ndash36) who is now manifesting his

power and performing his ministry through his body the church Thus spiritual gifts are part of

the heavenly prophetic-priestly-kingly ministry of the Lord by the Holy Spirit (cf Ac 11)108 (We

will discuss the Spirit and eschatology below)

To further explain what spiritual gifts are we will consider what spiritual gifts are not109 They are

not

natural talents110 (non-Christians have talents too)

106 For extensively documented definitions of each gift and ministry see Robert Fugate ldquoSpiritual Gifts Itemized and

Definedrdquo 107 Max Turner The Holy Spirit and Spiritual Gifts (Peabody MA Hendrickson 1996) p 261 108 EE Ellis ldquoSpiritual Giftsrdquo Interpreterrsquos Dictionary of the Bible Supplementary Volume ed Keith Crim

(Nashville TN Abingdon 1976) p 841 As previously noted the Gospel of Luke narrated what Jesus began ldquoto dordquo

and ldquoto teachrdquo (both present infinitives) (Ac 11) see Archibald T Robertson Word Pictures in the New Testament

34 109 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow pp 85ndash92 99ndash102 110 ldquoThese manifestations of the Spirit are marked out for Paul as given (not achieved by man) as expressions of divine

energy (not human potential or talent) as acts of service which promote the common good (not for personal edification

or aggrandizement) (1 Cor 124ndash7)rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3703) Elsewhere Dunn adds ldquoCharisma

is not to be confused with human talent and natural ability nowhere does charisma have the sense of a human capacity

heightened developed or transformed hellip So far as Paul was concerned charismata are the manifestation of

supernatural power Charisma is always God acting always the Spirit manifesting himself hellip For Paul every charisma

was supernatural hellip Charisma is characterized not by the exercise of manrsquos ability and talent but by unconditional

dependence on and openness to Godrdquo (1 Pt 411) (Jesus and the Spirit 255f)

For discussion of the differing views regarding spiritual gifts and natural talents see Siegfried Schatzmann A Pauline

Theology of Charismata 73ndash77 Max Turner The Holy Spirit and Spiritual Gifts 278 For a brief discussion of the

antithesis between the Holy Spirit and the unbelieving world see Robert E Fugate ldquoThe Person and Work of the

Holy Spiritrdquo p 25 (above)

Care must be taken not to interpret natural abilities vs spiritual gifts in terms of Roman Catholic Thomas Aquinasrsquo

nature vs grace dualism (based on Aristotle) or Aristotlersquos potentiality vs actuality dualism

25

the fruit of the Spirit (Gal 522f 1 Cor 1231ndash141)

Fruit of the Spirit Gifts of the Spirit

Every fruit is for every Christian Christians have different gifts and ministries

Manifests the character of Christ Manifest the power amp works of Christ (Mk 1617ndash

20 Ac 11)

Relates to mature Christian character

(ie what a Christian is)

Relate to differing functions and ministries in the

Body (ie what a Christian does)

Gifted Christians (1 Cor 17 1412) can be carnal

(31 3f 131ndash3)

Requires time to develop Given instantaneously (Ac 24 1044ndash46 196

Ro 111 1 Tim 414 2 Tim 16)

Is eternal (1 Cor 1313) Is temporal (1 Cor 138ndash12)

(ldquoA passage on fruit accompanies every one of the primary passages on giftsrdquo111)

normal Christian responsibilities (ie faith serving giving witnessing exhorting etc)

Satanrsquos counterfeit gifts (2 Tim 31 8f 13)112

Diversity of gifting is designed to foster unity in the body of Christ through mutual

interdependence (Ro 123ndash8 1 Cor 124ndash30 Eph 44ndash16) Each member of the body needs the

help of the others ldquoThe eye cannot say to the hand lsquoI have no need of yoursquo nor again the head to

the feet lsquoI have no need of yoursquordquo (1 Cor 1221 cf Ro 112) All members must do their part for

the body to come to maturity (Eph 413 16)

There are three primary purposes for spiritual gifts

To glorify God113 (1 Pt 410f)

To edify the church (1 Cor 127 143ndash5 12 17 26 Eph 412ndash16 1 Pt 410f)114 and

The conviction and conversion of unbelievers (1 Cor 1421ndash25 Mk 1615ndash20 Mt

2818ndash20 Ro 1518f)115

111 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow p 89 112 Biblical examples of Satanic miracles include Ex 7f Dt 131ndash3 Jb 112 26 Mt 722ff Mt 2424Mk 1322 2

Th 29 2 Tim 31 8f 13 Rv 1313ndash15 1613f 1920 113 The New Testament gives many examples of people glorifying God after miraculous healings and deliverances

from the power of Satan (Mt 98Mk 212Lk 525 Lk 716 Mt 1531 Lk 943 1313 Jn 114 40 Lk 1715 1843

Ac 38f 421 cf Jn 1412ndash14 2 Cor 120)

Glorifying God directly relates to the purpose for manrsquos creation ldquoManrsquos chief and highest end is to glorify God [Ro

1136 1 Cor 1031] and fully to enjoy Him forever [Ps 7324ndash28 Jn 1721ndash23]rdquo (Westminster Larger Catechism Q

1) 114 ldquoThe charismata are always to be seen as servicehellip as Godrsquos gifts for the body given to or better through the

individual lsquofor the common good [1 Cor 127]rsquordquo (James DG Dunn Jesus and the Spirit p 264) 115 WG Putman ldquoSpiritual Giftsrdquo The New Bible Dictionary (NBD3) eds I Howard Marshall et al 3rd ed (Grand

Rapids Eerdmans 1996) p 1130 For examples of signs and wonders being a catalyst for church growth see John

Wimber Power Evangelism pp 191f or Signs and Wonders and Church Growth 1 syllabus sec 5 pp 12ndash14

26

In sum116 the Triune God gives spiritual gifts to equip and empower the church to carry out her

God-given ministry of manifesting and extending the victorious all-encompassing kingdom of the

Lord Jesus Christ throughout the world (Mt 2818 Eph 120ndash22 410 1 Cor 1524ndash27 Jn 335

Phil 321) until Christ returns in glory (1 Cor 17 1310 Eph 411ndash13)

Holy Spirit empowers believers for spiritual warfare

Old Testament believers did not drive out demons

In sharp contrast when Jesus the Messiah came the Holy Spirit came upon Him at His baptism

and then immediately led Him into conflict with the devil (Lk 41ndash14 Mt 41ndash11 Mk 112f)

Apparently during this battle in the wilderness Jesus bound ldquothe strong manrdquo (Mk 327 Mt

1229 cp Lk 1121f) ie the devil Jesus ldquoreturned in the power of the Spiritrdquo (Lk 414) and

immediately began to drive out demons (Mk 123ndash27 32 34 39 311 etc) thereby manifesting

the presence of the kingdom of God (Mt 1228)

Jesus gave His disciples authority and power to drive out demons and commanded them to use it

when preaching the good news of the kingdom This was true for the twelve (Mt 101 8 Mk 67

12f Lk 91f cf Mk 315) the seventy (Lk 1017ndash20) and those receiving the great commission

(Mk 1615ndash20) When Jesusrsquo followers were driving out demons Satanrsquos kingdom was collapsing

(Lk 1017ndash19 1120ndash22) In the upper room Jesus taught that ldquoIt is the Spiritrsquos task to show how

the forces of darkness have been effectively overthrownrdquo (Jn 168 11)117

After His resurrection Jesus instructed His disciples not to begin the Great Commission yet but

to wait in Jerusalem until they were clothed with power from on high (Lk 2449) After His

ascension and enthronement the Lord Jesus poured out the Holy Spirit to empower the entire

church (Ac 233 36) Now all believers do warfare against the powers of darkness in Jesusrsquo name

(Mk 1617 Eph 617118 cf vv 10ndash18) The Book of Acts contains numerous examples of believers

driving out demons (Ac 516 87ndash11 Philip who was not an apostle but who was ldquofull of the

Spiritrdquo [63] drove demons out of many Samaritans [87] 1616ndash19 by Paul who had been led

by the Spirit to Philippi [vv 6ndash10] where he drove out a spirit of divination 1911ndash13 18f) The

Holy Spirit filled119 Paul empowering him to speak a prophetic curse against a magicianfalse

116 For additional study on spiritual gifts see Robert E Fugate ldquoIntroduction to Spiritual Giftsrdquo idem ldquoSpiritual Gifts

Itemized and Definedrdquo 117 Donald Guthrie New Testament Theology (Downers Grove IL InterVarsity 1981) p 533 ldquoWhat residual power

the prince of this world enjoys is further curtailed by the Holy Spirit the Counselor (Jn 1611)rdquo (DA Carson John

p 443) In Jn 1611 the verb κέκριται is perfect passive indicative (ie has been and now stands judgedcondemned) 118 The Greek term translated ldquoswordrdquo (macaira) denotes a short sword (2 foot or less) or dagger which was the

crucial offensive weapon in close combat The sword is the Word (r`hma) of God (including both Godrsquos spoken and

written Word Arnold 461f) The genitive ldquoof the Spiritrdquo ldquois probably a genitive of source indicating that the Spirit

makes the sword powerful and effective giving to it its cutting edge (Heb 412)rdquo (OrsquoBrien 482 cf Schnackenburg

279 Lincoln 451 Fee Godrsquos Empowering Presence 728 Hoehner 852) The sword of the Spirit is to be used in

resisting Satanic temptations (Mt 44 7 10 Lk 44 8 12) (Hoehner 853 Morris 207f Bruce 409f Eadie 473)

speaking prophetic curses (Ac 136ndash11) and proclaiming the gospel of the kingdom in the power of the Spirit

(including healings and exorcisms Lk 109 17ndash19) (OrsquoBrien 482 Fee 729 Lincoln 451 Schnackenburg 280

Barth 2200 Salmond 388) (See Arnold 462f cf Stott 282) Using the sword of the Spirit involves ldquospeaking the

words of God in Christrsquos name empowered by Godrsquos Spiritrdquo (Hoehner 853) The commands of Eph 610ndash18 are

ldquodirected to both the individual and the corporate body hellip The Roman soldier did not fight alonerdquo (Hoehner 853)

The sword of the Spirit is held in the belt of truth (Hoehner 852) Cf Rv 116 212 16 1913 15 119 This was most likely an immediate filling with the Spirit ldquoa special enabling of the Spirit for the ministry he is

about to exercisehellipprophetichellipcurserdquo (Peterson 381) See the appendix ldquoFilled with the Spiritrdquo and ldquoFull of the

Spiritrdquo in Luke-Actsrdquo below Paul ldquoconfronts the magician directly under the Spiritrsquos guidancerdquo (Bock 445)

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

23

carismata102 (Ro 111 126 1 Cor 17 124 9 28 30f 1 Tim 414 2 Tim 16 1 Pt 410)mdash

emphasizing that these gifts are concrete manifestations or embodiments of Godrsquos grace

mediated through individual believers to others and

pneumatika103 (ldquospiritualrdquo Ro 111 1 Cor 121 141)mdashemphasizing that these gifts are

ldquofrom the Spirit and express the life and power of the Spiritrdquo104 They are ldquothe manifestation

of the Holy Spiritrdquo (1 Cor 127) mediated through individual believers to others105

The following table identifies and compares the spiritual gifts and ministries as found in the four

Pauline lists

Ro 126ndash8 1 Cor 128ndash10 1 Cor 1228ndash30 Eph 411

word of wisdom

word of knowledge

faith

gifts of healings gifts of healings

effectings of miracles workers of miracles

prophecy prophecy

distinguishings of spirits

kinds of tongues kinds of tongues

interpretation of tongues interpretation of tongues

service helps

exhorting

giving

Grove IL InterVarsity 1988) p 269 ISBE 52843 Millard J Erickson Concise Dictionary of Christian Theology

(Grand Rapids Baker 1986) p 63 102 BDAG 1081 BAGD 878f Th 667 NIDNTT 2121 TDNT 9403ndash406 L-N 569f WE Vine An Expository

Dictionary of New Testament Words 2 vols In 1 (Old Tappan NJ Fleming H Revell 1966) 2146f John R

Kohlenberger et al The Greek English Concordance to the New Testament (GEC) (Grand Rapids Zondervan 1997)

p 767 Fee suggests that in 1 Cor 12ndash14 the term charismata is restricted to ldquoSpirit manifestations in the community

and thus probably means something like lsquoconcrete expressions of grace manifested through the Spiritrsquos empoweringrsquordquo

(Gordon Fee ldquoGifts of the Spirit DPL p 340) ldquoThey are the concrete expression of charis grace coming to visible

effect in word or deedrdquo (WG Putman ldquoSpiritual Giftsrdquo NBD3 p 1130) Charisms are ldquoa means of gracerdquo (James

DG Dunn Romans p 734 cf ldquoSpiritual Giftsrdquo Baker Encyclopedia of the Bible (BEB) ed Walter A Elwell 4

vols (Grand Rapids Baker 1988) 41993) ldquoOnly the actual deed or word is the charisma hellip Charisma can only be

understood as a particular expression of charis hellip Charisma is always an event the gracious activity (evnerghma) of

God through a manrdquo (James DG Dunn Jesus and the Spirit pp 253f) ldquoCharisma is a concept which we owe almost

entirely to Paulrdquo (Dunn Jesus and the Spirit pp 205f) (In terms of etymology carisma probably derives directly

from the verb carizomai (give generously) rather than the noun carij (Max Turner ldquoSpiritual Gifts NDBT p 792

idem The Holy Spirit and Spiritual Gifts pp 262ndash267 contra Dunn) Derivation from carizomai would emphasize

gift as graciously given (rather than event of grace) highlighting the giverrsquos good will and favor (Turner)

Nevertheless ldquoPaul relates carisma to Godrsquos grace quite directly at 1 Cor 14 7 and Ro 126rdquo (Turner The Holy

Spirit and Spiritual Gifts p 266 n 17) 103 BDAG 837 BAGD 679 Th 523 L-N 143 1221 (cf 796) GEC p 631 pneumatikoj occurs together with

carisma in Ro 111 The two terms are clearly used interchangeably in 1 Cor 1231 and 141

They are ldquospiritualrdquo (pneumatikoj Ro 111 1 Cor 121 141 37) in the sense that they are ldquofrom the Spirit and

express the life and power of the Spiritrdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3706) ldquoIn Paulrsquos view the sort of

charismatic action and utterance which he lists in 1 Cor 128ndash10 are in some sense an evidence a disclosure a making

visible of the Spiritrdquo (James DG Dunn Jesus and the Spirit p 212) 104 James DG Dunn ldquoSpiritrdquo NIDNTT 3706 105 ldquoSpiritual Giftsrdquo BEB 41992f

24

leading steerings

showing mercy

apostles apostles

prophets prophets

teaching teachers

evangelists

pastor-teachers

These lists are not exhaustive of all possible gifts and ministries106 For example deacons are not

included (cf Phil 11 1 Tim 38ndash13) neither is the gift of celibacy (1 Cor 77 cf Mt 1912)

In 1 Cor 121ndash7 gifts are described as evnerghmatamdashworkings of God (v 6) diakoniaimdashacts of

service given by the Lord (v 5) fanerwsijmdashmanifestation of the Spirit (v 7) pneumatika things

of the Spirit ie things the Spirit endowsenables (v 1 cf 141) for the common good of the

church (v 7) and carismatamdashgracious gifts granted by the Spirit (vv 4 8)107

Each member of the Trinity is involved in giving spiritual gifts the Father (1 Cor 1218 28 717)

the Son (Eph 47f) and the Holy Spirit (1 Cor 1211 Heb 24 cf Ac 2028 132 4 1 Tim 118

414 2 Tim 16)

Spiritual gifts may also be considered from the perspective of being eschatological gifts from the

resurrected and exalted Lord Jesus Christ (Eph 47ndash11 Ac 230ndash36) who is now manifesting his

power and performing his ministry through his body the church Thus spiritual gifts are part of

the heavenly prophetic-priestly-kingly ministry of the Lord by the Holy Spirit (cf Ac 11)108 (We

will discuss the Spirit and eschatology below)

To further explain what spiritual gifts are we will consider what spiritual gifts are not109 They are

not

natural talents110 (non-Christians have talents too)

106 For extensively documented definitions of each gift and ministry see Robert Fugate ldquoSpiritual Gifts Itemized and

Definedrdquo 107 Max Turner The Holy Spirit and Spiritual Gifts (Peabody MA Hendrickson 1996) p 261 108 EE Ellis ldquoSpiritual Giftsrdquo Interpreterrsquos Dictionary of the Bible Supplementary Volume ed Keith Crim

(Nashville TN Abingdon 1976) p 841 As previously noted the Gospel of Luke narrated what Jesus began ldquoto dordquo

and ldquoto teachrdquo (both present infinitives) (Ac 11) see Archibald T Robertson Word Pictures in the New Testament

34 109 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow pp 85ndash92 99ndash102 110 ldquoThese manifestations of the Spirit are marked out for Paul as given (not achieved by man) as expressions of divine

energy (not human potential or talent) as acts of service which promote the common good (not for personal edification

or aggrandizement) (1 Cor 124ndash7)rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3703) Elsewhere Dunn adds ldquoCharisma

is not to be confused with human talent and natural ability nowhere does charisma have the sense of a human capacity

heightened developed or transformed hellip So far as Paul was concerned charismata are the manifestation of

supernatural power Charisma is always God acting always the Spirit manifesting himself hellip For Paul every charisma

was supernatural hellip Charisma is characterized not by the exercise of manrsquos ability and talent but by unconditional

dependence on and openness to Godrdquo (1 Pt 411) (Jesus and the Spirit 255f)

For discussion of the differing views regarding spiritual gifts and natural talents see Siegfried Schatzmann A Pauline

Theology of Charismata 73ndash77 Max Turner The Holy Spirit and Spiritual Gifts 278 For a brief discussion of the

antithesis between the Holy Spirit and the unbelieving world see Robert E Fugate ldquoThe Person and Work of the

Holy Spiritrdquo p 25 (above)

Care must be taken not to interpret natural abilities vs spiritual gifts in terms of Roman Catholic Thomas Aquinasrsquo

nature vs grace dualism (based on Aristotle) or Aristotlersquos potentiality vs actuality dualism

25

the fruit of the Spirit (Gal 522f 1 Cor 1231ndash141)

Fruit of the Spirit Gifts of the Spirit

Every fruit is for every Christian Christians have different gifts and ministries

Manifests the character of Christ Manifest the power amp works of Christ (Mk 1617ndash

20 Ac 11)

Relates to mature Christian character

(ie what a Christian is)

Relate to differing functions and ministries in the

Body (ie what a Christian does)

Gifted Christians (1 Cor 17 1412) can be carnal

(31 3f 131ndash3)

Requires time to develop Given instantaneously (Ac 24 1044ndash46 196

Ro 111 1 Tim 414 2 Tim 16)

Is eternal (1 Cor 1313) Is temporal (1 Cor 138ndash12)

(ldquoA passage on fruit accompanies every one of the primary passages on giftsrdquo111)

normal Christian responsibilities (ie faith serving giving witnessing exhorting etc)

Satanrsquos counterfeit gifts (2 Tim 31 8f 13)112

Diversity of gifting is designed to foster unity in the body of Christ through mutual

interdependence (Ro 123ndash8 1 Cor 124ndash30 Eph 44ndash16) Each member of the body needs the

help of the others ldquoThe eye cannot say to the hand lsquoI have no need of yoursquo nor again the head to

the feet lsquoI have no need of yoursquordquo (1 Cor 1221 cf Ro 112) All members must do their part for

the body to come to maturity (Eph 413 16)

There are three primary purposes for spiritual gifts

To glorify God113 (1 Pt 410f)

To edify the church (1 Cor 127 143ndash5 12 17 26 Eph 412ndash16 1 Pt 410f)114 and

The conviction and conversion of unbelievers (1 Cor 1421ndash25 Mk 1615ndash20 Mt

2818ndash20 Ro 1518f)115

111 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow p 89 112 Biblical examples of Satanic miracles include Ex 7f Dt 131ndash3 Jb 112 26 Mt 722ff Mt 2424Mk 1322 2

Th 29 2 Tim 31 8f 13 Rv 1313ndash15 1613f 1920 113 The New Testament gives many examples of people glorifying God after miraculous healings and deliverances

from the power of Satan (Mt 98Mk 212Lk 525 Lk 716 Mt 1531 Lk 943 1313 Jn 114 40 Lk 1715 1843

Ac 38f 421 cf Jn 1412ndash14 2 Cor 120)

Glorifying God directly relates to the purpose for manrsquos creation ldquoManrsquos chief and highest end is to glorify God [Ro

1136 1 Cor 1031] and fully to enjoy Him forever [Ps 7324ndash28 Jn 1721ndash23]rdquo (Westminster Larger Catechism Q

1) 114 ldquoThe charismata are always to be seen as servicehellip as Godrsquos gifts for the body given to or better through the

individual lsquofor the common good [1 Cor 127]rsquordquo (James DG Dunn Jesus and the Spirit p 264) 115 WG Putman ldquoSpiritual Giftsrdquo The New Bible Dictionary (NBD3) eds I Howard Marshall et al 3rd ed (Grand

Rapids Eerdmans 1996) p 1130 For examples of signs and wonders being a catalyst for church growth see John

Wimber Power Evangelism pp 191f or Signs and Wonders and Church Growth 1 syllabus sec 5 pp 12ndash14

26

In sum116 the Triune God gives spiritual gifts to equip and empower the church to carry out her

God-given ministry of manifesting and extending the victorious all-encompassing kingdom of the

Lord Jesus Christ throughout the world (Mt 2818 Eph 120ndash22 410 1 Cor 1524ndash27 Jn 335

Phil 321) until Christ returns in glory (1 Cor 17 1310 Eph 411ndash13)

Holy Spirit empowers believers for spiritual warfare

Old Testament believers did not drive out demons

In sharp contrast when Jesus the Messiah came the Holy Spirit came upon Him at His baptism

and then immediately led Him into conflict with the devil (Lk 41ndash14 Mt 41ndash11 Mk 112f)

Apparently during this battle in the wilderness Jesus bound ldquothe strong manrdquo (Mk 327 Mt

1229 cp Lk 1121f) ie the devil Jesus ldquoreturned in the power of the Spiritrdquo (Lk 414) and

immediately began to drive out demons (Mk 123ndash27 32 34 39 311 etc) thereby manifesting

the presence of the kingdom of God (Mt 1228)

Jesus gave His disciples authority and power to drive out demons and commanded them to use it

when preaching the good news of the kingdom This was true for the twelve (Mt 101 8 Mk 67

12f Lk 91f cf Mk 315) the seventy (Lk 1017ndash20) and those receiving the great commission

(Mk 1615ndash20) When Jesusrsquo followers were driving out demons Satanrsquos kingdom was collapsing

(Lk 1017ndash19 1120ndash22) In the upper room Jesus taught that ldquoIt is the Spiritrsquos task to show how

the forces of darkness have been effectively overthrownrdquo (Jn 168 11)117

After His resurrection Jesus instructed His disciples not to begin the Great Commission yet but

to wait in Jerusalem until they were clothed with power from on high (Lk 2449) After His

ascension and enthronement the Lord Jesus poured out the Holy Spirit to empower the entire

church (Ac 233 36) Now all believers do warfare against the powers of darkness in Jesusrsquo name

(Mk 1617 Eph 617118 cf vv 10ndash18) The Book of Acts contains numerous examples of believers

driving out demons (Ac 516 87ndash11 Philip who was not an apostle but who was ldquofull of the

Spiritrdquo [63] drove demons out of many Samaritans [87] 1616ndash19 by Paul who had been led

by the Spirit to Philippi [vv 6ndash10] where he drove out a spirit of divination 1911ndash13 18f) The

Holy Spirit filled119 Paul empowering him to speak a prophetic curse against a magicianfalse

116 For additional study on spiritual gifts see Robert E Fugate ldquoIntroduction to Spiritual Giftsrdquo idem ldquoSpiritual Gifts

Itemized and Definedrdquo 117 Donald Guthrie New Testament Theology (Downers Grove IL InterVarsity 1981) p 533 ldquoWhat residual power

the prince of this world enjoys is further curtailed by the Holy Spirit the Counselor (Jn 1611)rdquo (DA Carson John

p 443) In Jn 1611 the verb κέκριται is perfect passive indicative (ie has been and now stands judgedcondemned) 118 The Greek term translated ldquoswordrdquo (macaira) denotes a short sword (2 foot or less) or dagger which was the

crucial offensive weapon in close combat The sword is the Word (r`hma) of God (including both Godrsquos spoken and

written Word Arnold 461f) The genitive ldquoof the Spiritrdquo ldquois probably a genitive of source indicating that the Spirit

makes the sword powerful and effective giving to it its cutting edge (Heb 412)rdquo (OrsquoBrien 482 cf Schnackenburg

279 Lincoln 451 Fee Godrsquos Empowering Presence 728 Hoehner 852) The sword of the Spirit is to be used in

resisting Satanic temptations (Mt 44 7 10 Lk 44 8 12) (Hoehner 853 Morris 207f Bruce 409f Eadie 473)

speaking prophetic curses (Ac 136ndash11) and proclaiming the gospel of the kingdom in the power of the Spirit

(including healings and exorcisms Lk 109 17ndash19) (OrsquoBrien 482 Fee 729 Lincoln 451 Schnackenburg 280

Barth 2200 Salmond 388) (See Arnold 462f cf Stott 282) Using the sword of the Spirit involves ldquospeaking the

words of God in Christrsquos name empowered by Godrsquos Spiritrdquo (Hoehner 853) The commands of Eph 610ndash18 are

ldquodirected to both the individual and the corporate body hellip The Roman soldier did not fight alonerdquo (Hoehner 853)

The sword of the Spirit is held in the belt of truth (Hoehner 852) Cf Rv 116 212 16 1913 15 119 This was most likely an immediate filling with the Spirit ldquoa special enabling of the Spirit for the ministry he is

about to exercisehellipprophetichellipcurserdquo (Peterson 381) See the appendix ldquoFilled with the Spiritrdquo and ldquoFull of the

Spiritrdquo in Luke-Actsrdquo below Paul ldquoconfronts the magician directly under the Spiritrsquos guidancerdquo (Bock 445)

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

24

leading steerings

showing mercy

apostles apostles

prophets prophets

teaching teachers

evangelists

pastor-teachers

These lists are not exhaustive of all possible gifts and ministries106 For example deacons are not

included (cf Phil 11 1 Tim 38ndash13) neither is the gift of celibacy (1 Cor 77 cf Mt 1912)

In 1 Cor 121ndash7 gifts are described as evnerghmatamdashworkings of God (v 6) diakoniaimdashacts of

service given by the Lord (v 5) fanerwsijmdashmanifestation of the Spirit (v 7) pneumatika things

of the Spirit ie things the Spirit endowsenables (v 1 cf 141) for the common good of the

church (v 7) and carismatamdashgracious gifts granted by the Spirit (vv 4 8)107

Each member of the Trinity is involved in giving spiritual gifts the Father (1 Cor 1218 28 717)

the Son (Eph 47f) and the Holy Spirit (1 Cor 1211 Heb 24 cf Ac 2028 132 4 1 Tim 118

414 2 Tim 16)

Spiritual gifts may also be considered from the perspective of being eschatological gifts from the

resurrected and exalted Lord Jesus Christ (Eph 47ndash11 Ac 230ndash36) who is now manifesting his

power and performing his ministry through his body the church Thus spiritual gifts are part of

the heavenly prophetic-priestly-kingly ministry of the Lord by the Holy Spirit (cf Ac 11)108 (We

will discuss the Spirit and eschatology below)

To further explain what spiritual gifts are we will consider what spiritual gifts are not109 They are

not

natural talents110 (non-Christians have talents too)

106 For extensively documented definitions of each gift and ministry see Robert Fugate ldquoSpiritual Gifts Itemized and

Definedrdquo 107 Max Turner The Holy Spirit and Spiritual Gifts (Peabody MA Hendrickson 1996) p 261 108 EE Ellis ldquoSpiritual Giftsrdquo Interpreterrsquos Dictionary of the Bible Supplementary Volume ed Keith Crim

(Nashville TN Abingdon 1976) p 841 As previously noted the Gospel of Luke narrated what Jesus began ldquoto dordquo

and ldquoto teachrdquo (both present infinitives) (Ac 11) see Archibald T Robertson Word Pictures in the New Testament

34 109 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow pp 85ndash92 99ndash102 110 ldquoThese manifestations of the Spirit are marked out for Paul as given (not achieved by man) as expressions of divine

energy (not human potential or talent) as acts of service which promote the common good (not for personal edification

or aggrandizement) (1 Cor 124ndash7)rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3703) Elsewhere Dunn adds ldquoCharisma

is not to be confused with human talent and natural ability nowhere does charisma have the sense of a human capacity

heightened developed or transformed hellip So far as Paul was concerned charismata are the manifestation of

supernatural power Charisma is always God acting always the Spirit manifesting himself hellip For Paul every charisma

was supernatural hellip Charisma is characterized not by the exercise of manrsquos ability and talent but by unconditional

dependence on and openness to Godrdquo (1 Pt 411) (Jesus and the Spirit 255f)

For discussion of the differing views regarding spiritual gifts and natural talents see Siegfried Schatzmann A Pauline

Theology of Charismata 73ndash77 Max Turner The Holy Spirit and Spiritual Gifts 278 For a brief discussion of the

antithesis between the Holy Spirit and the unbelieving world see Robert E Fugate ldquoThe Person and Work of the

Holy Spiritrdquo p 25 (above)

Care must be taken not to interpret natural abilities vs spiritual gifts in terms of Roman Catholic Thomas Aquinasrsquo

nature vs grace dualism (based on Aristotle) or Aristotlersquos potentiality vs actuality dualism

25

the fruit of the Spirit (Gal 522f 1 Cor 1231ndash141)

Fruit of the Spirit Gifts of the Spirit

Every fruit is for every Christian Christians have different gifts and ministries

Manifests the character of Christ Manifest the power amp works of Christ (Mk 1617ndash

20 Ac 11)

Relates to mature Christian character

(ie what a Christian is)

Relate to differing functions and ministries in the

Body (ie what a Christian does)

Gifted Christians (1 Cor 17 1412) can be carnal

(31 3f 131ndash3)

Requires time to develop Given instantaneously (Ac 24 1044ndash46 196

Ro 111 1 Tim 414 2 Tim 16)

Is eternal (1 Cor 1313) Is temporal (1 Cor 138ndash12)

(ldquoA passage on fruit accompanies every one of the primary passages on giftsrdquo111)

normal Christian responsibilities (ie faith serving giving witnessing exhorting etc)

Satanrsquos counterfeit gifts (2 Tim 31 8f 13)112

Diversity of gifting is designed to foster unity in the body of Christ through mutual

interdependence (Ro 123ndash8 1 Cor 124ndash30 Eph 44ndash16) Each member of the body needs the

help of the others ldquoThe eye cannot say to the hand lsquoI have no need of yoursquo nor again the head to

the feet lsquoI have no need of yoursquordquo (1 Cor 1221 cf Ro 112) All members must do their part for

the body to come to maturity (Eph 413 16)

There are three primary purposes for spiritual gifts

To glorify God113 (1 Pt 410f)

To edify the church (1 Cor 127 143ndash5 12 17 26 Eph 412ndash16 1 Pt 410f)114 and

The conviction and conversion of unbelievers (1 Cor 1421ndash25 Mk 1615ndash20 Mt

2818ndash20 Ro 1518f)115

111 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow p 89 112 Biblical examples of Satanic miracles include Ex 7f Dt 131ndash3 Jb 112 26 Mt 722ff Mt 2424Mk 1322 2

Th 29 2 Tim 31 8f 13 Rv 1313ndash15 1613f 1920 113 The New Testament gives many examples of people glorifying God after miraculous healings and deliverances

from the power of Satan (Mt 98Mk 212Lk 525 Lk 716 Mt 1531 Lk 943 1313 Jn 114 40 Lk 1715 1843

Ac 38f 421 cf Jn 1412ndash14 2 Cor 120)

Glorifying God directly relates to the purpose for manrsquos creation ldquoManrsquos chief and highest end is to glorify God [Ro

1136 1 Cor 1031] and fully to enjoy Him forever [Ps 7324ndash28 Jn 1721ndash23]rdquo (Westminster Larger Catechism Q

1) 114 ldquoThe charismata are always to be seen as servicehellip as Godrsquos gifts for the body given to or better through the

individual lsquofor the common good [1 Cor 127]rsquordquo (James DG Dunn Jesus and the Spirit p 264) 115 WG Putman ldquoSpiritual Giftsrdquo The New Bible Dictionary (NBD3) eds I Howard Marshall et al 3rd ed (Grand

Rapids Eerdmans 1996) p 1130 For examples of signs and wonders being a catalyst for church growth see John

Wimber Power Evangelism pp 191f or Signs and Wonders and Church Growth 1 syllabus sec 5 pp 12ndash14

26

In sum116 the Triune God gives spiritual gifts to equip and empower the church to carry out her

God-given ministry of manifesting and extending the victorious all-encompassing kingdom of the

Lord Jesus Christ throughout the world (Mt 2818 Eph 120ndash22 410 1 Cor 1524ndash27 Jn 335

Phil 321) until Christ returns in glory (1 Cor 17 1310 Eph 411ndash13)

Holy Spirit empowers believers for spiritual warfare

Old Testament believers did not drive out demons

In sharp contrast when Jesus the Messiah came the Holy Spirit came upon Him at His baptism

and then immediately led Him into conflict with the devil (Lk 41ndash14 Mt 41ndash11 Mk 112f)

Apparently during this battle in the wilderness Jesus bound ldquothe strong manrdquo (Mk 327 Mt

1229 cp Lk 1121f) ie the devil Jesus ldquoreturned in the power of the Spiritrdquo (Lk 414) and

immediately began to drive out demons (Mk 123ndash27 32 34 39 311 etc) thereby manifesting

the presence of the kingdom of God (Mt 1228)

Jesus gave His disciples authority and power to drive out demons and commanded them to use it

when preaching the good news of the kingdom This was true for the twelve (Mt 101 8 Mk 67

12f Lk 91f cf Mk 315) the seventy (Lk 1017ndash20) and those receiving the great commission

(Mk 1615ndash20) When Jesusrsquo followers were driving out demons Satanrsquos kingdom was collapsing

(Lk 1017ndash19 1120ndash22) In the upper room Jesus taught that ldquoIt is the Spiritrsquos task to show how

the forces of darkness have been effectively overthrownrdquo (Jn 168 11)117

After His resurrection Jesus instructed His disciples not to begin the Great Commission yet but

to wait in Jerusalem until they were clothed with power from on high (Lk 2449) After His

ascension and enthronement the Lord Jesus poured out the Holy Spirit to empower the entire

church (Ac 233 36) Now all believers do warfare against the powers of darkness in Jesusrsquo name

(Mk 1617 Eph 617118 cf vv 10ndash18) The Book of Acts contains numerous examples of believers

driving out demons (Ac 516 87ndash11 Philip who was not an apostle but who was ldquofull of the

Spiritrdquo [63] drove demons out of many Samaritans [87] 1616ndash19 by Paul who had been led

by the Spirit to Philippi [vv 6ndash10] where he drove out a spirit of divination 1911ndash13 18f) The

Holy Spirit filled119 Paul empowering him to speak a prophetic curse against a magicianfalse

116 For additional study on spiritual gifts see Robert E Fugate ldquoIntroduction to Spiritual Giftsrdquo idem ldquoSpiritual Gifts

Itemized and Definedrdquo 117 Donald Guthrie New Testament Theology (Downers Grove IL InterVarsity 1981) p 533 ldquoWhat residual power

the prince of this world enjoys is further curtailed by the Holy Spirit the Counselor (Jn 1611)rdquo (DA Carson John

p 443) In Jn 1611 the verb κέκριται is perfect passive indicative (ie has been and now stands judgedcondemned) 118 The Greek term translated ldquoswordrdquo (macaira) denotes a short sword (2 foot or less) or dagger which was the

crucial offensive weapon in close combat The sword is the Word (r`hma) of God (including both Godrsquos spoken and

written Word Arnold 461f) The genitive ldquoof the Spiritrdquo ldquois probably a genitive of source indicating that the Spirit

makes the sword powerful and effective giving to it its cutting edge (Heb 412)rdquo (OrsquoBrien 482 cf Schnackenburg

279 Lincoln 451 Fee Godrsquos Empowering Presence 728 Hoehner 852) The sword of the Spirit is to be used in

resisting Satanic temptations (Mt 44 7 10 Lk 44 8 12) (Hoehner 853 Morris 207f Bruce 409f Eadie 473)

speaking prophetic curses (Ac 136ndash11) and proclaiming the gospel of the kingdom in the power of the Spirit

(including healings and exorcisms Lk 109 17ndash19) (OrsquoBrien 482 Fee 729 Lincoln 451 Schnackenburg 280

Barth 2200 Salmond 388) (See Arnold 462f cf Stott 282) Using the sword of the Spirit involves ldquospeaking the

words of God in Christrsquos name empowered by Godrsquos Spiritrdquo (Hoehner 853) The commands of Eph 610ndash18 are

ldquodirected to both the individual and the corporate body hellip The Roman soldier did not fight alonerdquo (Hoehner 853)

The sword of the Spirit is held in the belt of truth (Hoehner 852) Cf Rv 116 212 16 1913 15 119 This was most likely an immediate filling with the Spirit ldquoa special enabling of the Spirit for the ministry he is

about to exercisehellipprophetichellipcurserdquo (Peterson 381) See the appendix ldquoFilled with the Spiritrdquo and ldquoFull of the

Spiritrdquo in Luke-Actsrdquo below Paul ldquoconfronts the magician directly under the Spiritrsquos guidancerdquo (Bock 445)

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

25

the fruit of the Spirit (Gal 522f 1 Cor 1231ndash141)

Fruit of the Spirit Gifts of the Spirit

Every fruit is for every Christian Christians have different gifts and ministries

Manifests the character of Christ Manifest the power amp works of Christ (Mk 1617ndash

20 Ac 11)

Relates to mature Christian character

(ie what a Christian is)

Relate to differing functions and ministries in the

Body (ie what a Christian does)

Gifted Christians (1 Cor 17 1412) can be carnal

(31 3f 131ndash3)

Requires time to develop Given instantaneously (Ac 24 1044ndash46 196

Ro 111 1 Tim 414 2 Tim 16)

Is eternal (1 Cor 1313) Is temporal (1 Cor 138ndash12)

(ldquoA passage on fruit accompanies every one of the primary passages on giftsrdquo111)

normal Christian responsibilities (ie faith serving giving witnessing exhorting etc)

Satanrsquos counterfeit gifts (2 Tim 31 8f 13)112

Diversity of gifting is designed to foster unity in the body of Christ through mutual

interdependence (Ro 123ndash8 1 Cor 124ndash30 Eph 44ndash16) Each member of the body needs the

help of the others ldquoThe eye cannot say to the hand lsquoI have no need of yoursquo nor again the head to

the feet lsquoI have no need of yoursquordquo (1 Cor 1221 cf Ro 112) All members must do their part for

the body to come to maturity (Eph 413 16)

There are three primary purposes for spiritual gifts

To glorify God113 (1 Pt 410f)

To edify the church (1 Cor 127 143ndash5 12 17 26 Eph 412ndash16 1 Pt 410f)114 and

The conviction and conversion of unbelievers (1 Cor 1421ndash25 Mk 1615ndash20 Mt

2818ndash20 Ro 1518f)115

111 C Peter Wagner Your Spiritual Gifts Can Help Your Church Grow p 89 112 Biblical examples of Satanic miracles include Ex 7f Dt 131ndash3 Jb 112 26 Mt 722ff Mt 2424Mk 1322 2

Th 29 2 Tim 31 8f 13 Rv 1313ndash15 1613f 1920 113 The New Testament gives many examples of people glorifying God after miraculous healings and deliverances

from the power of Satan (Mt 98Mk 212Lk 525 Lk 716 Mt 1531 Lk 943 1313 Jn 114 40 Lk 1715 1843

Ac 38f 421 cf Jn 1412ndash14 2 Cor 120)

Glorifying God directly relates to the purpose for manrsquos creation ldquoManrsquos chief and highest end is to glorify God [Ro

1136 1 Cor 1031] and fully to enjoy Him forever [Ps 7324ndash28 Jn 1721ndash23]rdquo (Westminster Larger Catechism Q

1) 114 ldquoThe charismata are always to be seen as servicehellip as Godrsquos gifts for the body given to or better through the

individual lsquofor the common good [1 Cor 127]rsquordquo (James DG Dunn Jesus and the Spirit p 264) 115 WG Putman ldquoSpiritual Giftsrdquo The New Bible Dictionary (NBD3) eds I Howard Marshall et al 3rd ed (Grand

Rapids Eerdmans 1996) p 1130 For examples of signs and wonders being a catalyst for church growth see John

Wimber Power Evangelism pp 191f or Signs and Wonders and Church Growth 1 syllabus sec 5 pp 12ndash14

26

In sum116 the Triune God gives spiritual gifts to equip and empower the church to carry out her

God-given ministry of manifesting and extending the victorious all-encompassing kingdom of the

Lord Jesus Christ throughout the world (Mt 2818 Eph 120ndash22 410 1 Cor 1524ndash27 Jn 335

Phil 321) until Christ returns in glory (1 Cor 17 1310 Eph 411ndash13)

Holy Spirit empowers believers for spiritual warfare

Old Testament believers did not drive out demons

In sharp contrast when Jesus the Messiah came the Holy Spirit came upon Him at His baptism

and then immediately led Him into conflict with the devil (Lk 41ndash14 Mt 41ndash11 Mk 112f)

Apparently during this battle in the wilderness Jesus bound ldquothe strong manrdquo (Mk 327 Mt

1229 cp Lk 1121f) ie the devil Jesus ldquoreturned in the power of the Spiritrdquo (Lk 414) and

immediately began to drive out demons (Mk 123ndash27 32 34 39 311 etc) thereby manifesting

the presence of the kingdom of God (Mt 1228)

Jesus gave His disciples authority and power to drive out demons and commanded them to use it

when preaching the good news of the kingdom This was true for the twelve (Mt 101 8 Mk 67

12f Lk 91f cf Mk 315) the seventy (Lk 1017ndash20) and those receiving the great commission

(Mk 1615ndash20) When Jesusrsquo followers were driving out demons Satanrsquos kingdom was collapsing

(Lk 1017ndash19 1120ndash22) In the upper room Jesus taught that ldquoIt is the Spiritrsquos task to show how

the forces of darkness have been effectively overthrownrdquo (Jn 168 11)117

After His resurrection Jesus instructed His disciples not to begin the Great Commission yet but

to wait in Jerusalem until they were clothed with power from on high (Lk 2449) After His

ascension and enthronement the Lord Jesus poured out the Holy Spirit to empower the entire

church (Ac 233 36) Now all believers do warfare against the powers of darkness in Jesusrsquo name

(Mk 1617 Eph 617118 cf vv 10ndash18) The Book of Acts contains numerous examples of believers

driving out demons (Ac 516 87ndash11 Philip who was not an apostle but who was ldquofull of the

Spiritrdquo [63] drove demons out of many Samaritans [87] 1616ndash19 by Paul who had been led

by the Spirit to Philippi [vv 6ndash10] where he drove out a spirit of divination 1911ndash13 18f) The

Holy Spirit filled119 Paul empowering him to speak a prophetic curse against a magicianfalse

116 For additional study on spiritual gifts see Robert E Fugate ldquoIntroduction to Spiritual Giftsrdquo idem ldquoSpiritual Gifts

Itemized and Definedrdquo 117 Donald Guthrie New Testament Theology (Downers Grove IL InterVarsity 1981) p 533 ldquoWhat residual power

the prince of this world enjoys is further curtailed by the Holy Spirit the Counselor (Jn 1611)rdquo (DA Carson John

p 443) In Jn 1611 the verb κέκριται is perfect passive indicative (ie has been and now stands judgedcondemned) 118 The Greek term translated ldquoswordrdquo (macaira) denotes a short sword (2 foot or less) or dagger which was the

crucial offensive weapon in close combat The sword is the Word (r`hma) of God (including both Godrsquos spoken and

written Word Arnold 461f) The genitive ldquoof the Spiritrdquo ldquois probably a genitive of source indicating that the Spirit

makes the sword powerful and effective giving to it its cutting edge (Heb 412)rdquo (OrsquoBrien 482 cf Schnackenburg

279 Lincoln 451 Fee Godrsquos Empowering Presence 728 Hoehner 852) The sword of the Spirit is to be used in

resisting Satanic temptations (Mt 44 7 10 Lk 44 8 12) (Hoehner 853 Morris 207f Bruce 409f Eadie 473)

speaking prophetic curses (Ac 136ndash11) and proclaiming the gospel of the kingdom in the power of the Spirit

(including healings and exorcisms Lk 109 17ndash19) (OrsquoBrien 482 Fee 729 Lincoln 451 Schnackenburg 280

Barth 2200 Salmond 388) (See Arnold 462f cf Stott 282) Using the sword of the Spirit involves ldquospeaking the

words of God in Christrsquos name empowered by Godrsquos Spiritrdquo (Hoehner 853) The commands of Eph 610ndash18 are

ldquodirected to both the individual and the corporate body hellip The Roman soldier did not fight alonerdquo (Hoehner 853)

The sword of the Spirit is held in the belt of truth (Hoehner 852) Cf Rv 116 212 16 1913 15 119 This was most likely an immediate filling with the Spirit ldquoa special enabling of the Spirit for the ministry he is

about to exercisehellipprophetichellipcurserdquo (Peterson 381) See the appendix ldquoFilled with the Spiritrdquo and ldquoFull of the

Spiritrdquo in Luke-Actsrdquo below Paul ldquoconfronts the magician directly under the Spiritrsquos guidancerdquo (Bock 445)

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

26

In sum116 the Triune God gives spiritual gifts to equip and empower the church to carry out her

God-given ministry of manifesting and extending the victorious all-encompassing kingdom of the

Lord Jesus Christ throughout the world (Mt 2818 Eph 120ndash22 410 1 Cor 1524ndash27 Jn 335

Phil 321) until Christ returns in glory (1 Cor 17 1310 Eph 411ndash13)

Holy Spirit empowers believers for spiritual warfare

Old Testament believers did not drive out demons

In sharp contrast when Jesus the Messiah came the Holy Spirit came upon Him at His baptism

and then immediately led Him into conflict with the devil (Lk 41ndash14 Mt 41ndash11 Mk 112f)

Apparently during this battle in the wilderness Jesus bound ldquothe strong manrdquo (Mk 327 Mt

1229 cp Lk 1121f) ie the devil Jesus ldquoreturned in the power of the Spiritrdquo (Lk 414) and

immediately began to drive out demons (Mk 123ndash27 32 34 39 311 etc) thereby manifesting

the presence of the kingdom of God (Mt 1228)

Jesus gave His disciples authority and power to drive out demons and commanded them to use it

when preaching the good news of the kingdom This was true for the twelve (Mt 101 8 Mk 67

12f Lk 91f cf Mk 315) the seventy (Lk 1017ndash20) and those receiving the great commission

(Mk 1615ndash20) When Jesusrsquo followers were driving out demons Satanrsquos kingdom was collapsing

(Lk 1017ndash19 1120ndash22) In the upper room Jesus taught that ldquoIt is the Spiritrsquos task to show how

the forces of darkness have been effectively overthrownrdquo (Jn 168 11)117

After His resurrection Jesus instructed His disciples not to begin the Great Commission yet but

to wait in Jerusalem until they were clothed with power from on high (Lk 2449) After His

ascension and enthronement the Lord Jesus poured out the Holy Spirit to empower the entire

church (Ac 233 36) Now all believers do warfare against the powers of darkness in Jesusrsquo name

(Mk 1617 Eph 617118 cf vv 10ndash18) The Book of Acts contains numerous examples of believers

driving out demons (Ac 516 87ndash11 Philip who was not an apostle but who was ldquofull of the

Spiritrdquo [63] drove demons out of many Samaritans [87] 1616ndash19 by Paul who had been led

by the Spirit to Philippi [vv 6ndash10] where he drove out a spirit of divination 1911ndash13 18f) The

Holy Spirit filled119 Paul empowering him to speak a prophetic curse against a magicianfalse

116 For additional study on spiritual gifts see Robert E Fugate ldquoIntroduction to Spiritual Giftsrdquo idem ldquoSpiritual Gifts

Itemized and Definedrdquo 117 Donald Guthrie New Testament Theology (Downers Grove IL InterVarsity 1981) p 533 ldquoWhat residual power

the prince of this world enjoys is further curtailed by the Holy Spirit the Counselor (Jn 1611)rdquo (DA Carson John

p 443) In Jn 1611 the verb κέκριται is perfect passive indicative (ie has been and now stands judgedcondemned) 118 The Greek term translated ldquoswordrdquo (macaira) denotes a short sword (2 foot or less) or dagger which was the

crucial offensive weapon in close combat The sword is the Word (r`hma) of God (including both Godrsquos spoken and

written Word Arnold 461f) The genitive ldquoof the Spiritrdquo ldquois probably a genitive of source indicating that the Spirit

makes the sword powerful and effective giving to it its cutting edge (Heb 412)rdquo (OrsquoBrien 482 cf Schnackenburg

279 Lincoln 451 Fee Godrsquos Empowering Presence 728 Hoehner 852) The sword of the Spirit is to be used in

resisting Satanic temptations (Mt 44 7 10 Lk 44 8 12) (Hoehner 853 Morris 207f Bruce 409f Eadie 473)

speaking prophetic curses (Ac 136ndash11) and proclaiming the gospel of the kingdom in the power of the Spirit

(including healings and exorcisms Lk 109 17ndash19) (OrsquoBrien 482 Fee 729 Lincoln 451 Schnackenburg 280

Barth 2200 Salmond 388) (See Arnold 462f cf Stott 282) Using the sword of the Spirit involves ldquospeaking the

words of God in Christrsquos name empowered by Godrsquos Spiritrdquo (Hoehner 853) The commands of Eph 610ndash18 are

ldquodirected to both the individual and the corporate body hellip The Roman soldier did not fight alonerdquo (Hoehner 853)

The sword of the Spirit is held in the belt of truth (Hoehner 852) Cf Rv 116 212 16 1913 15 119 This was most likely an immediate filling with the Spirit ldquoa special enabling of the Spirit for the ministry he is

about to exercisehellipprophetichellipcurserdquo (Peterson 381) See the appendix ldquoFilled with the Spiritrdquo and ldquoFull of the

Spiritrdquo in Luke-Actsrdquo below Paul ldquoconfronts the magician directly under the Spiritrsquos guidancerdquo (Bock 445)

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

27

prophet (Ac 136ndash11) One of the gifts that the Holy Spirit gives to the body is the ldquodistinguishings

ofbetween spiritsrdquo (1 Cor 1210 Greek text)

Antithesis between the Spirit and the unbelieving world

The Spirit and the unbelieving world are in an antithetical (not a conciliatory) relationship The

world cannot see or know the Spirit (Jn 1417) The Spirit convicts the world (Jn 168ndash11) The

spirit of the world and the Spirit of God stand over against each other (1 Cor 212ndash14 1 Jn 41ndash6

cf Eph 21ndash3 Ro 85ndash9) The Spirit dwells in believers (Ro 89) not in unbelievers Unbelievers

cannot understand the things of the Spirit (1 Cor 214) They always resist the Spirit (Ac 751)

The Holy Spirit does not strive or contend with them forever (Gn 63 the flood Godrsquos judgments

on Israel and Judah through Assyria Babylonia and Rome) This antithesis is found throughout

Scripture in the clash between the one true God and false gods between true prophets and false

prophets

These Biblical truths refute modern unitarian immanence theologies (eg panentheism120) and

universalisms such as that advocated by the ecumenical World Council of Churches In these

misguided views the Holy Spirit inhabits unbelievers cultures and all religions Consequently

there is truth in all religions and (at least some) unbelievers will go to heavenmdasheven though they

have never professed the Lord Jesus Christ This radically changes Christian missions from a call

to repentance to a call to dialog so all religions can gain mutual understanding and respect and

thereby get along Simply add Jesus to the pagan pantheon of gods The Apostle Paul adamantly

rejected such false gospels thundering ldquoTurn from these useless things to the living Godrdquo (Ac

1415) and God ldquonow commands all men everywhere to repentrdquo (1730 ldquoignorancerdquo)

Sins against the Holy Spirit

Scripture mentions about six different sins against the Holy Spirit

1 Quenchextinguish121 (1 Th 519f122)mdashby despising the gift of (congregational) prophecy123

The Spirit may be quenched when

120 Panentheism (Greek panmdashall + enmdashin + theosmdashGod) is the belief that the universe is a part of God but not the

whole of His being God is the soul of the universe and the universe is the body of God 121 The word ldquoquenchrdquo is chosen because fire is a common Biblical metaphor for the Holy Spiritrsquos active presence in

the covenant community (Jer 209 Mt 311 Lk 316 1249 Ac 23 1825 Ro 1211f 2 Tim 16 Jn 535) (The word

ldquoquenchrdquo is used in the sense of extinguishing fire in Wis 1617 Mt 1220 258 Mk 949 Heb 1134 Gene L Green

PNTC 261) 122 The five imperatives in 1 Th 519ndash22 ldquoare intended to be read togetherhellipnot quench the Spirit by showing contempt

for prophetic utterancesrdquo (Gordon D Fee The First and Second Letters to the Thessalonians 217 221) cf Gary S

Shogren 1 amp 2 Thessalonians ZECNT 225ndash227 123 ldquoThe passage is best read in conjunction with its more detailed parallel in 1 Cor 14 hellip While 1 Corinthians was

written some years after 1 Thessalonians [AD 55] it must be kept in mind that even as Paul was corresponding with

the Thessalonians he was giving oral instruction to the Corinthians teaching that he would later reiterate in 1

Corinthiansrdquo (Gary S Shogren 1 amp 2 Thessalonians ZECNT 225) 1 Thessalonians was probably written in AD 50

(JAT Robinson Redating the New Testament 84) Paul was ministering in Corinth for a year and a half AD 50ndash52

(FF Bruce Acts Greek Text 93 Lars Kierspel Charts on the Life Letters and Theology of Paul 31)

ldquoIn the second century AD it was apparently the norm that messages were given within regular meetings of the church

[cites Hermas Mandate 119] Thus 519ndash20 must be taken together stifling the Spirit is done by devaluing prophetic

words hellip lsquoProphecyrsquo here can in no way be taken as the preaching of the Wordrdquo (Gary S Shogren 1 amp 2

Thessalonians ZECNT 226)

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

28

a believer refuses to speak the message God has given him (Jer 209)124

others try to prevent him from uttering it (Am 212 713 Mc 26 Jer 1121 Is 3010f

ldquotell us pleasant things prophesy illusionsrdquo (NIV) cf Nu 1127f) or

the community ignores legitimate prophetic messages (rather than ldquohold fast what is

goodrdquo 1 Th 521)

2 Grieve (Eph 430 Is 6310 ldquorebelled and grievedrdquo)mdashby not living according to the new man

empowered by Godrsquos Holy Spirit to live righteously and holy in thought word and deedmdashbut

rather committing sins that destroy the Christian community and give the devil a foothold (43

27)mdashsins such as futile and ignorant thinking sexual immorality greed lying uncontrolled

and unreconciled anger theft unedifying speech bitterness loud quarreling slander malice

covetousness foolish talking crude joking (Eph 221 ndash 521ff)125

3 Lie to and test (Ac 53f 9) A lust to be admired (pride) fostered a hypocritical and Satan-

inspired scheme to deceive the Spirit-filled Christian community126

4 Resist (Ac 751)mdashby disobeying Godrsquos law-Word that prophesied about Jesus the Messiah

by persecuting Godrsquos prophets and by murdering the Prophet-Messiah who is greater than

Moses (vv 27 35ndash39 51ndash53 cf Mt 2330 Gn 63)

5 Outrageinsult (Heb 1029)mdashwillful flagrant permanent rejection of and contempt for Jesus

Christ (the Son of God) and his atoning work committed by ldquosomeone who has received some

beneficial moral influence through contact with the churchrdquo127

Paul is ldquowarning against a deliberate suppression of the extraordinary operations of the Spirit in the

congregationrdquo (TDNT 7168 Shogren concurs) TDNT lists ldquoprophecy (v 20) and tonguesrdquo as examples of the

extraordinary operations of the Spirit under consideration in the passage and references 1 Cor 14

ldquoSome Thessalonians appear to have attempted to prohibit manifestations of the Spirit in their church hellip [Paulrsquos

injunctions] arrest attempts to impede the use of this gift [ie prophecy] within the church hellip The presence of

the Spirit in the church was linked inextricably with prophecy among the people of God (Lk 167 Ac 217 196

2825 Eph 25 Rv 226)rdquo (Gene L Green PNTC 261)

ldquoTo quench the Spirit was to suppress or restrain the Spirit from manifesting itself in charismatic activities like

speaking in tongues and uttering prophecy within the life of the communityrdquo (Charles A Wanamaker The

Epistles to the Thessalonians NIGTC [Grand Rapids Eerdmans 1990] p 202)

Paul is teaching that if the Spirit is quenched and prophecies are despised then ldquothe fiery power and light of the Spirit

is quenched and the church is not built up (1 Cor 1426) hellip The activity of the Spirit in the community is in part

extinguishedrdquo (Best cf TDNT 7168)

ldquoIt is just possible that the specific commands in [1 Th 5] vv 16ndash18 were needed because the church was not

sufficiently open to the inspiration of the Spirit (cf Ac 1352 Ro 1417 Eph 618 1 Cor 1416 for the connection

of joy prayer and thanksgiving with the Spirit)rdquo (IH Marshall p 158)

ldquolsquoDo not despise prophesyingrsquo means that the Thessalonian Christians should not look down upon the prophetic

utterances of othersrdquo (David E Aune Prophecy in Early Christianity and the Ancient Mediterranean World 219)

ldquoacting in a way that puts a damper on others offering such propheciesrdquo (Ben Witherington 169) See commentaries

on Thessalonians by FF Bruce WBC p 125 EM Best HNTC pp 238f IH Marshall NCB p 157 124 ldquoThe injunction lsquoDo not quench the Spiritrsquo means that individual Christians should not repress or resist the impulses

of the Spirit of God who is trying to manifest his presence in them through prophetic speechrdquo (David E Aune

Prophecy in Early Christianity and the Ancient Mediterranean World 219) 125 Gordon D Fee Godrsquos Empowering Presence pp 712ndash717 See Ephesians commentaries by Peter T OrsquoBrien p

346 Andrew T Lincoln p 307 126 ldquoIn trying to deceive the community he was really trying to deceive the Holy Spirit whose life-giving power had

created the community and maintained it in beingrdquo (FF Bruce Acts p 105 cf Calvin Acts 1134f) 127 Wayne A Grudem Systematic Theology pp 801f Grudem notes that the word ldquosanctifiedrdquo in Heb 1029 denotes

external sanctification as in Heb 913 1 Cor 714 cf Mt 2317 19 cp Ex 247f with Heb 3ndash4 Note Paulrsquos

descriptions of the advantages Old Testament Jews had (Ro 32 94) over unbelieving Gentiles (Eph 212) Thus the

word ldquosanctifiedrdquo does not always mean that the person in question is regenerate the person in Heb 1029 was

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

29

6 Blaspheme (Mt 1231f Mk 329 cf Lk 1210)mdashknowing deliberate and malicious rejection

and slander against the Holy Spiritrsquos work attesting to Jesus Christ and His gospel and

attributing that work to Satan128 (The Holy Spiritrsquos work includes performing miracles giving

prophetic revelations and delivering people from demonization)

The sins of outrageinsult the Spirit (Heb 1029) and blaspheme the Spirit are the same sin129

All these sins (s 1ndash6) were committed by people who were part of Godrsquos covenant community

s 1ndash2 (3) may be committed by believers

When Godrsquos covenant people sin against Godrsquos Spirit one of the judgments God sends is

withdrawing prophecy (Am 811ndash14 Mc 26)

Eschatology and the Spirit

Although the Holy Spirit was active in the Old Testament era (Ex 3314 Ne 920 Is 6311ndash14

Hg 25 etc) the Old Testament prophets prophesied a future coming of the Holy Spirit that would

greatly transcend His work in the Old Testament era (Is 356f 443 6311f Ezk 114f 13 19

3626ndash29 3925ndash29 3426f 3714 Jl 228f Ho 144ndash8 Mi 719 Zp 39ndash13 Hg 25 Zc 816 22

1210 131 148 cf Ezk 471ndash9 Nu 1129) The Holy Spirit was not yet ldquogivenrdquo in the new

covenant sense (Jn 739 Ac 192 NIV cf Jn 2022) His coming was still a ldquopromiserdquo to be

fulfilledmdasheven for Jesusrsquo disciples (Lk 2449 Jn 1416ndash18 26 1526 167ndash15 Ac 14f 8 216

33 39 Gal 314) (This is somewhat similar to the Old Testament ministry of the Logos the

Second Person of the Trinity before His Incarnation) The work of the Spirit in the new covenant

era is more powerful and more extensive than it was in the old covenant era as the following table

illustrates

Holy Spirit under the Old

Covenant

Holy Spirit under the New Covenant

unregenerate For further study see Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning

Passages in Hebrewsrdquo in Still Sovereign eds Schreiner and Ware 133ndash182 128 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f Cf Dictionary of

Christ and the Gospels 1209 129 Wayne A Grudem Systematic Theology p 508 Louis Berkhof Systematic Theology pp 253f W Gary

Crampton ldquoThe Blasphemy of the Holy Spiritrdquo

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

30

Believers regenerate130 but not

indwelt by the Holy Spirit131 Who

dwelt among His people in the Holy

of Holies132

Believers baptized in the Holy Spirit and permanently

indwelt by the Holy Spirit (Jn 1416f 1 Jn 227 Ro 89

Gal 46)

Believers are the new covenant templemdashboth

corporately (Mt 1820 1 Cor 316f 619 Eph 220ndash22

1 Pt 25 Heb 35f) and individually (John 1417 Ro

89ndash11 1 Cor 619)

Came upon133 a few Jewish persons

(usually prophets judges or kings)

enabling them to perform certain tasks

(eg leadership134 or prophecy135)

All believers empowered (Ac 18 24) and (potentially)

gifted prophetically regardless of race age sex or

social status (Ac 216ndash18 1 Cor 127 11 1426 Ro

123 1 Pt 410 Eph 47f 1 Cor 77)136

130 Old Testament believers were regenerated this is depicted as circumcision of the heart (Dt 306 1016 Jer 44

610 925f cf Ro 228f) having a new heart (Ezk 1831 3626 cf Jer 3239f 247) a heart of flesh (instead of a

heart of stone) (Ezk 1119f 3626) a new spirit within (Ezk 1119f 3626 1831) God writing His law on the heart

(Jer 3133f) and being changed into another man (1 Sa 106 9) Jesus expected the rabbi Nicodemus to understand

the necessity of the new birth (Jn 310) Indirect evidence (1) Old Testament believers were ldquojustifiedrdquo (cf Ro 41ndash

8 based on Gn 156 and Ps 321f) and it is difficult to conceive how a sinner can be justified without being regenerate

(2) They claimed to love Godrsquos law (eg Ps 11997) Since the unregenerate nature is hostile to God and resistant to

His law (Ro 87) they seem to have possessed a new nature (John Stott Baptism and Fullness p 35) 131 Jesus told His disciples ldquoyou know [present tense] Him [the Spirit] for He dwells [present tense] with you and

will be [future tense] in yourdquo (Jn 1417) Jesus directly stated that this eschatological giving of the Spirit could only

take place after certain events transpired Jesus completing the work the Father gave Him to do (174) His returning

to the Father (167) and Jesus being fully glorified (Jn 739) In the Gospel of John Jesusrsquo glorification included not

only the cross and the resurrection but also Jesusrsquo full return to the Father and to the Sonrsquos pre-temporal glory (175

2017) (Max Turner The Holy Spirit and Spiritual Gifts p 95) See James M Hamilton Godrsquos Indwelling Presence

pp 4 161 132 In the old covenant the Holy Spirit dwelt in the tabernacle in the wilderness (Ex 4034ndash38) Nearly 500 years later

in Jerusalem God took up residence in Solomonrsquos temple at its dedication (1 Ki 810f 2 Ch 513f 71f) 133 The Holy Spirit is said to have entered into and filled Joshua (Nu 2718 Dt 349) Ezekiel (Ezk 22 324) Daniel

(Dn 48f 18 511 Micah (Mc 38) John the Baptizer (Lk 115) Elizabeth (Lk 141) and Zechariah (Lk 167)

However ldquoThe Holy Spirit had not come within them in the way in which God had promised to put the Holy Spirit

within his people when the new covenant would come (Ezk 3626f 3714) nor had the Spirit been poured out in the

great abundance and fullness that would characterize the new covenant age (Jl 228f)rdquo (Wayne Grudem Systematic

Theology p 637 cf pp 769ndash772) 134 (As we saw on p 23) in the Old Testament the Spirit of the Lord came upon several men to empower them for

civil and military leadership

the prophetcovenant-mediatorjudge Moses (Nu 1117 25) and his successor Joshua (Dt 349 note wisdom

cf Nu 2718)

judges the Seventy Elders (Nu 1116f 25f) Othniel (Jdg 310) Gideon (Jdg 634) Jephthah (Jdg 1129)

Samson (Jdg 146 19 1514 cf 1325)

kings Saul (1 Sm 116) and David (1 Sm 1613 cf 2 Sm 232) 135 In the Old Testament the Spirit of the Lord came upon several men to empower them to prophesy Saul (1 Sm

1010 1923) the Seventy Elders (Nu 1125f) Balaam (Nu 242) messengers of Saul (1 Sm 1920) Amasa (1 Ch

1218) Azariah (2 Ch 151) Jahaziel (2 Ch 2014) Zechariah (2 Ch 2420) Isaiah (Is 611) Ezekiel (Ezk 324 115) 136 ldquoAcc[ording] to Ac 216ff it [NT prophecy] is a specific mark of the age of fulfilment that the Spirit does not lay

hold of individuals but that all members of the eschatological community without distinction are called to prophesy

Paul urges the Corinthians to strive after the charisma of prophecy 1 C[or] 141 5 12 39 It is not a gift for the

chosen fewrdquo (Gerhard Friedrich ldquordquo TDNT 6861) ldquoThe hope of Moses (Nu 1116 29 cf Lk 101) that

lsquoall the Lordrsquos people [might be] prophetsrsquo and the prophecy of Joel (228) that lsquoGod will pour out his Spirit on all

fleshrsquo find their specific import in the prophecy of the Baptist (Mt 311) and their fulfilment in the post-resurrection

church (Acts 216 33)rdquo (E Earle Ellis ldquoProphecy Theology ofrdquo NDT p 537) FF Bruce after citing Nu 1129

adds ldquoThe effect of the Spiritrsquos outpouring is the gift of prophecy exercised in visions and dreams and by word of

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

31

Sometimes temporarily (cf 1 Sm

1614 Jdg 1620 Ps 5111)

Permanently (Jn 1416f 1 Jn 227)

A few prophets performed miracles Many believers perform miracles (Mk 1617f 1 Cor

128ndash10 Ac 68 85ndash8 12 910ndash18 Gal 35 Ja 514ndash

16 etc)

Little power over the dominion of

Satan no authority to drive out

demons

Satan disarmed (Lk 1120ndash22) and bound (Mk 327

Mt 1229 Rv 129ndash12 201ndash3 Col 215 cf Heb 214f

1 Jn 38 Jn 1231) believers given authority over Satan

and his demons (Mk 1617f Lk 1017ndash19 Mt 1818ndash

20 Eph 118 ndash 26)

Almost completely confined to the

nation of Israel very little effective

evangelism of the nations around

Israel

Godrsquos kingdom growing worldwide (Dn 231ndash35 44f

Mt 1331ndash33 Pss 24ndash12 1101ndash4 Ac 233ndash36 Rv

1115 17 etc)

mouthrdquo (NICNT rev p 61) (In this context tongues are treated as a species of prophecy a point Bruce also makes

[pp 51f]) Bruce also makes the crucial observation that ldquoCertainly the outpouring of the Spirit on 120 Jews could not

in itself fulfil the prediction of such outpouring lsquoon all fleshrsquo but it was the beginning of the fulfilmentrdquo (p 61) (cf

Louis Berkhof Principles of Biblical Interpretation p 153) ldquoProphecy elsewhere distinguished from the gift of

tongues is here identified with it to facilitate the scriptural proof The exceptional position of the prophet his direct

contact with God becomes the portion of allrdquo (Ernst Haenchen p 179) finds expression at high points

in glossololia hellip Luke adopts the typically Jewish idea that the Spirit is the Spirit of prophecy hellip is

for Luke quite central as the work of the SpirithellipThe eschatological community is for Luke the community of the

prophets hellip The Spirit is essentially the Spirit of prophecyrdquo (Eduard Schweizer ldquordquo TDNT 6406ndash409)

ldquoWhen Luke and with him Paul in the passages mentioned ascribe to the Spirit the power to call forth prophetic

speech they follow a precedent set by classic prophets and almost canonized during later periods the Spirit of God

is primarily defined as the lsquoSpirit of prophecyrsquordquo (Markus Barth Ephesians 1ndash3 AB 34142) Jewish thought

believed that ldquoto possess the spirit of God was to be a prophetrdquo (Joachim Jeremias New Testament Theology p 78)

ldquoIn Judaism the Spirit of God is especially the spirit of prophecy hellip For the rabbis too the Holy Spirit is in the

first instance the prophetic spirit and the instrument of divine revelation hellip Where there are no prophets there is

obviously no Holy Spiritrdquo (Erik Sjoberg ldquordquo TDNT 6381f) ldquoAll Christians have the gift of prophecy (Ac

217ndash21 196)rdquo (F Schnider ldquordquo EDNT 3185) ldquoFew things are more necessary for an understanding of

early [] Christianity than a perception of the fact that it was essentially a prophetic movementrdquo (K Lake amp HJ

Cadbury ldquoThe Acts of the Apostlesrdquo in The Beginning Christianity eds FJ Foakes-Jackson amp K Lake 4130)

ldquoBoth Judaism and Christianity perceived the people in the age to come to be a community of prophetsrdquo (BC Aker

ldquoInitial Evidence A Biblical Perspectiverdquo DPCM p 458 see pp 456ndash458 Aker also suggests that all Christians are

called prophets in Rv 229 (p 258 cf David Chilton Days of Vengeance p 576) ldquoThe characteristic feature of this

present church age is the revelatory activity of the Spirit (dreams and visions) which forms the basis for prophetic

utterance Not all will be prophets (Eph 411 1 Cor 1229) but it would appear that all may prophesyrdquo (Sam Storms

The Believerrsquos Guide to Spiritual Gifts p 88) Prophecy ldquoacted as a sign of Godrsquos presence and of eschatological

reality that the new age was inauguratedrdquo (DPL P 758) ldquoThe first experience [Ac 2] was understood to set something

of a pattern for the reception of the Spirit thereafter (as Ac 1115f suggests) hellip Luke draws attention only to inspired

utterance (prophecy and glossolalia) but that may be because for him prophecy is the sign of the Spirit hellip The Spirit

is tied in with ecstatic manifestations to such an extent that its presence cannot be assumed in the absence of such

tangible effects [citing Ac 812ff 191ff in contrast to Ac 1044ff 1825] hellip For the first Christians the Spirit was

most characteristically a divine power manifesting itself in inspired utterance hellip Luke shares this view of the Spirit

as pre-eminently the Spirit of prophecy it is precisely that gift known at best so sporadically in the old age (Lk 1ndash2)

which in the new age has become the prerogative of all (emphasized by the addition of lsquoand they shall prophesyrsquo to

the Joel quotation in Ac 218) hellip He makes no effort to distinguish prophecy from glossolalia in Ac 217f = 24 13

and 196rdquo (James DG Dunn ldquoSpiritrdquo NIDNTT 3699f) Cf James DG Dunn Jesus and the Spirit pp 170f Jon

Ruthven On the Cessation of the Charismata p 160

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

32

The Messianic kingdom came with power at Pentecost

There is a strong eschatological dimension to the baptism in the Holy Spirit Johnrsquos prophecy

ldquoindicates how one will know that the coming kingdom has arrived (Mt 32) If John is not the

Christ but the kingdom approaches with the Christ who baptizes with the Spirit (Mt 311 Mk 18

Lk 316) then the kingdomrsquos arrival must be associated with this baptismrdquo137

Johnrsquos prophecy was fulfilled when Jesus baptized the church in the Holy Spirit and power (Lk

2449 Ac 18) on the Day of Pentecost shortly after He was enthroned as Lord and King at the

Fatherrsquos right hand on the throne of David (Ac 230ndash36) This comports nicely with the fact that

during His earthly ministry Jesus described His (then) future enthronement as ldquothe kingdom of

God after it has comepresent138 with powerrdquo (Mk 838ndash91 Lk 926f cf Dn 7 2 Pt 11613f 1

Cor 420)139 These passages forge an inseparable link between the baptism in the Spirit and the

coming of Christrsquos eschatological kingdom Truly ldquoThe kingdom of God ishellipin the Holy Spiritrdquo

(Ro 1417)

Thus a major shift in salvation-history took place at Pentecost Pentecost is the fulfillment of Godrsquos

promises to send the Holy Spirit in the messianic age thereby signifying the arrival of the new

messianic-kingdom140 age141 with its accompanying supernatural prophetic power The

eschatological gift of the Spirit indicates that the ldquolast daysrdquo of history have begun ie the days

137 DL Bock Luke 11ndash950 p 324 Johnrsquos prophecy regarding Jesus baptizing in the Holy Spirit was in the context

of John proclaiming lsquoRepent for the kingdom of heaven is at handrdquo (Mt 32) ldquoThe Baptist makes the Holy Spirit the

element wherein Jesus will baptize and thus the distinctive element of the coming kingdomrdquo (Geerdhardus Vos

Redemptive History and Biblical Interpretation p 99) 138 In Mk 91 ldquoThe perfect tense of evlhluquian indicates that they are not to see the lsquocomingrsquo of the kingdom of God

but rather to witness the fact that it has comerdquo (RT France Gospel of Mark p 344) ldquosee the kingdom of God after

it has come with powerrdquo (Mk 91 ESV NAS) ldquosee the kingdom of God present with powerrdquo (NKJ) 139 The transfiguration (which is the next event recorded in each of the Synoptic Gospels after Christ makes this

statement cp Ex 2416) was a prophetic preview of Jesusrsquo enthronement and what was still to be achieved in earthly

reality (RT France Gospel of Mark p 345) The words ldquoin powerrdquo (Mk 91) mean that the transfiguration was not

ldquothe fulfillment It was still to be worked out in human experiencerdquo (RT France Divine Government p 73) ldquoThe

enthronement of the Son of Man [Dn 713f] is the coming of the kingdom of God with powerrdquo (Divine Government

p 83) Thus the immediate fulfillment is when the eleven disciples (excluding Judas) saw the resurrected Lord Jesus

Christ after he had been given ldquoall authorityrdquo (Mt 2818) (RT France Gospel of Matthew pp 640f) The Fatherrsquos

words at Jesusrsquo Transfiguration ldquothis is my beloved Sonrdquo (Mt 175 Mk 97 Lk 935 2 Pt 117) prefigure the

enthronement and heavenly reign of Psalm 27 (ldquoYou are my Sonrdquo) 140 ldquoFor John the Baptist his first Jewish hearers and presumably Lukersquos implied audience the main point is that the

baptism in the Spirit signals the time of the kingdom hellip Because in the prophets the Spirit constituted a sign of the

future kingdom and because Jesus here [Ac 13ndash8] links the two it is clear that the text portrays the Spirit as a present

sign of the world [age] to comerdquo (Craig S Keener The Spirit in the Gospels and Acts pp 191f) See James DG

Dunn ldquoBaptism in the Spirit A Response to Pentecostal Scholarship on Luke-Actsrdquo The Christ and the Spirit vol 2

Pneumatology pp 233ndash238 (esp p 234) 141 ldquoThe Spirit was an eschatological realitymdashthe clear evidence the sure sign that the coming age had dawned hellip

[John] contrast[ed] his own ministry with that of the Messiah who would usher in the coming age the age of the Spirit

hellip The Messiahrsquos most essential quality [being] namely that he would usher in the messianic age as the age of the

Spirit The Spirit is here the Age to Come has begunrdquo (Gordon D Fee Gospel and Spirit pp 111 113f) ldquoThe baptism

of the Holy Spirit is a distinctive blessing of the new agerdquo (Walter C Kaiser ldquoThe Baptism in the Holy Spirit as the

Promise of the Father A Reformed Perspectiverdquo Perspectives on Spirit Baptism ed Chad Owen Brand p 37) Cf

John Stott Baptism and Fullness p 57

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

33

of the Messiah and His kingdom rule (Ac 217ndash21)142 Being baptized in the Holy Spirit signifies

coming into the new covenant life and the power of the Holy Spirit143

Since Scripture forges an inseparable link between Christrsquos messianic kingdom being present with

power and the baptism in the Holy Spirit the blessings of Spirit baptism for believers must include

kingdom power (1 Cor 420 Heb 65 ldquothe powers of the age to comerdquo)mdashincluding prophetic

powermdashand kingdom blessings (such as healing)144

ldquoThe clearest sign in Acts 21ndash12 that the power of the eschatological kingdom is erupting into

history is the phenomenon of glossolalia in 24rdquo145 Similarly Mark notes the miraculous sign that

believers ldquowill speak with new tonguesrdquo (Mk 1617) In this verse ldquonewrdquo denotes eschatologically

new146

Epochal change messianic kingdom new age new creation

The eschatological shiftmdashmarked by the first coming of Christ (including His earthly ministry

resurrection ascension enthronement session) and by the outpouring of the Holy Spirit at

Pentecostmdashis epochal This active presence of Godrsquos Spirit begins the new covenant priesthood

(1 Pt 25 9 Rv 16 510) and ldquoprophethoodrdquo (Ac 217f 1 Cor 145 23f 26 31 39) of every

believer Furthermore King Jesus is beginning to restore dominion to the covenant people of God

142 Robert E Fugate ldquoLast Daysrdquo 143 Being baptized in the Holy Spirit signifies ldquocoming into the new covenant power of the Holy Spiritrdquo (Wayne

Grudem Systematic Theology p 773) See Robert E Fugate ldquoBaptized in the Holy Spiritrdquo 26f 144 Robert E Fugate ldquoTheology of Miraclesrdquo Jesus expected John to be aware of blessings (such as healing) that

accompany and signal the presence of the messianic kingdom (Mt 114f Lk 722 with reference to Is 355f) Cf

DA Hagner Matthew 1ndash13 pp 51f In the first chapter of his Gospel Luke ties together the Holy Spiritrsquos

empowerment for prophecy (Lk 141 67) and His supernatural power to work miracles (135) 145 Craig S Keener The Spirit in the Gospels and Acts pp 193f 146 ldquoThe Greek term [for lsquonewrsquo in Mk 1617] may indicate the writerrsquos understanding of tongues as a product of the

inbreaking lsquoage to comersquordquo (CM Robeck ISBE rev 4874) ldquoThey will speak in new tonguesrdquo (Mk 1617) points to

the fact that ldquothese tongues are a fore-token of the age to come in which God will make all things newrdquo (CEB

Cranfield CGTC p 474 cf NIDNTT 31079) ldquoNewrdquo ldquoindicates the heavenly nature of the miraculous speech in

glossolalia we have one of the marks of future existence in heavenrdquo (TDNT 3450) cf Oscar Cullmann Salvation in

History pp 256 305f Abraham Kuyper The Work of the Holy Spirit p 138 Kainoacutes means ldquosomething not previously

present unknown strange remarkable marvelous or unheard-of (BDAG p 497)

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

34

(Dn 718 22 27147 Lk 1232148 Eph 26 48 2 Tim 212 Rv 16149 226f150 321151 510152

204 6153 225154 cf Gn 126ndash30 Ps 85f Mt 55 Ro 413 517 1 Cor 62f 321ndash23)

ldquoThe most striking feature of Jesusrsquo ministry and of the message of the earliest Christians was their

conviction and proclamation that the blessings of the new age were already present that the

eschatological Spirit had already been poured outrdquo155 ldquoThe Spirit is now experienced as the power

of the risen Christrdquo156 the power of the age to come (Heb 64f)mdashthat power which will

characterize Godrsquos rule (kingdom) at the end of timemdashwhich is presently building Godrsquos kingdom

through new creations (2 Cor 517 Gal 615 cf Rv 215) The new covenant era is called ldquothe

ministry of the Spiritrdquo (2 Cor 38)157 Pentecost publicly marked the transition from the old to the

new covenant and it inaugurated the new ageera in which the eschatological life of the future

invades the present evil age158 The Messianic kingdom (ie the governmental rule) of God

through the Person of His Son has been inaugurated and this kingdom is ldquoin the Holy Spiritrdquo (Ro

1417)

The outpouring of the Spirit on the day of Pentecost was so epochal that years later the Apostle

Peter described it as ldquothe beginningrdquo (Ac 1115)

147 John Calvin Commentaries on the Book of the Prophet Daniel 221 73ndash77 148 Jesusrsquo followers were promised a share in royal dominion (Dn 727 17 22) (Marshall p 530 Nolland 2694) Cf

Jesus conferred present authority (ldquoI am bestowingrdquo) to the Eleven (Lk 2229f) (Bock 21740) to (judicially) rule the

church (Fitzmyer 21419 Marshall p 817 contra Bock) 149 Christians are to be ldquofaithful witnesses by mediating Christrsquos priestly and royal authority to the worldrdquo (Beale p

193) Cf Ex 196 1 Pt 25ndash10 150 In Jewish thought ldquothe morning starrdquo represents (by metonymy) the messianic reign (cf Rv 2216 Nu 2417) ldquoThe

morning star (Venus) was a symbol of sovereignty in the ancient world and especially in Rome Roman emperors

claimed to be descended from the goddess Venus Roman generals built temples dedicated to the star and it was a

sign carried on the standards of the Roman legions hellip Christ is the true world sovereign in contrast to the claims of

evil world empires like Romerdquo (Beale pp 268f) 151 As present participants in Christrsquos messianic kingdom believers who are presently overcoming may enjoy a

measure of sharing in Christrsquos present rule in historymdashas well as in eternity (Beale p 310) 152 ldquoJohn does not think of Christ as having withdrawn from the scene of his earthly victory to return only at the

Parousia In and through his faithful followers he continues to exercise both his royal and his priestly functions hellip

Any suggestion that the reign of the Christians belongs to an ultimate future is however beside the point since we

have now been twice told that they are already kings and priestsrdquo (Caird p 77) Rv 510 is based on Dn 722b 27a

and (the fulfillment of) the Passover lamb (a type) which provides for the exodus (cf Rv 15f) 153 Robert E Fugate ldquoRevelation 204ndash6 Two Resurrectionsrdquo 154 Christians will eternally rule over various aspects of Godrsquos creation eg the earth animals and plants and probably

angels (cf Beale pp 1116f) 155 James DG Dunn ldquoHoly Spiritrdquo BEB 2987 156 James DG Dunn ldquoSpiritrdquo NIDNTT 3703 157 ldquoPaulrsquos teaching in 2 Corinthians 3 indicates that there is an epochal development from the old to the new precisely

in terms of the ministry of the Spiritrdquo (Sinclair B Ferguson The Holy Spirit p 26) 158 Sinclair B Ferguson The Holy Spirit p 57 The new covenant did not begin at Pentecost It was formally

inaugurated in private at the Last Supper (Lk 2220) and evidenced when God tore the temple veil and raised some

dead saints (Mt 2751ndash53) However the new covenant experience of the Holy Spirit began at Pentecost because it

was there that the enthroned Lord Jesus Christ poured out the Holy Spirit in new covenant fullness and power (Ac

233) (Because of their association with Jesus his disciples had previously received some foretaste of the post-

Pentecostal power of the Holy Spirit when they healed the sick and cast out demons [Lk 91f 101 8 17ndash20 etc]

Wayne Grudem Systematic Theology p 771)

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

35

Alreadynot yet

The Christian lives in an eschatological tension between the already and the not yet He possesses

the down payment or earnest deposit (ἀρραβών) of the Holy Spirit (2 Cor 122 55 Eph 114)mdash

a partial installment of future blessingsmdashbut still lives in the flesh (An earnest deposit is the first

installment put down as a pledge that the promised remainder will follow) The Holy Spirit is also

compared to firstfruits (ἀπαρχή Ro 823)159 The firstfruits are the beginning of the harvest with

the full harvest to follow (Of course the Holy Spirit was given on Pentecost which is the Day of

Firstfruits) Or to use another Pauline metaphor believers are sealed (σφραγίζω) with ldquothe Holy

Spirit of promiserdquo (Eph 113 NASB NKJ cf 430 2 Cor 122) In light of the eschatology of the

Spirit the eschatological kingdom of God and the age to come Pentecost160 may be viewed as a

prelude to the future second coming of Jesus Christ

Scripture prophesies wide-ranging effects of the Spiritrsquos ministry indeed the regeneration (new

birth re-creation) of all things (Is 3215ndash17 cf 443 6517ndash25 6622f Ezk 3627 2 Pt 313 Rv

211 4f) However until the future bodily second coming of Jesus Christ there will always be

tension between the already and the not yet Failure to understand this Biblical fact may have

misled some of the Corinthians into believing that prophecy and tongues were evidence that the

charismatic believer had arrived in the eternal state rather prophecy and tongues are temporary

gifts that will cease when ldquothe perfectrdquo is come (1 Cor 138ndash10)161

This alreadynot yet eschatological structure underlying New Testament teaching is the

eschatological-theological framework for the new covenant charismatic manifestations of the Holy

Spirit (1 Cor 128ndash10) Believers presently enjoy a measure of ldquothe powers of the age to comerdquo

(Heb 65)162 They know and prophesy ldquoin partrdquo (1 Cor 139 2) Thus the charismata are a partial

sampling of the revelation and power that the believer will experience after the second coming of

Christ (1 Cor 138ndash12) As such the charismata function as eschatological prophecies foretelling

the ultimate removal of the effects of the Fall and the ensuing perfection in the eternal state

159 Gregory K Beale A New Testament Biblical Theology The Unfolding of the Old Testament in the New (Grand

Rapids MI Baker Academic 2011) 580ndash582 160 Note than Christ described the coming of the Spirit at Pentecost as Christ coming to His disciples (Jn 1416ndash18

23 28 cf v 26) 161 The entire Book of First Corinthians deals with problems caused by the heretical Corinthian spiritualized-realized

eschatology ldquoOne can make a good deal of sense of the Corinthian view of lsquospiritualityrsquo if they believed themselves

already to have entered into some expression of angelic existence This would explain their rejection of sexual life

and sexual roles (cf 71ndash7 112ndash16) and would also partly explain their special interest in lsquowisdomrsquo and lsquoknowledgersquo

For them the evidence of having lsquoarrivedrsquo at such a spiritualrsquo state would be their speaking in the lsquotongues of angelsrsquo

Hence the high value placed on this gift hellip Apparently they have emphasized the lsquoalreadyrsquo in such a way as to negate

rather thoroughly the lsquonot yetrsquo Already they are rich full and have begun to reign (48) Glossolalia apparently serves

for them as the lsquosignrsquo (cf 1420ndash22) of their lsquoarrivalrsquo Speaking the language of angels (131) means they are already

partakers of the ultimate state of spiritual existence leading them to deny a future bodily resurrection (1512) As part

of his argument against this wrong emphasis on tongues Paul insists that the gifts do not belong to the future but only

to the present On this matter they are deluded The irony is that the gifts to them the evidence of future existence

will pass away when the true future existence is attainedrdquo (1 Cor 138ndash12) (Gordon D Fee Godrsquos Empowering

Presence pp 201 893) 162 Gordon D Fee Godrsquos Empowering Presence pp 199 205f 208 FF Bruce 1 amp 2 Corinthians NCB p 128

Wayne A Grudem The Gift of Prophecy in the New Testament and Today (Westchester IL Crossway 1988) p 250

TDNT 6422ndash424 EDNT 1254 Abraham Kuyper The Work of the Holy Spirit p 138

Heb 65 actually describes unbelievers who benefit from ldquopowers of the age to comerdquo operating in the church See

Wayne Grudem ldquoPerseverance of the Saints A Case Study from the Warning Passages in Hebrewsrdquo in Still

Sovereign eds Schreiner and Ware 133ndash182

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

36

Biblically speaking in tongues is unique to the new covenant age163 Tongues ldquoprophesyrdquo the final

removal of the effects of the Fall on human speech (which proceeds from manrsquos fallen mind)mdash

particularly speaking directly to God and the removal of the curse given at the Tower of Babel

(Gn 11)

Glory of God

The interrelationship between the Spirit and eschatology is integrally linked to the glory of God

The Holy Spirit is ldquothe Spirit of gloryrdquo (1 Pt 414) As such He brings believers to glory creates

glory within them and glorifies them together with Christ164 (2 Cor 38ndash11 17f Jn 1722 Ro 818

NIV NKJ 21 Col 127 2 Th 214 1 Pt 18 Eph 313 1 Th 220)mdashall for the glory of God

Only when understood in terms of the fundamental biblical framework of eschatology does the

full meaning of the biblical teaching of the Holy Spirit attain final perspective and significance

In the biblical materials the lsquofinal causersquomdashthe ultimate category of interpretation the point of

reference that provides the most universal scopemdashfor the unfolding drama of creation and

history is doxophany the full manifestation of the glory of God hellip The Holy Spirit is the

ldquoSpirit of gloryrdquo (1 Peter 414)mdashthe eschatological glory of doxophany To miss this point is

to reduce the Spirit and the experience of the Spirit (whether charismatic or inner renewal) to

a man-centered level The role of the Spirit must not be seen simply in terms of creation or the

redemptive process but in terms of the glory of God All the activity of the Spirit leads to

doxophany in the created order and full doxology from all creation165

In the words of the Westminster Shorter Catechism ldquoManrsquos chief end [purpose] is to glorify God

(1 Cor 1031 Ro 1136) and to enjoy him forever (Ps 7325ndash28)rdquo (Q 1) The Holy Spirit works in

and through man to achieve Godrsquos purpose in creating man and the entire created order (cf Rv

411 513 2123 225 Ro 1136)

Warfieldrsquos postmillennial perspective on the success of the Spirit in the new covenant

The New Dispensation is ldquothe Dispensation of the Spirit characterized by the giving of the

Spiritrdquo166

The Old dispensation was preparatory for the New ldquoThe object of the whole dispensation was

only to prepare for the outpouring of the Spirit upon all fleshrdquo In the Old dispensation the Holy

Spirit restrained His power directing His activities toward preserving the Kingdom seed In the

New Covenant ldquothe great day of the Spirit is comerdquo in which the Kingdom of God is filling the

earth (cf the parable of the mustard seed) ldquoThe Churchhellipwas then like a pent-in stream [Is 5919ndash

21] it is now like that pent-in stream with the barriers broken down and the Spirit of the Lordhellipis

now driving on its gathered floods till it shall cover the earth as the waters cover the seardquo167 It is

a day for ldquothe perfecting of the fruitage and the gathering of the harvestrdquo

163 ldquoThe Christian phenomenon of lsquotonguesrsquo is thus a lsquonewrsquo phenomenon in the contemporary literary worldrdquo (Max

Turner ldquoLanguagesrdquo NDBT p 629 164 Sinclair B Ferguson The Holy Spirit p 249 165 DA Tappeiner ldquoHoly Spiritrdquo ISBE rev 2742 166 Benjamin B Warfield Faith and Life (repr Carlisle PA Banner of Truth 1990) p 136 cf p 140 167 Benjamin B Warfield ldquoThe Spirit of God in the Old Testamentrdquo Biblical and Theological Studies pp 155f (=

Works 2128f) cf Faith and Life pp 141f 145 SSW 2715ndash717

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

37

The difference between the Old and New Testament ministry of the Spirit involves both extent and

intensity168 We are ldquocompelled to look upon the mode of the Spiritrsquos work as more powerful and

prevailing in the new dispensation than in the old hellip He [God] will pour Him [the Holy Spirit]

out in an especial manner on His peoplerdquo169

ldquoIt is because this is the dispensation of the Spirit that it is a missionary age and it is because it is

the dispensation of the Spirit that missions shall make their triumphant progress until earth passes

at last into heavenrdquo170

Smeaton and Ferguson concur with Warfield

ldquoThe promise (Jl 228ndash32] cannot be limited to that day [Pentecost Ac 2] hellip It was the opening

of the river of the water of life which will flow on for ever hellip The fulfillment is a germinant

fulfillment which takes in all subsequent times The effusion was not an abruptly terminated fact

hellip It is the issuing forth of the river of the water of life (Ezk 471)rdquo171

ldquoThe inaugural outpouring of the Spirit [Pentecost] creates ripples throughout the world as the

Spirit continues to come in power Pentecost is the epicenter but the earthquake gives forth further

after-shocks Those rumbles continue through the ages Pentecost itself is not repeated but a

theology of the Spirit which did not give rise to prayer for his coming in power would not be a

theology of ruachrdquo172

Conclusion ldquoWithout a full testimony to the divine personality and agency of the Holy Spirit no blessing can

be expected on the ministries of any Church He is honored by being invoked in every prayer and

by being referred to in every sermon hellip The doctrine of the Spirit no less than the doctrine of

justification by faith in Christrsquos merits is the article of a standing or falling church and without

the recognition of it no religious prosperity exists or can exist hellip The Church of God maintains a

right attitude only when she is waiting for the fresh outpouring of the Holy Spirit who comes from

Christ and leads to Christ hellip Nothing but a new effusion of the Spirit will availrdquo Three causes of

a lack of the Holy Spiritrsquos power are criticism of Scripture sense-oriented ritualism and

attempting to produce in the flesh what only the Holy Spirit can produce We are dependent upon

the Spiritrsquos supernatural operations (Zc 46)173

ldquoAll is vain without the demonstration of the Holy Spirit hellip Pentecosthellipis an event of abiding

effect and significance for the fulfilment of Godrsquos saving design If it is not repeated neither is it

retracted The Holy Spirit came in the fullness of his grace and power in worldwide activity and

presence in order to bring to fruition the promise given to Abraham that in his seed all the families

of the earth would be blessed and the promise given to Christ lsquoI will give thee the nations for thine

inheritancersquo (Ps 28) This is the era of the Holy Spirit I must bring this indictment against the

church that we have dishonoured the Holy Spirit by failing to lay hold of the plenitude of grace

168 Fred G Zaspel The Theology of BB Warfield p 341 169 Benjamin B Warfield Faith and Life p 144 170 Benjamin B Warfield Faith and Life pp 145 171 George Smeaton The Doctrine of the Holy Spirit pp 30f 172 Sinclair B Ferguson The Holy Spirit p 91 cf pp 16ndash18 173 George Smeaton The Doctrine of the Holy Spirit pp 366ndash368

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

38

and resource which he imparts hellip There is no more urgent question of communication has our

ministry been in demonstration of the Spirit and powerrdquo174

ldquoWe may be sure that is proper indeed desirable for believers to ask for the Spirit continually (Lk

1113)rdquo Gal 35 (with its present participlemdashin contrast to the aorist of Gal 32) teaches that ldquothere

should be only encouragement of the Christianrsquos seeking successive fillings of the Spirit as often

as desiredrdquo175

The early church ldquoprayed for the Spirit [Ac 114 21] though they had received the Spirit [Jn

2022] They waited for more of the Spirit than they had in compliance with the Lordrsquos command

[Lk 2449 Ac 14] This is the true attitude of the Christian church in every age hellip The more the

church asks the Spirit [Lk 1113] and waits for His communications the more she receivesrdquo176

ldquoNot by might nor by power but by my Spirit says the Lord of hostsrdquo (Zc 46)

ldquoIf you then being evil know how to give good gifts to your children how much more

will your heavenly Father give the Holy Spirit to those who ask177 Himrdquo (Lk 1113)

ldquoDoes he who supplies178 the Spirit to you and works miracles among you do so by works

of the law or by hearing with faithrdquo (Gal 35)

[ldquohellipGod who gives179 his Holy Spirit to yourdquo (1 Th 48b)]

ldquoI am filled with power with the Spirit of the LORD and with justice and might to declare

to Jacob his transgression and to Israel his sinrdquo (Mc 38)

May God the Holy Spirit enable us to perform our entire ministry in the power of the Holy Spirit

copy Robert E Fugate 2005 2011

174 John Murray ldquoThe Power of the Holy Spirit and Christian Ministryrdquo Collected Writings of John Murray 3210ndash

212 175 Frederick D Bruner A Theology of the Holy Spirit pp 171f cf 214 176 George Smeaton The Doctrine of the Holy Spirit pp 47 255 177 aivtousin is a present active participle (continue asking) 178 evpicorhgwn is a present active participle (continues supplying) Cf DA Tappeiner ldquoHoly Spiritrdquo ISBE rev

2738 179 didonta (NestleUSB text) is a present active participle (continues giving) The Byzantine text has the aorist

participle donta

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

39

Appendix ldquoFilled with the Spiritrdquo and ldquoFull of the Spiritrdquo in Luke-Acts

ldquoFilled with the Spiritrdquo

pimplhmi

Reference Person filled Result

Lk 115 John the

Baptizer

(message from the angel of the Lord telling Zacharias that he would

have a son who would be filled with the Spirit in utero the prophet

Johnrsquos first prophetic action and witness was to leap in the womb

at the presence of the prenatal Jesus Lk 141 44 ldquoin the spirit and

power of Elijahrdquo (v 17)

Lk 141 Elizabeth prophesied (Lk 142ndash45)

Lk 167 Zacharias prophesied (Lk 167ndash79)

Ac 24 the 120 began to speak with other tongues (a type of prophecy Ac 217f)

Ac 48 Peter preached to hostile Jewish leaders (cf Lk 1212) his words became

Scripture

Ac 431 apostles and

early

Christians

began to speak the word of God with boldness having supernatural

attestation (Ac 430 33 512ndash16)180

Ac 917 Saul of

Tarsus

(no description given of his filling)181 but he began preaching with

supernatural boldness (Ac 920 22 27 29)

Ac 139 Paul prophetically cursed with blindness the sorcerer Elymas (Ac

1310f)

Luke consistently uses the verb pimplhmi (in conjunction with the genitive ldquoSpiritrdquo) in a technical

sense to denote a special anointing of the Spirit that empowers a believer to speak

prophetically on a specific occasion182 Such usage is consistent with the Old Testament (where

the normal consequence of the Spirit coming upon someone was prophecy eg Nu 1126) but

different than Paulrsquos usage of ldquofilled [plhrow] with the Spiritrdquo in Eph 518

180 Luke T Johnson comments ldquoIt is obvious that for one to lsquospeak the word of Godrsquo when filled with the Holy Spirit

is essentially to play the role of prophet (see Dt 1819 Am 11 31 41 716 Mc 11 Jl 11 Jon 11 Zc 11 Is 110

2814)rdquo (The Acts of the Apostles Sacra Pagina [Collegeville MN Liturgical 1992] p 85) 181 Luke does not record the event of the infilling of the Spirit in the life of the prophet John (foretold in Lk 115) or

in the apostle Paul (referred to in Ac 917) Obviously both of them spoke prophetically making a consistent pattern

in Lukersquos usage of ldquofilled with the Spiritrdquo 182 ldquopimplhmi is a more intensive form when compared with plhrow hellip In contrast to the LXX Luke tends to use

the aorist indicative or participle of pimplhmi + genitive of divine Spirit for events or inspirations of short duration

hellip In Luke-Acts the words lsquofilled with Holy Spiritrsquo usually designate short outbursts of spiritual powerinspiration

rather than the inception of long-term endowments of the Spiritrdquo (Max Turner Power from on High 167f) In Luke-

Acts ldquofilledrdquo with the Holy Spirit (pimplēmi) denotes ldquoa special influx of ability and power in the service of the

kingdomhellipinvariably related to the speech of those whom the Spirit fillsrdquo (Sinclair B Ferguson The Holy Spirit p

89)

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

40

plhrow

Ac 1352 ldquodisciples were filled with joy and with the Holy Spiritrdquo (Cp Eph 518 Paulrsquos only use

of the phrase ldquofilled with the Spiritrdquo)

ldquoFull of the Spiritrdquo

plhrhj

Lk 41 Jesus being filled ldquofull of the Holy Spirithellipwas led by the Spiritrdquo (cf v 14 ldquoin the power

of the Spiritrdquo)

Ac 63 seven deacons ldquofull of the Holy Spirit and wisdomrdquo

Ac 65 755 Stephen ldquofull of faith and the Holy Spiritrdquo (Ac 65 cf v 8 ldquofull of faith and powerrdquo)

ldquobeing full of the Holy Spirit gazed into heaven and saw the glory of God and Jesus standing

at the right hand of God And he said lsquoBehold I see the heavens opened and the Son of Man

standing at the right hand of Godrsquordquo (Ac 755f)

Ac 1124 Barnabas ldquowas a good man full of the Holy Spirit and of faithrdquo

In general Luke uses the phrase ldquofull of the Spiritrdquo to denote mature Christian character (evidenced

by the fruit of the Spirit)mdashalthough the thought of supernatural power and prophetic speech is

probably also present (Ac 755f cf 68 10 Lk 414)183 ldquoFull of the Spiritrdquo is Lukersquos ldquoway of

speaking of people marked by an unusually intense presence and activity of the Spiritrdquo184

Anyone being ldquofull of the Spiritrdquo must have received fillings with the Spirit185

183 James B Sheldon ldquolsquoFilled with the Spiritrsquo and lsquoFull of the Spiritrsquo Lukan Redactional Phrasesrdquo Faces of Renewal

ed Paul Elbert (Peabody MA Hendrickson 1988) pp 81ndash107 John M Penney The Missionary Emphasis of Lukan

Pneumatology Journal of Pentecostal Theology Supplement Series 12 (Sheffield Sheffield Academic Press 1997)

pp 35 96ndash100 Roger Stronstad Charismatic Theology of St Luke (Peabody MA Hendrickson 1984) pp 53ndash55

ldquoLuke develops several distinctive themes of the Spiritrsquos work Most characteristic are his references to people whom

the Spirit lsquofillsrsquo Consistently such individuals quickly proceed to speak inspired words or otherwise boldly proclaim

Godrsquos Word hellip Luke reserves the expression lsquofull of the Spiritrsquo to refer to a mature godly characterrdquo (Craig L

Blomberg ldquoHoly Spiritrdquo Evangelical Dictionary of Biblical Theology ed Walter A Elwell (Grand Rapids Baker

1996) p 346) Commenting on Ac 48 FF Bruce observes ldquoA distinction should be made between this use of the

aorist participle passive [plhsqeij lsquofilledrsquo] denoting a special moment of inspiration and the use of the adjective

plhrhj (lsquofullrsquo) to denote the abiding character of a Spirit-filled person (like Stephen in 65)rdquo (The Book of the Acts

NICNT rev [Grand Rapids Eerdmans 1988] p 92 n 18) Commenting on Ac 755 Bruce adds ldquoStephenrsquos vision

of Jesus at the right hand of God indicates that it was the Spirit of prophecy that took possession of him nowrdquo (The

Acts of the Apostles The Greek Text with Introduction and Commentary rev [Grand Rapids Eerdmans 1990] p

210) M Max B Turner ldquoEmpowerment for Mission Pneumatology of Luke-Acts An Appreciation and Critique of

James B Sheltonrsquos Mighty in Word and Deedrdquo Vox Evangelica 24 (1994) 108ndash110 Contra Archie WD Hui ldquoSpirit-

Fullness in Luke-Acts Technical and Propheticrdquo Journal of Pentecostal Theology (Sheffield Academic Press) 17

(2000) 24ndash38 184 Max Turner The Holy Spirit and Spiritual Gifts p 159 185 ldquoAfter the initial receiving or filling with the Spirit individuals may be described in a distinctive sense as being

lsquofullrsquo of the Spirit like the seven almoners of Acts 6 especially Stephen (63 5 755) or like Barnabas (1124) or

they may be lsquofilledrsquo with the Spirit for a particular purpose especially for authoritative or oracular utterancerdquo (FF

Bruce ldquoThe Holy Spirit in the Acts of the Apostlesrdquo Interpretation 27 [1973] 180) cited by Sheldon pp 100f n 3

41

copy Robert E Fugate 2005

41

copy Robert E Fugate 2005