QUESTIONS
ABOUT
THE HOLY
SPIRIT

THE 60 MOST FREQUENTLY ASKED
QUESTIONS ABOUT THE HOLY SPIRIT

S. MICHAEL HOUDMANN

GENERAL EDITOR

Copyright © 2013 S. Michael Houdmann, General Editor.

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Unless otherwise noted, Scriptures are taken from the Holy Bible, New International Version®, niv®. Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. (www.zondervan.com). The “niv” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™ All rights reserved.

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ISBN: 978-1-4908-0261-9 (sc)

ISBN: 978-1-4908-0260-2 (e)

Library of Congress Control Number: 2013913006

WestBow Press rev. date: 8/21/2013

CONTENTS

Acknowledgements

Preface

Introduction—The Ultimate Question

1. Questions About Who The Holy Spirit Is

2. Questions About The Ministry Of The Holy Spirit

3. Questions About The Fruit Of The Holy Spirit

4. Questions About The Gifts Of The Holy Spirit

5. Miscellaneous Questions About The Holy Spirit

Appendix—Statement Of Faith

ACKNOWLEDGEMENTS

THIS BOOK IS dedicated to the more than 500 individuals who have served as volunteer writers for Got Questions Ministries in the past ten years. Their hard work, commitment, and passion are what make this ministry possible.

Special thanks goes to Kevin Stone, Rebekah Largent, MeLissa Houdmann, Gwen Sellers, and Kersley Fitzgerald who contributed greatly to this volume in writing, editing, organizing, and indexing.

All the glory goes to God, “For from him and through him and to him are all things. To him be the glory forever! Amen.” (Romans 11:36)

PREFACE

EVERY DAY, MORE and more people turn to the Internet to find answers to their questions about spiritual matters. Topics related to spirituality are the second-most searched subjects online. Sadly, websites that present false teachings far outnumber those that proclaim the truth of God’s Word.

In February of 2002, www.gotquestions.org was launched to help fill this gap and meet the needs of millions of spiritually-minded Web surfers. Since our launch, we have personally answered over 350,000 questions that have been submitted to us. Tens of millions of people have found answers to their questions via our Frequently Asked Questions archives, giving us a unique understanding of what questions are truly on people’s minds.

This volume is a collection of the most important and/or most frequently asked questions about the Holy Spirit. Each question is answered directly from the Bible, if the Bible specifically addresses the particular issue. Where the Bible is silent on an issue, biblical principles are used to lead to a solid and correct understanding. The Lord Jesus Christ is our passion, and declaring His Word is our mission.

Mission Statement of Got Questions Ministries:

Got Questions Ministries seeks to glorify the Lord Jesus Christ by providing biblical, applicable, and timely answers to spiritually-related questions.

INTRODUCTION—
THE ULTIMATE QUESTION

Question: What does it mean to be a born-again Christian?

Answer: The classic passage from the Bible that answers this question is John 3:1–21. The Lord Jesus Christ is talking to Nicodemus, a prominent Pharisee and member of the Sanhedrin (the ruling body of the Jews). Nicodemus had come to Jesus at night with some questions.

As Jesus talked with Nicodemus, He told Nicodemus what it meant to be born again. “‘I tell you the truth, no one can see the kingdom of God unless he is born again.’ ‘How can a man be born when he is old?’ Nicodemus asked. ‘Surely he cannot enter a second time into his mother’s womb to be born!’ Jesus answered, ‘I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, “You must be born again”’” (John 3:3–7).

The phrase “born again” literally means “born from above.” Nicodemus had a real need. He needed a change of his heart—a spiritual transformation. New birth, being born again, is an act of the Holy Spirit whereby eternal life is imparted to the person who believes (2 Corinthians 5:17; 1 Peter 1:3; 1 John 2:29). The life comes by being “born of the Spirit.” Titus 3:5 says that we are saved by “rebirth and renewal by the Holy Spirit.”

The next question logically follows: “Why does a person need to be born again?” In Ephesians 2:1, the apostle Paul says, “And you He made alive, who were dead in trespasses and sins” (NKJV). Sinners are spiritually “dead,” but when the Spirit gives them spiritual life, the Bible likens it to a rebirth. Only those who are born again have their sins forgiven and have a relationship with God.

How does the rebirth come to be? As we’ve seen, it is a work of the Holy Spirit. Faith is required on our part. Ephesians 2:8–9 states, “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast.” When one is saved, he/she has been born again—spiritually renewed—and is now a child of God by right of new birth (John 1:12). Trusting in Jesus Christ, the One who paid the penalty of sin on the cross, is the means of being born again. “Therefore, if anyone is in Christ, he is a new creation: the old has gone, the new has come!” (2 Corinthians 5:17).

If you have never trusted in the Lord Jesus Christ as your Savior, will you consider the prompting of the Holy Spirit as He speaks to your heart? You need to be born again. Will you pray the prayer of repentance and become a new creation in Christ today? “To all who received him, to those who believed in his name, he gave the right to become children of God—children born not of natural descent, nor of human decision or a husband’s will, but born of God” (John 1:12–13).

If you want to accept Jesus Christ as your Savior and be born again, here is a sample prayer. Remember, saying this prayer or any other prayer will not save you. It is only trusting in Christ that can save you from sin. This prayer is simply a way to express to God your faith in Him and thank Him for providing for your salvation: “God, I know that I have sinned against you and am deserving of punishment. But Jesus Christ took the punishment that I deserve so that through faith in Him I could be forgiven. I place my trust in You for salvation. Thank You for Your wonderful grace and forgiveness—the gift of eternal life!”

Have you made a decision to receive Jesus Christ as your Savior because of what you read here? If so, please send us an email at questions@gotquestions.org.

Chapter 1
QUESTIONS ABOUT WHO THE HOLY SPIRIT IS

Contents

Who is the Holy Spirit?

Is the Holy Spirit a person?

Is the Holy Spirit a “He,” “She,” or “It” (male, female, or neuter)?

What are the names and titles of the Holy Spirit?

What is the difference between the Holy Spirit and the Holy Ghost?

Should we worship the Holy Spirit?

Why is the dove often used as a symbol for the Holy Spirit?

How is the Holy Spirit like a fire?

Question: Who is the Holy Spirit?

Answer: There are many misconceptions about the identity of the Holy Spirit. Some view the Holy Spirit as a mystical force. Others believe that the Holy Spirit is the impersonal power that God makes available to followers of Christ. But what does the Bible say about the identity of the Holy Spirit? Simply put, the Bible declares that the Holy Spirit is God. He is the third person of the Trinity. Being a divine person, the Holy Spirit has a mind, emotions, and a will.

Many Scriptures clearly show that the Holy Spirit is God, such as Acts 5:3–4. In these verses, Peter confronts Ananias as to why he lied to the Holy Spirit and tells him that he had “not lied to men but to God.” It is a clear declaration that lying to the Holy Spirit is lying to God. We can also know that the Holy Spirit is God because He possesses the characteristics of God. For example, His omnipresence is seen in Psalm 139:7–8: “Where can I go from your Spirit? Where can I flee from your presence? If I go up to the heavens, you are there; if I make my bed in the depths, you are there.” Then in 1 Corinthians 2:1–11, we see the characteristic of omniscience in the Holy Spirit. “But God has revealed it to us by his Spirit. The Spirit searches all things, even the deep things of God. For who among men knows the thoughts of a man except the man’s spirit within him? In the same way no one knows the thoughts of God except the Spirit of God” (verses 10–11).

We can know that the Holy Spirit is indeed a divine person because He possesses a mind, emotions, and a will. The Holy Spirit thinks and knows (1 Corinthians 2:10). The Holy Spirit can be grieved (Ephesians 4:30). The Holy Spirit intercedes for us (Romans 8:26–27). He makes decisions according to His will (1 Corinthians 12:7–11).

The Holy Spirit was involved in the creation of the world (Genesis 1:2). He was active in the Old Testament as He empowered God’s servants to do the work of God (e.g., Judges 11:29; 1 Samuel 10:10; 2 Chronicles 24:20). In the New Testament, the Holy Spirit was at work in the ministry of Jesus Christ (Matthew 3:16; 12:28). He is involved in the lives of unbelievers, convicting them of sin, righteousness, and judgment (John 16:8); and in the lives of believers, regenerating them (Titus 3:5), indwelling them (Galatians 3:2), sealing them (Ephesians 4:30), and filling them (Ephesians 5:18). Jesus called the Holy Spirit the “Spirit of truth” and the “Advocate” (John 14:17, 26) who helps believers.

Question: Is the Holy Spirit a person?

Answer: Many people find the Holy Spirit confusing. Is the Holy Spirit a force, a person, or something else? What does the Bible teach?

The Bible provides many ways to help us understand that the Holy Spirit is truly a person. First, every pronoun used in reference to the Spirit is “he” not “it.” The original Greek language of the New Testament is explicit in confirming the person of the Holy Spirit. The word for “spirit” (pneuma) is neuter and would naturally take neuter pronouns to have grammatical agreement. Yet, in many cases, masculine pronouns are found (e.g., John 15:26; 16:13–14). Grammatically, there is no other way to understand the pronouns of the New Testament related to the Holy Spirit—He is referred to as a “He,” as a person.

Matthew 28:19 teaches us to baptize in the name of the Father, Son, and Holy Spirit. This is a collective reference to one triune God. Also, we are not to grieve the Holy Spirit (Ephesians 4:30). The Spirit can be sinned against (Isaiah 63:10) and lied to (Acts 5:3). We are to obey Him (Acts 10:19–21) and honor Him (Psalm 51:11).

The personhood of the Holy Spirit is also affirmed by His many works. He was personally involved in creation (Genesis 1:2), empowers God’s people (Zechariah 4:6), guides (Romans 8:14), comforts (John 14:26), convicts (John 16:8), teaches (John 16:13), restrains sin (Isaiah 59:19), and gives commands (Acts 8:29). Each of these works requires the involvement of a person rather than a mere force, thing, or idea.

The Holy Spirit’s attributes also point to His personality. The Holy Spirit has life (Romans 8:2), has a will (1 Corinthians 12:11), is omniscient (1 Corinthians 2:10–11), is eternal (Hebrews 9:14), and is omnipresent (Psalm 139:7). A mere force could not possess all of these attributes, but the Holy Spirit does.

And the personhood of the Holy Spirit is affirmed by His role as the third person of the Godhead. Only a Being who is equal to God (Matthew 28:19) and possesses the attributes of omniscience, omnipresence, and eternality could be defined as God.

In Acts 5:3–4, Peter referred to the Holy Spirit as God, stating, “Ananias, how is it that Satan has so filled your heart that you have lied to the Holy Spirit and have kept for yourself some of the money you received for the land? Didn’t it belong to you before it was sold? And after it was sold, wasn’t the money at your disposal? What made you think of doing such a thing? You have not lied just to human beings but to God.” Paul likewise referred to the Holy Spirit as God in 2 Corinthians 3:17–18, stating, “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we all, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with ever-increasing glory, which comes from the Lord, who is the Spirit.”

The Holy Spirit is a person, as Scripture makes clear. As such, He is to be revered as God and serves in perfect unity with Father and Son to lead us in our spiritual lives.

Question: Is the Holy Spirit a “He,” “She,” or “It” (male, female, or neuter)?

Answer: A common mistake made with regard to the Holy Spirit is referring to the Spirit as “it,” something the Bible never does. The Holy Spirit is a person. He has the attributes of personhood, performs the actions of persons, and has personal relationships. He has insight (1 Corinthians 2:10–11). He knows things, which requires an intellect (Romans 8:27). He has a will (1 Corinthians 12:11). He convicts of sin (John 16:8). He performs miracles (Acts 8:39). He guides (John 16:13). He intercedes for us (Romans 8:26). He is to be obeyed (Acts 10:19–20). He can be lied to (Acts 5:3), resisted (Acts 7:51), grieved (Ephesians 4:30), blasphemed (Matthew 12:31), and even insulted (Hebrews 10:29). He related to the apostles (Acts 15:28) and relates to each member of the Trinity (John 16:14; Matthew 28:19; 2 Corinthians 13:14). The personhood of the Holy Spirit is presented without question in the Bible. But what about gender?

Linguistically, masculine theistic terminology dominates the Scriptures. Throughout both Testaments, references to God use masculine pronouns. Specific names for God (e.g., Yahweh, Elohim, Adonai, Kurios, Theos, etc.) are all in the masculine gender. God is never given a feminine name or referred to using feminine pronouns. The Holy Spirit is referred to in the masculine throughout the New Testament, although the word for “spirit” by itself (pneuma) is gender-neutral, and the Hebrew word for “spirit” (ruach) is feminine in Genesis 1:2. But the grammatical gender of a word in Greek or Hebrew has nothing to do with actual gender identity.

Since the Holy Spirit is God, we can infer some truths about Him from more general statements about God. God is spirit, as opposed to physical or material; He is incorporeal (John 4:24; Colossians 1:15; 1 Timothy 1:17). This is one reason why God forbade material representations of Himself (Exodus 20:4). If gender is an attribute of the body, then a spirit does not have gender. God, in His essence, has no gender.

In some places, the Bible uses feminine examples to illustrate a divine trait. God is said to give birth in the book of Job, and He likens Himself to a mother in Isaiah. Jesus compares the Father to a woman in search of a lost coin in Luke 15 and Himself to a “mother hen” in Matthew 23:37. Each of these word pictures is meant to illustrate a particular quality of God; for example, the woman’s search for the coin illustrates God’s zeal in seeking the lost. Analogies should not be stretched too far. Saying someone is “as busy as a bee” does not mean that person is insect-like in all areas; neither does saying God is “as tender as a mother” mean that God is a woman.

In Genesis 1:26–27 God said, “Let us make man in our image, in our likeness,” and then “God created man in his own image, in the image of God he created him; male and female he created them.” Thus, the image of God was reflected in both male and female—not simply one or the other. The image of God is the same in every person, regardless of physical gender.

Whatever our theological explanation, the fact is that God used exclusively masculine terms to refer to Himself. Even in metaphor, He used masculine terminology almost exclusively. Through the Bible He taught us how to speak of Him, and it was in masculine relational terms. The Holy Spirit is neither male nor female in His essence; He transcends gender. But He is properly referred to in masculine terms by virtue of biblical revelation. There is absolutely no biblical basis for viewing the Holy Spirit as the “female” member of the Trinity.

Question: What are the names and titles of the Holy Spirit?

Answer: The Holy Spirit is known by many names and titles, most of which denote some function or aspect of His ministry. Below are some of the names and descriptions the Bible uses for the Holy Spirit:

Author of Scripture: (2 Peter 1:21; 2 Timothy 3:16)—The Bible is inspired, literally “God-breathed,” by the Holy Spirit, the third person of the Trinity. The Spirit moved the authors of all 66 books to record exactly what He breathed into their hearts and minds. As a ship is moved through the water by wind in its sails, so the biblical writers were borne along by the Spirit’s impulse.

Comforter/Counselor/Advocate: (Isaiah 11:2; John 14:16; 15:26; 16:7)—All three words are translations of the Greek parakletos, from which we get “Paraclete,” another name for the Holy Spirit. When Jesus announced His departure to heaven, His disciples were greatly distressed because they would lose His comforting presence. But He promised to send the Spirit to comfort, console, and guide those who belong to Christ. The Spirit also “bears witness” with our spirits that we belong to Him and thereby assures us of salvation.

Convicter of Sin: (John 16:7–11)—The Holy Spirit applies God’s truth in such a way that men are convinced of their sin. He does this through the conviction in our hearts that we are not worthy to stand before a holy God, that we need His righteousness, and that judgment is certain and will come to all men one day. Those who deny these truths rebel against the conviction of the Spirit.

Deposit/Seal/Earnest: (2 Corinthians 1:22; 5:5; Ephesians 1:13–14)—The Holy Spirit is God’s seal on His people, His claim on us as His very own. The gift of the Spirit to believers is a down payment on our heavenly inheritance, which Christ has promised us and secured for us at the cross. It is because the Spirit has sealed us that we are assured of our salvation. No one can break the seal of God.

Guide: (John 16:13)—Just as the Spirit guided the writers of Scripture to record truth, so He promises to guide believers to know and understand that truth. God’s truth is “foolishness” to the world, because it is “spiritually discerned” (1 Corinthians 2:14). Those who belong to Christ have the indwelling Spirit who guides us into all we need to know in regard to spiritual matters. Those who do not belong to Christ have no “interpreter” to guide them to know and understand God’s Word.

Indweller of Believers: (Romans 8:9–11; Ephesians 2:21–22; 1 Corinthians 6:19)—The Holy Spirit resides in the hearts of God’s people, and that indwelling is the distinguishing characteristic of the regenerated person. From within believers, He directs, guides, and comforts us, as well as produces in us the fruit of the Spirit (Galatians 5:22–23). He provides the intimate connection between God and His children. All true believers in Christ have the Spirit residing in their hearts.

Intercessor: (Romans 8:26)—One of the most encouraging and comforting aspects of the Holy Spirit is His ministry of intercession on behalf of those He inhabits. Because we often don’t know what or how to pray when we approach God, the Spirit intercedes and prays for us. He interprets our yearnings and articulates them for us, so that when we are oppressed and overwhelmed by trials and the cares of life, He comes alongside to lend assistance as He sustains us before the throne of grace.

Revealer/Spirit of Truth: (John 14:16–17; 16:13; 1 Corinthians 2:12–16)—Jesus promised that, after His ascension, the Holy Spirit would come to “guide you into all truth.” Because of the Spirit in our hearts, we are able to understand truth, especially in spiritual matters, in a way that non-Christians cannot. In fact, the truth the Spirit reveals to us is “foolishness” to them. But we have the mind of Christ in the person of His Spirit within us.

Spirit of God/of the Lord/of Christ: (Matthew 3:16; 2 Corinthians 3:17; 1 Peter 1:10–11)—These names remind us that the Spirit of God is indeed part of the triune Godhead and that He is just as much God as the Father and the Son. He is first revealed to us in the creation account, which says He was “hovering over the waters” (Genesis 1:2). The Spirit was active in creation, along with Jesus, through whom “all things were made” (John 1:1–3). We see this same triune God again at Jesus’ baptism, when the Spirit descends on Jesus and the Father speaks audibly.

Spirit of Life: (Romans 8:2)—The phrase “Spirit of life” means the Holy Spirit is the one who produces or gives life. He does not initiate salvation, but rather imparts newness of life. When we receive eternal life through Christ, the Spirit provides the spiritual food that sustains spiritual life. Here again, we see the triune God at work. The Father saves us through the work of the Son, and the Holy Spirit sustains that salvation.

Teacher: (John 14:26; 1 Corinthians 2:13)—Jesus promised that the Spirit would teach His disciples “all things” and bring to their remembrance the things He said while He was with them. The writers of the New Testament were moved by the Spirit to remember and understand the instructions Jesus gave for the building and organizing of the church, the doctrines regarding Himself, the directives for holy living, and the revelation of things to come.

Witness: (Romans 8:16; Hebrews 2:4; 10:15)—The Spirit is called “Witness” because He verifies and testifies that we are children of God, that Jesus and the apostles who performed miracles were sent by God, and that the books of the Bible are divinely inspired. Further, by giving the gifts of the Spirit to believers, He gives witness to us and the rest of the world that we belong to God.

Question: What is the difference between the Holy Spirit and the Holy Ghost?

Answer: Of the popular English translations of the Bible, it is only the King James Version (KJV) of the Bible that uses the term “Holy Ghost,” where it occurs 90 times. The term “Holy Spirit” occurs seven times in the KJV. There is no clear reason why the KJV translators used “Ghost” in most places and then “Spirit” in a few. The same Greek and Hebrew words are translated “ghost” and “spirit” in the KJV in different occurrences of the words. By “ghost,” the KJV translators did not intend to communicate the idea of the spirit of a deceased person. In 1611, when the KJV was originally translated, the word “ghost” primarily referred to an immaterial being.

With recent Scripture translations, “Spirit” has replaced “Ghost” in most instances. Some of this came about because words don’t always hold their meanings. In the days of Shakespeare or King James, “ghost” meant “the living essence of a person.” Looking back, we see that “breath” or “soul” was often used as a synonym for “ghost.” In the 17th century, “spirit” normally referred to the essence of a departed person or a demonic or paranormal apparition. As language evolved, people started saying “ghost” when speaking of the vision of a dead person, while “spirit” or “soul” became the standard term for “life” or “living essence.” With slight exceptions, “ghost” and “spirit” changed places over some 300 years.

The real issue is that both “Holy Ghost” and “Holy Spirit” refer to the third person of the Trinity, coequal and consubstantial with the Father and the Son (Matthew 28:19; Acts 5:3–4; 1 Corinthians 12:4–6). He is the gift of the Father to His people on earth to build up the body of Christ (1 Corinthians 12:13). He is also the agency by which the world is convicted of sin, the Lord Jesus is glorified, and believers are transformed into the image of Christ (John 16:7–9, 13–14; Romans 8:29; 2 Corinthians 3:18; Ephesians 2:22). Whichever term we use, we remember that this Holy Ghost is God’s active breath, blowing where He wishes, creating faith through water and Word (John 3:5–8).

Question: Should we worship the Holy Spirit?

Answer: We know that only God should be worshipped. Only God deserves worship. The question of whether we should worship the Holy Spirit is answered simply by determining whether the Spirit is God. Contrary to the ideas of some cults, the Holy Spirit is not merely a “force”; He is a person. He is referred to in personal terms (John 15:26; 16:7–8, 13–14). He acts as a Being with personality would act—He speaks (1 Timothy 4:1), He loves (Romans 15:30), He teaches (John 14:26), He intercedes (Romans 8:26), and so on.

The Holy Spirit possesses the nature of deity; He shares the attributes of God. He is neither angelic nor human in essence. He is eternal (Hebrews 9:14). He is present everywhere (Psalm 139:7–10). The Spirit is omniscient, i.e., He knows “all things, even the deep things of God” (1 Corinthians 2:10). He taught the apostles “all things” (John 14:26). He was involved in the creation process (Genesis 1:2). The Holy Spirit is spoken of in intimate association with both the Father and the Son (Matthew 28:19; John 14:16). As a person, He can be lied to (Acts 5:3–4) and grieved (Ephesians 4:30). Furthermore, some passages in the Old Testament that feature God are applied to the Spirit in the New Testament (see Isaiah 6:9–10 with Acts 28:25–27, and Exodus 16:6–7 with Hebrews 3:7–9).

A divine person is worthy of worship. God is “worthy of praise” (Psalm 18:3; 48:1). We are commanded to worship God (Matthew 4:10; Revelation 19:10; 22:9). If, then, the Spirit is deity, the third person of our triune God, He is worthy of worship. Philippians 3:3 tells us that true believers, those whose hearts have been circumcised, worship God by the Spirit and rejoice in Christ. This is a beautiful picture of worship of all three members of the Godhead.

How do we worship the Holy Spirit? We worship Him in the same way we worship the Father and the Son. Christian worship is spiritual, flowing from the inward workings of the Holy Spirit to which we respond by offering our lives to Him (Romans 12:1). We worship the Spirit by obedience to His commands. Referring to Christ, the apostle John explains that “those who obey his commands live in him, and he in them. And this is how we know that he lives in us: We know it by the Spirit he gave us” (1 John 3:24). Here we see the link between obeying Christ and the Holy Spirit who dwells within us, convicting us of all things—especially of our need to worship through obedience—and empowering us to worship.

Worship is itself a product of the Spirit. Jesus says that we “worship in spirit and in truth” (John 4:24). Those who are spiritual are those who are indwelt by the Spirit, who testifies that we belong to Him (Romans 8:16). His presence in our hearts enables us to return worship to God in the Spirit. We are in Him as He is in us, just as Christ is in the Father and the Father is in us through the Spirit (John 14:20; 17:21).

Question: Why is the dove often used as a symbol for the Holy Spirit?

Answer: All four Gospel accounts refer to the baptism of Jesus by John at the Jordan River (Matthew 3:13–17; Mark 1:9–11; Luke 3:21–22; John 1:29–32). Luke’s account says, “And the Holy Spirit descended on him in bodily form like a dove” (Luke 3:22). Because the Holy Spirit is just that—spirit—He is not visible to us. On this occasion, however, the Spirit took on a visible appearance and the people likely saw Him. The dove is an emblem of purity and harmlessness (Matthew 10:16), and the form of the dove signifies that the Spirit by which Jesus was empowered would be one of purity and innocence.

Another symbol involving the dove comes from the account of the flood in Genesis 6—8. When the earth had been covered with water for some time, Noah wanted to check to see if there was dry land anywhere, so he sent out a dove that came back with an olive branch in its beak (Genesis 8:11). The olive branch itself is a symbol of peace. Symbolically, the story of the dove tells us that God had declared peace with mankind after the flood purged the earth of its wickedness. The dove could be seen as representing God’s Spirit bringing the good news of reconciliation with God. Of course, this peace was only temporal because spiritual reconciliation only comes through Jesus Christ. But it is significant that the Holy Spirit was pictured as a dove at Jesus’ baptism—a symbol of peace alighting on the Prince of Peace.

When the Holy Spirit assumes a visible form, He indicates the nature of His ministry. At Pentecost, He assumed the form of “tongues of fire” (Acts 2:3) to signify the miraculous powers of language that the apostles were given as well as the intensity of their message. In the same way, the Spirit’s appearance as a dove symbolizes the gentle Savior bringing peace to mankind through His sacrifice.

Question: How is the Holy Spirit like a fire?

Answer: The Bible describes God as “a consuming fire” (Hebrews 12:29), so it is not surprising that fire often appears as a symbol of God’s presence. Examples include the burning bush (Exodus 3:2), the Shekinah glory (Exodus 13:20–22; Numbers 9:15), and Ezekiel’s vision (Ezekiel 1:4). Fire has many times been an instrument of God’s judgment (Numbers 11:1, 3; 2 Kings 1:10, 12) and a sign of His power (Judges 13:20; 1 Kings 18:38).

For obvious reasons, fire was important for the Old Testament sacrifices. The fire on the altar of burnt offering was a divine gift, having been lit originally by God Himself (Leviticus 9:24). God charged the priests with keeping His fire lit (Leviticus 6:13) and made it clear that fire from any other source was unacceptable (Leviticus 10:1–2).

In the New Testament, the altar can serve as a picture of our commitment to the Lord. As believers in Jesus Christ, we are called upon to offer our bodies as “living sacrifices” (Romans 12:1), engulfed by the divine gift: the inextinguishable fire of the Holy Spirit. The Holy Spirit is associated with fire even at the very beginning of the New Testament. John the Baptist predicted that Jesus would be the One to “baptize you with the Holy Spirit and with fire” (Matthew 3:11). When the Holy Spirit began His ministry of indwelling the early church, He chose to appear as “tongues of fire” resting on each of the believers (Acts 2:3). At that moment, “all of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them” (verse 4).

Fire is a wonderful picture of the work of the Holy Spirit. The Spirit is like a fire in at least three ways: He brings God’s presence, God’s passion, and God’s purity. The Holy Spirit is the presence of God as He indwells the heart of the believer (Romans 8:9). In the Old Testament, God showed His presence to the Israelites by overspreading the tabernacle with fire (Numbers 9:15). This fiery presence provided light and guidance (Numbers 9:17–23). In the New Testament, God guides and comforts His children with the Holy Spirit dwelling in our bodies—the “earthly tent” and the “temple of the living God” (2 Corinthians 5:1; 6:16).

The Holy Spirit creates the passion of God in our hearts. After the two traveling disciples spoke with the resurrected Jesus, they described their hearts as “burning within us” (Luke 24:32). After the apostles received the Spirit at Pentecost, they had a passion that lasted a lifetime and impelled them to speak “the word of God boldly” (Acts 4:31).

The Holy Spirit produces the purity of God in our lives. God’s purpose is to purify us (Titus 2:14), and the Spirit is the agent of our sanctification (1 Corinthians 6:11; 2 Thessalonians 2:13; 1 Peter 1:2). As the silversmith uses fire to purge the dross from the precious metal, so God uses the Spirit to remove our sin from us (Psalm 66:10; Proverbs 17:3). His fire cleanses and refines.

Chapter 2
QUESTIONS ABOUT THE MINISTRY OF THE HOLY SPIRIT

Contents

When and how do we receive the Holy Spirit?

What is the role of the Holy Spirit in our lives today?

Will the Holy Spirit ever leave a believer?

How can I recognize the guidance of the Holy Spirit?

What was the role of the Holy Spirit in the Old Testament?

What is the power of the Holy Spirit (Luke 4:14; Acts 1:8; Romans 1:4; 15:13)?

What does it mean to walk in the Spirit?

What does it mean that the Holy Spirit is our Paraclete?

How can I be filled with the Holy Spirit?

What is the seal of the Holy Spirit?

What is the baptism of the Holy Spirit?

Is a believer supposed to be able to “feel” the Holy Spirit?

Is speaking in tongues evidence for having the Holy Spirit?

What is praying in tongues? Is praying in tongues a prayer language between a believer and God?

What is praying in the Spirit?

Question: When and how do we receive the Holy Spirit?

Answer: The apostle Paul clearly taught that we receive the Holy Spirit the moment we receive Jesus Christ as our Savior. First Corinthians 12:13 declares, “For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink.” Romans 8:9 tells us that if a person does not possess the Holy Spirit, he or she does not belong to Christ: “You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ.” Ephesians 1:13–14 teaches us that the Holy Spirit is the seal of salvation for all those who believe: “Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession—to the praise of his glory.”

These three passages make it clear that the Holy Spirit is received at the moment of salvation. Paul could not say that one Spirit baptized us all and that we were all given one Spirit to drink if not all believers possessed the Holy Spirit. Romans 8:9 states that, if a person does not have the Spirit, he does not belong to Christ. Therefore, the possession of the Spirit is an identifying factor of the saved. Further, the Holy Spirit could not be the “seal” of salvation (Ephesians 1:13–14) if He is not received at the moment of salvation. Many Scriptures affirm that our salvation is secured the moment we receive Christ as Savior.

This discussion is controversial because the ministries of the Holy Spirit are often confused. The receiving/indwelling of the Spirit occurs at the moment of salvation. The filling of the Spirit is an ongoing process in the Christian life. While we believe that the baptism of the Spirit also occurs at the moment of salvation, some Christians do not hold that view. This sometimes results in the baptism of the Spirit being confused with “receiving the Spirit” as an act subsequent to salvation.

In conclusion, we receive the Holy Spirit simply by receiving the Lord Jesus Christ as our Savior (John 3:5–16). At that moment, the Holy Spirit becomes a permanent part of our lives.

Question: What is the role of the Holy Spirit in our lives today?

Answer: Of all the gifts God has given to mankind, there is none greater than the gift of the Holy Spirit. The Spirit has many functions, roles, and activities. First, He does a work in the hearts of all people everywhere. Jesus told the disciples that He would send the Spirit into the world to “convict the world of guilt in regard to sin and righteousness and judgment” (John 16:8). Everyone has a “God consciousness,” whether or not they admit it. The Spirit applies God’s truth to the minds of unsaved men to convict them that they are sinners. Responding to that conviction brings men to salvation.

Once we are saved and belong to God, the Spirit takes up residence in our hearts forever. He assures us and seals us with a pledge that we are His children. Jesus said He would send the Spirit to us to be our Helper, Comforter, and Guide. “And I will ask the Father, and he will give you another Counselor to be with you forever” (John 14:16). The Greek word translated “Counselor” means “one who is called alongside,” with the idea being that He encourages and exhorts. The Holy Spirit takes up permanent residence in the hearts of believers at the moment of salvation (Romans 8:9; 1 Corinthians 6:19–20; 12:13). Jesus gave the Spirit as a “compensation” for His absence, to perform the functions toward us that He would have done if He had remained on earth.

One of the ways the Holy Spirit functions is as the revealer of truth. The Spirit’s presence within us enables us to understand and interpret God’s Word. Jesus told His disciples that “when he, the Spirit of truth, comes, he will guide you into all truth” (John 16:13). The Spirit reveals to our minds the whole counsel of God as it relates to worship, doctrine, and Christian living. He is the ultimate guide, going before, leading the way, removing obstructions, opening the understanding, and making all things plain. He leads in the way we should go in all spiritual things. Without such a guide, we would be apt to fall into error. A crucial part of the truth He reveals is that Jesus is who He said He is (John 15:26; 1 Corinthians 12:3). The Spirit convinces us of Christ’s deity and incarnation, His being the Messiah, His suffering and death, His resurrection and ascension, His exaltation at the right hand of God, and His role as the judge of all. He gives glory to Christ in all things (John 16:14).

Another one of the Holy Spirit’s roles is that of gift-giver. First Corinthians 12 describes the variety of spiritual gifts given to believers in order that we may function as the body of Christ on earth. The Spirit gives all these gifts so that we may be His ambassadors to the world, showing forth God’s grace and glorifying Him.

The Spirit also functions as fruit-producer in our lives. When He indwells us, He begins the work of harvesting His fruit in us—love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22–23). These are not works of our flesh, which is incapable of producing such fruit, but they are products of the Spirit’s presence in our lives.

The knowledge that the Holy Spirit of God has taken up residence in our lives, that He performs all these miraculous functions, and that He will never leave or forsake us is cause for great joy and comfort. Thank God for this precious gift—the Holy Spirit and His work in us!

Question: Will the Holy Spirit ever leave a believer?

Answer: Simply put, the Holy Spirit will never leave a true believer. This is revealed in many different passages in the New Testament. For example, Romans 8:9 tells us, “If anyone does not have the Spirit of Christ, he does not belong to Christ.” John 14:16 says, “And I will ask the Father, and he will give you another Counselor to be with you forever” (emphasis added). These verses clearly state that if someone does not have the indwelling presence of the Holy Spirit, then that person is not saved. Therefore, if the Holy Spirit were to leave a believer, that person would have lost his saving relationship with Christ as well; however, this is contrary to what the Bible teaches about the eternal security of Christians (John 10:28; 1 Peter 1:5).

The fact that the Holy Spirit will never leave a believer is also seen in Ephesians 1:13–14 where believers are said to be “sealed” with the Holy Spirit, “who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession—to the praise of his glory.” The picture of being sealed with the Spirit indicates ownership and possession. God has promised eternal life to all who believe in Christ, and as a guarantee that He will keep His promise He has sent the Holy Spirit to indwell the believer until the day of redemption. Similar to making a down payment on a car or a house, God has provided all believers with a down payment on their future relationship with Him by sending the Holy Spirit to indwell them. The fact that all believers are sealed with the Spirit is also seen in 2 Corinthians 1:21–22 and Ephesians 4:30.

Prior to Christ’s death, resurrection, and ascension into heaven, the Holy Spirit had a “come and go” relationship with people. The Holy Spirit indwelt King Saul for a time, but then departed from him (1 Samuel 16:14) and came upon David (1 Samuel 16:13). After his adultery with Bathsheba, David feared that the Holy Spirit would be taken from him (Psalm 51:11). The Holy Spirit filled Bezalel to enable him to produce the items needed for the tabernacle (Exodus 31:2–5)—but this is not described as a permanent relationship. All of this changed after Jesus’ ascension into heaven. Beginning on the day of Pentecost, the Holy Spirit began to permanently indwell believers (Acts 2). The permanent indwelling of the Holy Spirit is the fulfillment of God’s promise to always be with us and never forsake us (Matthew 28:20).

While the Holy Spirit will never leave a believer, it is possible for our sin to “quench the Holy Spirit” (1 Thessalonians 5:19 NKJV) or “grieve the Holy Spirit” (Ephesians 4:30). Sin always has consequences in our relationship with God. While our relationship with God is secure in Christ, unconfessed sin in our lives can hinder our fellowship with God and effectively quench the Holy Spirit’s working in our lives. That is why it is so important to confess our sins, because God is “faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9).

Question: How can I recognize the guidance of the Holy Spirit?

Answer: Before Jesus ascended to heaven, He told His disciples that He would send One who would teach and guide all those who believe in Him (Acts 1:5; John 14:26; 16:7). Jesus’ promise was fulfilled less than two weeks later when the Holy Spirit came in power on the believers at Pentecost (Acts 2). Now, when a person believes in Christ, the Holy Spirit immediately becomes a permanent part of his life (Romans 8:14; 1 Corinthians 12:13).

The Holy Spirit has many functions. Not only does He distribute spiritual gifts according to His will (1 Corinthians 12:7–11), but He also comforts us (John 14:16 KJV), teaches us (John 14:26), and remains as a seal of promise upon our hearts until the day of Jesus’ return (Ephesians 1:13; 4:30). The Holy Spirit also takes on the role of Guide and Counselor, leading us in the way we should go and revealing God’s truth (Luke 12:12; 1 Corinthians 2:6–10).

But how do we recognize the Spirit’s guidance? How do we discern between our own thoughts and His leading? After all, the Holy Spirit does not speak with audible words. Rather, He guides us through an inner voice (John 16:13), our own consciences (Romans 9:1), and other quiet, subtle ways.

One of the most important ways to recognize the Holy Spirit’s guidance is to be familiar with God’s Word. The Bible is the ultimate source of wisdom about how we should live (2 Timothy 3:16), and believers are to search the Scriptures, meditate on them, and commit them to memory (Ephesians 6:17). The Word is the “sword of the Spirit” (Ephesians 6:17), and the Spirit will use it to speak to us (John 16:12–14) to reveal God’s will for our lives; He will also bring specific Scriptures to mind at times when we need them most (John 14:26).

Knowledge of God’s Word can help us to discern whether or not our desires come from the Holy Spirit. We must test our inner voice against Scripture—the Holy Spirit will never prod us to do anything contrary to God’s Word. If it conflicts with the Bible, then it is not from the Holy Spirit and should be ignored.

It is also necessary for us to be in continual prayer (1 Thessalonians 5:17). This keeps our hearts and minds open to the Holy Spirit’s leading, and it allows the Spirit to speak on our behalf: “In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, 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 God’s will” (Romans 8:26–27).

Another way to tell if we are following the Spirit’s leading is to look for signs of His fruit in our lives (Galatians 5:22–23). If we walk in the Spirit, we will continue to see these qualities grow and mature in us, and they will become evident to others as well.

It is important to note that we have the choice whether or not to accept the Holy Spirit’s guidance. When we know the will of God but do not follow it, we are resisting the Spirit’s work in our lives (Acts 7:51; 1 Thessalonians 5:19), and a desire to follow our own way grieves Him (Ephesians 4:30). The Spirit will never lead us into sin. Habitual sin can cause us to miss what the Holy Spirit wants to say to us. Being in tune with God’s will, turning from and confessing sin, and making a habit of prayer and the study of God’s Word will allow us to recognize—and follow—the Spirit’s leading.

Question: What was the role of the Holy Spirit in the Old Testament?

Answer: The role of the Holy Spirit in the Old Testament is much like His role in the New Testament. We can discern four general areas in which the Holy Spirit works: 1) regeneration, 2) indwelling (or filling), 3) restraint, and 4) empowerment for service. Evidence of these areas of the Holy Spirit’s work is just as present in the Old Testament as it is in the New Testament.

One area of the Spirit’s work is the process of regeneration. Another word for “regeneration” is “rebirth,” which is related to the concept of being “born again.” The classic text for regeneration can be found in John’s Gospel: “I tell you the truth, no one can see the kingdom of God unless he is born again” (John 3:3). This is not an exclusively New Testament concept. Later in His dialogue with Nicodemus, Jesus says, “You are Israel’s teacher … and do you not understand these things?” (John 3:10). Jesus’ point is that Nicodemus should have known that the Holy Spirit is the source of new life because that truth is revealed in the Old Testament. For instance, Moses told the Israelites prior to entering the Promised Land that “the LORD your God will circumcise your hearts and the hearts of your descendants, so that you may love him with all your heart and with all your soul, and live” (Deuteronomy 30:6). This circumcision of the heart is the work of God’s Spirit and can be accomplished only by Him. We also see the theme of regeneration in Ezekiel 11:19–20 and Ezekiel 36:26–29.

The fruit of the Spirit’s regenerating work is faith (Ephesians 2:8). We know that there were people of faith in the Old Testament—Hebrews 11 names many of them. Since faith is produced by the regenerating power of the Holy Spirit, then the Old Testament saints who looked ahead to the cross, believing God’s promise in regard to their redemption, were “born again” by the Spirit. They saw the promises and “welcomed them from a distance” (Hebrews 11:13); they knew that what God had promised He would bring to pass.

Another aspect of the Spirit’s work in the Old Testament was indwelling, or filling. Here is a major difference between the Spirit’s roles in the Old and New Testaments. In the New Testament, the Holy Spirit permanently indwells believers (1 Corinthians 3:16–17; 6:19–20). When we place our faith in Christ, the Holy Spirit comes to live within us. The apostle Paul calls this permanent indwelling the “guarantee of our inheritance” (Ephesians 1:13–14). In contrast to this work in the New Testament, the indwelling in the Old Testament was selective and temporary. The Spirit “came upon” such men as Joshua (Numbers 27:18), David (1 Samuel 16:13), and even Saul (1 Samuel 10:9–10). In the book of Judges, we see the Spirit “coming upon” the various judges whom God raised up to deliver Israel from their oppressors. The Holy Spirit empowered these individuals for specific tasks. The indwelling was a sign of God’s favor upon that individual (as in the case of David), and if God’s favor left an individual, the Spirit would depart (as in Saul’s case in 1 Samuel 16:14). Finally, the Spirit “coming upon” an individual didn’t always indicate that person’s spiritual condition (e.g., Saul, Samson, and many of the judges). So, in the New Testament the Spirit only indwells believers, and that indwelling is permanent; in the Old Testament the Spirit came upon certain individuals for a specific task, irrespective of their spiritual condition. Once the task was completed, the Spirit presumably departed from that person.

A third aspect of the Spirit’s work in the Old Testament was His restraint of sin. Genesis 6:3 would seem to indicate that the Holy Spirit restrains man’s sinfulness, and that restraint can be removed when God’s patience regarding sin reaches a “boiling point.” This thought is echoed in 2 Thessalonians 2:3–8, when a growing apostasy in the end times will signal the coming of God’s judgment. Until the preordained time when the “man of lawlessness” (verse 3) will be revealed, the Holy Spirit restrains the power of Satan and will release it only when it suits His purposes to do so.

A fourth aspect of the Spirit’s work in the Old Testament was the granting of ability for service. The Spirit would gift certain individuals for service in the Old Testament, much like the way He bestows spiritual gifts on the church today. Consider the example of Bezalel in Exodus 31:2–5, who was gifted to do much of the artwork relating to the tabernacle. Also, some kings were given the ability to rule over the people of Israel (e.g., Saul and David).

We could also mention the Spirit’s role in creation. Genesis 1:2 speaks of the Spirit “hovering over the waters” and superintending the work of creation. In a similar fashion, the Spirit is responsible for the work of the new creation (2 Corinthians 5:17) as He is bringing people into the kingdom of God through regeneration.

All in all, the Spirit performed much of the same functions in Old Testament times as He does in this current age. The major difference is the permanent indwelling of the Spirit in believers now. As Jesus said regarding this change in the Spirit’s ministry, “But you know him, for he lives with you and will be in you” (John 14:17).

Question: What is the power of the Holy Spirit (Luke 4:14; Acts 1:8; Romans 1:4; 15:13)?

Answer: The Holy Spirit, the third person of the Trinity, appears throughout Scripture as a Being through and by whom great works of power are made manifest. His power was first seen in the act of creation (Genesis 1:1–2; Job 26:13). The Holy Spirit also showed His power in the Old Testament by working through others to bring about God’s will: “So Samuel took the horn of oil and anointed him in the presence of his brothers, and from that day on the Spirit of the Lord came upon David in power” (1 Samuel 16:13; see also Exodus 31:2–5; Numbers 27:18). Although the Spirit did not permanently indwell God’s people in the Old Testament, He worked through them and gave them the power to achieve things they would not have been able to accomplish on their own.

After His resurrection and before His ascension to heaven, Jesus promised the Spirit as a permanent guide, teacher, seal of salvation, and comforter for believers. He also promised that the Holy Spirit’s power would help them to spread the message of the gospel around the world: “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (Acts 1:8).

When the Holy Spirit descended upon believers at Pentecost in Acts 2, it was not a quiet event, but a powerful one. “When the day of Pentecost came, they were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them” (Acts 2:1–4). Immediately afterward, the disciples spoke to the crowds gathered in Jerusalem for Pentecost. These people hailed from a variety of nations and therefore spoke many different languages. Imagine their surprise and wonder when the disciples spoke to them in their own tongues (verses 5–12)! Clearly, this was not a feat the disciples could have accomplished on their own without many months—or even years—of study. The Holy Spirit’s power was made manifest to a great number of people that day, resulting in the conversion of about 3,000 (verse 41).

During His ministry, Jesus Himself was filled with the Holy Spirit (Luke 1:15), led by the Spirit (Luke 4:1, 14), and performed miracles through the power of the Spirit (Matthew 12:28). After Jesus ascended to heaven, the Spirit also equipped the apostles to perform miracles (2 Corinthians 2:12; Acts 2:43; 3:1–7; 9:39–41). The power of the Holy Spirit was established in the early church through the dispensing of spiritual gifts such as speaking in tongues, prophesying, teaching, posessing wisdom, and more.

After Pentecost and through today, those who put their faith in Jesus Christ and His ultimate sacrifice on the cross are immediately and permanently indwelt by the Holy Spirit. And although many believe some of the spiritual gifts have passed away (e.g., speaking in tongues and prophesying), the Holy Spirit still works in and through believers to accomplish His will. His power leads us, convicts us, teaches us, and equips us to do His work and spread the gospel. The Holy Spirit’s powerful indwelling is an amazing gift.

Question: What does it mean to walk in the Spirit?

Answer: Believers have the Spirit of Christ, “the hope of glory,” within them (Colossians 1:27). To “walk” in the Spirit is to live in Him, to yield to Him every step of the way. Those who walk in the Spirit will be characterized by holiness. This is brought about by consciously choosing to rely on the Holy Spirit to guide in thought, word, and deed (Romans 6:11–14). Failure to rely on the Holy Spirit’s guidance will result in a believer not living up to the calling and standing that salvation provides (Ephesians 4:1; Philippians 1:27). We can know that we are walking in the Spirit if our lives are showing the fruit of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22–23). Being filled (walking) with the Spirit is the same as allowing the word of Christ (the Bible) to richly dwell in us (Colossians 3:16).

The result of walking in the Spirit is thankfulness, singing, and joy (Ephesians 5:18–20; Colossians 3:16). The Spirit of God leads His children (Romans 8:14). When Christians choose not to walk in the Spirit, thereby sinning and grieving Him, provision has been made for restoration through confession of the wrongdoing (Ephesians 4:30; 1 John 1:9). To walk in the Spirit is essentially to “walk with” the Spirit, allowing Him to guide your steps and transform your mind. Just as we have received Christ by faith, by faith He asks us to walk in Him, until we are taken to heaven and will hear from the Master, “Well done!” (Matthew 25:23).

Question: What does it mean that the Holy Spirit is our Paraclete?

Answer: After Jesus announced to His disciples that He would be leaving them soon, He gave them a statement of great encouragement: “And I will ask the Father, and he will give you another Counselor to be with you forever—the Spirit of truth” (John 14:16–17).

The Greek word translated “Comforter” or “Counselor” (as found in John 14:16, 26; 15:26; and 16:7) is parakletos. This form of the word is unquestionably passive and properly means “one called to the side of another,” with the secondary notion of counseling or supporting him. This Counselor, or “Paraclete,” is God the Holy Spirit, the third person of the Trinity. He is a personal Being who indwells every believer.

During His earthly ministry, Jesus had guided, guarded, and taught His disciples; but now He was going to leave them. The Spirit of God would come to the disciples and dwell in them, taking the place of their Master’s literal presence. Jesus called the Spirit “another Comforter”—another of the same kind. The Spirit of God is not different from the Son of God in essence, for both are God.

During the Old Testament age, the Spirit of God would come on people and then leave them. God’s Spirit departed from King Saul (1 Samuel 16:14; 18:12). David, when confessing his sin, asked that the Spirit not be taken from him (Psalm 51:11). But when the Spirit was given at Pentecost, He came to God’s people to remain with them forever. We may grieve the Holy Spirit, but He will not leave us. As Jesus said in Matthew 28:20, “Surely I am with you always, to the very end of the age.” How is He with us when He is in heaven, seated at the right hand of the Father? He is with us by His Spirit (the Helper—the Parakletos).

To have the Holy Spirit as our Paraclete is to have God Himself indwelling us as believers. The Spirit teaches us the Word and guides us into truth. He reminds us of what He has taught so that we can depend on His Word in the difficult times of life. The Spirit works in us to give us His peace (John 14:27), His love (John 15:9–10), and His joy (John 15:11). He comforts our hearts and minds in a troubled world. The power of the indwelling Paraclete gives us the ability to live by the Spirit and “not gratify the desires of the sinful flesh” (Galatians 5:16). The Spirit can then produce His fruit in our lives (Galatians 5:22–23) to the glory of God the Father. What a blessing to have the Holy Spirit in our lives as our Paraclete—our Comforter, our Encourager, our Counselor, and our Advocate!

Question: How can I be filled with the Holy Spirit?

Answer: An important verse in understanding the filling of the Holy Spirit is John 14:16: “And I will ask the Father, and he will give you another Counselor to be with you forever.” Here Jesus promised the Spirit would indwell believers and that the indwelling would be permanent. But it is important to distinguish the indwelling from the filling of the Spirit.

The permanent indwelling of the Spirit is not for a select few believers, but for all believers. There are a number of references in Scripture that support this conclusion. First, the Holy Spirit is a gift given to all believers in Jesus without exception, and no conditions are placed upon this gift except faith in Christ (John 7:37–39). Second, the Holy Spirit is given at the moment of salvation (Ephesians 1:13). Third, the Holy Spirit indwells believers permanently. He is given to believers as a verification of their future glorification in Christ (2 Corinthians 1:22; Ephesians 4:30).

This is in contrast to the filling of the Spirit, which is referred to in Ephesians 5:18. Although the Holy Spirit already lives within us, we are to be so completely yielded to the Holy Spirit that He can possess us fully and, in that sense, fill us. Romans 8:9 and Ephesians 1:13–14 state that He dwells within every believer; however, He can be grieved (Ephesians 4:30), and His activity within us can be quenched (1 Thessalonians 5:19). When we allow this to happen, we do not experience the fullness of the Spirit’s working and His power in and through us. To be filled with the Spirit implies freedom for Him to occupy every part of our lives, guiding and controlling us. Then, His power can be exerted through us so that what we do is fruitful to God. The filling of the Spirit does not apply to outward acts alone; it also applies to the innermost thoughts and motives of our actions. Psalm 19:14 says, “May the words of my mouth and the meditation of my heart be pleasing in your sight, O LORD, my Rock and my Redeemer.”

Ephesians 5:18 commands that we be filled with the Spirit; however, it is not praying for the filling of the Holy Spirit that accomplishes the filling. Only our obedience to God’s commands allows the Spirit freedom to work within us. Because we are still infected with sin, it is impossible to be filled with the Spirit all of the time. When we sin, we should immediately confess it to God and renew our commitment to being Spirit-filled and Spirit-led.

Question: What is the seal of the Holy Spirit?

Answer: The Holy Spirit is referred to as the “deposit,” “seal,” and “earnest” in the hearts of Christians (2 Corinthians 1:21–22; 5:5; Ephesians 1:13–14; 4:30). The Holy Spirit is God’s seal on His people, His claim on us as His very own. The Greek word translated “earnest” is arrhabn, which means “a pledge,” that is, part of the purchase money or property given in advance as security for the rest. The gift of the Spirit to believers is a down payment on our heavenly inheritance, which Christ has promised us and secured for us at the cross. It is because the Spirit has sealed us that we are assured of our salvation. No one can break the seal of God.

The Holy Spirit is given to believers as a “first installment” to assure us that our full inheritance as children of God will be delivered. The Holy Spirit is given to us to confirm that we belong to God (Romans 8:16). Through the Spirit, God renews and sanctifies us. He produces in our hearts those feelings, hopes, and desires which are evidence that we are accepted by God, that we are regarded as His adopted children, that our hope is genuine, and that our redemption and salvation are sure. Just as an official seal authenticates a will, contract, or agreement, the Holy Spirit is the certain pledge that we are His forever and shall be saved in the last day. The proof of the Spirit’s presence is His operations on the heart, which produce repentance; the fruit of the Spirit (Galatians 5:22–23); conformity to God’s will; a passion for prayer and praise; and love for His people (1 John 3:14). These things are the evidences that the Holy Spirit has renewed the heart and that the Christian is sealed for the day of redemption.

So it is through the Holy Spirit and His guiding power that we are sealed and confirmed until the day of redemption, complete and free from the corruption of sin and the grave. Because we have the seal of the Spirit in our hearts, we can live joyfully, confident of our place in a future that holds unimaginable glories.

Question: What is the baptism of the Holy Spirit?

Answer: The baptism of the Holy Spirit may be defined as the work whereby the Spirit of God places the new believer into union with Christ and other believers at the moment of salvation. First Corinthians 12:13 is the central passage in the Bible regarding the baptism of the Holy Spirit: “For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink” (1 Corinthians 12:13). While Romans 6:1–4 does not mention the Spirit of God specifically, it does describe the believer’s position before God in language similar to the 1 Corinthians passage: “What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We died to sin; how can we live in it any longer? Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.”

The following facts are necessary to help solidify our understanding of Spirit baptism: First, 1 Corinthians 12:13 clearly states that all believers have been baptized, just as all are given the Spirit to drink (the indwelling of the Spirit). Second, nowhere does Scripture tell believers that they are to be baptized with, in, or by the Spirit, or in any sense to seek the baptism of the Holy Spirit. This indicates that all believers have had this experience. Third, Ephesians 4:5 seems to refer to Spirit baptism. If this is the case, Spirit baptism is the reality for every believer, just as “one faith” and “one Father” are.

In conclusion, the baptism of the Holy Spirit does two things: 1) it joins us to the body of Christ, and 2) it actualizes our co-crucifixion with Christ. Being in His body means we are raised with Him to newness of life (Romans 6:4). We should then exercise our spiritual gifts to keep that body functioning properly as stated in the context of 1 Corinthians 12:13. Experiencing the one Spirit baptism serves as the basis for keeping the unity of the church, as in the context of Ephesians 4:5. Being associated with Christ in His death, burial, and resurrection through Spirit baptism establishes the basis for our separation from the power of indwelling sin and for our walk in newness of life (Romans 6:1–10; Colossians 2:12).

Question: Is a believer supposed to be able to “feel” the Holy Spirit?

Answer: While certain ministries of the Holy Spirit may involve a feeling, such as conviction of sin, comfort, or empowerment, Scripture does not instruct us to base our relationship with the Holy Spirit on how or what we feel. Every born-again believer has the indwelling of the Holy Spirit. When Jesus told His disciples of the coming Comforter, He said that the Spirit will be with us and in us. “And I will ask the Father, and he will give you another Counselor to be with you forever—the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you” (John 14:16–17). In other words, Jesus sent one like Himself to be with us and in us.

We know the Holy Spirit is with us because God’s Word tells us that it is so. The Holy Spirit indwells every born-again believer, but not every believer allows the Holy Spirit control of his life. Although the Holy Spirit always indwells believers, we are not under His control when we step out in our flesh.

We are commanded to “be filled with the Spirit” in Ephesians 5:18. The verb tense indicates a continual process of “being filled” by the Holy Spirit. Since it is an exhortation, it follows that it is also possible to not be filled or controlled by the Spirit. The next few verses give us the characteristics of a Spirit-filled believer: “Speak to one another with psalms, hymns and spiritual songs. Sing and make music in your heart to the Lord, always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ. Submit to one another out of reverence for Christ” (Ephesians 5:19–21).

We are not filled with the Spirit because we feel we are, but because it is the privilege of and promise for believers. Being filled or controlled by the Spirit is the result of walking in obedience to the Lord. This is a gift of grace and not an emotional feeling. Emotions can and will deceive us, and we can work ourselves up into an emotional frenzy that is purely from the flesh and not of the Holy Spirit. “So I say, live by the Spirit, and you will not gratify the desires of the sinful nature … since we live by the Spirit, let us keep in step with the Spirit” (Galatians 5:16, 25).

We cannot deny that there are times when we can be emotionally overwhelmed by the presence and the power of the Spirit. When that happens, it is a joy like no other. We experience joy by the Spirit when we understand that, as children of God, we are blessed by His grace. So the ministries of the Holy Spirit can involve our feelings and emotions. But we are not to base the assurance of our possession of the Holy Spirit on how we feel.

Question: Is speaking in tongues evidence for having the Holy Spirit?

Answer: There are three occasions in the book of Acts where speaking in tongues accompanied the receiving of the Holy Spirit—Acts 2:4, 10:44–47, and 19:6. However, these three occasions are the only places in the Bible where speaking in tongues is an evidence of receiving the Holy Spirit. Throughout the book of Acts, thousands of people believe in Jesus and nothing is said about them speaking in tongues (Acts 2:41; 8:9–13; 16:31–34; 21:20). The New Testament tells us that every believer in Christ has the Holy Spirit (Romans 8:9; 1 Corinthians 12:13; Ephesians 1:13–14), but not every believer speaks in tongues (1 Corinthians 12:29–31).

So, why was speaking in tongues evidence of the Holy Spirit in those three passages in Acts? Acts 2 records the apostles being baptized in the Holy Spirit and empowered by Him to proclaim the gospel. The apostles were enabled to speak in other languages (tongues) so they could share the truth with people in their own language. Acts 10 records the apostle Peter being sent to share the gospel with non-Jewish people. Peter and the other early Christians, being Jews, would have a hard time accepting Gentiles (non-Jewish people) into the church. God enabled the Gentiles to speak in tongues to demonstrate that they had received the same Holy Spirit the apostles had received (Acts 10:47; 11:17).

Acts 10:44–47 describes this event: “While Peter was still speaking these words, the Holy Spirit came on all who heard the message. The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles. For they heard them speaking in tongues and praising God. Then Peter said, ‘Can anyone keep these people from being baptized with water? They have received the Holy Spirit just as we have.’” Peter later refers to this occasion as proof that God was indeed saving the Gentiles (Acts 15:7–11).

In looking at this scriptural evidence, we can see that speaking in tongues is not synonymous with the baptism of the Holy Spirit that occurs when one places his faith in Christ. In fact, out of all the conversion accounts in the New Testament, only two record speaking in tongues in that context. Tongues are a miraculous gift that had a specific purpose for a specific time. It is not, and never has been, the only evidence of receiving the Holy Spirit.

Question: What is praying in tongues? Is praying in tongues a prayer language between a believer and God?

Answer: There are four primary Scripture passages that are cited as evidence for praying in tongues: Romans 8:26; 1 Corinthians 14:4–17; Ephesians 6:18; and Jude verse 20. Ephesians 6:18 and Jude verse 20 mention “praying in the Spirit.” However, tongues as a prayer language is not a likely interpretation of “praying in the Spirit.”

Romans 8:26 says, “In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us with groans that words cannot express.” Two key points make it unlikely that Romans 8:26 is referring to tongues as a prayer language. First, Romans 8:26 states that it is the Spirit who “groans,” not believers. Second, Romans 8:26 states that the “groans” of the Spirit “cannot be expressed.” The very essence of speaking in tongues is uttering words.

That leaves us with 1 Corinthians 14:4–17, and verse 14 especially: “For if I pray in a tongue, my spirit prays, but my mind is unfruitful.” First Corinthians 14:14 distinctly mentions praying in tongues. What does this mean? First, it is immensely valuable to study the context. First Corinthians 14 is primarily a comparison/contrast of the gift of speaking in tongues and the gift of prophecy. Verses 2–5 make it clear that Paul views prophecy as a gift superior to tongues. At the same time, Paul exclaims the value of tongues and declares that he is glad that he speaks in tongues more than anyone (verse 18).

Acts 2 describes the first occurrence of the gift of tongues. On the day of Pentecost, the apostles spoke in tongues. This passage makes it clear that the apostles were speaking in a human language (Acts 2:6–8). The word translated “tongues” in both Acts 2 and 1 Corinthians 14 is glossa, which means “language.” It is the word from which we get our modern English word “glossary.” Speaking in tongues was the ability to speak in a language the speaker did not know in order to communicate the gospel to someone who did speak that language. In the multicultural area of Corinth, it seems that the gift of tongues was especially valuable and prominent. The Corinthian believers were able to better communicate the gospel and God’s Word as a result of the gift of tongues. However, Paul made it abundantly clear that even in this usage of tongues, it was to be interpreted or “translated” (1 Corinthians 14:13, 27). A Corinthian believer would speak in tongues, proclaiming God’s truth to someone who spoke that language, and then that believer, or another believer in the church, was to interpret what was spoken so that the entire assembly could understand what was said.

What, then, is praying in tongues, and how is it different than speaking in tongues? First Corinthians 14:13–17 indicates that praying in tongues is also to be interpreted. As a result, it seems that praying in tongues was offering a prayer to God. This prayer would minister to someone who spoke that language, but would also need to be interpreted so the entire body could be edified.

The above interpretation does not agree with those who view praying in tongues as a prayer language. This alternate understanding can be summarized as follows: praying in tongues is a personal prayer language between a believer and God (1 Corinthians 14:2) that a believer uses to edify himself (1 Corinthians 14:4). This interpretation is unbiblical for the following reasons: 1) How could praying in tongues be a private prayer language if it is to be interpreted (1 Corinthians 14:13–17)? 2) How could praying in tongues be for self-edification when Scripture says that the spiritual gifts are for the edification of the church, not the self (1 Corinthians 12:7)? 3) How can praying in tongues be a private prayer language if the gift of tongues is a “sign to unbelievers” (1 Corinthians 14:22)? 4) The Bible specifies that not everyone possesses the gift of tongues (1 Corinthians 12:11, 28–30). How could tongues be a gift for self-edification if not every believer can possess it? Do we not all need to be edified?

Some understand praying in tongues to be a “secret code language” that prevents Satan and his demons from understanding our prayers and thereby gaining an advantage over us. This interpretation is unbiblical for the following reasons: 1) The New Testament consistently describes tongues as a human language. It is unlikely that Satan and his demons are unable to understand human languages. 2) The Bible records countless believers praying in their own language, out loud, with no concern of Satan intercepting the prayer. Even if Satan and/or his demons hear and understand the prayers we pray, they have absolutely no power to prevent God from answering the prayers according to His will. We know God hears our prayers, and that fact alone makes it irrelevant whether Satan and his demons hear and understand our prayers.

What do we say, then, about the many Christians who have experienced praying in tongues and find it to be very personally edifying? First, we must base our faith and practice on Scripture, not experience. We must view our experiences in light of Scripture, not interpret Scripture in light of our experiences. Second, many of the cults and world religions also report occurrences of speaking in tongues/praying in tongues. Obviously, the Holy Spirit is not gifting these unbelieving individuals. So, it seems that the demons are able to counterfeit the gift of speaking in tongues. This should cause us to compare even more carefully our experiences with Scripture. Third, studies have shown how speaking/praying in tongues is a learned behavior. Through hearing and observing others speak in tongues, a person can learn the procedure, even subconsciously. This is the most likely explanation for the vast majority of instances of speaking/praying in tongues among Christians. Fourth, the feeling of “self-edification” is natural. The human body produces adrenaline and endorphins when it experiences something new, exciting, emotional, and/or disconnected from rational thought.

Praying in tongues is an issue on which Christians can respectfully and lovingly agree to disagree. Praying in tongues is not what determines salvation. Praying in tongues is not what separates a mature Christian from an immature Christian. Praying in tongues as a personal prayer language is not a fundamental of the Christian faith. So, while we believe the biblical interpretation of praying in tongues leads away from the idea of a private prayer language for personal edification, we also recognize that many who practice such are our brothers and sisters in Christ and are worthy of our love and respect.

Question: What is praying in the Spirit?

Answer: Praying in the Spirit is mentioned twice in Scripture. Ephesians 6:18 says, “And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints.” Jude 20 says, “But you, dear friends, build yourselves up in your most holy faith and pray in the Holy Spirit.” So, what exactly does it mean to pray “in the Spirit”?

The Greek word translated “pray in” can have several different meanings. It can mean “by means of,” “with the help of,” “in the sphere of,” and “in connection to.” Praying in the Spirit does not refer to the words we are saying. Rather, it refers to how we are praying. Praying in the Spirit is praying according to the Spirit’s leading. It is praying for things the Spirit leads us to pray for, with the Spirit’s help. Romans 8:26 tells us, “In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us with groans that words cannot express.”

Some people use 1 Corinthians 14:15 to equate praying in the Spirit with praying in tongues. However, Paul says, “Pray with my spirit” (emphasis added); he is not referring to praying in the Holy Spirit. First Corinthians 14:14 states that when a person prays in tongues, he does not know what he is saying, since it is spoken in a foreign language. Further, no one else in the church can understand what is being said, unless there is an interpreter present (1 Corinthians 14:27–28). Paul’s instruction is that, in the church service, we should pray, sing, and give thanks in an intelligible language so that the whole church is edified (verses 12 and 19).

Praying in the Spirit should be understood as praying in the power of the Spirit, by the leading of the Spirit, and according to His will; it is different from praying in tongues.

Chapter 3
QUESTIONS ABOUT THE FRUIT OF THE HOLY SPIRIT

Contents

What is the fruit of the Holy Spirit?

What is love?

What is joy?

What is peace?

What is patience?

What is kindness?

What is goodness?

What is faithfulness?

What is gentleness?

What is self-control?

Question: What is the fruit of the Holy Spirit?

Answer: Galatians 5:22–23 tells us, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.” The fruit of the Holy Spirit is the result of the Holy Spirit’s presence in the life of a Christian. The Bible says that everyone receives the Holy Spirit the moment he or she believes in Jesus Christ (Romans 8:9; 1 Corinthians 12:13; Ephesians 1:13–14). One of the primary purposes of the Holy Spirit coming into a Christian’s life is to change that life. It is the Holy Spirit’s job to conform us to the image of Christ, making us more like Him.

The fruit of the Holy Spirit is in direct contrast with the acts of the sinful nature in Galatians 5:19–21, “The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God.” This passage describes all people, to varying degrees, when they do not know Christ and therefore are not under the influence of the Holy Spirit. Our sinful flesh produces certain types of fruit that reflect our nature, and the Holy Spirit produces types of fruit that reflect His nature.

The Christian life is a battle of the sinful flesh against the new nature given by Christ (2 Corinthians 5:17). As fallen human beings, we are still trapped in a body that desires sinful things (Romans 7:14–25). As Christians, we have the Holy Spirit producing His fruit in us, and we have the Holy Spirit’s power available to conquer the acts of the sinful nature (Philippians 4:13). A Christian will never be completely victorious in always demonstrating the fruits of the Holy Spirit. It is one of the main purposes of the Christian life, though, to progressively allow the Holy Spirit to produce more and more of His fruit in our lives—and to allow the Holy Spirit to conquer the opposing sinful desires. The fruit of the Spirit is what God desires our lives to exhibit and, with the Holy Spirit’s help, it is possible!

Question: What is love?

Answer: When studying the fruit of the Spirit in Galatians 5:22–23, it’s important to note that the passage is often misinterpreted as characteristics that believers should somehow manufacture in their lives. But the key to understanding these qualities is in the name. “Fruit” is the natural result of growth. And “of the Spirit” explains exactly who causes that growth. It’s not our striving or straining, but the power of the Holy Spirit. No amount of human toil or gritty determination can produce spiritual fruit, but the Spirit’s influence in a yielded heart can work miracles. The fruit of love may be the best example. We cannot produce the type of love God desires without the leading and strength of the Holy Spirit.

The English word “love” has very broad meaning, but the Greek language was very precise. The love that the Holy Spirit manifests in believers is agape. This love is not a feeling but a choice. It is the choice to be kind, to sacrifice, to consider another’s needs greater than one’s own (Philippians 2:3). Agape is used in all of the “difficult” love verses in the New Testament:

“Greater love has no one than this, that he lay down his life for his friends” (John 15:13).

“This is the message you heard from the beginning: We should love one another” (1 John 3:11).

“But love your enemies, do good to them, and lend to them without expecting to get anything back” (Luke 6:35).

“This is love for God: to obey his commands. And his commands are not burdensome” (1 John 5:3).

It is because of love that God carried out His plan to save the world: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16). It is only by love that we can keep the greatest commandments: “love the Lord your God” and “love your neighbor as yourself” (Mark 12:30–31).

Love is the greatest gift God can give. First Corinthians 13 says that agape is patient. Agape is kind. Agape never fails. God desires to show His perfect, selfless love to a world that is routinely confused about what true love is. God’s children are the conduits of His love, as they are empowered by the Holy Spirit.

Question: What is joy?

Answer: Joy is the second fruit of the Spirit mentioned in Galatians 5:22–23. The Greek word for joy is chara. Joy is the natural reaction to the work of God, whether promised or fulfilled. Joy expresses God’s kingdom—His influence on earth (Romans 14:17). The Spirit’s production of joy can manifest in several different ways:

The joy of deliverance: When God sets someone free, rejoicing is in order.

1 Samuel 2:1—Hannah was filled with joy at her deliverance from her enemies.

Acts 12:14—The servant girl was so overjoyed that God had rescued Peter from prison that she forgot to let Peter into the house.

The joy of salvation: Our greatest reason to be joyful is that God wants to save us and spend eternity with us. Nothing is better than this.

Luke 15:7—All heaven is joyful when a person accepts God’s provision of salvation.

Acts 8:8—The people of Samaria were joyful as they heard the gospel and saw God’s healing power.

Acts 13:52; 15:3—Jewish believers rejoiced when they heard of the Holy Spirit’s work in saving Gentiles.

The joy of spiritual maturity: As the Holy Spirit works in us to bear more fruit, we become confident in God’s promises and rejoice in our walk with Him and with other believers.

John 15:11—The fullness of joy comes to those who continue in the love of Christ and obey Him.

2 Corinthians 1:24; 2:3; 7:4; 1 Thessalonians 2:19–20; 3:9—Paul knew joy as the churches gave evidence of the Holy Spirit working among them.

Philippians 2:2—Groups of believers who unite in demonstrating the mind, love, and purpose of Christ bring joy to others.

Hebrews 10:34; 12:2; James 1:2–4—Believers, following the example of Jesus, endure persecution because of the promise of future joy.

The joy of God’s presence: The Holy Spirit draws us to God, in whose presence we can know true joy. Without the Holy Spirit, no one would seek God.

Psalm 16:11—“You will fill me with joy in your presence, with eternal pleasures at your right hand.”

Matthew 2:10; Luke 1:14—Mary and the shepherds were joyful because Immanuel had been born.

Matthew 28:8; Luke 24:41—The women who went to Jesus’ tomb and the disciples were overjoyed that He rose from the dead.

The Greek chara is closely related to charis, which means “grace” or “a gift.” Chara is the normal response to charis—we have joy because of God’s grace. The next step in the progression is to allow our joy to become an action as we express it, although sometimes joy can be so great it is inexpressible (1 Peter 1:8).

Possessing joy is a choice. We choose whether to value God’s presence, promises, and work in our lives. When we yield to the Spirit, He opens our eyes to God’s grace around us and fills us with joy (Romans 15:13). Joy is not to be found in a fallen world; it is only fellowship with God that can make our joy complete.

Question: What is peace?

Answer: In Romans 12:18, Paul exhorts, “If possible, as far as it depends on you, live at peace with everyone.” This is a perfect example of our role in the fruit of the Spirit mentioned in Galatians 5:22–23. We are to submit our wills to God’s leading and our actions to God’s Word, but the actual results are up to God. Only God can create peace through the work of the Holy Spirit; especially the peace mentioned in Galatians 5—the peace of a harmonious relationship with God.

We are born at war. At birth, our sinful nature has already declared war on God and His truth. Our sinful nature wishes to be separated from Him, and if we persist in this desire until death, He will give us what we want.

But God’s methods of warfare are not what we may expect. Instead of a battle, He sent us the Prince of Peace (Isaiah 9:6). Jesus’ goal in coming to earth was more than simply to cease hostilities; He came to bring about a full and abiding relationship of restoration and love. The cost of this peace was His life (Isaiah 53:5).

But, just as we cannot force another to be at peace with us, even Jesus’ sacrifice on the cross did not ensure that we would accept His terms of peace. Romans 3:10–11 explains, “There is no one righteous, not even one; there is no one who understands, no one who seeks God.” None of us can accept Jesus’ offer of peace through our own will and power. Our natural selves do not want it. Only God can lead us to want peace with Him; the Holy Spirit leads us to want Jesus and His message. Once the Spirit draws us, we believe in Jesus, and the peace comes. “Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1).

However, the fruit of the Spirit includes a peace that goes beyond that of salvation. It is a sweet relationship. We are called to God’s presence (Ephesians 2:11–18) and called to be confident in that presence (Hebrews 4:16) because we are His friends (John 15:15). As Isaiah 26:3 says, “You will keep in perfect peace him whose mind is steadfast, because he trusts in you.”

God’s peace transcends earthly matters, as Philippians 4:4–7 illustrates. Believers are not to be “anxious about anything,” for God promises to “guard your hearts and your minds.” It is a peace “which transcends all understanding”; that is, to the worldly mind, such peace is incomprehensible. Its source is the Holy Spirit of God, whom the world neither sees nor knows (John 14:17).

The Spirit-filled Christian has a peace that is abundant, available in every situation, and unlike anything that the world has to offer (John 14:27). The alternative to being filled with the Spirit and His peace is to be filled with alarm, doubt, foreboding, or dread. How much better to let the Spirit have control and perform His work of growing fruit to the glory of God!

Question: What is patience?

Answer: There are two Greek words translated as “patience” in the New Testament. Hupomonē means “a remaining under,” as when one bears up under a burden. It refers to steadfastness in difficult circumstances. Makrothumia, which is used in Galatians 5:22, is a compound formed by makros (“long”) and thumos (“passion” or “temper”). “Patience” in Galatians 5:22 literally means “long temper,” in the sense of having the ability to hold one’s temper for a long period of time. The King James Version translates it “longsuffering.” A patient person is able to endure much pain and suffering without complaining. A patient person is slow to anger as he waits for God to provide comfort and punish wrongdoing. Since it is a fruit of the Spirit, we can only possess makrothumia through the power and work of the Holy Spirit in our lives.

Patience comes from a position of power. A person may have the ability to take revenge or cause trouble, but patience brings self-restraint and careful thinking. Losing patience is a sign of weakness. We are patient through trying situations out of hope for a coming deliverance; we are patient with a trying person out of compassion. We choose to love that person and want what’s best for him.

As the Spirit produces patience in us, He is making us more Christlike. Second Thessalonians 3:5 (NASB) speaks of the “steadfastness (patience) of Christ.” Christ is even now patiently awaiting the completion of the Father’s plan: after Jesus “had offered for all time one sacrifice for sins, he sat down at the right hand of God. Since that time he waits for his enemies to be made his footstool” (Hebrews 10:12–13). We should be patient, even as He is patient.

God is patient with sinners. Romans 2:4 says that God’s patience leads to our repentance. Romans 9:22 points out that only God’s patience prevents Him from destroying “the objects of his wrath.” Paul glorifies the Lord for His “unlimited patience” that saved him, “the worst of sinners” (1 Timothy 1:16). Peter highlights the patience of God in 1 Peter 3:20, pointing out that God had immense patience with the evil people of Noah’s day, delaying judgment as long as possible (Genesis 6). Today, the Lord’s patience allows sinners a chance to be saved (2 Peter 3:15).

James urges believers to be patient and not to complain as we wait for Jesus to return. James holds up the prophets as models of patience (James 5:7–11). The Old Testament prophets ceaselessly spoke God’s Word to unheeding and abusive audiences. Jeremiah was thrown into a cistern (Jeremiah 38:1–13), Elijah was so worn out from his fight with Jezebel that he wanted to die (1 Kings 19:1–8), and Daniel was thrown into the lion’s den—by a king who was his friend (Daniel 6:16–23). While God delayed judgment, Noah prophesied of the coming destruction, and in 120 years did not have a single convert (2 Peter 2:5).

The opposite of patience is agitation, discouragement, and a desire for revenge. God does not want His children to live in agitation, but in peace (John 14:27). He wants to dispel discouragement and replace it with hope and praise (Psalm 42:5–6). We are not to avenge ourselves; rather, we are to love others (Romans 12:19; Leviticus 19:18).

God is patient, and His Spirit produces the fruit of patience in us. When we are patient, we leave room for God to work in our hearts and in our relationships. We lay down our schedule and trust in God’s. We thank the Lord for what and whom He’s brought into our lives. We let God be God.

Question: What is kindness?

Answer: The fifth characteristic listed in Galatians 5:22–23, kindness, is called “gentleness” in the King James Version of the Bible.

The Greek word for “kindness” is chrēstotēs. It means “benignity, tender concern, uprightness.” It is kindness of heart and kindness of act.

Kindness is the characteristic that led God to provide salvation for us (Titus 3:4–5; Romans 2:4; 11:22). Kindness leads God to give us green pastures, quiet waters, and the restoration of our souls when we’re weary (Psalm 23:2–3). It is God’s tender care that makes Him want to gather us under His wings, to protect us and keep us close to Him (Psalm 17:8; 36:7; 61:4). God expressed kindness when He provided for Elijah and the widow of Zarephath during a drought—and He showed more kindness later when He raised the widow’s only son from the dead (1 Kings 17:8–24). When Sarah exiled Hagar and Ishmael, God gave the outcasts kindness in the form of water and hope (Genesis 21:9–21). On multiple occasions, kindness induced Jesus to stop what He was doing and help others in need (Mark 6:34; Mark 7:29; Mark 10:46–52). And kindness leads the Good Shepherd to rescue us when we stray (Luke 15:3–7). In kindness He “gathers the lambs in his arms and carries them close to his heart; he gently leads those that have young” (Isaiah 40:11).

When we exhibit the kindness of God, we are tender, benevolent, and useful to others. Every action, every word will have the flavor of grace in it. To maintain this attitude toward those we love is hard enough. To express kindness toward those who are against us requires the work of God (2 Corinthians 6:4–6). That is why kindness is a fruit of the Spirit.

Question: What is goodness?

Answer: Goodness is virtue and holiness in action. It results in a life characterized by deeds that are motivated by righteousness and a desire to be a blessing. It’s a moral characteristic of a Spirit-filled person. The Greek word translated “goodness,” agathosune, is defined as “uprightness of heart and life.” Agathosune is goodness for the benefit of others, not goodness simply for the sake of being virtuous.

Someone with agathosune will selflessly act on behalf of others. Lovingly confronting someone about a sin demonstrates goodness. So do giving to the poor, providing for one’s children, visiting the sick, volunteering to clean up after a storm, and praying for an enemy. Expressions of goodness are as varied as the Spirit is creative.

Goodness is not a quality we can manufacture on our own. James 1:17 says, “Every good and perfect gift is from above, coming down from the Father of the heavenly lights.” This certainly includes a life characterized by goodness. In letting the Holy Spirit control us, we are blessed with the fruit of goodness. As others see our good works, they will praise our Father in heaven (Matthew 5:16).

Question: What is faithfulness?

Answer: The Greek word for “faithfulness” is pistis, which has two primary definitions. The most common definition used is “a steadfast, reliable character.” This is characteristic of a person who does what he says he will do. A faithful person is unwavering in his allegiance and can be counted on to do the right thing. The second definition is “the quality of being full of the conviction of a belief.”

The two books of the Bible named after women give some great examples of faithfulness. Ruth was faithful to her mother-in-law, Naomi, after both were widowed. Culturally speaking, she had no further obligation to Naomi and would have been completely within her rights to leave and search for another husband. Instead, she vowed to stay with Naomi—and she kept her promise. Esther was dedicated to her people and chose to identify with them even though it could have meant her life. She was safe in the palace—she need not have risked her life at all—but she had the strength of character to take a hard stand. Despite some fearful circumstances, she was faithful to God and to her people.

Of course, the greatest example of faithfulness in the Bible is Jesus. He came to earth with the intent of dying for our sins, and He followed through. He continues in this faithfulness today. Nothing can separate us from His love (Romans 8:38–39), and nothing can remove us from His protective hand (John 10:28–29).

Faithfulness is founded on faith in God and His Word. Faithfulness involves carefully keeping what we are entrusted with; it draws power from the conviction that the Scriptures accurately reflect reality. Biblical faithfulness requires belief in what the Bible says about God—His existence, His works, and His character.

Faithfulness is a fruit of the Spirit; that is, it is the result of the Spirit’s work in us. But the Spirit is also our seal of faithfulness. He is our witness to God’s promise that, if we accept the truth about the Lord Jesus and trust in Him, He will save us.

Hebrews 11 lists many faithful men and women in the Old Testament. Abel’s understanding of God made his sacrifice real and authentic. Noah trusted God’s word about the coming judgment and God’s promise to save his family (Genesis 6—9). Abraham and Sarah believed, against all evidence to the contrary, that they would have a child (Genesis 21:1–7). Rahab trusted God to protect her family when the Israelites destroyed Jericho (Joshua 6). Gideon’s mustard-seed faith routed an entire army (Judges 6—7).

Also in that list in Hebrews 11 is Enoch, who “was commended as one who pleased God. And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him” (verses 5b–6). Faith is foundational to walking with God. We must have a faithful commitment to who God says He is in His Word. As Jesus traveled during His ministry, He responded to people’s faith and curtailed His involvement where there was no faith (Mark 6:1–6).

Enoch understood that God rewards those who seek Him and trust Him with all their hearts. We trust what God does because we trust Him, not the other way around. In other words, we trust God even when He is silent and we see no miracles. That is part of faithfulness. We know God to be reliable, steadfast, and true. He does not need to “prove” Himself to us.

The Old Testament saints also had faith in the invisible work of God (Hebrews 11:3). Abraham never saw his descendants become “as numerous as the stars in the sky” (Hebrews 11:12). Moses never entered the Promised Land. And none of the Old Testament saints lived to see their Messiah. But they were faithful. They believed God would do as He promised. They lived “by faith, not by sight” (2 Corinthians 5:7).

Question: What is gentleness?

Answer: The Holy Spirit works in us to be more like Christ (Ephesians 4:14–16), and part of the fruit, or results, of that work is gentleness (Galatians 5:22–23). Gentleness, also translated “meekness,” does not mean “weakness.” Rather, it involves humility and thankfulness toward God and polite, restrained behavior toward others. The opposites of gentleness are anger, rudeness, a desire for revenge, and self-aggrandizement.

God wants us to give Him control of our lives. Relying on our own logic, we have no impetus to submit to God’s leadership. However, with the wisdom given to us by the Holy Spirit, we begin to see why we should completely submit to God as Lord of our lives. Human power under human control is a half-broken weapon in the hands of a child. But gentleness places our strength under God’s guidance; it is a powerful tool for God’s kingdom.

Every person is powerful. We can speak words that influence others; we can act in ways that help or hurt; and we can choose what influences will inform our words and actions. Gentleness constrains and channels that power. To be gentle is to recognize that God’s ways and thoughts are high above our own (Isaiah 55:9). It is to humbly realize that our worldviews are shaped by exposure to sin and the misinterpretation of experience. It is to accept God’s worldview, reflecting truth about the spiritual and the material worlds.

It is to our advantage to have a gentle attitude toward God because He is omniscient and we are not. God challenged Job: “Where were you when I laid the earth’s foundation? Tell me, if you understand” (Job 38:4). God knows everything of the past, present, and future (1 John 3:20); we can’t even get the weather forecast right. Like a petulant teenager to his parents, we may cry out, “You just don’t understand!” But God does understand, more than we could possibly know (Psalm 44:21).

When we are filled with the Spirit’s fruit of gentleness, we will correct others with easiness instead of arguing in resentment and anger, knowing that their salvation is far more important than our pride (2 Timothy 4:2). We will forgive readily, because any offense toward us is nothing compared to our offenses against God—offenses He has already forgiven (Matthew 18:23–35). Rivalry and sectarianism will disappear, as the goal becomes less about ourselves and more about preaching the gospel (Philippians 1:15–18).

Gentleness also means giving up the right to judge what is best for ourselves and others. God is not as concerned with our comfort as He is with our spiritual growth, and He knows how to grow us far better than we do. Gentleness means that we accept that the rain falls on the evil and the just (Matthew 5:45) and that God may use methods we don’t like to reach our hearts and the hearts of others.

Finally, to live in a spirit of gentleness toward God is to accept His judgment on people and issues. We tend to think it is gentle to go easy on people and try to justify actions that God has called sin, or to let someone continue in sin without speaking the truth. But Paul says, “Brothers, if someone is caught in a sin, you who are spiritual should restore him gently” (Galatians 6:1). This doesn’t mean to be so soft that the sinner does not realize he has sinned. It means to confront the brother in a manner that is in line with Scripture; to be mild, loving, encouraging, and clear about the holiness that God calls us to.

Jesus gave us the perfect picture of gentleness: “See, your king comes to you, gentle and riding on a donkey” (Matthew 21:5), and now He offers us His gentleness as a gift. If we allow the Holy Spirit to lead us, we will be filled with the fruit of gentleness.

Question: What is self-control?

Answer: The last fruit of the Spirit listed in Galatians 5:22–23 is self-control. Self-control (“temperance” in the King James Version) is, of course, the ability to control oneself. It involves moderation, constraint, and the ability to say “no” to our baser desires and fleshly lusts.

One of the proofs of God’s work in our lives is the ability to control our own thoughts, words, and actions. It’s not that we are naturally weak-willed, but our fallen nature is under the influence of sin. The Bible calls it being “slaves to sin” (Romans 6:6). One definition of sin is “filling a legitimate need through illegitimate means.” Without the power of the Holy Spirit, we are incapable of knowing and choosing how best to meet our needs. Even if we knew what would be best—such as not smoking—another need, like comfort, could take precedence and enslave us again.

When we are saved by Christ’s sacrifice, we are free (Galatians 5:1). That liberty includes, among other things, freedom from sin. “Our old self was crucified with him so that the body of sin might be done away with, that we should no longer be slaves to sin” (Romans 6:6). Now, as the Spirit gives us self-control, we can refuse sin.

Believers need self-control because the outside world and internal forces still attack (Romans 7:21–25). Like a vulnerable city, we must have defenses. A wall around an ancient city was designed to keep out the enemy. Judges at the gates determined who should be allowed in and who should remain outside. Soldiers and gates enforced those decisions. In our lives, these defenses might include avoiding close relationships with non-believers, meeting with other believers, and meditating on the life-giving Word of God. We don’t exhibit self-control if we continually dally with that which would enslave us.

Self-control naturally leads to perseverance (2 Peter 1:6) as we value the long-term good instead of the instant gratification of the world. Self-control is a gift that frees us. It frees us to enjoy the benefits of a healthy body. It frees us to rest in the security of good stewardship. It frees us from a guilty conscience. Self-control restricts the indulgence of our foolish desires, and we find the liberty to love and live as we were meant to.

Chapter 4
QUESTIONS ABOUT THE GIFTS OF THE HOLY SPIRIT

Contents

Is there a biblical spiritual gifts list?

What is the difference between a talent and a spiritual gift?

How does God distribute spiritual gifts? Will God give me the spiritual gift(s) I ask for?

How do I identify my spiritual gift(s)?

What is the spiritual gift of speaking in tongues?

What is the spiritual gift of interpreting tongues?

What is the spiritual gift of encouragement?

What is the spiritual gift of faith?

What is the spiritual gift of healing?

What is the spiritual gift of helps?

What is the spiritual gift of discerning spirits?

What is the spiritual gift of leadership?

What is the spiritual gift of mercy?

What is the spiritual gift of miracles?

What is the spiritual gift of prophecy?

What is the spiritual gift of teaching?

What are the spiritual gifts of the “word of wisdom” and the “word of knowledge”?

What was the purpose of the biblical sign gifts?

Are the miraculous gifts of the Spirit for today?

Is there any value in a spiritual gifts test/inventory/assessment?

Is cessationism biblical?

Question: Is there a biblical spiritual gifts list?

Answer: There are actually three biblical lists of the “gifts of the Spirit,” also known as spiritual gifts. The three main passages describing the spiritual gifts are Romans 12:6–8; 1 Corinthians 12:7–11; and 1 Corinthians 12:28. The spiritual gifts identified in Romans 12 are prophesying, serving, teaching, encouraging, giving, leadership, and mercy. The list in 1 Corinthians 12:7–11 includes the word of wisdom, the word of knowledge, faith, healing, miraculous powers, prophecy, distinguishing between spirits, speaking in tongues, and interpretation of tongues. The list in 1 Corinthians 12:28 includes healings, helps, governments, and diversities of tongues. A brief description of each gift follows:

1. Prophecy: The Greek word translated “prophesying” or “prophecy” properly means “the act of speaking forth” or declaring the divine will. The basic purpose of prophecy is to interpret the purposes of God or to make known the truth of God in an influential way. The idea of telling the future is an associated meaning of prophecy, and, at times, God’s declarations included predictions of the future (e.g., Acts 11:28).

2. Service: Also referred to as “ministering,” the Greek word diakonia, from which we get the English “deacon,” means “service of any kind.” It is the broad application of practical help to those in need.

3. Teaching: This gift involves the analysis and proclamation of the Word of God, explaining the meaning, context, and application to the hearer’s life. The gifted teacher is one who has the unique ability to clearly instruct and communicate knowledge, specifically the doctrines of the faith.

4. Encouragement: Also called “exhortation,” this gift is evident in those who consistently call upon others to heed and follow God’s truth. Exhortation involves correction and building others up by strengthening weak faith or comforting in trials. It is also seen in individuals who have the ability to be a comfort to others, whether in hard times or just daily life. The Greek word for “encouragement” literally means “to call to one’s side.”

5. Giving: Gifted givers are those who joyfully share what they have with others, whether it is financial, material, or the giving of personal time and attention. The giver is concerned for the needs of others and seeks opportunities to share goods, money, and time with them as needs arise.

6. Leadership: The gifted leader is one who rules, presides over, or has the management of other people in the church. The word literally means “guide,” and carries with it the idea of one who steers a ship. The person with the gift of leadership guides with wisdom and grace and exhibits the fruit of the Spirit in his life as he leads by example.

7. Mercy: Closely linked with the gift of encouragement, the gift of mercy is obvious in people who are compassionate toward those in distress, who show sympathy and sensitivity coupled with a desire to lessen suffering in a kind and cheerful manner.

8. Word of wisdom: The fact that this gift is described as the “word” of wisdom indicates that it is one of the speaking gifts. This gift describes the ability of someone who can understand and speak forth biblical truth so as to skillfully apply it to life situations with all discernment.

9. Word of knowledge: This is another speaking gift that involves understanding truth with an insight that only comes by revelation from God. Those with the gift of knowledge understand the deep things of God and the mysteries of His Word.

10. Faith: All believers possess faith in some measure because it is one of the gifts of the Spirit bestowed on all who come to Christ in faith (Ephesians 2:8). The spiritual gift of faith is exhibited by a person with a strong and unshakeable confidence in God, His Word, His promises, and the power of prayer to effect miracles.

11. Healing: Although God does still heal today, the ability of men to produce miraculous healings belonged to the apostles of the first-century church to affirm that their message was from God (2 Corinthians 12:12). Christians today do not have the power to heal the sick or resurrect the dead. If they did, the hospitals and morgues would be full of these “gifted” people emptying beds and coffins everywhere.

12. Miraculous powers: Also known as the working of miracles, this is another temporary sign gift that involved performing supernatural acts that could only be attributed to the power of God (Acts 2:22). We see this gift exhibited by Paul (Acts 19:11–12), Peter (Acts 3:6), Stephen (Acts 6:8), and Philip (Acts 8:6–7), among others, as the foundation of the church was being laid.

13. Distinguishing (discerning) of spirits: Certain individuals possess the unique ability to determine the true message of God from that of the deceiver, Satan, whose methods include purveying deceptive and erroneous doctrine. Jesus said there would be those who would come in His name but would deceive many (Matthew 24:4–5). The gift of discerning spirits is given to the church to protect it from such as these.

14. Speaking in tongues: The gift of tongues is another of the temporary sign gifts given to the early church. This gift enabled the gospel to be preached throughout the world to all nations and in all known languages. It involved the divine ability to speak in languages previously unknown to the speaker. This gift authenticated the message of the gospel and those who preached it as coming from God.

15. Interpretation of tongues: A person with the gift of interpreting tongues could understand what a tongues-speaker was saying even though he did not know the language being spoken. The tongues interpreter would then communicate the message of the tongues-speaker to everyone else, so all could understand.

16. Helps: The gift of helps is closely related to the gift of mercy. Those with the gift of helps are those who can aid others in the church with compassion and grace. Helps is a very practical gift with a broad range of applications. Someone with the gift of helps has the ability to identify those who are struggling and give them the help they need.

Question: What is the difference between a talent and a spiritual gift?

Answer: There are both similarities and differences between talents and spiritual gifts. Both are given by God. Both grow in effectiveness with use. Both should be used on behalf of others and not for selfish purposes. First Corinthians 12:7 states that spiritual gifts are given “for the common good.” As the two great commandments deal with loving God and others, it follows that one should use his talents for those purposes as well.

A person (regardless of his belief in God or in Christ) is given a natural talent or talents as a result of a combination of genetics (some have an innate natural ability in music, art, or mathematics) and surroundings (for example, growing up in a musical family will aid one in developing a talent for music), or because God desired to endow certain individuals with specific talents (see Exodus 31:1–6). The Holy Spirit gives spiritual gifts to all believers (Romans 12:3, 6) at the time they place their faith in Christ. At that moment, the Holy Spirit gives to the new believer the spiritual gift(s) He desires the believer to have (1 Corinthians 12:11).

There are three lists of spiritual gifts in the Bible. The first, Romans 12:3–8, lists the spiritual gifts as follows: prophecy, serving others, teaching, encouragement, generosity, leadership, and showing mercy. First Corinthians 12:8–11 lists the gifts as the message of wisdom (ability to communicate spiritual wisdom), the message of knowledge (ability to communicate practical truth), faith (strong reliance upon God), the working of miracles, prophecy, discerning of spirits, tongues (ability to speak in a language one has not studied), and interpretation of tongues. The third list is found in Ephesians 4:10–12, which speaks of God giving to His church apostles, prophets, evangelists, and pastor-teachers.

While one may develop his talents and later direct his profession or hobby along those lines, the Holy Spirit equips His people with spiritual gifts to build up Christ’s church. All Christians are to play an active part in the furtherance of the gospel of Christ. All are called and equipped to be involved in the “works of service” (Ephesians 4:12). All believers are gifted so that they can contribute to the cause of Christ out of gratitude for all He has done for them. In doing so, they also find fulfillment in life through their labor for Christ. It is the job of the church leaders to help build up the saints so they can be further equipped for ministry. The intended result of spiritual gifts is that the church as a whole can grow, being strengthened by the combined supply of each member of Christ’s body.

To summarize the differences between spiritual gifts and talents: 1) A talent is the result of genetics and/or training, while a spiritual gift is the result of the power of the Holy Spirit. 2) A talent can be possessed by anyone, Christian or non-Christian, while spiritual gifts are only possessed by Christians. 3) While both talents and spiritual gifts should be used for God’s glory and to minister to others, spiritual gifts are focused on these tasks, while talents can be used entirely for non-spiritual purposes.

Question: How does God distribute spiritual gifts? Will God give me the spiritual gift(s) I ask for?

Answer: Romans 12:3–8 and 1 Corinthians 12 make it clear that each Christian is given spiritual gifts according to the Lord’s choice. Spiritual gifts are given for the edification of the body of Christ (1 Corinthians 12:7; 14:12). The exact timing of the giving of these gifts is not specifically mentioned. Most assume that spiritual gifts are given at the time of spiritual birth (the moment of salvation). However, there are some verses that may indicate God gives spiritual gifts later as well. Both 1 Timothy 4:14 and 2 Timothy 1:6 refer to a gift that Timothy had received at the time of his ordination “by prophecy.” This seems to indicate that one of the elders at Timothy’s ordination spoke about a spiritual gift that Timothy would have to enable his future ministry.

We are also told in 1 Corinthians 12:28–31 that God (not we) chooses the gifts. This passage, along with 1 Corinthians 14:12–13, indicates that not everyone will have a particular gift. But Paul also tells the Corinthian believers that, if they are going to covet or long after spiritual gifts, they should strive after the more edifying gifts, such as prophesying (speaking forth the Word of God for the building up of others). Now, why would Paul tell them to strongly desire the “greater” gifts if they already had been given all they would be given, and there was no further opportunity of gaining these greater gifts? It leads one to believe that, even as Solomon sought wisdom from God in order to be a good ruler, so God will grant to us those gifts we need in order to be of greater benefit to His church.

It still remains that these gifts are distributed according to God’s choosing and not our own. If every Corinthian strongly desired a particular gift, such as prophesying, God would not give everyone that gift simply because they strongly desired it. If He did, then who would serve in all of the other functions of the body of Christ?

There is one thing that is abundantly clear—God’s command is God’s enablement. If God commands us to do something (such as witness, love the unlovely, disciple the nations, etc.), He will enable us to do it. Some may not be as gifted at evangelism as others, but God commands all Christians to witness and disciple (Matthew 28:18–20; Acts 1:8). We are all called to evangelize whether or not we have the spiritual gift of evangelism. A determined Christian who strives to learn the Word and develop his teaching ability may become a better teacher than one who has the spiritual gift of teaching, but neglects that gift.

Are spiritual gifts given to us when we receive Christ, or are they cultivated through our walk with God? The answer is both. Normally, spiritual gifts are given at salvation; but they also need to be cultivated through spiritual growth. Can a desire in your heart be pursued and developed into a spiritual gift? Can you seek after certain spiritual gifts? First Corinthians 12:31 (NKJV) seems to indicate that this is possible: “Earnestly desire the best gifts.” You can seek a spiritual gift from God and be zealous for it by seeking to develop that area. At the same time, if it is not God’s will, you will not receive a certain spiritual gift no matter how strongly you seek after it. God is infinitely wise, and He knows which gifts will allow you to be the most productive for His kingdom.

No matter how much we have been gifted with one gift or another, we are all called upon to develop a number of areas mentioned in the lists of spiritual gifts: hospitality, acts of mercy, serving others, love, evangelizing, etc. As we seek to serve God out of love for the purpose of building up others for His glory, He will bring glory to His name, grow His church, and reward us (1 Corinthians 3:5–8). God promises that, as we make Him our delight, He will give us the desires of our heart (Psalm 37:4–5). This would surely include preparing us to serve Him in a way that will bring us purpose and satisfaction.

Question: How do I identify my spiritual gift(s)?

Answer: There is no magic formula or definitive test that can tell us exactly what our spiritual gifts are. The Holy Spirit distributes the gifts as He determines (1 Corinthians 12:7–11). A common problem for Christians is the temptation to get so caught up in our spiritual gift(s) that we only seek to serve God in the area(s) in which we feel we have been gifted. That is not how the spiritual gifts work. God calls us to obediently serve Him in all things. He will equip us with whatever gift or gifts we need to accomplish the task for which He has called us.

Identifying our spiritual giftedness can be accomplished in various ways. Spiritual gift tests or inventories, while not to be fully relied upon, can definitely help us understand where our gifting might be. Other people who see us serving the Lord can often identify a spiritual gift that we might take for granted or not recognize. Prayer is also important. The one person who knows exactly how we are spiritually gifted is the gift-giver Himself—the Holy Spirit. We can ask God to show us how we are gifted in order to better use our spiritual gifts for His glory.

Yes, God calls some to be teachers and gives them the gift of teaching. God calls some to be servants and blesses them with the gift of helps. However, specifically knowing our spiritual gift does not excuse us from serving God in areas outside our gifting. Is it beneficial to know what spiritual gift(s) God has given us? Certainly. Is it wrong to focus so much on a specific spiritual gift that we miss other opportunities to serve God? Yes. If we are dedicated to being used by God, He will equip us with the spiritual gifts we need.

Question: What is the spiritual gift of speaking in tongues?

Answer: The first occurrence of speaking in tongues took place on the day of Pentecost in Acts 2:1–4. The apostles went out and shared the gospel with the crowds, speaking to them in their own languages: “We hear them declaring the wonders of God in our own tongues!” (Acts 2:11). The Greek word translated “tongues” literally means “languages.” Therefore, the gift of tongues is speaking in a language a person does not know in order to minister to someone who does speak that language. In 1 Corinthians chapters 12—14, Paul discusses miraculous gifts, saying, “Now, brothers, if I come to you and speak in tongues, what good will I be to you, unless I bring you some revelation or knowledge or prophecy or word of instruction?” (1 Corinthians 14:6). According to the apostle Paul, and in agreement with the description in Acts, speaking in tongues is valuable to the one hearing God’s message in his or her own language, but it is useless to everyone else unless it is interpreted/translated.

A person with the gift of interpreting tongues (1 Corinthians 12:30) could understand what a tongues-speaker was saying even though he did not know the language that was being spoken. The tongues interpreter would then communicate the message of the tongues speaker to everyone else, so all could understand. “For this reason anyone who speaks in a tongue should pray that he may interpret what he says” (1 Corinthians 14:13). Paul’s conclusion regarding tongues that were not interpreted is powerful: “But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue” (1 Corinthians 14:19).

Is the gift of tongues for today? First Corinthians 13:8 mentions the gift of tongues ceasing, although it connects the ceasing with the arrival of the “perfect” in 1 Corinthians 13:10. Some point to a difference in the tense of the Greek verbs referring to prophecy and knowledge “ceasing” and that of tongues “being ceased” as evidence for tongues ceasing before the arrival of the “perfect.” While possible, this is not explicitly clear from the text. Some also point to passages such as Isaiah 28:11 and Joel 2:28–29 as evidence that speaking in tongues was a sign of God’s oncoming judgment. First Corinthians 14:22 describes tongues as a “sign to unbelievers.” According to this argument, the gift of tongues was a warning to the Jews that God was going to judge Israel for rejecting Jesus Christ as Messiah. Therefore, when God did in fact judge Israel (with the destruction of Jerusalem by the Romans in AD 70), the gift of tongues would no longer serve its intended purpose. While this view is possible, the primary purpose of tongues being fulfilled does not necessarily demand its cessation. Scripture does not conclusively assert that the gift of speaking in tongues has ceased.

At the same time, if the gift of speaking in tongues were active in the church today, it would be performed in agreement with Scripture. It would be a real and intelligible language (1 Corinthians 14:10), it would be for the purpose of communicating God’s Word with a person who speaks another language (Acts 2:6–11), and it would be in agreement with the command God gave through the apostle Paul: “If anyone speaks in a tongue, two—or at the most three—should speak, one at a time, and someone must interpret. If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God” (1 Corinthians 14:27–28). It would also be in accordance with 1 Corinthians 14:33, which tells us, “For God is not a God of disorder but of peace.”

God most definitely can give a person the gift of speaking in tongues to enable him or her to communicate with someone who speaks another language. The Holy Spirit is sovereign in the dispersion of spiritual gifts (1 Corinthians 12:11). Just imagine how much more productive missionaries could be if they did not have to go to language school, and were instantly able to speak to people in their own language! However, God does not seem to be doing this. Tongues does not seem to occur today in the manner it did in the New Testament, despite the fact that it would be immensely useful. The vast majority of believers who claim to practice the gift of speaking in tongues do not do so in agreement with the Scriptures mentioned above. These facts lead to the conclusion that the gift of tongues has ceased or is at least a rarity in God’s plan for the church today.

Question: What is the spiritual gift of interpreting tongues?

Answer: Along with the gift of speaking in tongues, 1 Corinthians 12:10 mentions the gift of interpreting tongues. The gift of interpreting tongues is the ability to translate a foreign language into the language of the hearers. This gift comes alongside the gift of speaking in tongues, although the two are separate gifts.

A person with the gift of interpreting tongues could understand what a tongues-speaker was saying even though he did not know the language being spoken. This is what distinguishes a spiritual gift from a natural gift. The tongues-interpreter would then communicate the message of the tongues-speaker to everyone else, so all could understand and benefit from the truth being spoken. The tongues were known languages, not ecstatic utterances. According to the apostle Paul, and in agreement with the tongues described in Acts 2, speaking in tongues is valuable to the one hearing God’s message in his or her own language, but it is useless to everyone else unless it is interpreted/translated. His concern is edification of the church (1 Corinthians 14:5, 12).

Paul’s conclusion regarding tongues that were not interpreted is powerful: “But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue” (1 Corinthians 14:19). There is no benefit to others in hearing something they cannot understand. More importantly, there is no benefit, and much harm, done in churches where the speaking and interpreting of a tongue brings forth that which does not line up with Scripture or which cannot be verified in Scripture.

Paul was also concerned about order in worship. His concern was that everything be done for the edification of the church. He goes on to say that there should only be two or three speaking in a tongue and one should interpret. If there is no interpreter present, then no one should speak in tongues (1 Corinthians 14:26–28). Because of the temporary nature of the gift of tongues, we assume that the gift of interpretation of tongues was also temporary. If the gifts of speaking in tongues and interpreting tongues were active in the church today, they would be performed in agreement with Scripture. The tongue would be a real and intelligible language (1 Corinthians 14:10). It would be for the purpose of communicating God’s Word to those who speak another language (Acts 2:6–12), and it would be done in accordance with 1 Corinthians 14:33, “For God is not a God of disorder but of peace. As in all the congregations of the saints.”

Question: What is the spiritual gift of encouragement?

Answer: The gift of encouragement or exhortation is found in Paul’s list of gifts in Romans 12:7–8. The word translated “encouragement” or “exhortation” is the Greek word paracletos, which basically means “one called alongside.”

Paracletos can have several practical meanings, including “exhorter, urger, encourager, and comforter.” All of these roles give us an idea of the gift of encouragement. Paul often urged and exhorted his readers to act on something he wrote. A good example is Romans 12:1–2, where Paul urges the Romans to present their bodies to God as living sacrifices. By doing this, they would know and understand God’s will.

Interestingly, when Jesus spoke to His disciples in the upper room, He spoke of the Holy Spirit as the “Comforter” or “Counselor” (John 14:16, 26; 15:26), which is why the Holy Spirit is sometimes referred to as the “Paraclete.” The ministry of the Holy Spirit was important to Jesus and is important to us. A person with the gift of encouragement can use this gift in both public and private settings. It can be seen in counseling, discipleship, mentoring, and preaching. The body of Christ is built up in faith as a result of the ministry of those with the gift of encouragement.

The gift of encouragement differs from the gift of teaching in that it focuses on the practical application of the Bible. Whereas the teacher focuses on the meaning and content of the Word, along with accuracy and application, the encourager focuses on the practical application of the Word. He or she can relate to others, both in groups and individually, by understanding their needs and sympathizing with them. This person can help another person move from pessimism to optimism.

Probably the best example of one with the gift of encouragement is Barnabas, whose name means “Son of Encouragement” (Acts 4:36). In Acts 13:43, we see Barnabas encouraging the believers to continue in the grace of God. In Acts 15:36–41, Paul and Barnabas had a disagreement over John Mark’s involvement in their ministry, as John Mark had deserted them in Pamphylia. Barnabas desired taking Mark with them, but Paul did not. While we do not know the exact words spoken, it seems very likely that Barnabas believed Mark had potential in ministry and that he urged Paul to give Mark a second chance. Paul and Barnabas separated, Mark going with Barnabas; but we see later that Mark proved himself faithful, no doubt assisted by Barnabas (2 Timothy 4:11). Mark’s restoration was the result of the gift of encouragement; others are helped and become more effective for Christ when an encourager is at work.

Question: What is the spiritual gift of faith?

Answer: The spiritual gift of faith is found in the list of the gifts of the Spirit in 1 Corinthians 12:7–11. Verse 9 says that some people are given the gift of faith, but the gift is not specifically explained. God has given all believers saving faith as the only means of salvation (Ephesians 2:8–9), but not all believers are given the spiritual gift of faith. Like every gift of the Holy Spirit, the spiritual gift of faith is given for the “common good,” which means the edifying of the body of Christ (1 Corinthians 12:7).

The gift of faith may be defined as a special gift whereby the Spirit provides Christians with extraordinary confidence in God’s promises, power, and presence so they can take heroic stands for the future of God’s work in the church. One with a strong and unshakeable confidence in God, His Word, and His promises exhibits the spiritual gift of faith. Hebrews 11 gives some examples of what faith looks like. This chapter, often called “the hall of faith,” describes those whose faith was extraordinary. Here we see Noah spending 120 years building a huge boat when, up to that time, rain was non-existent. We also see Moses giving up the treasures of Egypt and Joshua conquering Jericho with a most unusual battle plan.

As with all spiritual gifts, the Holy Spirit gives the gift of faith to some Christians to edify others in the body of Christ. Those with the gift of faith are an inspiration to their fellow believers, exhibiting a simple confidence in God that shows in all they say and do. Particularly faithful people show a humble godliness and reliance on God’s promises, and they acquire a reputation of being fearless and zealous for the Lord. Those with the spiritual gift of faith are convinced that all obstacles to God’s purposes will be overcome and confident that God will advance His cause, no matter what. They know that God can move mountains, and they trust Him to do so.

Question: What is the spiritual gift of healing?

Answer: The spiritual gift of healing is the supernatural manifestation of the Spirit of God that miraculously brings healing and deliverance from disease and/or infirmity. It is the power of God that destroys the work of sin and/or the devil in the human body. Jesus and the apostles performed many healings during their ministries (Matthew 4:24; 15:30; Acts 5:15–16; 28:8–9). The gift of healing given to the church is primarily noted in the spiritual gifts list in 1 Corinthians 12.

Interestingly, 1 Corinthians 12:9 refers to “gifts” of healing in the plural, which may indicate that there are different gifts of healing. The gifts of healing could include a wide range of skills or abilities, such as the power to perform miraculous or dramatic healing, like making the lame walk, or the ability to use or understand medicine. It could even include the ability to empathize and show love to others to the point of removing or healing an emotional wound.

There has been much debate among Christians about the spiritual gift of healing. Some believe the gift of healing and a few other sign gifts are no longer operative today, while others believe the miraculous gifts are still in use. It’s important to note that the power to heal was never in the gifted person himself/herself. The power to heal is from God and God alone. Although God does still heal today, the gift of miraculous healing belonged primarily to the apostles of the first-century church to affirm that their message was from God (Acts 14:3; 2 Corinthians 12:12).

God still performs miracles. God still heals people. There is nothing preventing God from healing one person through the ministry of another person. However, the spiritual gift of miraculous healing does not seem to be functioning today. God can certainly choose to intervene in whatever manner He sees fit, whether through “normal” means or through the miraculous. Our salvation itself is a miracle. We were dead in sin, but God entered our lives and made us new creations (2 Corinthians 5:17). That is the greatest healing of all.

Question: What is the spiritual gift of helps?

Answer: The Greek word translated “helps” is found only in 1 Corinthians 12:28; therefore, the exact meaning of the gift of helps is somewhat obscure. The word translated “helps” means literally “to relieve, succor, participate in and/or support.” Those with the gift of helps are those who can aid or render assistance to others in the church with compassion and grace. This has a broad range of applications, from helping individuals to assisting in the administration of the daily affairs of the church.

Helping in the body of Christ can take a variety of forms. Some see the gift of helps as held by those willing to “lend a hand” and do even the most mundane and disagreeable tasks with a spirit of humility and grace. Helpers are often those who volunteer to work regularly around the church buildings and grounds, often laboring in obscurity. Others see helping as assisting widows and the elderly in their daily tasks. These helpers render a gift of service in the broadest sense, assisting and supporting the body of Christ.

But there is perhaps a deeper meaning to the spiritual gift of helps. Since it is one of the spiritual gifts, all of which are given for the building up of the body of Christ, the spiritual aspect of the gift of helps is perhaps even more important than the practical aspect. Those with the spiritual gift of helps have been given the unique ability to identify those who are struggling with doubt, fears, and other spiritual battles. They move toward those in spiritual need with a kind word, an understanding and compassionate demeanor, and the ability to speak scriptural truth that is both convicting and loving. Their words are “like apples of gold in settings of silver” (Proverbs 25:11) to the spiritually weak and weary. These helpful Christians can buoy a downcast heart with cheerful and confidently spoken words of truth and joy.

Praise God that He knows us so well. In the midst of all our needs and challenges, He has given the gift of helps to special individuals who can come alongside us in mercy, grace, and love. These precious saints can lift the heart by helping to carry a variety of burdens that we cannot, and should not, carry alone.

Question: What is the spiritual gift of discerning spirits?

Answer: The gift of discerning or “distinguishing” spirits is one of the gifts of the Holy Spirit described in 1 Corinthians 12:4–11.

Every born-again believer has a certain amount of discernment, which increases as the believer matures in the Spirit. In Hebrews 5:13–14 we read that a mature, experienced believer is able to discern both good and evil. The Word of God is a light to our paths (Psalm 119:105), and focusing on its wisdom allows us to be spiritually discerning.

There are certain individuals, however, who have the spiritual gift of discerning spirits, who possess a special, God-given ability to distinguish between truth and erroneous and deceptive doctrines propagated by demons. Some in the body of Christ have been given the unique ability to spot the forgeries in doctrine. They are adept at using the Word of God to “test the spirits” (1 John 4:1).

Question: What is the spiritual gift of leadership?

Answer: The spiritual gift of leadership in the local church appears in two passages: Romans 12:8 and 1 Corinthians 12:28 (KJV). The Greek word translated “rule” or “govern” in these verses designates one who is set over others, who presides or rules, or who attends to a thing with diligence and care. In 1 Thessalonians 5:12, it is used in relation to ministers in general: “Now we ask you, brothers, to respect those who work hard among you, who are over you in the Lord and who admonish you.” Here the word is translated “over you.”

Everything rises and falls with leadership. The more skillful and effective the leadership, the better the organization runs and the more the potential for growth increases. In Romans 12:8 (KJV), the word translated “ruler” indicates care and diligence with reference to the local church. The ruler is to attend, with constant diligence, to his work, which is to watch over the flock and to be ready to sacrifice personal comfort to look after needy sheep.

There are several characteristics of those who have the spiritual gift of leadership. First and foremost, they recognize that their position is by the appointment of the Lord and is under His direction. They understand that they are not absolute rulers, but are themselves subject to the One who is over them all, the Lord Jesus, who is the Head of the church. Recognizing his place in the administration of the body of Christ prevents the gifted leader from succumbing to pride or a sense of entitlement. The truly gifted Christian leader recognizes that he is but a slave of Christ and a servant of those he leads. The apostle Paul recognized his position, referring to himself as a “servant of Christ Jesus” (Romans 1:1). Like Paul, the gifted leader recognizes that God has called him to his position; he has not called himself (1 Corinthians 1:1). Following Jesus’ example, the gifted leader also lives to serve those he leads, and not to be served by them or lord authority over them (Matthew 20:25–28).

James, the half-brother of the Lord Jesus, had the gift of leadership as he led the church in Jerusalem. He, too, referred to himself as “a servant of God and of the Lord Jesus Christ” (James 1:1). James exhibited another quality of spiritual leadership—the ability to sway others to think rightly and biblically in all matters. James influenced those in Jerusalem on the contentious issue of how to relate to Gentiles coming to faith in Jesus the Messiah. “When they finished, James spoke up: ‘Brothers, listen to me. Simon has described to us how God at first showed his concern by taking from the Gentiles a people for himself’” (Acts 15:13–14). With that opening statement, he led them to think clearly and biblically, enabling them to come to a right decision on this issue (Acts 15:22–29).

As shepherds of God’s people, leaders of the church rule with diligence and have the ability to guide others to maturity in the faith. Those with the spiritual gift of leadership lead others to grow in their ability to discern for themselves what comes from God and what comes from the world. A leader’s words may not be “wise and persuasive,” but they are filled with the power of the Holy Spirit, encouraging others to rest their faith on that very power (see 1 Corinthians 2:4–5). The goal of the gifted leader is to guard and guide those he leads “until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ” (Ephesians 4:13).

God gives the spiritual gift of leadership to men and women who will help the church grow and thrive beyond the current generation. God has given the gift of leadership not to exalt men but to glorify Himself. He will be glorified when His people use the gifts He gives to do His will.

Question: What is the spiritual gift of mercy?

Answer: In His Sermon on the Mount, one of Jesus’ beatitudes is “Blessed are the merciful, for they will be shown mercy” (Matthew 5:7). Mercy means to be led by God to be compassionate in our attitudes, words, and actions. It is more than feeling sympathy toward someone; it is love enacted. Mercy desires to answer the immediate needs of others and alleviate suffering, loneliness, and grief. Mercy addresses physical, emotional, financial, or spiritual crises with generous, self-sacrificial service. Mercy is a champion of the lowly, poor, exploited, and forgotten and often acts on their behalf.

A good example of mercy is found in Matthew 20:29–34: “As Jesus and his disciples were leaving Jericho, a large crowd followed him. Two blind men were sitting by the roadside, and when they heard that Jesus was going by, they shouted, ‘Lord, Son of David, have mercy on us!’ The crowd rebuked them and told them to be quiet, but they shouted all the louder, ‘Lord, Son of David, have mercy on us!’ Jesus stopped and called them. ‘What do you want me to do for you?’ he asked. ‘Lord,’ they answered, ‘we want our sight.’ Jesus had compassion on them and touched their eyes. Immediately they received their sight and followed him.” Notice that the blind men associated mercy not with a feeling but with an action. Their physical problem was that they couldn’t see; so to them, the act of mercy was Christ’s intervention to restore their sight. To be merciful is more than a feeling; it is always followed by an action.

This gift of mercy has a practical application of active service as well as a responsibility to do so cheerfully (Romans 12:8). We are all called to be merciful. Jesus says in Matthew 25:40 that “whatever you did for one of the least of these brothers of mine, you did for me.” Matthew 5:7 promises mercy to those who are merciful toward others.

As spiritually dead and blind sinners, we are no better off than the two blind men in Matthew 20. Just as they were utterly dependent on Christ’s compassion to restore their sight, so are we dependent on Him to “show us [His] mercy … and grant us [His] salvation” (Psalm 85:7, NKJV). This bedrock understanding that our hope depends on Christ’s mercy alone and not on any merit of ours should inspire us to follow Christ’s example of compassionate service and show mercy to others as it has been given to us.

Question: What is the spiritual gift of miracles?

Answer: The spiritual gift of miracles is mentioned in 1 Corinthians 12:10 (NKJV) as “the working of miracles.” It is also mentioned later in the same chapter when Paul writes in verse 28, “And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings.”

The working of miracles comes from a Greek word referring to powers. This, along with the fact that the gift of healing is mentioned with miracles, makes it clear that the gift of miracles went beyond healing. For example, Jesus’ miracles were not confined to supernatural healing; He also cast out demons and walked on water. These miraculous powers helped His audience have faith in Him or to grow in their faith.

Some people in the early church also exhibited the power to perform miracles. For example, in Acts 13:11 Paul blinded a man: “‘Now the hand of the Lord is against you. You are going to be blind, and for a time you will be unable to see the light of the sun.’ Immediately mist and darkness came over him, and he groped about, seeking someone to lead him by the hand.” This demonstration of God’s power resulted in the salvation of the proconsul: “When the proconsul saw what had happened, he believed, for he was amazed at the teaching about the Lord” (verse 12).

But does the spiritual gift of miracles still exist today? Theologians and Christian leaders debate this issue. The case against the continuation of the spiritual gift of miracles is based on 2 Corinthians 12:12 and is as follows: 1) the gift of miracles is associated with Jesus and the apostles, 2) the apostles used the gift of miracles to give evidence of the truth of their teaching, and 3) these gifts faded from use when the founding apostles and church leaders passed away.

Those who argue the spiritual gift of miracles continues today point out factors in 1 Corinthians 12 that seem to indicate the gift of miracles was not exclusive to the apostles and their associates, but would also be evident among other believers. For example, Paul’s instructions about spiritual gifts imply there were those in Corinth who had each of the gifts. This would have included individuals who were not apostles or church leaders.

In addition, 1 Corinthians 12:27–31 mentions a variety of leaders: “Now you are the body of Christ, and each one of you is a part of it. And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all have gifts of healing? Do all speak in tongues? Do all interpret? But eagerly desire the greater gifts.” The structure of these verses reveals two important facts relevant to this discussion. First, apostles and prophets could be different from those with the gift of miracles. Second, the spiritual gift of miracles would not be held by everyone; only by some people. Based on this information, those who argue in favor of the continuation of this spiritual gift argue that it appears God has not placed a strict time limit on the use of the gift of miracles. If so, there could be some Christians who have a special ability to perform miracles in order to point people to faith in Christ.

Believers are also called to “test everything” (1 Thessalonians 5:21) and to realize some claims regarding Christian miracles will be false. In fact, the Bible teaches that there will be false signs and wonders in the last days. Those who love the Lord must evaluate what they believe, as did the Bereans, who “received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true” (Acts 17:11).

Question: What is the spiritual gift of prophecy?

Answer: The spiritual gift of prophecy is listed among the gifts of the Spirit in 1 Corinthians 12:10 and Romans 12:6. The Greek word translated “prophesying” or “prophecy” in both passages properly means to “speak forth”; that is, to declare the divine will, to interpret the purposes of God, or to make known in any way the truth of God. Many people misunderstand prophecy to be limited to predicting the future. While revealing something about the future may be an aspect of the gift of prophecy at times, the gift is primarily about proclamation (“forth-telling”), not prediction (“fore-telling”).

A pastor/preacher who declares the Bible can be considered a “prophesier” in that he is speaking forth the counsel of God. With the completion of the New Testament canon, prophesying changed from declaring new revelation to declaring the completed revelation God has already given. Jude 3 speaks of “the faith which was once for all handed down to the saints” (NASB, emphasis added). In other words, the faith to which we hold has been settled forever, and it does not need addition or refinement from extra-biblical revelations.

Also, note the transition from prophet to teacher in 2 Peter 2:1: “But there were also false prophets among the people, just as there will be false teachers among you” (emphasis added). Peter indicates that the Old Testament age had prophets, whereas the church will have teachers. The spiritual gift of prophecy, in the sense of receiving new revelations from God to be proclaimed to others, ceased with the completion of the Bible. During the time that prophecy was a revelatory gift, it was to be used for the edification, exhortation, and comfort of believers (1 Corinthians 14:3). The gift of prophecy today has the same purpose, declaring the truth of God. What has changed is that the truth of God has already been fully revealed in His Word, while in the early church, it had not yet been fully revealed.

Christians are to be wary of those who claim to have a “new” message from God. It is one thing to say, “I had an interesting dream last night.” However, it is quite another matter to say, “God gave me a dream last night, and you must obey it.” No utterance of man should be considered equal to or above the written Word. We must hold to the Word that God has already given and commit ourselves to sola scriptura—Scripture alone.

Question: What is the spiritual gift of teaching?

Answer: The spiritual gift of teaching enables one to effectively communicate the truths of the Bible to others. It is most often, but not always, used in the context of the local church. The gift of teaching involves the analysis and proclamation of the Word of God, explaining the meaning, context, and application to the hearer’s life. The gifted teacher is one who has the unique ability to clearly instruct and communicate knowledge, specifically the doctrines of the faith and truths of the Bible.

The Greek word for “teacher” is didaskalos, which means “teacher or instructor.” We see examples all through the Bible of teaching. Jesus Himself was the Great Teacher, and Jesus commanded His disciples to “go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you” (Matthew 28:19–20). Christ’s ministers are not to teach the commandments of men or anything that is of their own but only that which is ordered by Christ.

There are several contexts in which the gift of teaching can be used, for example, Sunday school classes, Bible schools and colleges, seminaries, and home Bible studies. The one with the gift can teach either individuals or groups. A person with the natural talent to teach can teach just about anything, but a person with the spiritual gift of teaching teaches the content of the Bible. No new material originates from one with the gift of teaching. The teacher simply shows the meaning of the Bible text.

One without this supernatural gift of the Spirit can understand the Bible as he hears/reads it, but he cannot explain it as one with the gift of teaching can. Although teaching skills can be developed, the spiritual gift of teaching is not something that can be learned or acquired, as if it were a college degree. A Ph.D. without the gift of teaching cannot expound the Bible as well as an uneducated Christian who has the gift.

In Ephesians 4:11–12, Paul lists foundational gifts for the building up of the local church. In verse 11 teachers are linked with pastors. This does not necessarily suggest one gift, but it does seem to imply that the pastor is also a teacher. The Greek word for “pastor” means “shepherd.” A pastor is one who cares for his people in the same way a shepherd cares for his sheep. Just as a shepherd feeds his sheep, the pastor feeds his people the spiritual food of the Word of God.

How can Christians know if they have the gift of teaching? They should begin by asking God for wisdom (James 1:5). If they have a desire to teach, they should seek out opportunities to teach a Sunday school class or Bible study under the authority and guidance of a gifted teacher. After a time, it will become apparent whether they have the gift. If they do, they should seek further opportunities to use and develop their gift.

Question: What are the spiritual gifts of the “word of wisdom” and the “word of knowledge”?

Answer: There are three spiritual gifts lists in Scripture (Romans 12:6–8; 1 Corinthians 12:4–11; and 1 Corinthians 12:28), but only one of them mentions the gifts referred to as the word of wisdom and the word of knowledge (1 Corinthians 12:8 NASB). There is much confusion about the meaning of these gifts. Perhaps the best way to approach it is to describe what these gifts are not.

Some charismatics/Pentecostals view the word of knowledge and word of wisdom as the Holy Spirit speaking from one believer to another, giving revelation regarding a decision or situation. Those who use these gifts in that way will often say something to the effect of, “I have a word from the Lord for you.” In doing so, they claim to speak on behalf of God and imply that their words are to be strictly obeyed.

This understanding of the word of knowledge and word of wisdom gifts comes dangerously close to denying the doctrine of the sufficiency of Scripture. If God continues to reveal His will and wisdom through special revelation to individuals, then can His Word truly be sufficient to make us “thoroughly equipped for every good work” (2 Timothy 3:17)? Has God truly given us everything we need for life and godliness (2 Peter 1:3) if we require other individuals to give us special revelation from God? This is not to say that God never uses another person to speak to us, but if we often need direct messages from God through other people in order to live our lives, is God’s Word truly sufficient, as it declares itself to be?

So, if the word of wisdom and the word of knowledge are not prophetic/revelatory gifts, what are they? We know one thing for sure: these gifts are given by the Spirit to build up (edify) the body of Christ, for the “common good” (1 Corinthians 12:7). The havoc that so often ensues in churches that practice the word of knowledge and word of wisdom as revelatory gifts is not for the common good. Confusing, nebulous, and sometimes contradictory “words from the Lord” do not come from God, who is not the author of confusion or disorder (1 Corinthians 14:33). This misuse of the two gifts is clearly not of God.

With that in mind, we offer these definitions of the word of wisdom and word of knowledge spiritual gifts:

The word of wisdom: The fact that this gift is described as the “word” of wisdom indicates that it is one of the speaking gifts. This gift describes someone who can understand and speak forth biblical truth in such a way as to skillfully apply it to life situations with all discernment.

The word of knowledge: Also a speaking gift that involves understanding truth with an insight that only comes by revelation from God. Those with the gift of knowledge understand the deep things of God and the mysteries of His Word.

Question: What was the purpose of the biblical sign gifts?

Answer: When we speak of the biblical sign gifts, we are referring to miracles like speaking in tongues, visions, healing, raising the dead, and prophesying (foretelling the future). There is no question among believers whether or not such gifts existed, for the Bible plainly describes them. Where disagreement arises among believers is their purpose, as well as the question of whether we should experience them today. Some say that these gifts are a sign of one’s salvation, while others say they are a sign of the baptism of the Holy Spirit, and yet others say their purpose is to authenticate the message of the gospel. How can we know the truth? We must search the Scriptures to find God’s purpose statements about these gifts.

One of the earliest references to sign gifts in the Bible is found in Exodus 4, where God instructs about the impending deliverance of the Israelite slaves from Egypt. Moses worried that the people would not believe God had sent him, so God gave Moses signs: his rod became a snake, and his hand became leprous. God said these signs were given “that they may believe that the LORD, the God of their fathers—the God of Abraham, the God of Isaac and the God of Jacob—has appeared to you” (verse 5). If the people still did not believe, God told Moses to take water from the Nile and pour it on the ground, where it would turn to blood (verse 9). The purpose was to encourage faith in God’s messenger.

God also gave Moses miraculous signs to show Pharaoh so the king would let the people go. In Exodus 7:3–5, God told Moses that He would multiply His signs and wonders in Egypt, so “the Egyptians will know that I am the LORD when I stretch out my hand against Egypt and bring the Israelites out of it.” God wanted the Egyptian people to know that He was the one working to deliver the Israelites. In Exodus 11:7, Moses told Pharaoh that the final plague, which would kill the firstborn, was to show that God distinguished between the Egyptians and the Israelites. The signs and wonders confirmed God’s message to Pharaoh and the Egyptians. They knew beyond a doubt that God had sent Moses.

When Elijah confronted the false prophets on Mount Carmel (1 Kings 18), he prayed for God to miraculously send fire from heaven so the people would know “God in Israel and that I am your servant and have done all these things at your command … so these people will know that you, O LORD, are God” (verses 36–37). The miracles he and the other prophets performed were a confirmation that God had sent the prophets and that God was at work in Israel’s midst.

Joel was given a message of God’s judgment on Israel, and within that message was a prophecy of mercy and hope. When the judgment came as prophesied, and the people responded with repentance, God said that He would then remove the judgments and restore His blessing: “Then you will know that I am in Israel, that I am the LORD your God, and that there is no other; never again will my people be shamed” (Joel 2:27). Immediately after that statement, God spoke about pouring His Spirit on the people so they would prophesy and see visions. This prophecy was fulfilled at Pentecost. When the disciples began speaking in tongues (Acts 2:1–21), Peter declared, “This is what was spoken by the prophet Joel” (verse 16). What was the purpose? That the people of Israel would know that Peter’s and the other apostles’ message was actually God’s message.

Many signs and wonders accompanied Jesus’ ministry. What was the purpose of His miracles? In John 10:37–38, Jesus responded to the Jews who wanted to stone Him for blasphemy, saying, “Do not believe me unless I do what my Father does. But if I do it, even though you do not believe me, believe the miracles, that you may know and understand that the Father is in me, and I in the Father.” Just as with the Old Testament prophets’ miracles, the purpose of Jesus’ miracles was to confirm God’s hand on His Messenger.

When the Pharisees asked Jesus to show them a sign, Jesus said, “A wicked and adulterous generation asks for a miraculous sign! But none will be given it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth. The men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now one greater than Jonah is here” (Matthew 12:39–41). Jesus was very clear that the purpose of a sign was to lead people to acknowledge God’s message and respond accordingly. Likewise, in John 4:48, He told the nobleman, “Unless you people see miraculous signs and wonders … you will never believe.” The signs were a help to those who struggled to believe, but the message of salvation in Christ was always the focus.

Paul outlined this message of salvation in 1 Corinthians 1:22–23: “Jews demand miraculous signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles.” Signs have their purpose, but they are a means to a greater end—the salvation of souls through the preaching of the gospel. In 1 Corinthians 14:22, Paul says, “Tongues, then, are a sign, not for believers but for unbelievers.” God used miraculous signs like speaking in tongues to convince unbelievers that the message of Christ was true, but as the context shows, the more important thing was the clear declaration of the gospel message.

One thing that is often overlooked in discussions about signs and miracles is the timing and placement of them in the Scriptures. Contrary to popular belief, people in Bible times did not see miracles all the time. In fact, the miracles of the Bible are generally grouped around special events where God dealt with mankind. Israel’s deliverance from Egypt and entrance into the Promised Land were accompanied by many miracles, but the miracles faded away soon afterward (see Joshua 5:12). During the late kingdom years, when God was about to place the people in exile, He allowed some of His prophets to do miracles. When Jesus came to live among us, He did miracles, and in the early ministry of the apostles, they did miracles. Outside of those times, we see very few miracles or signs in the Bible. The vast majority of people who lived in Bible times never saw signs and wonders with their own eyes. They had to live by faith in what God had already revealed to them.

In the early church, the signs and wonders were primarily centered on the first presentation of the gospel among various people groups. On the day of Pentecost, we read that there were “God-fearing Jews from every nation under heaven” gathered in Jerusalem (Acts 2:5). It was to these Jews, who had been raised in other lands and spoke those foreign languages (verses 6–11), that the sign of tongues was first given. They acknowledged that they were hearing in their native tongues about the wonderful works of God, and Peter told them that the only appropriate response was to repent of their sins (verse 38). When the gospel was first presented to the Samaritans, Philip also did signs and wonders (Acts 8:5–6).

Again, when Peter was sent to Cornelius, a Gentile, God gave a miraculous sign to confirm His work. “The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles. For they heard them speaking in tongues and praising God” (Acts 10:45–46). When Peter was questioned by the other apostles, he referenced this miracle as evidence of God’s leading, and the others “praised God, saying, ‘So then, God has granted even the Gentiles repentance unto life’” (Acts 11:18).

In every instance in Acts, the sign gifts were confirming God’s message and messengers, in order that people might hear and believe. The apostles were laying the “foundation” of the church (Ephesians 2:20). Foundations only need to be laid once. After the divine message was confirmed, the signs faded away.

Question: Are the miraculous gifts of the Spirit for today?

Answer: First, it is important to recognize that this is not a question of whether God still performs miracles today. It would be incorrect and unbiblical to claim God does not heal people, speak to people, and perform miraculous signs and wonders today. The question is whether the miraculous gifts of the Spirit, described primarily in 1 Corinthians 12—14, are still active in the church today. This is also not a question of can the Holy Spirit give someone a miraculous gift. The question is whether the Holy Spirit still dispenses the miraculous gifts today. Above all else, we entirely recognize that the Holy Spirit is free to dispense gifts according to His will (1 Corinthians 12:7–11).

In the book of Acts and in the Epistles, the apostles and their close associates perform the vast majority of miracles. Paul gives us the reason why: “The things that mark an apostle—signs, wonders and miracles—were done among you with great perseverance” (2 Corinthians 12:12). If every believer in Christ was equipped with the ability to perform signs, wonders, and miracles, then signs, wonders, and miracles could not be an identifying mark of an apostle. Acts 2:22 tells us that Jesus was “accredited” by “miracles, wonders and signs.” Similarly, the apostles were “marked” as genuine messengers from God by the miracles they performed. Acts 14:3 describes the gospel message being “confirmed” by the miracles Paul and Barnabas performed.

Chapters 12—14 of 1 Corinthians deal primarily with the subject of the gifts of the Spirit. It seems from that text “ordinary” Christians were sometimes given miraculous gifts (12:8–10, 28–30). We are not told how commonplace this was. Since the apostles were “marked” by signs and wonders, it would seem that miraculous gifts being given to “ordinary” Christians was the exception, not the rule. Aside from the apostles and their close associates, the New Testament nowhere specifically describes individuals exercising the miraculous gifts of the Spirit.

It is also important to realize that the early church did not have the completed Bible, as we do today (2 Timothy 3:16–17). Therefore, the gifts of prophecy, knowledge, wisdom, etc. were necessary in order for the early Christians to know what God would have them do. The gift of prophecy enabled believers to communicate new truth and revelation from God. Now that God’s revelation is complete in the Bible, the revelatory gifts are no longer needed, at least not in the same capacity as they were in the New Testament.

God miraculously heals people every day. God still speaks to us today, whether in an audible voice, in our minds, or through impressions and feelings. God still does amazing miracles, signs, and wonders, and sometimes performs those miracles through a Christian. However, these things are not necessarily the miraculous gifts of the Spirit. The primary purpose of the miraculous gifts was to prove that the gospel was true and that the apostles were truly God’s messengers. The Bible does not say outright that the miraculous gifts have ceased, but it does lay the foundation for why they might no longer occur to the same extent as they did in the early church.

Question: Is there any value in a spiritual gifts test/inventory/assessment?

Answer: It is commendable for God’s children to desire to identify the spiritual gifts the Holy Spirit has given them. At the same time, the Bible does not indicate that one’s spiritual gift(s) can be determined by taking a test.

Many of the available spiritual gifts assessments work in this fashion: the person taking the test responds to a list of statements or questions, and once all the questions are answered, a number value is assigned to the response choices and calculated. That number supposedly determines the spiritual gift(s).

One of the problems with the testing approach is that there are many different opinions on the subject of spiritual gifts, such as how many there are, what they mean, whether some gifts are inactive, and whether to include Christ’s gifts to His church (Ephesians 4:11). Seldom are these issues addressed in spiritual gifts tests. Another consideration is that, more often than not, people tend to see themselves differently from how others see them, which can mean a skewed outcome on the test.

Another significant problem with using this approach to identify spiritual gifts is that these gifts come from God via the Holy Spirit, and the Spirit gives these gifts to whom He chooses (1 Corinthians 12:7–11). In John 16:13, Jesus promises believers that the Holy Spirit will guide them into all truth. It stands to reason that, since the Holy Spirit decides who gets which gifts, He is even more interested in our discovering our gifts than we are. In truth, our curiosity of how “gifted” we are may be driven by vain thoughts of our own importance rather than a desire to properly utilize our gifts. The Holy Spirit desires that we know our spiritual gifts in order for us to function in the body in such a way that brings glory and honor to Christ (John 16:14).

If we genuinely seek God’s leading through prayer, fellowship, and studying His Word, our gifts will become obvious. God gives us the desires of our heart (Psalm 37:4). This does not necessarily mean that God gives us anything we want; rather, it means that He can and will cause us to desire what is right. He can place within our hearts the desire to teach, the desire to give, the desire to pray, the desire to serve, etc. When we act on those desires and are truly committed to using our gifts for God’s purposes, the body of Christ will be edified, and God will be glorified.

Question: Is cessationism biblical?

Answer: Cessationism is the view that the “miracle gifts” of tongues and healing have ceased—that the end of the apostolic age brought about a cessation of the miracles associated with that age. Most cessationists believe that, while God can and still does perform miracles today, the Holy Spirit no longer uses individuals to perform miraculous signs.

The biblical record shows that miracles occurred during particular periods for the specific purpose of authenticating a new message from God. Moses was enabled to perform miracles to authenticate his ministry before Pharaoh (Exodus 4:1–8). Elijah was given miracles to authenticate his ministry before Ahab (1 Kings 17:1; 18:24). The apostles were given miracles to authenticate their ministry before Israel (Acts 4:10, 16).

Jesus’ ministry was also marked by miracles, which the apostle John calls “signs” (John 2:11). John’s point here is that the miracles were proofs of the authenticity of Jesus’ message.

After Jesus’ resurrection, as the church was being established and the New Testament was being written, the apostles demonstrated “signs” such as tongues and the power to heal. “Tongues, then, are a sign, not for believers but for unbelievers” (1 Corinthians 14:22). This verse seems to say that the gift of tongues was not intended to edify the church. Rather, it was specifically a sign “for unbelievers” that the message of the cross was to be heeded.

The apostle Paul predicted that the gift of tongues would cease (1 Corinthians 13:8). Here are six proofs for the view that it has already ceased:

1. The apostles, through whom tongues came, were unique in the history of the church. Once their ministry was accomplished, the need for authenticating signs ceased to exist.

2. The miracle (or sign) gifts are only mentioned in the earliest Epistles, such as 1 Corinthians. Later books, such as Ephesians and Romans, contain detailed passages on the gifts of the Spirit, but the miracle gifts are not mentioned, although Romans does mention the gift of prophecy. The Greek word translated “prophecy” means “speaking forth” and does not necessarily include prediction of the future.

3. The gift of tongues was a sign to unbelieving Israel that God’s salvation was now available to other nations. (See 1 Corinthians 14:21–22 and Isaiah 28:11–12.)

4. The gift of tongues was an inferior gift to prophecy (preaching). Preaching the Word of God edifies believers, whereas the gift of tongues does not. Believers are told to seek prophesying over speaking in tongues (1 Corinthians 14:1–3).

5. History indicates that tongues did cease. Tongues are not mentioned at all by the post-apostolic fathers. Other writers such as Justin Martyr, Origen, Chrysostom, and Augustine considered tongues something that happened only in the earliest days of the church.

6. Current observation confirms that the miracle of tongues has ceased. If the gift was still available today, there would be no need for missionaries to attend language school. Missionaries would be able to travel to any country and speak any language fluently, just as the apostles were able to speak in Acts 2. As for the miracle gift of healing, we see in Scripture that healing was associated with the ministry of Jesus and the apostles (Luke 9:1–2). And we see that as the era of the apostles drew to a close, healing, like tongues, became less frequent. The apostle Paul, who raised Eutychus from the dead (Acts 20:9–12), did not heal Epaphroditus (Philippians 2:25–27), Trophimus (2 Timothy 4:20), or Timothy (1 Timothy 5:23). The reasons for Paul’s “failures to heal” are 1) the gift was never intended to make every Christian well, but to authenticate apostleship; and 2) the authority of the apostles had been sufficiently proved, making further miracles unnecessary.

The reasons stated above are evidence for cessationism. According to 1 Corinthians 13:13—14:1, we would do well to “pursue love,” the greatest gift of all; and if we are to desire gifts, we should desire to speak forth the Word of God, that all may be edified.

Chapter 5
MISCELLANEOUS QUESTIONS ABOUT THE HOLY SPIRIT

Contents

What is the blasphemy against the Holy Spirit?

What is the filioque clause?

What is glossolalia?

What does it mean to grieve/quench the Holy Spirit?

Is being slain in the Spirit biblical?

Question: What is the blasphemy against the Holy Spirit?

Answer: The concept of blasphemy against the Spirit is mentioned in Mark 3:22–30 and Matthew 12:22–32. The term blasphemy may be generally defined as “defiant irreverence.” The term can be applied to such sins as cursing God or willfully degrading things relating to God. It is also attributing some evil to God or denying Him some good that we should attribute to Him. This case of blasphemy, however, is specifically blasphemy against the Holy Spirit. In Matthew 12:22–24, the Pharisees, having witnessed irrefutable proof that Jesus was working miracles in the power of the Holy Spirit, claimed instead that the Lord was possessed by the demon “Beelzebub.” Notice that in Mark 3:30 Jesus is very specific about what they did to commit blasphemy against the Holy Spirit.

This type of blasphemy has to do with someone accusing Jesus Christ of being demon-possessed instead of being Spirit-filled. As a result, this particular incidence of blasphemy against the Holy Spirit cannot be duplicated today. Jesus Christ is not on earth; He is seated at the right hand of God. No one today can witness the man Jesus Christ performing a miracle and then attribute that power to Satan instead of the Spirit. The closest example today would be attributing the miracle of a redeemed person’s changed life to Satan’s power rather than to the indwelling Holy Spirit.

Today, blasphemy of the Spirit—which is the same as the unpardonable sin—is the state of continued unbelief. There is no pardon for a person who dies in unbelief. Continual rejection of the Holy Spirit’s promptings to trust in Jesus Christ is the unpardonable blasphemy against Him. Remember what is stated in John 3:16: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” Later in the same chapter, “Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on him” (John 3:36). The only condition linked to no forgiveness is a refusal to believe in Jesus Christ, for it is the one who does not believe who “rejects the Son.”

Question: What is the filioque clause?

Answer: The filioque clause was, and still is, a controversy in the church in relation to the Holy Spirit. The question is, “from whom did the Holy Spirit proceed: the Father, or the Father and the Son?” The word filioque means “and the son” in Latin, and this phrase was added to the Nicene Creed, indicating that the Holy Spirit proceeded from the Father “and the Son.” There was so much contention over this issue that it eventually led to the split between the Roman Catholic and Eastern Orthodox churches in AD 1054. The two churches are still not in agreement on the filioque clause.

There are several Scriptures that seem to indicate that the Spirit is sent out by both the Father and the Son. John 14:26 tells us, “The Counselor, the Holy Spirit, whom the Father will send in my name …” John 15:26 says, “When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, He will testify about me.” (See also John 14:16 and Philippians 1:19.) However, the essential matter in the filioque clause is a desire to protect the deity of the Holy Spirit. The Bible clearly teaches that the Holy Spirit is God (Acts 5:3–4). Those who oppose the filioque clause object because they believe that the idea of the Holy Spirit proceeding from the Father and the Son makes the Holy Spirit “subservient” to the Father and Son. Those who uphold the filioque clause believe that the Holy Spirit proceeding from both the Father and the Son does not impact the Spirit being equally God with the Father and the Son.

The filioque clause controversy likely involves an aspect of God’s person that we will never be able to fully grasp. God, who is an infinite Being, is ultimately incomprehensible to our finite, human minds. The Holy Spirit is God, and God sent Him as Jesus Christ’s “replacement” here on earth. The question of whether the Holy Spirit was sent by the Father, or by the Father and the Son, likely cannot be decisively answered; nor does it absolutely need to be as long as one believes in the equality of the Father, the Son, and the Holy Spirit.

Question: What is glossolalia?

Answer: Glossolalia, a phenomenon sometimes referred to as “ecstatic utterances,” is the uttering of unintelligible, language-like sounds while in a state of ecstasy. Glossolalia is sometimes confused with xenoglossia, which is the biblical “gift of tongues.” However, whereas glossolalia is babbling in a nonexistent language, xenoglossia is biblically defined as the ability to speak fluently a language the speaker has never learned.

Additionally, whereas xenoglossia is not an innate or natural ability, studies have shown that glossolalia is a learned behavior. Research conducted by the Lutheran Medical
Center demonstrates that glossolalia is readily learned through simple instructions. Correspondingly, it was found that students could exhibit “speaking in tongues” in the absence of any indications of trance-like stupor or behaviors. Another test conducted with sixty students showed that, after listening to a one-minute sample of glossolalia, 20 percent were able to imitate it precisely. After some training, 70 percent succeeded.1

In just about every part of the world, glossolalia can be observed. Pagan religions all over the world are obsessed with tongues. These include the Shamans in the Sudan, the Shango cult of the west coast of Africa, the Zor cult of Ethiopia, the Voodoo cult in Haiti, and the Aborigines of South America and Australia. Holy men murmuring or speaking gibberish that is construed to be deep mystical insight is an ancient practice.

There are basically two aspects to glossolalia. First is talking or murmuring in language-like sounds. Practically everyone is able to do this; even children before they ever learn to speak can mimic real language, though unintelligibly. There is nothing extraordinary about this. The other aspect of glossolalia is ecstasy or the demonstration of trance-like elation. There is nothing unusual about this, either, although it is more difficult than merely uttering language-like sounds.

There are some Christians, especially within the Pentecostal movement, who believe there is a supernatural explanation for glossolalia similar to that described in the New Testament. They believe that the chief purpose of the gift of speaking in tongues is to manifest the Holy Spirit being poured out upon them just as on the day of Pentecost (Acts 2).

Among those Christian churches that espouse the practice of glossolalia to one degree or another, there is no uniform agreement as to its workings. For example, some are adamant that it is indeed a gift of the Holy Spirit, while others minimize its importance, saying Paul taught that the gift of “speaking in tongues” wasn’t nearly as important as the other gifts of the Holy Spirit (see 1 Corinthians 12 and 13). Also, there are those who wish to avoid dividing the church on such issues by not speaking of it at all and those who dismiss it as a simple psychological experience. And then there are those who regard glossolalia as a deception of Satan himself.

With glossolalia, we hear a profusion of hype, claims, confusion, and noise. Unlike the audience in Acts 2, we simply cannot declare that “each of us hears [understands] them in his own native language” (Acts 2:8).

Simply put, the practice of glossolalia is not the biblical gift of tongues. Paul made it clear that the chief purpose of the gift of speaking in tongues was to be a sign for those who did not believe and to spread the good news, the gospel of Christ (1 Corinthians 14:19, 22).

Question: What does it mean to grieve/quench the Holy Spirit?

Answer: When the word quench is used in Scripture, it is speaking of suppressing fire. The Holy Spirit is like a fire dwelling in each believer (see Acts 2:3), and we are commanded, “Do not quench the Spirit” (1 Thessalonians 5:19). The Spirit wants to express Himself in our actions and attitudes. When believers do not allow the Spirit to be seen in our actions and when we do what we know is wrong, we suppress or quench the Spirit. We do not allow the Spirit to reveal Himself the way that He wants to be revealed.

Scripture also tells us not to grieve the Spirit (Ephesians 4:30). The very ability to be grieved indicates the Spirit possesses personality. Only a person can be grieved; therefore, the Spirit must be a divine person in order to have this emotion. Once we understand this, we can better understand how He is grieved, since we as humans also experience grief. We grieve the Spirit by living like the pagans (Ephesians 4:17–19), by lying (4:25), by being angry (4:26–27), by stealing (4:28), by cursing (4:29), by being bitter (4:31), by being unforgiving (4:32), and by being sexually immoral (5:3–5). To grieve the Spirit is to act out in a sinful manner, whether in thought or in deed.

Quenching and grieving the Spirit are similar in their effects. Both hinder a godly lifestyle. Both happen when a believer sins against God and follows his or her own worldly desires. The only correct road to follow is the road that leads the believer closer to God and purity and farther away from the world and sin. Just as we do not like to be grieved, and just as we do not seek to quench what is good, so we should not grieve or quench the Holy Spirit by refusing to follow His leading.

Question: Is being slain in the Spirit biblical?

Answer: Most commonly, being “slain in the Spirit” happens when a minister lays hands on someone and that person collapses to the floor, supposedly overcome by the power of the Holy Spirit. Those who practice slaying in the Spirit appeal to Bible passages that talk about people becoming “as dead” (Revelation 1:17) or of falling upon their face (Ezekiel 1:28; Daniel 8:17–18; 10:7–9). However, there are a number of contrasts between this biblical falling on one’s face and the practice of being slain in the Spirit.

1. The biblical falling down was a person’s reaction to what he saw in a vision or extraordinary event, such as at the transfiguration of Christ (Matthew 17:6). In the unbiblical practice of being slain in the Spirit, the person responds to another’s touch or to the motion of the speaker’s arm.

2. The biblical instances were few and far between, and they occurred only rarely in the lives of a few people. In the slain-in-the-Spirit phenomenon, falling down is a repeated event experienced by many.

3. In the biblical instances, the people fell upon their face in awe at either what or whom they saw. In the slain-in-the-Spirit counterfeit, they fall backward, either in response to the wave of the speaker’s arm or as a result of a church leader’s touch (or push, in some cases).

We are not claiming that all examples of being slain in the Spirit are fakes or responses to a touch or push. Many people claim to experience an energy or force that causes them to fall back. However, we find no biblical basis for this concept. Yes, there may be some energy or force involved, but if so, it is very likely not of God and not the result of the working of the Holy Spirit.

It is unfortunate that people look to such bizarre counterfeits that produce no spiritual fruit, rather than pursuing the practical fruit that the Spirit gives us for the purpose of glorifying Christ with our lives (Galatians 5:22–23). Being filled with the Spirit is not evidenced by such counterfeits, but by a life that overflows with the Word of God in such a way that it spills over in praise, thanksgiving, and obedience to God.

APPENDIX—
STATEMENT OF FAITH

Section 1: The Bible

WE BELIEVE THE Bible, comprised of the Old and New Testaments, to be the inspired, infallible, and authoritative Word of God (Matthew 5:18; 2 Timothy 3:16–17). In faith we hold the Bible to be inerrant in the original writings, God-breathed, and the complete and final authority for faith and practice (2 Timothy 3:16–17). While still using the individual writing styles of the human authors, the Holy Spirit perfectly guided them to ensure they wrote precisely what He wanted written, without error or omission (2 Peter 1:21).

Section 2: God

We believe in one God, who is Creator of all (Deuteronomy 6:4; Colossians 1:16), who has revealed Himself in three distinct Persons—Father, Son, and Holy Spirit (2 Corinthians 13:14), yet who is one in being, essence, and glory (John 10:30). God is eternal (Psalm 90:2), infinite (1 Timothy 1:17), and sovereign (Psalm 93:1). God is omniscient (Psalm 139:1–6), omnipresent (Psalm 139:7–13), omnipotent (Revelation 19:6), and unchanging (Malachi 3:6). God is holy (Isaiah 6:3), just (Deuteronomy 32:4), and righteous (Exodus 9:27). God is love (1 John 4:8), gracious (Ephesians 2:8), merciful (1 Peter 1:3), and good (Romans 8:28).

Section 3: Jesus Christ

We believe in the deity of the Lord Jesus Christ. He is God incarnate, God in human form—the expressed image of the Father, who, without ceasing to be God, became man in order that He might demonstrate who God is and provide the means of salvation for humanity (Matthew 1:21; John 1:18; Colossians 1:15).

We believe that Jesus Christ was conceived of the Holy Spirit and was born of the virgin Mary (Matthew 1:23); that He is truly fully God and truly fully man (John 1:1, 14); that He lived a perfect, sinless life (Hebrews 4:15); that all His teachings are true. We believe that the Lord Jesus Christ died on the cross for all humanity (1 John 2:2) as a substitutionary sacrifice (Isaiah 53:5–6). We hold that His death is sufficient to provide salvation for all who receive Him as Savior (John 1:12; Acts 16:31); that our justification is grounded in the shedding of His blood (Romans 5:9); and that it is attested by His literal, physical resurrection from the dead (Matthew 28:6; 1 Peter 1:3).

We believe that the Lord Jesus Christ ascended to heaven in His glorified body (Acts 1:9–11) and is now seated at the right hand of God as our High Priest and Advocate (Romans 8:34; Hebrews 4:14).

Section 4: The Holy Spirit

We believe in the deity and personality of the Holy Spirit (Acts 5:3–4). He regenerates sinners (Titus 3:5) and indwells believers (Romans 8:9). He is the agent by whom Christ baptizes all believers into His body (1 Corinthians 12:12–14). He is the seal by whom the Father guarantees the salvation of believers unto the day of redemption (Ephesians 1:13–14). He is the Divine Teacher who illumines believers’ hearts and minds as they study the Word of God (1 Corinthians 2:9–12).

We believe that the Holy Spirit is ultimately sovereign in the distribution of spiritual gifts (1 Corinthians 12:8–11). We believe that the miraculous gifts of the Spirit, while by no means outside of the Spirit’s ability to empower, no longer function to the same degree they did in the early development of the church (1 Corinthians 12:4–11; 2 Corinthians 12:12; Ephesians 2:20; 4:7–12).

Section 5: Angels and Demons

We believe in the reality and personality of angels. We believe that God created the angels to be His servants and messengers (Nehemiah 9:6; Psalm 148:2; Hebrews 1:14).

We believe in the existence and personality of Satan and demons. Satan is a fallen angel who led a group of angels in rebellion against God (Isaiah 14:12–17; Ezekiel 28:12–15). He is the great enemy of God and man, and the demons are his servants in evil. He and his demons will be eternally punished in the lake of fire (Matthew 25:41; Revelation 20:10).

Section 6: Humanity

We believe that humanity came into existence by direct creation of God and that humanity is uniquely made in the image and likeness of God (Genesis 1:26–27). We believe that all humanity, because of Adam’s fall, has inherited a sinful nature; that all human beings choose to sin (Romans 3:23); and that all sin is exceedingly offensive to God (Romans 6:23). Humanity is utterly unable to remedy this fallen state (Ephesians 2:1–5, 12).

Section 7: Salvation

We believe that salvation is a gift of God’s grace through faith in the finished work of Jesus Christ on the cross (Ephesians 2:8–9). Christ’s death fully accomplished justification through faith and redemption from sin. Christ died in our place (Romans 5:8–9) and bore our sins in His own body (1 Peter 2:24).

We believe salvation is received by grace alone, through faith alone, in Christ alone. Good works and obedience are results of salvation, not requirements for salvation. Due to the greatness, sufficiency, and perfection of Christ’s sacrifice, all those who have truly received Christ as Savior are eternally secure in salvation, kept by God’s power, and secured and sealed in Christ forever (John 6:37–40; 10:27–30; Romans 8:1, 38–39; Ephesians 1:13–14; 1 Peter 1:5; Jude 24). Just as salvation cannot be earned by good works, neither does it need good works to be maintained or sustained. Good works and changed lives are the inevitable results of salvation (James 2:14–26).

Section 8: The Church

We believe that the church, the body of Christ, is a spiritual organism made up of all believers of this present age (1 Corinthians 12:12–14; Ephesians 1:22–23; 5:25–27). We believe in the ordinances of believers’ water baptism by immersion as a testimony to Christ and identification with Him, and the Lord’s Supper as a remembrance of Christ’s death and shed blood (Matthew 28:19–20; Acts 2:41–42; 18:8; 1 Corinthians 11:23–26). Through the church, believers are to be taught to obey the Lord and to testify concerning their faith in Christ as Savior and to honor Him by holy living. We believe in the Great Commission as the primary mission of the Church. It is the obligation of all believers to witness, by word and life, to the truths of God’s Word. The gospel of the grace of God is to be preached to all the world (Matthew 28:19–20; Acts 1:8; 2 Corinthians 5:19–20).

Section 9: Things to Come

We believe in the blessed hope (Titus 2:13), the personal and imminent coming of the Lord Jesus Christ to rapture His saints (1 Thessalonians 4:13–17). We believe in the visible and bodily return of Christ to the earth with His saints to establish His promised millennial kingdom (Zechariah 14:4–11; 1 Thessalonians 1:10; Revelation 20:1–6). We believe in the physical resurrection of all men—the saints to everlasting joy and bliss on the New Earth, and the wicked to eternal punishment in the lake of fire (Matthew 25:46; John 5:28–29; Revelation 20:5–6, 12–13).

We believe that the souls of believers are, at death, absent from the body and present with the Lord, where they await their resurrection when spirit, soul, and body are reunited to be glorified forever with the Lord (Luke 23:43; 2 Corinthians 5:8; Philippians 1:23; 3:21). We believe that the souls of unbelievers remain, after death, in conscious misery until their resurrection when, with soul and body reunited, they shall appear at the Great White Throne judgment and shall be cast into the lake of fire to suffer everlasting punishment (Matthew 25:41–46; Mark 9:43–48; Luke 16:19–26; 2 Thessalonians 1:7–9; Revelation 20:11–15).

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1 Jennings, George J. “An Ethnological Study of Glossolalia.” Journal of the American Scientific Affiliation. (1968).