THE WORK OF  THE HOLY SPIRIT IN THE BELIEVER

     A very important aspect of  the doctrine of  the Holy Spirit is His work in the believer.  After examining that aspect, there will be a brief consideration of   His work in the future.

THE HOLY SPIRIT'S WORK IN THE BELIEVER

     As one approaches this subject of  the work of  the Holy Spirit in the Believer, there is concern here with His work in the believers of  this present church age.  The consideration of  this subject will begin with the spiritual gifts; then proceed to the examination of  the temporary gifts.  The filling of  the Spirit, though discussed earlier in part, will be pondered in greater detail here.

1. The spiritual gifts.  Upon considering the spiritual gifts there is need to look at what they are.  Then, a brief consideration of  the two basic types of  these gifts, namely, the permanent ones and the temporary ones with emphasis on the permanent ones.
     a. The nature.  The nature of  the spiritual gifts are seen  first in their importance, second in their characteristics, and third in their attributes.
          1) The importance of  spiritual gifts.  What is immediately seen is that these spiritual gifts are in relation to the believer's spiritual life.
                  a) It involves the indwelling work of  the Holy Spirit which leads to sanctification, spiritual understanding, security, service, supplication, and sacred worship.
                b) It is important to avoid two extremes.  The first extreme is the abuse of  spiritual gifts as evidenced in the Church of  Corinth.  These abuses are first seen in the Corinthian epistles; they are seen secondly in the wild excesses throughout church history; and lastly, they are seen in the excesses of  more recent times.  The second extreme is the neglect of  spiritual gifts.  This neglect is due in part to past excesses.  It is also due in part to the resurgence of charismatics.  It is also due in part to erroneous understanding of  key passages; this is why so much time was spent on the baptism of  the Spirit and considerable time on the indwelling of  the Spirit.
                 c) The gifts of  the Holy Spirit must be determined by the Scriptures; they are not determine by experiences or feelings.  The dispensational distinctives must be carefully observed.  The temporariness or the permanency of  a particular gift must be determined.
          2) The characteristics of  spiritual gifts.  The chief passage as to the characteristics of  the spiritual gifts is 1 Corinthians 12-14.
                 a) The important word in 1 Corinthians 12:1 is pneumatikon.   The term means "the things of  the Spirit.  This word gives the source of  these gifts, namely, the Holy Spirit.  This word also give the realm, or sphere, of  these gifts, namely, the spiritual.  This word is closely related to the word charismaton from which is derive the English word, "charismatic."  This word means "gift of  grace."  As a consequence, this word sets forth the ground of  the gifts, namely, that they are bestowed in grace and thus totally undeserved; it also sets forth the nature of  the gifts, namely, their power and operation are solely of  God.  One, therefore, does not work up a gift of  the Spirit, but it is sovereignly bestowed.
               b) The word chrisma is  the principle word concerning spiritual gifts.  It is found quite frequently in the New Testament especially in the Pauline epistles.  Many of  these refer to other matters than spiritual gifts.  For example, it is used of  justification in Romans 5:12, 16.  It refers to eternal life in Romans 6:23.  In 2 Corinthians 1:11 it is used in connection with blessings as the result of  believers' prayers.  The word is generally rendered by the word "gift" or its plural.  The passages referring particularly to spiritual gifts include Romans 12:6; 1 Corinthians 1:7; 12:4, 9, 28, 30, and 31; and 1 Peter 4:10.
                    As one writer stated,  "Spiritual gifts by their nature  are individual and come from God."  (John F. Walvoord, The Holy Spirit, 164)  We may conclude that one's individual gift may be common to another; on the other hand, no gift is universal among believers or required by every believer as evidence of  spiritual indwelling or filling.
                    A distinction needs to be made between spiritual gifts and gifted men.  1 Corinthians 12-14 speaks of  gift men as well as the gift itself with emphasis on the gift.  Ephesians 4:11 speaks of  gift men, but implies the gift itself.  The distinction seems to be that gifted men are given to the church by Christ or God; on the other hand, the gift itself is sovereignly bestowed by the Holy Spirit on the individual believer.
          3) The attributes of  spiritual gifts.  There are several attributes regarding the spiritual gifts.
               a) These gifts are sovereignly given.  As such they are not the subject of  seeking.  1 Corinthians 12:31 states, "But covet earnestly the best gifts; and yet shew I unto you a more excellent way.  This verse does not forbid seeking one or more gifts; neither is it an exhortation to seek spiritual gifts.  It simply states that you should earnestly desire the best gifts. Furthermore, Paul is saying that there is a better way than seeking gifts, namely, the way of  love as set forth in 1 Corinthians 13.  This writer repeats that the bestowal of  the gifts is sovereign.  It does not depend on one's spirituality.  On the other hand, the "proper adjustment in the spiritual life of  the believer is essential to proper exercise of  his gifts." (Op. cit., 166)  1 Corinthians 12:11 declares, "But all these worketh that one and selfsame Spirit, dividing severally as He will."  (Bold type is this writer's for emphasis.)  Notice that this verse clearly states that the Spirit gives to every man the gifts. Notice also that it is as He wills, not as anyone wills.  The time of  the bestowal of  these gifts has two possibilities:  at salvation and subsequent to salvation.  There is no clear Scriptural answer to this matter.  In view of  the fact that spiritual gifts are sovereignly bestowed, it would seem most probable that they are given at the moment of  salvation.  The very nature of  the baptism of  the Spirit, as well as the indwelling, occurring at the moment of the new birth would suggest these gifts are given at the same time.  The reason some think they are given subsequent to salvation is most probably due to the recognization of  the gift (or gifts) subsequent to salvation.
               b) Every Christian has at least one gift.  By implication some may have more than one gift.  1 Corinthians 12:7 says, "But the manifestation [in the form of  gifts] of  the Spirit is given to every man to profit withal."  1 Corinthians 12:11, and verses 12-31 speaks of  the one body, the church, and the many members; and the many members do not have the same gifts.  "There is divine purpose in the life of  every Christian, and spiritual gifts are in keeping with that purpose." (Ibid., 166)  It is the job of  every believer to determine that gift (or gifts) and to exercise them by the grace of  God. (Cf. 1 Peter 4:10)
               c) Gifts are of different value.   There is equality in  the privilege of  having gifts,  but not  all gifts are equal.   1 Corinthians 12:28 states, "And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of  healings, helps, governments, diversities of  tongues."  It is noteworthy that Paul places tongues at the end of  the list, whereas prophecy (telling forth the message--equivalent to preaching) is near the beginning.
               d) Gifts are to be used in love.  "Spiritual gifts in themselves do not make great Christians." (Ibid., 167)  As has been pointed out earlier, the "more excellent way" of  1 Corinthians 12:31 is set forth in 1 Corinthians 13.  Keep in mind that the first aspect of  the fruit of  the Spirit is love (Cf. Galatians 5:22, 23).
               e) Some of  the gifts are temporary.  These temporary gifts were for the apostolic age before the New Testament was completed.  It is clear that the vast majority of  Bible-believing Christians do not have all the gifts active as in the apostolic church.  Not even those churches who claim to have the apostolic gifts have them all.  In contrast, it is evident that certain gifts are evident in all churches of  this present time.  1 Corinthians 13:8 is the verse that clearly indicates the cessation of  certain gifts.
               f) A distinction must be made between spiritual gifts and natural gifts.  Clearly, God uses the natural abilities of  a believer.  Those natural gifts are not to be confused with spiritual gifts.  Natural gifts are bestowed at birth; spiritual gifts are given at the new birth.  A spiritual gift is not the enlarging or enhancement of  a natural gift.  It is sovereignly bestowed by God in keeping with His purpose in the believer's place in the body of  Christ.
     b. The permanent gifts.  There are two types of  spiritual gifts:  permanent and temporary.  The latter will be considered  later on.
          1) General remarks.  There are some sixteen spiritual gifts set forth in the New Testament.  Nine of  them seem to be permanent ones--that is, true of  the entire dispensation of  grace.  Seven appear to be temporary ones--characteristic of  the early church only, ceasing after completion of  the New Testament.  The permanent gifts are clearly evident in this present age regardless of  denominational position.  The temporary gifts, though claimed by some to be present today, are not wide spread, being confined to certain groups.  These groups often neglect the clear instructions (particularly in regard to tongues) in the exercise of  these gifts.  Often these same groups either neglect, repudiate or deny key doctrines.  Spiritual gifts are to be exercised in love; but love is not to be detrimental to doctrine.
          2) The permanent gifts themselves.  As stated before, there appears to be nine permanent gifts.  Each of  them will be considered.
               a) Teaching.  There are three chief passages regarding the teaching gift.   Romans 12:7 lists it together with six other gifts.  1 Corinthians 12:28 lists it third with several others.  Ephesians 4:11 states, "And He gave some, apostles; and some, prophets; and some evangelists; and some pastors and teachers."  Some make the teacher the same as the pastor. Certainly every pastor needs to be a teacher.  The question is whether or not there are teachers who are not pastors.  This writer holds that a teacher does not necessarily need to be a pastor.  The apostles had this gift, for they needed to teach new Christians who had just been saved from heathenism.  This gift is the supernatural ability to explain and apply the Scriptural truths.  This involves the illumination of  the Holy Spirit.  It is not identical with illumination.  The difference is that every teacher needs illumination, but not every one who is illumined has the gift of  teaching.  This gift does not claim any superior  knowledge.
               b) Ministering.   The gift of  ministering  is mentioned  in Romans 12:7.  The like term  "helps"  is found in 1 Corinthians 12:28.  Most, if  not all, believer have some ability to minister in various ways.  This gift, though nearly universal, takes many forms.  This writer thinks of  at least three organizations that help churches and individuals in legal matters.  A Christian radio station can be considered such a ministry.  The operation of  a printing press in a mission or church is such a ministry.  Aviators who fly missionaries to remote areas are such a ministry.  Even janitorial work or maintenance work in a mission or church is basically such a ministry.  Doubtlessly, you could think of many other such helps or ministries.
               c) Administering.   Romans 12:8 states  this gift  under the  phrase,  "he that ruleth";  this phrase  does not refer to a king or other governmental head.  Again, 1 Corinthians 12:28 lists it after the gift of  "helps" and before "tongues." Hebrews 13:7 states, "Remember them which rule over you, who have spoken unto you the Word of  God; whose faith follow; considering the end of  their conversation [manner of  life rather than talk]."  This passage seems to equate administrators with pastors; certainly a pastor has to administer the work of  the church.  Conceivably there are cases where an administrator is not a pastor:  the head of  a mission, the principal of  a Christian school, the manager of  a Christian radio station.
               d) Evangelizing.  This gift has to do with giving out the gospel.  The first Scripture is Ephesians 4:11, "And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers."  2 Timothy 4:5 states, "But watch thou in all things, endure afflictions, do the work of  an evangelist, make full proof of  thy ministry."  This verse was addressed to a young pastor.  It clearly shows that a pastor, though not an evangelist, is to do the work of  one.
                    This gift enables the one who has it to present the gospel effectively to the unsaved.  Often an evangelist is called in for a revival meeting.  Though there is nothing wrong with this, reviving is not the same as evangelizing.  Revival is for the encouragement and renewing of  saints; revival should lead to evangelism, but that is not the main goal of  revival.  All too often revival is confused with evangelism.  You can have evangelism without revival; it is doubtful, however, whether you can have real revival without evangelism resulting.  A series of  meetings with an evangelist should be considered to be an evangelistic campaign, not a revival.  The unsaved do not need to be revived; they need to be born again.  On the other hand, saved people may need to be revived, but certainly do not need to be born again, for they are already born again.  Certainly the unsaved need to be addressed during a revival, but they need to be confronted in all meetings whether morning worship services, evening services, prayer meetings, or whatever.
                    This gift is clearly distinct from the gift of  teaching and the gift of  pastoring.  As indicated in 2 Timothy 4:5, a pastor will do the work of  an evangelist, but will not necessarily have the gift of  evangelism.  Similarly, an evangelist while having the gift of  evangelism may not have the gift of  teaching or pastoring.  This writer thinks of  the late Dr. Oliver B. Green who clearly had the gift of  evangelism; he also had the gift of  teaching, but not the gift of  pastoring.  On the other hand, Dr. Harold B. Sightler had the gift of  pastoring and quite possibly the gift of  teaching; but he did not have, by his own admission, the gift of  evangelism, although he did the work of  evangelism.  This writer can think of others who mainly had the gift of  teaching, but they also pastored and did the work of  evangelism.
               e) Pastoring.  The gift of  pastoring has already been discussed in part.  The chief passage is Ephesians 4:11.  The word literally means shepherding.  What is pastoring?  It is the general care of  the local body of  Christ.  It involves leading; it includes protecting; it requires caring.  Certainly, such work requires a supernatural gift from God.  As Ephesians 4:11 shows there is close connection between pastoring and teaching.  The very use of  the Greek word kai, generally rendered "and", shows that one cannot be a genuine pastor without teaching.  "While it is not necessary for a teacher to have all the qualities of  a pastor, it is vital to the work of  a true pastor that he teach his flock." (Op. cit., 170)  Feeding the flock involves teaching.
               f) Exhorting.  Romans 12:8 states, "Or he that exhorteth, on exhortation."  This is the key verse.  The Greek word has the idea of  encouragement, comfort, admonishment, and entreaty.  A pastor needs to exhort whether or not he has this gift.  Likewise, a teacher needs to exhort whether or not he has the particular gift.  Some people, however, are particularly gifted in this work.  This gift is the particular ability to make an appeal for action.
               g) Giving.   Again, Romans 12:8 is the key verse here.  It states, "he that giveth, let him do it with simplicity."  The giving here, though including money or other temporal things, includes much more than money.  This giving is a giving of oneself.  The idea of  simplicity is singleness of  mind, without fraud or partiality.
               h) Showing mercy.   Romans 12:8 says,  "He that sheweth mercy,  with cheerfulness."   All believers should show mercy to others; but some have this particular gift.  In contrast to the gift of  giving, giving has to do mostly with temporal matter in helping the poor and needy; on the other hand, showing mercy has more to do with those who are sick and afflicted.  The word "cheerfulness" has to do with a readiness of  mind or being optimistic of  the outcome.  Here again a pastor needs to do this whether or not he has the particular gift.  It is an attitude that is divinely wrought by the Spirit of God.
               i) Faith.  The passage is  1 Corinthians 12:9 which declares,  "To another faith  by the same Spirit."   It is obvious that all believers must exercise faith in their daily walk.  The context of  this gift of  faith is the word of  knowledge and the word of  wisdom.  One writer says that these two are works of  the Spirit rather than gifts.  The context, however, may indicate that these are also gifts of  the Spirit.  If  that is the case then these two would have to be either permanent or temporary gifts.  This gift of  faith is, of  course, not the gift of  faith which causes a person to trust in Jesus Christ as Saviour.  This gift is one of  complete "confidence in God in respect to His power and love working in the details of  their lives, supply their needs and guiding their steps." (Op. cit., 172)  This writer thinks George Mueller had this gift.
          3) A conclusion on permanent gifts.  The gifts presented here are the main ones presented in the Scriptures.  There may be others, for it is not clear whether the lists presented are representative or exhaustive.

2. The temporary gifts.  As indicated earlier there are seven temporary gifts.  Each of  these will be discussed in some detail.
     a. Miracles.  That the Bible teaches truth about miracles is evident.  This writer does not say that God does not any longer perform miracles.  The very nature of  the new birth is a miracle in itself.  What is in view here is the specific gift to perform miracles.  This topic will be looked at from five aspects.
          1)  Their decline.  Clearly if one compares Christian experience today with the apostolic times, miracles have declined if  not ceased.
               What are meant by miracles?  A miracle can be defined as that for which no natural explanation is possible in the light of  the evidence.  The miracle of  the new birth has already mentioned.  There is the miracle of  the resurrection. Several miracles of  various physical phenomena can be cited:  the crossing of  the Red Sea; the raising of  an ax head by throwing in a certain piece of  wood by Elisha; the preservation of  the three Hebrews in the fiery furnace; the walking on the water by Peter; and many, many more.
               The gospel message has remained the same,  but many of  the ways God deals with His people, and people in general, has changed since apostolic times.  The reasons given for this varies.  Doubtlessly the church has moved away from its Biblical foundation.  Yet, even today there are faithful groups of  believers who adhere to apostolic doctrine who do no give any evidence of  possessing any of  these outward miracles.  Some may argue that some people do exist that claim to evidence these miracles; this matter will be dealt with subsequently.
          2) Their purpose.  God does not do anything without purpose.  Thus,  He had a purpose in the use of  miracles. During the apostolic period, God's purpose was not precisely the same as at this present time.  His purpose then was to authenticate the apostles' message to others; in particular it was to the Jews and /or Jewish proselytes.  This was God's method in the Old Testament when God was authenticating His prophets.  Now, that the church has the entire revelation of God through His Word, the Bible, miracles are no longer necessary to authenticate the message and the messenger.
          3) Their history.   Miracles were absent until the time of  Moses.   They witnessed to his leadership and prophetic office.  They were necessary in order for the people to accept his message.  The age of  Elijah and Elisha is the next period of  miracles.  Theirs was a time of  apostasy.  Miracles were needed for an unusual demonstration of  the power of  God. Their message of  revival was thus authenticated.  In the time of  Christ, miracles were needed to authenticate His person, namely, Deity, and His office as Messiah.  As for the apostles, it showed that their gospel was God's message.  One must ever keep in mind that the Word of  God in written form was not widely disseminated.
          4) Their relationship.   The relationship of  miracles has been touched on.   Here the concern is with the relationship to the Old and New Testaments.
               a) The Old Testament records God's dealing with humans beings, but in particular the Hebrew nation.  Many of the prophets spoke out God's message without any evidence of  performing miracles.
               b) The New Testament.   As has been said before,  the completion of  the New Testament relieved the need of any more miracles.  Today, one does not need to perform a miracle or speak in a tongue to authenticate his message.  The written Word of  God is used by the Holy Spirit through the man of  God to bring people to conviction.
               c) The question about today.  The question is not whether God is able to perform miracles today; He certainly can, and He no doubt does to some extent.  The question is whether that is the general and usual method of  God today.  It is obvious, despite the claim of  some, that most godly people do not exhibit any of  these temporary gifts.  It is equally clear that those who claim to have these temporary apostolic gifts show gross indifference to the Bible's mandate to holy, separate living as well "the higher claims of  a spiritual life." (Op. cit., 174)  There is hardly a group in existence today that claim these gifts which do not have excesses of  one sort or another.
          5) Their contrast.   The contrast in view here is between the Scriptures and experience.  Many have justified their beliefs on the basis of  experiences of  one kind or another.  The final test, however, must be the teaching of  the Scriptures. Consider the two fatal errors of  experience.  First, there is a misconstruing of  the experience.  It is mistaking the content of the experience.  It is misconstruing the experience as to divine origin:  some may be psychological, and others may be of satanic origin.  The second fatal error is "A faulty conclusion as to the doctrinal meaning of  the experience." (Ibid.)  A genuine experience may be misunderstood as to doctrinal implications.  A genuine experience may be mislabeled such as calling it the baptism of  the Spirit when it is the filling of  the Spirit.  The only corrective is a humble dependence upon the Holy Spirit to illumine all hearts and minds by the Word of  God.  Experience must always be judged in the light of  God's Word; never, never, the other way around.  This writer repeats, THE WORD OF  GOD MUST ALWAYS JUDGE OUR EXPERIENCES, never the experiences determining the meaning of  the Word of  God.
     b. Apostleship.  In discussing the gift of  apostleship it will be examined in three aspects.
          1) Its extent.  This term was first used in the sending forth of  the twelve.  It means a "messenger" or "ambassador"; thus, one sent on a mission.  Besides the twelve, others who were so named include Paul, Barnabas, Matthias, James, Apollos, Silvanus, and Timothy.  Some say that the word "apostle" refers to anyone called of  God, but particularly missionaries.  Generally, however, the term is confined to those who were witnesses of  the resurrection of  Jesus Christ.  It can not be shown that all those called of  God were given the title of  apostle, although some have given that title to themselves.   Neither can it be proved that all the apostles were missionaries.
          2) Their  qualities.   C. I. Scofield,  The Scofield Reference Bible,  1008,   sets  forth  these  qualities  which  are summarize here.  They were chosen by the Lord Himself or the Holy Spirit.  They had sign gifts and miraculous powers. They were initially heralds of  the kingdom of  Israel.  They had, Peter particularly, the keys of  the kingdom of  heaven. They will have a future as judges of  the twelve tribes of  Israel; this excludes Judas Iscariot, but includes Matthias who took his place.  After the rejection of  the kingdom by the Jews, the apostleship was endued with a new anointing, a new power, a new relationship, and a new function.  For the most part they were eye witnesses of  the resurrection.
          3) It is a gift.  Apostleship was a gift just as the New Testament stated:   1 Corinthians 12:28 and Ephesians 4:11. As 1 Corinthians 12:28 shows, it is the most important gift and given to those who were eye witnesses of  the resurrection. This gift must be distinguished from the apostleship of  the original twelve.  Prior to Pentecost it was chiefly an announcement of  the kingdom being at hand.  After Pentecost it was chiefly the introduction of  the gospel of  salvation. The apostles after Pentecost had the gifts of  prophecy and of  working miracles; prior to Pentecost they seemed to have only the gift of  miracles.  It is clear that apostleship in the true sense of  the word ended with the first generation of believers,  after the New Testament was completed.  There is absolutely no Scriptural authority for apostolic succession; it is purely a human invention.  The requirement that apostles were to be eye witness of  the resurrection of  Christ precludes its continuance.
     c. Prophecy.  The gift of  prophecy is another important gift.  It is looked at under five aspects.
          1) Its extent.  The gift of  prophecy is listed in 1 Corinthians 12:28 as the second most important gift.  Its importance is evident by being mentioned in other passages.  Other than the apostles, the following had this gift:  Agabus--Acts 11:27, 28; Barnabas, Simeon, Lucius, Manaen, and Paul--Acts 13:1; Philip's four daughters--Acts 21:9; and Judas (not Iscariot) and Silas--Acts 15:32.
          2) Its characteristics.  There were characteristics that were common with Old Testament  prophets.  These included they spoke for God; they warned of  judgment on sin; they delivered their messages as from God; they dealt with contemporary events; and they predicted events of  the future.  There were some characteristics that were not common in the Old Testament.  There were national leadership, reformer, patriot and delivered message primarily to Israel.  In the New Testament, the messages were personal and individual, not national.  They met needs and set forth the will of  God which later were set forth in the written New Testament.
          3) Its elements.  The elements of  prophecy are basically four in number.
               a) First, the message was received from God and also received in the form of  some special revelation.  The nature of  that revelation was variable; that is, it varied with the individual prophet.
               b) Second, the prophet was guided in the declaration of  the message.  This corresponds to the inspiration of God's written Word.
               c) Third,  the prophet had authority.  The delivered message must evidence God's authority.  The delivered message may be of  present events; of  doctrine; and of  future events, but not necessarily.
               d) Lastly, the prophecy was errorless.  It did not proceed from one's own mind or thought process (Cf. 2 Peter 1:20).  It was a revelation from God.
          4) Its need.  The need in the apostolic age is evident.  There was a transition from Judaistic doctrine to the Christian body of  truth (commonly called, "the faith").  The New Testament was not yet written, necessitating the need of authoritative revelation of  God's will.  1 Corinthians 14 indicates the importance of  this gift.
               At this present time,  it is not really evident in spite of  what some claim.  We now have the New Testament in written form.  The indwelling Holy Spirit illumines the New Testament to every believer.  The only aspect of  prophecy that may be continuing is the "telling forth" aspect in the form of  preaching.
          5) Its temporariness.  This element has been touched on to some extent already.  Today's related gifts are preaching, teaching, exhortation, and evangelism.  Prophecy is not longer needed since the completion of  the New Testament.  1 Corinthians 13:8 plainly states the gift of  prophecy to be temporary.  Revelation 22:18, 19 declares judgment on adding to the revealed Word.  This verse primarily refers to the Book of  Revelation; but it states the principle that underlies the canon.
     d. Healing.  On the gift of  healing,  the Scriptures are 1 Corinthians 12:9, 28, and 30.  It  is related to the gift of  miracles in that it is an aspect of  that gift.  It is a testimony to the truth.  The gift of  healing has to do with the restoring of health to the physical body.  Its relation to this present day is that like other temporary gifts; it ceased with the completion of  the New Testament. This writer is referring to the specific gift of  healing; God still heals in answer to faith and prayer. James 5:14, 15 deals with this matter; this passage clearly is something different from the gift of  healing.  Dr. Sightler points out that a sick person is to call for the elders when sick. (Harold B. Sightler, Hebrews and James.  Tabernacle Baptist Church, 3931 White Horse Road, Greenville, SC; p. 213)  A good example of  the gift is in Acts 3:1ff.  As for today, not everyone is to be healed.  It is false that if  you have enough faith, God will heal you.  Paul asked the Lord three times about his ailment.  God did not heal him, but said, "My grace is sufficient for thee."  This is true of many godly people today. This writer is in touch via the internet with a man of about 40 years old with extreme back ailment; why God has allowed this writer has no inkling.  Their sickness is to be to the glory of  God.  Dr. Sightler aptly said, "There is something wrong with those who go about saying they have power to heal and then die themselves." (Ibid.)  Interestingly, many of these so-called healers wear glasses (or contacts), have false teeth, go to doctors and hospitals, etc.  This does not mean believers should not pray to be healed, but one must recognize that God is sovereign in this matter.
     e. Tongues.   Next, comes the most controversial of  the temporary gifts.   It is controversial because a large group of people teach and so-called practice this gift.  This topic is being considered under four headings.
          1) The statement of  the problem.  The problem is best examined by looking at various verses of  Scripture.
               a) Acts 2:1-13.  The key passage is Acts 2:1-13, particularly verse 4--"And they were all filled with the Holy Ghost, and began to speak with other tongues as the Spirit gave them utterance."  This verse clearly states they were filled with the Holy Spirit, not baptized with the Spirit.  This verse also shows that it is the work of  the Holy Spirit.  This verse clearly says that it is other tongues, not ones known by the apostles.  The spoke in these other tongues; the tongues, however, were understood by Jews from different lands (Cf. Acts 2:5, 6).  These were not some ecstatic tongues but real languages.  Natural explanations can not explain this phenomena; it is a supernatural work of  the Holy Spirit.
               b) Acts 10:46.   The second passage is Acts 10:46.   This verse is in connection with Peter preaching to Cornelius and his household.  As Peter spoke, the Holy Spirit fell upon them, and they spoke in other tongues.  Manifestly, this was done to connect Gentile Cornelius with the apostles at Pentecost.  Peter confirmed this in rehearsing the event to the Jewish believers in Jerusalem (Cf. Acts 11:15).
               c) Acts 19:6.  The third passage is Acts 19:6. This passage was discussed some time ago.  Briefly, these twelve Ephesian Jews were disciples of  John (Cf. Acts 19:3).  They were still looking for the Messiah, or Christ--"They believe on Him which should come after him [John], that is, on Christ Jesus." (Acts 19:4).  They were then saved; they were baptized in the name of  the Lord Jesus (Acts 19:5).  Then they received the gift of  the Holy Spirit.  This was evidenced by speaking in tongues and prophesying.  Be reminded that these disciples of  John were Jews, and tongues were the evidence to the Jews.  Furthermore, also remember that this is the historical record, whereas the epistles present the doctrine. When one considers the Book of  Acts, as well as the Gospels, in their dispensational aspect, they agree with the doctrine of  the epistles.  This passage as well as the others are not an explanation of  the gift of  tongues.  Acts is the historical record, not the explanation; the doctrinal explanation is found in the Epistle of  1 Corinthians.  There is no evidence in the rest of  Acts that this act of  speaking in tongues was ever repeated.
          2) The solution of  the problem.  The solution to this problem is discussed in three aspects.
               a) Liberal.  There is first the liberal solution.  They place a late date for the Book of  Acts.  They invented the idea that the references in question are additions.  There is no real evidence for any such notion, Biblical or extra-biblical; it is as one writer said, wishful thinking.
               b) Division.   The second solution  is the division one.   Those who hold this idea  say that the tongues in Acts 2 and the other Acts passages are not the same as tongues in 1 Corinthians passages.
                   Some of  these say the ones in Acts were foreign languages, but the ones in 1 Corinthians were ecstatic utterances which did not consist of  human languages.  These so-called utterances were to be interpreted by others.
                    Others of  this group take the position that both the Acts and the 1 Corinthian passages are ecstatic utterances which position is at least more consistent.  Acts 11:15 clearly declares that the speaking in tongues by Cornelius and company was similar to that at Pentecost.  It would follow that the speaking in tongues in Acts 19 would also be the same. The same words are used in all the passages.  The Greek word laleo in its various forms means "to speak."  The Greek word glossa and its variants mean "tongues."
                    Some ignore the Book of  Acts and make the references in 1 Corinthians to refer to Hebrew which was an unknown language to the Corinthians.  There is no basis for this idea in the text, either Greek or English.  Also, there is no reason to call it a spiritual gift if  it is a native language of  any person.  Remember that Paul was a Jew and studied Hebrew.  Some (of  a more liberal persuasion) make an appeal to psychology which is at best a preconceived idea with no basis in Scripture, or for that matter, to any facts
                   Likewise, any attempt to make the speaking in tongues in the Bible as related to the raving of  heathen mystics and soothsayers has no factual basis and is an attack on the inspiration of  the Scriptures.  This writer has heard what some so-called speaking in tongues; it was a kind of raving followed by uncontrolled weeping.  Such emotionalism is not of  the Holy Spirit.  This was not Biblical tongues.
               c) The correct solution is to follow what the Bible teaches, not what man teaches.
                    There are some principles to keep in mind in the solution.  The various references that refer to languages may be known to others, but unknown to the one speaking it.  In each case, it is the work of  the Holy Spirit; it is not the product of  psychology nor a product of  education.  Tongues are a sign particularly to unbelieving Jews.  1 Corinthians passages alone determine whether or not this gift is temporary.
                    The three passages  in Acts  show a unity  in the words used.   Thus,  the three accounts  are bound together. These passages clearly show that the tongues are real languages.  There is the direct statement; it is confirmed by the hearers.  The speaking of  tongues was a sign.  Several things occurred on the Day of  Pentecost:  regeneration, baptism into the body of  Christ, indwelling of  the Holy Spirit, sealing of  the Holy Spirit, and filling of  the Holy Spirit.  Evidence of the fullness of  the Spirit was fitting, and by God's providence was the speaking in a language not known by the speaker.
                    A major  extension  of  the  gospel  was made  to Cornelius  as a  Gentile.   The gospel  was  given  to Gentile proselytes prior to Cornelius.  Now the reception of  the gospel was on the same basis as the Jews, that is, the Gentiles were now to be on equal footing with the Jews.  The giving of  the gift of  tongues to Cornelius and the Gentiles with him were a sign to Peter and the other Jews.  To show the equal footing of  the Gentiles with the Jews, an outward sign was needed, and God provided it.  In Acts 19 they were disciples of  John, and again the sign was needed to confirm their faith. There are no other instances of  speaking in tongues in Acts which would lead to some conclusions.  It was not a test of one's salvation; it was not a test of  one's spirituality; it was not indispensable; and it seemed to be rare.  Only in the church at Corinth was the gift abundant and this in the midst of  heathenism and idolatry.
                d) The passages in 1 Corinthians needs some consideration.  The occasion of  these passages is the problems in the Corinth church concerning spiritual gifts.  Paul explains fully the important gifts.  Tongues are not mentioned till near the end of  chapter 12 (verse 28), except the general list in verse 10.  Tongues are only mentioned twice in chapter 13:  verse one where tongues are compared to "sounding brass and tinkling cymbal"; and verse 8 where tongues together with prophesy and knowledge are said to cease.  Chapter 14 is the main explanation of  tongues.
                    The amount of time Paul spent on this subject was not due to its importance.  He spent so much  time on it because of  the abuses in the Church of  Corinth.  Chapter 12 deals with all the important gifts, so that it is foolish to overemphasize tongues.  Tongues are mentioned last in verse 28 where the gifts are "clearly arranged in order of importance." (Op. cit., 185)  The phrase in 12:28 "diversities of  tongues" clearly demonstrates that languages are in view. Verse 30 shows by the very question that not all believers speak in tongues.  Also mentioned both in verse 30 as well as verse 10, the interpretation of  tongues.  It is obvious that the gift of  interpretation of  tongues must of  necessity be listed in verse 10 after mentioning the gift of  tongues itself.
                   In Chapter 14 this gift was required an interpreter before anyone could speak in tongues (Frequently ignored by Charismatics).  Chapter 13 deals only briefly with the gift of  tongues.  Rather this chapter deals with "a more excellent way" (12:31), the way of  love.  No matter how gifted one may be, without love the gifts are worthless.  This chapter indicates that tongues--together with prophecy and knowledge--shall cease.  This matter will be consider further when discussing the temporariness of  tongues.
                    Chapter 14  (verses 1-12) of  1 Corinthians  shows that tongues were inferior to prophecy.  Prophecy edifies, exhorts, and comforts; tongues do not.  "Their inferiority lies in the fact that no one could understand them."--cf. verse 19 (Ibid.)  Tongues were not to be used in the church without an interpreter--cf. verses 13-20.  Use of  tongues in private prayer was permitted, but even here prayer in one's own language was better for the understanding.  Tongues were a sign to unbelievers (verse 22)  not for the edification of  believers (verse 22).  There must be orderliness, or unbelievers will not be convinced (Verse 23).  "But even here prophecy  is the greater gift leading to faith and worship"--verses 24, 25 (Ibid.). Tongues, as well as, prophecy, must be regulated (verses 26-38).  All things done in the church were primarily for edification.  Even then these things were to be limited to two or three.  Tongues were forbidden unless there is an interpreter.  The implication of  these verses is that the interpreter was someone who did not normally known the language.  Women were not allowed either to prophesy or speak in an unknown language in the church (verses 34, 35).  It should be noted that this prohibition is ignored in most charismatic groups.  Thus, tongues were allowed, but the gift of prophecy was to be desired above the gift of  tongues.
          3) The temporariness of  tongues.  Some people say that tongues are for the present time; it should be evident that this writer does not.
               Some general observations are in order.  Tongues are not essential to the present purpose of  God.  The present phenomena given as proof of  its validity today has two possible sources other than God:  psychological, that is, emotional; and demonical.  The wrongs of  the present day tongues phenomena is not the result of  the belief in tongues; it is the result of  neglect of  Scriptural teaching; it is the result of  the lack of  regulating the gift in accordance with chapter 14; it is the result of  the modern doctrine of  tongues.  This is not to say that God can not enable a person to speak God's truth in a language he never learned, but this would be the exception rather than the rule.  It is very strange that these charismatics must learn the language when they go out to the mission field.
               Tongues are a sign to Israel.  The speaking in tongues started at Pentecost.  There is no evidence that this gift was given to anyone in Old Testament times.  There is no record in the Gospels that Christ spoke in tongues.  Jesus may have spoken Aramaic as well as Hebrew, and possibly Greek.  These were learned languages, not gifts of  the Holy Spirit. The Gospels do not record that the disciples every spoke in tongues prior to Pentecost.  The gift of  tongues began at Pentecost by the sovereign will of  God and could be withdrawn by sovereign will.  As already said, tongues were a sign to the Jews.  It was necessary at the beginning of  the age of  grace to give a positive sign to Israelites that the gospel was of God.  It was predicted in Isaiah 28:11 and so quoted by Paul in 1 Corinthians 14:21, 22. When the fulfillment came, the need of  the sign ceased.
               As previously stated,  some other gifts are temporary.  There are some who claim that these gifts are even for today.  Apparently, however, God purposed to withdraw the sign gifts given to the apostles after there was no longer a need for them.  1 Corinthians 13:8 shows that tongues were to cease.  The context refers to the gift of  tongues. Thus, tongues are revealed as a temporary gift as a sign to the Jews.
     f. Two remaining gifts.  The remaining two temporary gifts are interpretation of  tongues and the gift of  knowledge. The first obviously would cease when tongues were no longer needed and ceased.  The gift of  knowledge had to do with special knowledge received directly from God.  Again with the completion of  the New Testament this special form of revelation was no longer needed (notwithstanding the claim of  some today).  1 Corinthians 13:8 shows that it was to cease. 

3. The filling of  the Spirit.   The filling of  the Holy Spirit was considered earlier to some extent.  Here more detail is examined.   First, its nature will be examined; then, its conditions.  Naturally, the results will be pondered.
     a. Its nature.  In discussing the nature of  the filling of  the Holy Spirit, there are several aspects to be considered.
          1) The importance of  the doctrine.  The filling is the practical aspect of  the work of  the Holy Spirit in the believer. It needs to be distinguished from the baptism of  the Spirit which has been previously pondered.  It must be separated from the indwelling of  the Spirit.  All believers are indwelt by the Spirit; all believers should be filled with the Spirit.  Yet, not all believers are filled with the Spirit.  It is essential to all Christian work.
          2) The main  source of  spiritual experience.   "It is the source of  all vital spiritual experience in the life of  the Christian." (Walvoord, Op. cit., 189; italics are his.)  It is to be distinguished from any experience prior to salvation such as conviction, sorrow or regret for sin, or coming forward to an altar.  It is to be distinguished from salvation and the accompanying work of  the Spirit in the believer.
          3) The variety of  spiritual experience.  The experience of  one believer will differ from that of  another.  Therefore, no particular experience can be cited as evidence of  the filling of  the Holy Spirit.  A person's filling is not necessarily evidence by shouting or loud amens and praises to the Lord, although in some cases it may be.  A person's filling may be evidenced by little or no outward signs.  "There is an obvious difference in the character and quality of  the daily life of Christians" which is clearly set forth in the New Testament. (Op. cit., 190; citing Lewis Sperry Chafer)  Some of  these passages are 1 Corinthians 2:9-3:4; Galatians 5:16; and Colossians 1:10.
          4) The contrast between spirituality and maturity.  The Christian life is a growth.  New born believers can be spiritual, but they are hardly are mature.  Though in this present life, maturity may vary, all believers are promised ultimate perfection.  The purpose of  spiritual gifts is "for the perfecting of  the saints, unto the work of  the ministry, for the edifying of  the body of  Christ; till we all come in the unity of  the faith, and of  the knowledge of  the Son of  God, unto a perfect man, unto the fulness of  Christ." (Ephesians 4:12, 13)
               a) Its relationship.  There is a relationship between spirituality and Christian growth.  Believers are assured of ultimate perfection in heaven.  Spiritual maturity is obtained by the gradual process of  spiritual growth.  Spiritual growth is similar to physical growth.  Both require time; both require development.  As the physical body can be healthy regardless of age, so it is with the spiritual.  A new born again one may be filled with the Spirit whereas an older saint may lack the fulness of  the Spirit.  A person will mature spiritually more rapidly if  he is Spirit-filled.  In similar manner, a person may remain a "babe in Christ" because of  carnality.  Paul deals with this matter in 1 Corinthians 3.  One of  the main causes of problems in a local church is carnality.  Though a novice--one new in the faith--should not be placed in a position of leadership, often it is the older believers who may still be carnal which cause the trouble.
               b) Its variety.  Variety in spiritual experience is largely due to the two elements of  the fulness of  the Spirit and spiritual maturity.  A young believer in proper relation to the Spirit can know the ministries of  the Spirit and show forth the fruit of  the Spirit.  In contrast, an older believer who is carnal may have forgotten the ministries of  the Spirit and thus not demonstrate the fruit of  the Spirit.
          5) The unhindered ministry of  the Holy Spirit.  The unhindered ministry of  the Holy Spirit can be "defined as that ministry which is accomplished in the believer when he is fully yielded to the indwelling Holy Spirit." (Walvoord, Op. cit., 192)
               a) Fourteen references.  The filling of  the Spirit is referred to in the Bible fourteen times.  The main verb for filling occurs eight times, all by Luke:  Luke 1:15; Luke 1:41; Luke 1:67; Acts 2:4; Acts 4:8; Acts 4:31; Acts 9:17; Acts 13:9.  Another form of  the verb is used twice:  once in Acts 13:52 and once in Ephesians 5:18.  The adjective form of  the word occurs four times all by Luke:  Luke 4:1; Acts 6:3; Acts 7:55; and Acts 11:24.
               b) In complete freedom.  All  instances of  this  filling set  forth the work of  the Holy Spirit in an individual in complete freedom.  It is not the case that the individual has more of the Holy Spirit; rather it is that the Holy Spirit is unhindered in having more of  the individual.  Such verses as John 3:30--"He must increase, but I must decrease" and Galatians 2:20--"I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of  the Son of  God, Who loved me, and gave Himself for me" suggest this idea.
                   The instances in Luke's gospel have the same aspect of  the filling as in the Old Testament.  Luke 4:1 speaks of  Christ being filled with the Spirit which has to do with the work of  the Holy Spirit in respect to His human nature rather than in regards to the unity of  the Trinity.
                    In this present dispensation, a person who is yielded to God is filled with the Holy Spirit as long as that person remains yielded to the Spirit.  It has been indicated previously that the experience of  filling was not identical.  The believers were filled on the Day of  Pentecost having prayed together in the upper room.  In Acts 4:8 Peter was filled to speak to the Sanhedrin.  Either he was already filled, or he was filled on the spot, perhaps as the result of  prayer the night before.  The believers were again filled after prayer in Acts 4:31.  Incidentally, there was no speaking in tongues, but rather they spoke the word boldly.  Deacons were to be "full of  the Holy Ghost", which suggests a more or less permanent condition.  Stephen full of  the Spirit saw Christ at God's right hand (Cf. Acts 7:55).  Paul was filled with the Holy Spirit by the laying on of hands by Ananias (Cf. Acts 9:17)  This is a unique situation, Paul needing the assurance that this was God's messenger. Barnabas was declared to be full of  the Holy Spirit--the implication being that this was normal condition of  his life.  Yet this was not permanent.  Paul and Barnabas had a heated argument over John Mark.  All the disciples at Antioch in Pisidia were filled with the Spirit (Cf. Acts 13:52).
          6) The command to be filled.  The command to be filled can be considered in contrast to other ministries of  the Holy Spirit.  All humans are commanded to obey the gospel by believing on the Lord Jesus Christ unto salvation.  This is simple child-like trust in what Jesus did for us on the cross of  Calvary.  Believers are never commanded to be born again, but are born again upon trusting Christ as Savior.  The believer is never commanded to work UP his salvation by any means, though the believer is to work OUT the salvation he already have.  Nowhere are believers commanded to be indwelt by the Spirit, sealed by the Spirit, or baptized by the Spirit.  All these ministries of  the Spirit are the direct result of salvation, not the result of  any spiritual living on the believer's part.
              a) The key verse.  The Scripture passage which is the key verse is Ephesians 5:18--"And be not drunk with wine, wherein is excess; but be filled with the Spirit."  Thus, the believer is not to be full of  spirits, but be filled with the Spirit.  The word BUT is a word of  contrast.  The contrast is between one who is drunk on alcoholic beverages and one who is filled with the Spirit of  God.  A drunkard does not have control of  his body and/or his tongue.  The Spirit-filled person has complete control of  both by the power of  the Holy Spirit.
                    This fact to this writer puts the lie to most of  the tongues movement, for such often lack control of  their bodies as well as their tongues.  It seems also to this writer that it shows that the new so-called "holy laughter" movement is NOT of  the Holy Spirit,  for there is lack of  control there also.
                    The contrast is such that it is wrong to use this passage to justify any uncontrolled motions or speaking.  1 Corinthians 14:33 states, "For God is not the author of  confusion, but of  peace, as in all churches of  the saints."  This writer reminds you that this verse just quoted is in the chapter where Paul deals with the issue of  tongues.  The Spirit- filled person is a controlled person; that control is a conscious one.
               b) Some conclusions may be made from this consideration.  If  believers are commanded to be filled with the Spirit, it is obvious that it is possible to be so filled.  If  believers are commanded to be filled with the Spirit, it is equally obvious that a person can be a Christian--a believer in the Lord Jesus Christ as Savior--without being filled.  Therefore, there are many believers who are not Spirit-filled, and such are called "babes in Christ" and "carnal."  This writer submits to you that the number one problem in our churches today is that most believers, even among the leadership, are NOT Spirit-filled.  Last, but not least, God expects believers to be filled with the Spirit.  Believers can be filled, for the filling is only for those who have believed.  They need to be filled in order to do God's work properly; they must be filled also to produce effectively the fruit of  the Spirit as set forth in Galatians 5:22, 23.
          7) The filling is a repeated experience.   The tense of  the verb in Ephesians 5:18  shows that the filling is repeated.   It is a present imperative; it shows a durative idea.  It can be rendered "keep being filled."  It is in contrast to the other verb tenses.  The word baptize in 1 Corinthians 12:13 is a Greek tense indicating an once-for-all act.  A similar contrast exists between being filled and being sealed.
               a) The filling should be continuous.  It  would be if  one is continuously yielded to God.  It is repeated rather than continuous because believers do not keep on being yielded to God.  The various texts in the Book of Acts show that it is a repeated experience.  The church was filled on the Day of  Pentecost--Acts 2:4; Peter was filled with the Spirit as he spoke to the Sanhedrin--Acts 4:8; The church in turn was filled with the Holy Spirit after praying--Acts 4:11; Stephen was chosen as a deacon because he was full of  the Holy Spirit, and just before being martyred, he was filled with the Spirit--Acts 6:3; Acts 7:55.  Paul and Barnabas were filled by the Holy Spirit several times: Acts 9:17; Acts 11:24; Acts 13:9, 52.
             b) Several conclusions can be drawn from this discussion.  The evidence shows that the filling of  the Spirit is experiential in nature.  It accounts for the wide variety of  spiritual experience.  It is the result of  a believer being completely yielded to the Holy Spirit.  A believer is responsible to be filled with the Spirit.  Though it is possible for a believer to be continuously filled with the Spirit, all too often believers are not.  "The filling of  the Holy Spirit [being a repeated experience] in every respect stands in sharp contrast to the ministries of  regeneration, indwelling, sealing, and baptism, which are accomplished once and for all at the time of  salvation." (Walvoord, Op. cit., 195)
     b. Its conditions.  In discussing the salient Scriptures are presented with the explanation thereof.
         1) The quenching of  the Spirit.  The quenching of  the Spirit is a picture of  the damping of  the work of  the Spirit in the life of  the believer.  It in no way implies a departure of  the Spirit from the believer.  The Scriptural passage is 1 Thessalonians 5:19--"Quench not the Spirit."
               a) Term unexplained.  The term is not explained anywhere in Scripture.   It is used in Scripture in the physical sense in Matthew 12:20--"A bruised reed shall he not break, and a smoking flax shall he not quench, till he send forth judgment unto victory."   Hebrews 11:33, 34 speaks of those "who through faith  .  .  .  quenched the violence of  fire, . . . " Some many try to allegorize this, but the reference here is clearly physical in nature; it may very well be referring to the three Hebrew children in the fiery  furnace.  Ephesians 6:16 tells of the "shield of  faith" with which believers are "able to quench all the fiery darts of  the wicked."  It is obvious that the fiery darts are not physical ones.  Therefore, the quenching here is not physical.
                    The spiritual quenching is obviously based, however, upon the physical picture of  putting out fiery darts.  The analogy is very apt here:  Physical fiery darts are best put out by something wet, that is, water (or shields wet with water); spiritual fiery darts are also best put out by water--the water of  the Word of  God, as one exercises faith--here depicted by a shield.  It is used as a metaphor in 1 Thessalonians 5:19.  It means to suppress or to stifle.  It is not possible to put out the Holy Spirit in any absolute sense.  His constant indwelling is assured to every true, born-again believer.  Therefore, the idea here is the resisting or actively opposing His will.  "Quenching the Spirit may be simply defined as being unyielded to Him or saying, 'No.'" (Walvoord, Op. cit., 197)
               b) Satan's sin.  Observe what Satan's sin had to do with quenching the Spirit.   In Isaiah 14:13, 14 one reads, "For thou hast said in thine heart, 'I will ascend into heaven, I will exalt my throne above the stars of  God; I will sit also upon the mount of  the congregation in the sides of  the north; I will ascend above the heights of  the clouds; I will be like the most High."  Satan's sin clearly shows the opposition to God's will in Satan's heart.  Thus, he fought against the Holy Spirit.
               c) Initial surrender.  There is an initial surrender of  the believer to the will of  God.  This is  not the believing unto salvation.  Every believer sooner or later (if  he really wants God's best) faces the fact that he can not serve two masters, that is, the Lord and Satan (Cf. Matthew 6:24).  There must be, sometime after being saved that a believer--although there may have been an acknowledgement of  His Lordship--must face the Lordship of  Christ in his daily experience.  Romans 6:13 suggests this matter.  Romans 12:1, 2 plainly states, "I beseech you therefore, brethren, by the mercies of  God that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world [separation], but be ye transformed by the renewing of  your mind, that ye may prove what is that good, and acceptable, and perfect, will of  God."  "Thus, the original act of  surrender is a surrender of  our wills to God's will."(Op. cit., 198)  This is not a second work of  grace, but a definite act on the part of  the believer.
               d) Continuous yieldedness.  After this initial surrender, there is the continued yieldedness.  The initial act of surrender is a submission to God's will before it is known.  The continuous yielding is the day by day submission to God's will when it is known.  It is precisely her that the quenching of  the Spirit is involved.
                    The word "quench" is a present imperative which conveys two main concepts:  do not quench in  the sense of don't even begin; and do not quench in the sense of  stop quenching.  The first idea of  this command is that the believer has not gone so far as to quench the Spirit; the second idea conveys the thought that the believer had already begun quenching the Spirit and is commanded to stop it.  In either case it is an exhortation to maintain the original surrender of  the will to God.  It is not so much as a reconsecration, as it is a rededication to one's original surrender.
                    There are  several aspects of  the continuous yieldedness.  In regards to the Word of  God, God reveals His truth through His Word, not by any other means.  As a believer becomes aware of  that truth and its application to his life, the issue of  yielding becomes paramount.  A refusal to submit to the Word of  God is to quench the Spirit.  One must be cognizant of  the fact that awareness and understanding may not be the same.  Generally speaking a simple awareness and not submitting is not to quench the Spirit.  As one understands the truth and then refuses to submit, the quenching takes place.
                    In regards to guidance, if  a believer will not submit to the Word of  God, he will be unable to be guided by the Spirit.  The Word of  God gives the principles; but the Holy Spirit will apply those principles to the daily needs of guidance.  For an example, the Word of  God nowhere tells the believer, "Thou shalt not smoke."  It does say, however, that believers' bodies are the temple of  the Holy Spirit.  Therefore, because smoking harms the body, it defiles the temple of  the Holy Spirit; it should then be avoided.  The same can be said of  overeating as well as any number of  other things. Refusal to obey clear guidance of  the Holy Spirit is, therefore, a quenching of  the Spirit.  The Lord may hinder a believer from a course of  action.  The Holy Spirit forbade Paul who tried to go to Bithynia from entering (Acts 16:7).  He was then directed by a vision to go to Macedonia.  A person must ascertain whether hindrance is of  God or whether it is man-made. This writer knows a man who repeatedly sought to get a pulpit ministry after leaving a ministry due to the people not really wanting to hear God's Word preached; he often wondered if  a certain minister was actually hindering him.  The Lord then opened another field of  service to him.  One writer stated,  "It is essential to effective service and wise action to follow implicitly and trustingly the ordered steps indicated by divine guidance.  The fullness of  blessing awaits only in the divinely appointed path." (Op. cit., 199)  This may mean playing second fiddle, so to speak.  It may mean being under a pastor when you rather be the pastor.  It may mean digging ditches or even cleaning toilets.  Remember that Romans 8:28 continues to be true regardless of  outward circumstances.  God may, through a lowly path, be preparing a believer for a service of  which the believer may never have dreamed .   God's appointments are never disappointments.
                    In regard to circumstances, God's providence is a key element in our being yielded to His will.  He may allow things that are contrary to our natural hearts' desires.  Paul's "thorn in the flesh" was of  this nature.  If  you live without quenching the Spirit, you will know the sweet peace of  a surrendered life.  "It may often be observed that the suffering saint evinces a sweetness of  testimony and fulness of  the Spirit which is unknown to others." (Ibid.)  The moment-by- moment experience of  the believer who lives without quenching the Spirit is threefold:  there is a submission to the clear teachings of  God's holy Word; there is obedience to the guidance of  the Holy Spirit; and there is a "by faith" acceptance of  God's providential acts.
                    As is always the case, Jesus Christ is the example in all aspects of  faith.  The key Scriptural passage is Philippians 2:5-11.  It reveals His glory; it shows His victory, but it clearly demonstrates His submission to the will of  God. His submission is demonstrated in that He was willing to be what God chose--a servant; He was will to go where God chose--into a world of  sinners who would reject Him; He was willing to do what God chose--the death of  the cross.  The Garden of  Gethsemane experience made clear His commitment--"Not My will, but Thine be done."  The believer's submission needs to be equally deep (not that one may fully obtain it); it is absolutely necessary to be yielded to the Holy Spirit to have the fulness of  the Spirit.
          2) The grieving of  the Spirit.  In discussing the grieving of  the Spirit, it is necessary to consider the definition.
               a) First, the Spirit is holy; this is clear from His name, Holy Spirit, and from His being a member of  the Trinity, for God is holy.
               b) Second, the Spirit is a person; this is clear from the personal pronoun being used of  Him; and it is clear from His being a member of  the Trinity--the Father is a person; the Son, Jesus Christ, is a person; for the Trinity to be a real tri-unity, the Spirit must be a person.  Only a person can be grieved.  Grief has to do with the emotional nature of  God.
               c) Third, the Holy Spirit indwells the believer which is clearly seen in Scripture.  Such a Holy Person can't stand the presence of sin.  Therefore, He is grieved by its presence.
               d) Fourth, it is thus evident that sin is the one and only cause of  grief for the Holy Spirit.  The key verse is Ephesians 4:30.  Even a casual reading of  the context reveals that sins of  various kinds are under discussion (Cf. verses 25-20, 31).  Various sins in the life of  a believer causes grief to the Holy Spirit.  The sins would include those mentioned in the context, but are not necessarily confined to them.  James 4:17 declares, "Therefore to him that knoweth to do good, and doeth it not, to him it is sin."
               e) There are three factors concerning the grieving of  the Spirit.
                    First, it is characteristic of  an unyielded believer.  There may have been the quenching of  the Spirit, that is, by refusing to follow His leading.  It is NOT--this writer repeats, is NOT--a question of  one's salvation.  It is rather a  persistent resisting of  God's will in one's life.  Consequently, the Holy Spirit can not direct and/or bless a believer's efforts because His ministry is denied or ignored.
                    Second, it can be determined in a believer's experience.  There is loss of  fellowship with God; there is a loss of  or at least a lessening of  the fruit of  the Spirit (Cf. Galatians 5:22, 23); some of  the spiritual darkness one experienced while unsaved descends on them causing such a one to doubt his salvation; and such a person may actually live outwardly like an unsaved person.
                    Finally, a believer may be mistaken about their experience.  One's physical condition may affect the spiritual experience: if  very tired or hungry, it can make one feel that he has grieved the Spirit where no sin is actually involved; if one is sick, particularly with a debilitating or terminal illness, it can make a person think they have grieved the Spirit. Another aspect is confined to known sin in the life of  a believer.  It is definite sins not the sin nature that is in view.  It is known sins not sins of  omission of  which he may be totally unaware that grieves the Spirit.  When the Holy Spirit makes known to one's heart and mind of  a particular sin, if  one continues in it, the Holy Spirit is grieved.  The sense of  lost fellowship should cause a believer to seek the Lord in prayer and the study of  His Word.
               f) The remedy should be clear.  The grieving  of  the Holy Spirit  has been neglected  by many preachers and theologians.  This writer--a believer for over 50 years--can not recall a single sermon on this verse.  As usual, the Bible is the best source for this and every problem.  Besides telling one of  the Person of  the Holy Spirit and His work, it correctly instructs to the possibility of  grieving the Holy Spirit.
                    The remedy is declared in the simple word, confess.  The verse, Ephesians 4:30, does not in itself give the remedy.  This verse simply diagnoses the problem.  The context, however, suggests the remedy--see verse 32.  Believers are to forgive one another as they for the sake of  Christ have been forgiven by God.  Being forgiven is the result of realizing that one has sinned and has confess it to God.  1 John 1:9 makes this abundantly clear--note that the context has to do with fellowship with God.  The issue set forth here is the maintaining of  fellowship with God; it is not to be confused with justification or the guilt of  sin.  The believer's sonship is not affected by sin, but one's family relationship may cease to be happy and undisturbed.  Complete assurance is a result of  this confession; and is solely based on the finished work of Jesus Christ on the cross of  Calvary when He shed His precious blood.  He, Jesus, pleads the believer's case before the Father (Cf. 1 John 2:1, 2).  Furthermore, when a person confesses, he is cleansed from ALL unrighteousness.  Confession shows one's sole dependence upon God and what He did for the believer through His Son, Jesus Christ; and this confession is solely a human act.  Sin unconfessed is like a broken connection in an electrical circuit.  It is not the generator's or battery's fault if  you get no electricity.  Likewise, God is not to blame if  the fellowship with Him has been broken.  There may be agonizing over one's sin; there may be long heart searching; but it is the confession of  the sin that restores the fellowship.
               g) There is a necessary warning.  The warning is against continuing in sin.  Human suffering is basically due to the original sin of  Adam.  Salvation does not, contrary to what some set forth, remove all causes of  suffering.  If  a believer suffers, it may be due to some particular sin or sins in his life.  If  a believer suffers, it may be just due to the original sin of Adam and not due to a particular sin in his life.  The Book of  Job deals with this very problem.  John 9:3 shows that individual sin--whether of  the individual or his parents--doe not always cause suffering.
                    The chastening hand of  the Lord is a form of  warning.  Hebrews 12:5, 6 states, "And ye have forgotten the exhortation which speaketh unto you as unto children, 'My son, despise not thou the chastening of  the Lord, nor faint when thou are rebuked of  Him; for whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.'"  Paul is quoting Proverbs 3:11, 12.  There are two aspects of  discipline here.  First, there is the chastening which can take varying degrees of  suffering; then, there is the scourging which is the most severe form of  discipline.  Whether a believer is being chastened or whether he is being scourged can only be determined by the believer himself.  This chastening and/or scourging is not self-imposed as performed by some.  It must be reiterated that neither may be the case, but rather the suffering is for the glory of  God.  This writer recalls the case of  the music director of  the Back to the Bible broadcast when Theodore Epp was still director.  This person had produced much great music and led the various singing groups for the broadcast.  Quite suddenly he developed a crippling arthritis which made him bedridden.  He could barely hold a microphone for dictation.  While in this condition which was not due to any sin he or anyone else could think of, he composed the greatest music of  his entire life time to the glory of  God.  Also could be mentioned Fanny Crosby who due to an accident was blinded shortly after birth, and yet she produced many great hymn verses.  Herein is a partial answer to those who say, "If  I believed in eternal security, I could go out and sin all I pleased."  Not so, because God's chastening hand would be upon that believer.
                    Much chastening can be avoided.  1 Corinthians 11:31, 32 states, "For if  we would judge ourselves, we should not be judged.  But when we are judged, we are chastened of  the Lord, that we should not be condemned with the world."  These verses give a clear Divine warning.  The believer has time to judge himself; if  he does so and confesses the sin, he is not judged; if  he does not judge himself, he is then chastened.  The believer is thus warned not to trifle with sin.  If God is forced to chastise the believer there is loss to that believer:  loss of  fellowship, loss of  current blessings; and loss of rewards at the judgment seat of  Christ.  If  God is forced to chastise the believer, there is also the heartache and trial of  the chastisement.
          3) The walk in the Spirit.  Thus far the negative conditions of  the filling of  the Spirit have been presented.  The positive conditions are now considered.
               a) The Definition.  First to be pondered is the definition.  The Scriptural basis is Galatians 5:16, "This I say then, 'Walk in the Spirit, and ye shall not fulfil the lust of  the flesh."  The statement is clear; the believer is commanded to walk in the power of  and by the Person of  the Holy Spirit.  Remember, the Holy Spirit indwells you; that is, He has taken up His residence in your body.  He will direct you if  you will let Him.  The word walk is a present tense conveying the idea of continuing to walk or keep on walking.
               b) The Standard.  The second matter to be examined is the standard.  There are  two aspects to this standard.  The first is the believer's position.  When a person is saved, he is immediately perfect in Christ.  When a person is saved, he is immediately indwelt by the Holy Spirit to work out that perfection in the believer's life.  You may say that you do not feel perfect; it does not depend on your feelings.  Nevertheless, that is your position IN Christ (Cf. Ephesians 2:6).
                    Unfortunately, the believer's state is quite different from their position.  Though a person's position is one of being kings and priest, the believer often live as a beggar.  One's state should conform to one's position in Christ Jesus.  It is here that the standard set forth in the Acts and the epistles, and to some extent in the Gospels, comes into play.  This standard has to do with one's sanctification--making a person's state conformable to one's position.  Incidentally, this is what predestination is about (Cf. Romans 8:28, 29).  Some examples of  the standard are:  the command to love one another (Cf. John 13:34, 15:12, and 1 John 4:7); the command to bring every thought into "the obedience of  Christ." (2 Corinthians 10:5); the command to be longsuffering and to follow what is good (1 Thessalonians 5:14, 15); the command to "rejoice always", to "pray without ceasing", and to "give thanks" for everything (1 Thessalonians 5:16-18).  These are just a few of the standards for the believer's life.  It should be obvious that such a walk needs the empowering work of  the Holy Spirit.  The believer is to "work out" one's "salvation with fear and trembling" (Philippians 2:12); but the next verse declares that "it is God which worketh in you both to will and to do of  His good pleasure."  This is the work of  the Holy Spirit in the life of  the believer.
               c) The Hindrances.  That there are hindrances to the believer's walk in the Spirit is obvious to anyone who has tried to live a Christian life; those hindrances are three in number.
                    (1) There is first the hindrance of  the world.  Christ prayed that believers would be kept from the evil of  the world (Cf. John 17:15).  They are in this world, but are not of  this world.  Spiritually, believers are sited "in the heavenlies" (Ephesians 2:6).  Too often worldliness is pictured as doing this thing or that (or to be spiritual, it is pictured as not do this or that.).  Worldliness is being friends with the world (Note:  it is being with the world not to the world).  This friendship is spiritual adultery and makes one an enemy of  God (Cf. James 4:4).  Love of  the world system and love for the Father are incompatible (1 John 2:15).  Joining the world and being conformed to it is what is wrong (Cf. Psalm 1:1, 2; Romans 12:2; 2 Corinthians 6:14 among other verses).  In essence whatever takes first place in your heart before the Lord is worldliness. For example, this writer likes good music; but if  that takes precedence over his devotion to Christ, it is worldliness. Other such things could be presented as worldly.
                    (2) The second hindrance to the believer's walk is Satan.   One's spiritual warfare is not against people,  but against Satan (Ephesians 6:12).  He is a roaring lion; he paces back and forth in the earth (Job 1:7; 2:2).  What for? to hinder the unsaved?  Grant that he blinds their eyes to the truth of  the gospel, but he seeking out what believers are doing or not doing (Cf. his accusation against Job before God).  He is seeking to devour believers (1 Peter 5:8).  He tries to trip up believers by appearing as an angel of  light (2 Corinthians 11:14).  This is why it is needful to understand the Word of God.  He is a liar and murderer (John 8:44).  He is as powerful as an archangel (Jude 9).  It is therefore obvious that the only way for a believer to overcome Satan is in the power of  the Holy Spirit.  Rebuking him in prayer is not Scriptural.  We are to resist the devil, not rebuke him.  By God's grace in the power of  the Holy Spirit we can resist him.
                    (3) The third hindrance to the walk of  the believer is the flesh.  By the word flesh is meant the sin nature, not the outward covering of  the body.  Another term used is "the old man." Some of  the Scriptures involved are:  regarding the sin nature--Romans 5:2, 1 John 1:8; concerning the Adamic nature of  the flesh--Romans 13:14, 1 Corinthians 5:5, 2 Corinthians 7:1, 2 Corinthians 10:2-3, Galatians 5:16-24, Galatians 6:8, Ephesians 2:3, and numerous others; as to the old man--Romans 6:6, Ephesians 4:22, Colossians 3:9-10.  "A clear understanding of  this doctrine [of  the sin nature] is essential to realizing the need for walking by the Spirit." (Walvoord, Op. cit., 207)  A misunderstanding of  the sin nature is the origin of  most of  the errors in the holiness movement as well as the errors of  eradication and perfectionism.
               d) The Errors.  As just suggested there are errors concerning the walk of  the believer in the Spirit.  The chief error is that of  perfectionism.  Though there are numerous variations, they fall into basically three classes.  Some limit the idea to willful sin; others limit it know sin excluding sins of  ignorance --according to some these are not sins while others argue they cannot be included in the area of  perfectionism; the third notion is that the sin nature has been eradicated.
                    (1) Scripture will not sustain perfectionism as these people teach,  let alone the eradication of  the sin nature. In the Old Testament the word perfect is the translation of  several Hebrew words.  The context shows the persons involved were not sinless (Genesis 6:9; 1 Kings 15:14; 2 Kings 20:3; 1 Chronicles 12:38; Job 1:1, 8; Psalm 37:37; Psalm 101:2, 6 and many others).  In the New Testament the word perfect is the translation of 13 words.  They reduce to five roots of which only two have bearing on perfectionism.  The verb kartartizo means completeness (2 Corinthians 13:9, 11; Ephesians 4:12; 1 Thessalonians 3:10; 2 Timothy 3:17 and others).  The verb teleioo means "bring to an end or goal" (1 Corinthians 2:6; Ephesians 4:13; Philippians 3:15; Colossians 3:14; Colossians 4:12; Hebrews 6:1; Hebrews 7:11; Hebrews 10:14).
                         (a) There are three true aspects of  perfectionism.  These are, first of  all, positional perfection.  In Hebrews 10:14 the verb is a perfect indicative setting forth the act as completed once and for all in the past with the results continuing into the present.  Thus, believers are perfect IN Christ--His perfection is the believers.  One's actual state--quality--is not referred to here.  All believers partake of  this perfection.  Relative, or progressive, perfection is where all believers are at this time.  Philippians 3:15 states, "Let us therefore, as many as are perfect, be thus minded."  This verse obviously does not refer to sinless perfection as can seen from the context (Cf.. v. 12).  It refers to spiritual maturity (Cf. 2 Corinthians 7:1; Colossians 4:12; James 1:4; Hebrews 13:21; 1 John 4:17, 18).  It is also progressive as evidenced by use of the present tense in some passages (2 Corinthians 7:1; Galatians 3:3; Ephesians 4:12).  These passages obviously indicate a present, on-going perfecting.  One must twist these verses to find eradication or sinless perfection.  The third aspect of  true perfection is final perfection.  This has to do with the perfection that will be believers when they get to heaven.  Then one's state will completely correspond to one's position.  Philippians 3:12, 13 makes it clear that Paul had not yet gotten that perfection.  Equally clear is that it is obtained at the resurrection.
                        (b) The doctrine of  sanctification is an integral part of  the believer's walk in the Spirit.  The "doctrine of sanctification, which, if  understood properly, gives much light upon the holiness of  our calling." (Walvoord, Op. cit., 210)
                              The word sanctify also includes the terms:  "sanctification", "holiness", and "saint."  All of  these are derived from one Greek word which means to "render or declare sacred or holy, consecrate." (Joseph Henry Thayer, A Greek-English Lexicon of  the New Testament.  New York:  American )
                              The doctrine has its background in the Old Testament offerings.  There is the use of  the term in connection with other than believers with which there is no concern in this study, such as gold, unsaved wife or husband, foods, even the Lord Jesus Christ.
                              In the New Testament,  as is the case  of  true  perfectionism,  this doctrine  has  three  main  divisions. There is positional sanctification which is the most common reference.  It is the sanctification that is wrought in every believer the moment he receives the Lord Jesus Christ as Saviour. The word saint occurs at least 65 times and under this division.  Some other important references are Acts 20:32; Acts 26:18; Romans 15:16; 1 Corinthians 1:2, 30; 1 Corinthians 6:11; 2 Thessalonians 2:13; Hebrews 2:11; Hebrews 10:10, 14; Hebrews 13:12; 1 Peter 1:2; and Jude 1.  It should be noted that 1 Corinthians 1:2 calls the believers saints (the words "to be" are not in the original), but they were anything but saintly.  The second aspect of   sanctification is progressive sanctification (sometimes called experiential or experimental sanctification).  Some of  the Scriptures involved include our Lord's prayer for believers (John 17:17); Ephesians 5:26 which is not a reference to water baptism, but a reference to the power of  the Word to sanctify; Hebrews 9:13, 14 where the blood of  Christ is set forth as the agent of  cleansing; 1 Thessalonians 4:3, 4 which shows the need for experiential sanctification; and 2 Peter 3:18 which is an exhortation to spiritual grown.  Three relationships are involved in experiential sanctification:  there is the believer's yieldedness to God; there is the believer's deliverance from sin's power by the Holy Spirit's power; and there is the believer's growth in grace.  The third aspect of  the doctrine of  sanctification is perfect sanctification or ultimate sanctification.  Positional sanctification guarantees perfect sanctification in the future life of the saint.  Progressive sanctification has the goal of  perfect sanctification.  The word sanctification is used primarily in connection with progressive sanctification.  Perfect or ultimate sanctification is a derived term.  It is based upon Scripture which sets forth the obtaining of  the end result of  progressive sanctification.  Romans 8:29 shows that believers are yet to conformed to the image of  the Savior.  Ephesians 5:27 shows that present sanctification is to result in the future sanctification.  Hebrews 12:14 sets forth the holiness that one will have when he see the Lord.  1 John 3:2 states that perfection is still future when believers are with Him.  All of  these Scriptures indicate that perfect sanctification is reserved to believers only in the future life.
                    Seven arguments prove that eradication is not Biblical.  First, there is the warning against eradicationism in 1 John 1:8--"If we say that we have no sin [not sins], we deceive ourselves, and the truth is not in us."  Secondly, the Holy Spirit is one's deliverer, not oneself.  This is the reason for His presence, purpose, and power; eradicationism leaves little room for His Person and work.  Thirdly, the Holy Spirit delivers by conflict (Romans 7:15-24; Romans 8:2; Galatians 5:17; and James 4:5).  Keep in mind that one does nothing apart from the Lord--cf. John 15:5.  God does not, in the fourth place, DOES NOT, erase the flesh or old man.  This is the whole argument of  Romans 6.  It is a case of  reckoning, yielding, not permitting, putting off, mortifying (putting to death), and abiding.  There are other passages that also teach this truth.  Furthermore, it is a false interpretation of  Scripture regarding one's union, or identification, with Christ.  The Scripture clearly teaches that this union is positional, not experiential.  The Scriptural teaching is this union, or identification, is true of  every believer, not the few who supposedly have reached the ultimate in holiness.  Sixthly, eradication has also a false concept of  the flesh.  It refers to the human being--body, soul, and spirit (Cf. Romans 7:18).  The flesh in particular refers to the old nature in its totality.  Lastly, eradication emphasizes human experience over Divine revelation.
                 Another idea that is prevalent in some areas is the notion of  dying to self.  This concept holds that by the act of one's will, a believer can completely die to self.  This idea is held by many who are not eradicationists.  Often a study of  the Greek clears up the matter.  Examination of  the passages used will show that the dying is in the past, that is, the believer was IN Christ, thus dying with Christ on the cross.  In other words, when He died, believers died with Him (Cf. Romans 6:6).  In Galatians 2:20 the verb is in the perfect tense indicating an act accomplished in the past with abiding results into the present.  Thus, one's present victory is made possible by one's death with Christ on the cross.  All a person does is to realize his death with Christ, count it so in one's life, and then yield himself to the Lord (Romans 6:11, 12).  In the final analysis, Jesus Christ did not only take care of the guilt of  sin, He delivers believers from the power of  sin, and He is coming back to deliver them from the very presence of  sin.
                   Another aspect of  the doctrine of  sanctification is the inability of  the flesh.  This writer repeats the fact that the flesh here is not the outward skin and the associated cells under the skin.  Rather, it is the old nature or the "old man." The statements set forth so far on the matters of perfection, sanctification, eradication, and death to self clearly show the weakness of  the flesh.  A proper understanding of  the sin nature reveals the flesh's weakness.  Furthermore, the power of Satan and his forces shows the inability of  the flesh to deal with him.  The world's influence sets forth the powerlessness of the flesh.
                    Finally, the appropriation of  the Holy Spirit's power is necessary to the believer's sanctification.  The obtaining of  the power of  the Holy Spirit is the secret to victory in the life of  the believer.  There are several steps to victory.  First, a believer needs to know his enemy; thus a study of  Satan is important.   Knowing one's spiritual power in the Holy Spirit is another important step.  A submitting to the searchlight of  God's Word is necessary.  Equally important is the waiting on the Lord in prayer.  This is not a tarrying to receive the power of  God, but rather it is a submissive attitude of  willingness to do God's will.  Another step to victory is the activity of  walking in the Spirit.  This is not a defensive action against the enemy, but rather it is a position of being active in God's will and resting in God's sufficiency.  It is, therefore, a yielding to the guidance of  the Spirit (Cf. Philippians 2:13).
     c. Its results.  The results of  the filling of the Holy Spirit are important for several reasons.
          1) General remarks.  All aspects of  the Christian life are affected by the filling of  the Holy Spirit.  A Spirit-filled life will obviously evidence a distinctive quality.  The Scriptures show that the filling of  the Spirit qualifies God's entire present program including sanctification, spiritual experience, and service.
          2)  The  seven  results.  There are seven results of  being filled by the Holy Spirit.
               The first result is progressive or present sanctification.  It involves a definite change in one's character (Cf. 2 Corinthians 5:17).  The change is the result of  being controlled by the Holy Spirit. This writer needs to remind you that the sin nature is still present; that sin nature, however, has been reckoned--counted--as dead.  That change is also the result of being empowered by Him to do God's will.  Notice that it is not by any self effort.  The new nature is alive unto God in and by the power of  the Holy Spirit.  The present sanctification is manifested in the production of  the fruit of  the Spirit.  This fruit is the direct result of  being filled by and with the Holy Spirit.  Galatians 5:22, 23 sets forth this nine-fold fruit.  C. I. Scofield's comment is very instructive and interesting here:

Christian character is not mere moral or legal correctness, but the possession and manifestation of  nine graces:
love, joy, peace--character as an inward state; longsuffering, gentleness, goodness--character in expression
toward man; faith, meekness,  temperance [or  self  control]--character  in  expression  toward God.  Taken
together they present a moral portrait of  Christ, and may be taken as the apostle's explanation of  Gal. ii. 20,  
"Not I, but Christ," and as a definition of  "fruit" in John xv. 1-8.  This character is possible because of  the
believer's vital union to Christ (John xv. 5; 1 Cor. xii. 12, 13), and is wholly the fruit of  the Spirit in those
believers who are yielded to Him (Gal. v. 22, 23). (Scofield Reference Bible, 1247)

                    This  fruit of  the Spirit is also the result of the union,  or identification, with Christ.  Dr. Scofield pointed out this fact about this character.  Likewise, it is dependent upon one's yieldedness to the Holy Spirit.  Please note the triple trios here, setting forth once again the triune nature of  God as well as the believer's tri-unity.  Some have suggest that the primary fruit of  the Spirit is love from which the other eight flow.  "The all-important fact is that true Christian character cannot be produced apart from the work of  the Holy Spirit." (Walvoord, Op. cit., 220)  This writer would again emphasis that the fruit of  the Spirit is solely His work; it is the work of  the Spirit, not the believer's work.  One's part is the proper adjustment to the Holy Spirit.
               The second result of  the filling of  the Spirit is His teaching work.  Teaching is characteristic of  the work of  the Holy Spirit.  This was predicted by Christ in John 16:12-15.
                    The first fulfillment was in the apostles.  It extends to all believers in the illuminating work of  the Spirit.  As to the disciples, He inspired them to write the New Testament (See inspiration).  The Holy Spirit now illumines the believer to understand the Word of  God (See illumination).  The individual believer can understand the Bible apart from any human person; the individual believer can understand the Bible regardless of  any formal education (This is not to knock formal education; a pastor or teacher should have formal education).  God generally works, however, through godly men chosen by Him to minister His Word.  Such are pastors, and such are godly teachers whether they are pastors or not.  Spirit-filled believers can understand the deep things of  God (1 Corinthians 2:9-3:2).  This passage shows the natural man (the unsaved) cannot in any way comprehend spiritual truth.  The passage further reveals that the carnal man (a believer who is not spirit-filled and living after the flesh) cannot understand anything but the very basic truths.  This passage explicitly declares that only a believer who is filled with the Holy Spirit can fully know God's truth.
                    The teaching work of  the Holy Spirit also extends to warnings regarding error.  1 John 2:27 states, "But the anointing which ye have received of  Him abideth in you, and ye need not that any many teach you; but as the same Anointing teacheth you all things, and is truth, and is no lie, and even as It taught you, you shall abide in Him."  In 1 John 4:2, he sets forth the work of  the Spirit in warning believers of  error.  Again, this writer emphasizes the importance of  being filled with the Spirit.
               Another result of  the being Spirit-filled is guidance.  This result is closely related to teaching.  It is the "most important element in Christian experience, and it is essential to a life in the will of  God." (Walvoord, Op. cit., 221)  It requires surrendering to God (Romans 12:1, 2)  This surrender is well illustrated by the servant of  Abraham as set forth in Genesis 24:27.  It is evidence of  genuine salvation (Romans 8:14)  It also provides liberty from impersonal and arbitrary law requirements (Galatians 5:18).
               A fourth result is that of  assurance.  This is one of  the great results of  being spirit-filled.  Assurance is not essential to genuine salvation; it is the privilege, however, of  every child of  God. It is dependent upon the proper understanding of  the Word of  God as revealed by the Holy Spirit.  Romans 8:16 specifically sets forth this result of  the Spirit's work.  It is the Holy Spirit Who bears witness to the believer's spirit that he is a child of  God.  This writer spoke earlier of a Bible study group with which this writer became involved early in his Christian life.  Though basically Biblical, it had some grievous errors, particularly in the area of  the work of  the Holy Spirit.  For all practical purposes, this writer was told that he did not have the Holy Spirit.  If  this were the case, he was not a child of  God.  Nevertheless, he had the witness of  the Holy Spirit in his heart, so he knew that he was a child of  God.  Other passages set forth this same truth such as Galatians 4:6; 1 John 3:24; and 1 John 4:13.  Carnality in the life of  a believer often causes one to doubt his salvation.
               Still another result is that of  worship.  It is not services in a place of  worship whether ritual or other common features of  public worship.  Services in a place of  worship can be true worship, but often it is not.  Scriptural "worship is the adoration of  God by those who know Him." (Op. cit., 222)  Ephesians 5:18-20 speaks on this matter.  Verse 18 records being filled with the Holy Spirit; verse 19 speaks of  the worship of  praise; and verse 20 tells us about the worship of  thanksgiving.  Thus, true worship is really only possible by those who are filled by the Holy Spirit.  All other worship is sham, or at best, carnal.  It might be added that true worship may or may not result in outward actions.  Just because someone shouts does not mean that person is truly worshipping; likewise, just because a person sits, or stands, quietly does not mean that person is not truly worshipping.  In other words, true worship does not of  necessity result in any visible manifestation.  It may, but it does not have to be so.
               A sixth result of  being spirit-filled is the matter of  prayer.  The prayer life of  any believer is inseparable from his spiritual life.  Essential to true prayer is the guidance of  the Holy Spirit.  It is clearly related to present, or progressive, sanctification.  It is closely related to worship in that praise and thanksgiving are vital aspects of  prayer.  It is related almost to every aspect of  one's spiritual life.  Vital to prayer is the intercessory work of  the Holy Spirit set forth in Romans 8:26. This intercession is necessary because of  a person's inability in prayer.  His work in the believer's prayer life is two-fold:  it is a revealing of one's own prayer needs, and it is a guiding of  the prayers to make request for needs which are beyond human wisdom.
               The last result of  being spirit-filled is that of  service.  The filling of  the Holy Spirit is absolutely essential to service for the Lord.  In John 7:38, 39 there is the figure of  the "rivers of  living water."  This figure speaks of  a continuous source within the believer; this figure also suggests an unhindered source of  power.  This passage shows that the source of that power is the presence of  the Holy Spirit.  These verses also states that this Holy Spirit is received.
                    This result is interrelated with other results:  progressive sanctification; knowledge of  the Word of  God; one's guidance; assurance; worship; and prayer life.  All of  the results are facets of  one gem.  They all "form a holy life in the will of  God." (Op. cit., 224)  These results are a far cry from any human philosophy such as self-development, self-achievement, or works of  any kind.  These results are solely the work of  the indwelling Holy Spirit.
     This writer has endeavored in this section of  this web page to present the work of  the Holy Spirit in the believer.  Even so he has scarcely scratched the surface of  the subject.

     THE WORK OF  THE HOLY SPIRIT IN THE FUTURE

     The  final work of  the Holy Spirit which is often neglected is that of  His work in the future.

1. The Holy Spirit's work in the tribulation.  After the church is removed, the great tribulation begins.  The Holy Spirit still has work in that period of  time.
     a. His work neglected.  As already indicated the work of  the Holy Spirit in the future is largely neglected; this is no less true of  His work during the tribulation.  Very little if  any attention has been given in the works of  theology or even the works on the Holy Spirit.
          1) The factors in this defect.  The factors in this defect is largely due to misunderstanding future events.  There are generally three basic divisions of  the treatment of  future things.  These are postmillennialism, amillennialism, and premillennialism.
               The fault in postmillennialism (after the millennium) is seen in that this view hold that the millennium will be fulfilled by the preaching of  the Gospel in this present age.  The work of  the Holy Spirit extents from this present age into the millennium.  A unique study of  the future work of  the Holy Spirit is, therefore, largely deemed unnecessary.  This system has a faulty method of  interpretation, namely, the allegorical.
                The fault in amillennialism (no millennium) is likewise the faulty method of  allegorization.  This view hold that there is no tribulation nor millennium.  This present age ushers in the eternal state.  Therefore, again no study of  the future work of  the Holy Spirit is required.
               The situation in premillennialism, which this writer believes is the Scriptural one, teaches that the millennium will be introduced by Jesus Christ after His return to this earth to reign.  The tribulation will precede this millennium.  There are three kinds of  premillennialism:  post tribulationism which teaches that Christ comes for the church after the tribulation and immediately returns with the saints to rule on earth; mid-tribulationism which teaches that the church will be raptured in the middle of  the tribulation (and there are more than one variety depending of  when in the tribulation the church is raptured); and pretribulationism which teaches the church will be raptured out, followed by the great tribulation, and then will come the millennium upon Christ's return with the believers.  These differences are largely due to what extent a person allegorizes the Scripture.  In this regard a work of  the Holy Spirit in the Tribulation  and the millennium would be expected.  The sad fact is that even among premillennial theologians and writers there has been great neglect of  this truth.
          2) Further considerations.  Some further considerations can be made about this matter.  At the rapture the restrainer is removed as set forth in 2 Thessalonians 2:6, 7.  This passage shows that sin is now being restrained.  It shows the One doing the restraining is to be taken away.  As was previously studied, that One can only be the Holy Spirit.  The Holy Spirit now indwells believers.  Thus, it is affirmed that He is taken away when the church is raptured out at the Lord's coming. This does not mean, however, that the Holy Spirit ceases to have any work here on earth.  The Holy Spirit will be present on earth as He was in the Old Testament; His work in the tribulation will be similar.
     b. His work in salvation.  In studying the Holy Spirit's work in the tribulation, His work in salvation is most important.
          1) Many to be saved in the tribulation.  It is wrong to assume those enter tribulation are forever lost.  First of  all, there will be some who have never heard the Gospel.  Secondly, those who have heard the gospel do not accept it the first time.  Sometimes it takes a crisis in a person's life to awaken his soul to the need of  salvation.  Many who have heard the gospel are unlikely to receive Him after the rapture; but it does not follow that none will.  The crisis of  the rapture will awaken some and harden others.  It is clear that many will be saved during the tribulation.  Some will survive the rigors of the tribulation to enter the millennium; others will experience martyrdom to be resurrected at the end of  the tribulation and thus enter the millennium.
               Israel is blinded in part during this present age.  During the tribulation many of  them will be saved.  At least 144,000 will be especially anointed by the Holy Spirit for the special work they are to do--Revelation 7:1-8.  Many Gentiles was also be saved during this period.  This passage indicates that the number can not be numbered.  They are from all nations, kindreds, people, and tongues.  In view of  the great wickedness and apostasy of  the tribulation period, the Holy Spirit's work in salvation is absolutely essential.
          2) The work of  the Holy Spirit Israel's hope.  The Holy Spirit is involved in the hope of  Israel.  It is necessary to look at three aspects of  that hope.
                 The nature of  that hope needs to be considered.  It is not a place in heaven.  It is to be the earthly reign of  the Christ, or Messiah:  political, visible, and moral.  Nowhere in the Old Testament prophecies is there any suggest of  a heavenly kingdom (apart from allegorizing).  This does not preclude a need of  salvation or regeneration.  Jesus discourse with Nicodemus in John  3:1-21 bears out this fact.                                                                                                                          As is often the case there is a falsifying of  this hope of  Israel.  Postmillennialism eliminates the political aspect in favor of  a spiritual one.  Amillennialism takes the political aspect and allegorize it into the church age.  Christ expressed surprise that Nicodemus did not understand that a new birth was necessary to enter God's earthly kingdom.
               Finally, the blessing of  this hope of  Israel needs consideration.  Israel was promised regeneration as a part of  the blessing of  her being restored into God's favor.  Obviously, such a regeneration would only be possible by the work of the Holy Spirit.  In turn, the work of  the Holy Spirit always points to Jesus (John 15:26), in this case, as Messiah.  It may be concluded, therefore,  that the Holy Spirit in the tribulation not only convicts people of  their need of  Christ, or the Messiah, but reveals that Jesus is the Way of  salvation, and then He regenerates those who believe.
     c. His work in believers.  The Holy Spirit's work in believers during the tribulation is determined mostly by inference.  This simply means that there is no direct Scripture to which one can point.  It has been already shown that the Holy Spirit will be active in the tribulation.  His ministry is restricted, but nevertheless evident.
          The indwelling of  the Holy Spirit as in this present age is at least doubtful.  There is little or no evidence of  it in the Scriptures.  2 Thessalonians 2:7 precludes any universal indwelling.  Evil is unrestrained during the tribulation.  Thus, the Restrainer must not be present in any full sense.  This writer concludes, therefore, believers are not indwelt in the sense they are in this present age.
          It appears that the situation goes back to the Old Testament conditions.  In the Old Testament, saints were temporarily indwelt for particular service.  They were filled by the Spirit for that service.  The 144,000 are sealed by God, but that does not mean it was the work of  the Spirit.  In fact, Revelation 7:2 says it was an angel who had the seal.  The tribulation saints do not need to be indwelt to be filled and empowered by the Spirit for a particular service.  Yet the witness borne by these saints is clear (Matthew 24:14; Revelation 7:9ff.).  "The Spiritual victory achieved by the martyrs to the faith in the tribulation could hardly be accomplished apart from the spiritual enablement of  the Holy Spirit." (Op. cit., 231)
          Finally, the work of  the Holy Spirit in the tribulation is limited.  This can be seen in the very characteristic of  the tribulation.  Salvation is possible for believers; but believers will be fewer than in this present age.  False doctrine will be at its peak and completely deceptive.  Apostasy will also reach its peak.  One sees, thus, that the work of  the Spirit is to be very limited.  His restraining work is removed (Cf. 2 Thessalonians 2:7).  There is no baptism of  the Holy Spirit.  It was unknown and future until the Day of  Pentecost.  It is very evident during this age of  grace.  Yet it is not found after the translation of  the church.  Furthermore, it is not see in the millennium.  The Holy Spirit joined the believers in this present age into one living organism; no such organism exists in the tribulation.  The work of  the Holy Spirit is mostly a matter of fulfillment of  the national promises to the nation Israel.  Tribulation believers will certainly join together for fellowship and encouragement, but to what extent the Holy Spirit guides in this matter is open to question.

2. The work of  the Holy Spirit in the millennium.  There are at least three works of  the Holy Spirit in the millennium.
     a. His work in restraining sin.  There will be sin in the millennium?  If  not, there need be no restraining of  sin.  Keep in mind that the saved who enter in the millennium from the tribulation are still in the flesh and still have the old nature.
          1) The background of  this work.  This period will be glorious indeed!  It will display fully righteousness, peace, and prosperity.  Christ will rule supremely.  Every person will acknowledge Him.  This does not mean that all are saved--although at the beginning of  it they will be.  It means that everyone (willingly or unwillingly) will bow to His authority.  Everyone will know Him.  Satan will be bound and no demon activity is present.  Though mankind will still be in a sinful state, there will be no outside temptation.  The Holy Spirit will minister to His fullest extent.
          2) The nature of  this work.  It will not require the restraint of  sin due to Satanic influence.  It will be the restraint of latent sin in human hearts as it becomes outward.  All who enter the millennium are saved as the Scripture seems to teach. Yet, children will be born during this period who will have the sinful nature.  These will need to be saved by personal faith in Jesus Christ.  Those who don't will have to conform to obedience or immediately be put down.  It is this professing element that will rebel at the end of  the millennium.  This work of  the Spirit is by inference rather than direct Scriptural reference. His work will supplement the sovereign rule of  Jesus Christ.
     b. His work in salvation.  Salvation is needed during the millennium.  All who enter the millennium  will be saved. Those still in the flesh will have children who will need to be saved. Scripture indicates the fullness of  salvation during the millennium (Cf. Isaiah 44:2-4; Isaiah 60:21; and Jeremiah 24:7; Jeremiah 31:31-34; Ezekiel 36:25-31).  This salvation includes Gentiles (Cf. Zechariah 14:16)  Salvation will involve regeneration:  Scripture includes Ezekiel 36:25-31 and John 3:1-21; it requires faith in Jesus Christ.  His visible presence will make it easy to comprehend, and His power will be evident to save.  The work of  the Holy Spirit will still be necessary for regeneration.  Satan's absence will keep people  from his hindering influence.  This period will be God's final evidence of  His ability to save.  Mankind will have its utopia in Christ. Yet in the final analysis, they will still reject Him.
     c. His work in the believer.  His work in the believer during the millennium is evident from Scripture (Cf. Ezekiel 36:27; Ezekiel 37:14; Jeremiah 31:33).  All believers are indwelt.  This is part of  Israel's restoration (Cf. Ezekiel 36:26ff.); Ezekiel 37:14 shows that the Holy Spirit will be put into the believer; it is related to the prediction in Jeremiah 31:33; and the Spirit will be evident in the believer with Christ's presence.  All believers will also be filled:  manifested in worship and praise, willing obedience, righteousness in one's life, and joyousness.  The fulness of  the Spirit is upon Christ as seen in Isaiah 11:2.  It will be manifested in His person; it will be seen in His righteous rule; and He will be the source of  joy and peace.

3. The work of  the Holy Spirit in eternity.  Again, there is no direct revelation concerning the work of  the Holy Spirit in eternity.  As part of the Godhead He is eternal.  He will as He does now continue to indwell believers of  this present age.  As to whether He will also indwell other believers in uncertain at best.  He did not permanently indwell them in the Old Testament era; it is also true that He did not indwell believers during the tribulation or during the millennium, at least not in the way He has indwelt believers in this age.  It hardly seems possible that only believers of  the church age would be the only ones indwelt for all eternity, but we have no Scriptural evidence one way or another.  By inference it would be, however, most probable.  Very little is told about eternity.  We know we shall be like Him, our blessed Lord and Savior. We know we will have redeemed bodies that are no longer subject to the human limitations and weaknesses of  our present bodies.  We know we will be with the Triune God for ever.  Beyond that little is known or revealed.

     This writer has endeavored to present the work of  the Holy Spirit albeit in a limited way, for much more could be said.  Perhaps the best conclusion to this last page of  the doctrinal section of this web site is the benediction of 2 Corinthians 13:14--"The grace of  the Lord Jesus Christ, and the love of  God, and the communion of  the Holy Ghost, be with you all.  Amen"


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