圣经教义 – 圣灵论

第三章圣灵论的大綱

圣灵论

壹.  圣灵的位格
A. 位格的属性
B. 位格人称代名词
C. 位格上的作为
D. 位格上的反应
E. 位格间的关係
F. 位格里的职务

贰. 圣灵的神性
A. 祂被认定是旧约的神
B. 祂被称为神
C.  祂拥有神的属性
D. 祂执行神的工作
E. 祂行使神的主权
F.  祂要被认定为神
G. 祂如神那样被依靠
H. 祂是神，会被冒犯

叁. 圣灵的工作
A. 在旧约的阐明
B. 在新约的阐明

第3章

聖靈論

圣灵论（Pneumatology）源于希腊语pneuma，意思是灵，风或气息。因此，圣灵论是关于圣灵或神的气息的教导：圣灵的教义。
圣灵的教义的确是圣经的教义之一。圣经是我们能获得有关圣灵之任何信息的唯一来源。只有基督教的信仰裡才有圣灵。
当我们学习圣灵的教义时，请务必记住，基督是圣经的中心，是这整本奥秘着作的主题。如果我们把某人放在基督祂的位置上，就会造成溷肴。圣灵不能取代神子耶稣基督。圣灵来并不是为了传讲祂自己，而是来传耶穌基督的。一个不断谈论圣灵而省略/忽略圣子的人，就证明出他自己是没有圣灵在裡面的人。

壹. 圣灵的位格

这裡有一个字要谨慎：不要用“它”来称呼圣灵。我们有时会认为有位格就是可见到。位格不是身体的属性;它是灵的一个属性。你自己从未被见过;因为你并不是一个肉体，而是一个灵有着一个身体。（真正的位格一直都是肉眼看不见的。就像圣灵一样从未被肉眼所见。）

A. 位格的属性
1. 祂具有智慧。（哥林多前12:8） “这人蒙圣灵赐他智慧的言语．那人也蒙这位圣灵赐他知识的言语。”。参见以赛亚书11:2,3; 尼希米记9:20; 彼得前书1:11; 彼得后书1:21; 哥林多前书2:10,11。
2. 祂有意志。（哥林多前书12:11）。 “这一切都是这位圣灵所运行、随己意分给各人的。”
3.祂带有能力。罗马书15：13,18-19） “但愿使人有盼望的　神、因信、将诸般的喜乐平安、充满你们的心、使你们藉着圣灵的能力、大有盼望。。 。 。 。用神蹟奇事的能力、并圣灵的能力、使外邦人顺服．甚至我从耶路撒冷、直转到以利哩古、到处传了基督的福音。”（。又见撒迦利亚书4:6; 以赛亚书11:2; 以弗所书3:16。
4.祂有知识。（哥林多前书2:10-12）“ 只有　神藉着圣灵向我们显明了．因为圣灵参透万事、就是　神深奥的事也参透了。除了在人裡头的灵、谁知道人的事．像这样，除了神的灵、也没有人知道　神的事。我们所领受的、并不是世上的灵、乃是从　神来的灵、叫我们能知道　神开恩赐给我们的事”。
5.祂有爱。（罗马书15:30） “弟兄们、我藉着我们主耶稣基督，又藉着圣灵的爱`劝你们与我一同竭力,为我祈求　神。”。

B. 位格的人称代词。

圣灵的位格名字我们并不知道。这个头衔“圣灵”是一个职务称呼 -即 祂是做什麽的一个识别;这不是祂的名字。圣经对祂的位格名字保持沉默是非常重要的。祂隐藏自己的名字，以便让主耶稣基督的名可以被高举。这头衔-“圣灵”是希腊语裡的中性名词，但任何时候每当有代词被用来称呼祂时，所被使用的代词总是雄性的。（约翰福音14:16-17,26） “我要求父、父就另外赐给你们一位保惠师、叫他永远与你们同在、就是真理的圣灵、乃世人不能接受的．因为不见他、也不认识他．你们却认识他．因他常与你们同在、也要在你们裡面。. . . 但保惠师、就是父因我的名所要差来的圣灵、他要将一切的事、指教你们、并且要叫你们想起我对你们所说的一切话。” 。另外参见约翰福音16:7-8,13-15; 罗马书8:16,26，

C.  圣灵位格的作为

为什麽我们像人类这样的行事/作为呢？因为我们是人。为什麽圣灵如人一般的行事/作为呢？因为祂是一个位格/是一位个体。
1.祂说话。 （使徒行传13:2）“他们事奉主，禁食的时候，圣灵说：要为我分派巴拿巴和扫罗，去作我召他们所作的工”。
2. 祂代求。（罗马书8:26）“况且，我们的软弱有圣灵帮助。我们本不晓得当怎样祷告，只是圣灵亲自用说不出来的叹息替我们祷告。”。
3.祂作见证。 （约翰福音15:26）“但我要从父那里差保惠师来，就是从父出来真理的圣灵，他来了，就要为我作见证”。
4.祂命令。 （使徒行传16:6,7）“圣灵既然禁止他们在亚西亚讲道、他们就经过弗吕家加拉太一带地方。到了每西亚的边界、他们想要往庇推尼去、耶稣的灵却不许。 ”。
5.祂监督。（使徒行传20:28）“圣灵立你们作全群的监督，你们就当为自己谨慎，也为全群谨慎，牧养神的教会，就是他用自己血所买来的（所救赎的）”。
6.祂引导。（约翰福音16:13）“只等真理的圣灵来了，祂要引导你们进入一切的真理。因为祂不是凭自己说的、乃是把祂所听见的都说出来．并要把将来的事告诉你们。”。
7.祂指教。 （约翰福音14:26）“保惠师，就是父因我的名所要差来的圣灵，祂要将一切的事指教你们;并且要叫你们想起我对你们所说的一切话。。

D. 圣灵位格的反应

人所做的可能冒犯圣灵，如冒犯人那样。圣灵是有感觉的。
1.祂会担忧。(以弗所书4:30） “不要叫神的圣灵担忧，你们原是受了他的印记，等候得赎的日子来到”。
2.祂会忧伤。(以赛亚书63:10）“ 他们竟悖逆、使主的圣灵忧伤。祂就转作他们的仇敌、亲自攻击他们”。
3.祂会受到试探。(使徒行传5:3,9）。彼得说：亚拿尼亚为甚麽撒但充满了你的心？叫你欺哄圣灵、把田地的价银私自留下几分呢？ … 你们为甚麽同心试探主的灵呢?”
4.祂会受到抗拒。(使徒行传7:51）“你们这硬着颈项、心与耳未受割礼的人，常时抗拒圣灵，你们的祖宗怎样，你们也怎样。”。
5.祂会受到亵渎。(马可福音3:29,30）。“凡亵渎圣灵的，却永不得赦免，乃要担当永远的罪。这话是因为他们说、祂是被污鬼附着的。”

E. 圣灵位格上的关係

1.与圣父的关係。(马太福音28:19）“你们要去、使万民作我的门徒,奉父子圣灵的名、给他们施洗。”
2.与基督的关係。(约翰福音16:14） “圣灵要荣耀我。因为他要把从我那里所领受的告诉你们。”
3.与基督徒的关係。(使徒行传15:28）“圣灵和我们同意，不将更大的重担放在你们身上”。

F.圣灵位格的职务。

1.保惠师。希腊语Paraclete 这字，意思为保惠师：一个被差来帮助的人。（约翰福音15:26）。“ 但我要从父那裡差保惠师来、就是从父出来真理的圣灵．他来了、就要为我作见证。”
2.其他的特别称呼。
a.所应许的灵。(以弗所书1:13）。 “你们既听见真理的道、就是那叫你们得救的福音、也信了基督、既然信他、就受了所应许的圣灵为印记”
b. 大能的灵。 (赛11:2）。 “耶和华的灵必住在他身上,就是使他有智慧和聪明的灵、谋略和能力的灵、知识和敬畏耶和华的灵。”
c.真理的灵。 (约翰福音14:16,17）。”“我要求父,父就另外赐给你们一位保惠师… 就是真理的圣灵、乃世人不能接受的。因为不见他,也不认识他．你们却认识他。因他常与你们同在,也要在你们裡面。”

贰. 圣灵的神性

祂是神的一个位格。祂是神！祂与圣父和圣子同平等，同永恆，同存在。然而，祂被排在三位一体的第三位。在我们的生命当中，可能有些人们在台面上是同等的，但在位置上他们是从属于他人的。圣灵也是如此。作为一个存在，祂与圣父和圣子是平等的，但在位置上，他是从属于圣父，并且将承让位置给圣子在祂之前。请注意：在神性中是没有嫉妒的！

A.祂被认定是旧约的神。
新约的耶稣是旧约的耶和华;同样的,新约的圣灵是旧约的耶和华。
（耶利米书31:33）”“耶和华说、那些日子以后、我与以色列家所立的约、乃是这样．我要将我的律法放在他们裡面、写在他们心上．我要作他们的　神、他们要作我的子民。”。.（希伯来书10:14,15,16）” “因为他一次献祭、便叫那得以成圣的人永远完全。圣灵也对我们作见证．因为他既已说过『主说、那些日子以后、我与他们所立的约乃是这样。我要将我的律法写在他们心上、又要放在他们的裡面。』 ”。

B.祂被称为神。

1.在使徒行传5：3,4中。“彼得说、亚拿尼亚为甚麽撒但充满了你的心、叫你欺哄圣灵、把田地的价银私自留下几分呢？田地还没有卖、不是你自己的麽？既卖了、价银不是你作主麽．你怎麽心裡起这意念呢．你不是欺哄人、是欺哄　神了。“ 亚拿尼亚和撒非拉立即因为欺哄圣灵而死。他们在奉献时撒谎。他们被神击打而死并不是因为私自留下了价银钱财，却是因为他们谎称已经交出了卖地的全部的价银。他们向教会撒谎，即是对圣灵撒谎。
2.在哥林多前书3:16 “岂不知你们是神的殿吗，并且神的灵住在你们裡头吗？”。我们是神的殿，因为圣灵住在裡面。
3.在哥林多后书3:17 “主就是那灵。主的灵在哪裡，哪裡就得以自由。”

C.圣灵拥有神的属性。

1.无所不能。（路加福音1:35） “天使回答说：圣灵要临到你身上,至高者的能力要荫庇你。因此所要生的圣者,必称为　神的儿子。”。
2.无所不知。（哥林多前书2:10） “圣灵参透万事、就是　神深奥的事也参透了。”。另见路加福音2：25-32。
3.无所不在。（诗篇139:7-10） “我往那裡去躲避你的灵．我往那裡逃躲避你的面。我若升到天上、你在那裡．我若在阴间下榻、你也在那裡。我若展开清晨的翅膀、飞到海极居住． 就是在那裡、你的手必引导我．你的右手、也必扶持我。”。
4.永远长存。（希伯来书9:14） “何况基督藉着永远的灵,将自己无瑕无疵献给　神, 他的血岂不更能洗淨你们的良心，除去你们的死行、使你们事奉那永生　神麽？”。
5.爱。 （罗马书15:30）“弟兄们、我藉着我们主耶稣基督、又藉着圣灵的爱、劝你们与我一同竭力、为我祈求　神”。
6.圣洁。（以弗所书4:30） “不要叫　神的圣灵担忧．你们原是受了他的印记、等候得赎的日子来到。”

D.祂行使神的工作。

1. 圣灵创造。（创世记1:1-2） “起初　神创造天地。地是空虚溷沌．渊面黑暗．　神的灵运行在水面上。”。（诗篇104:30）。 “你发出你的灵、他们便受造．你使地面更换为新。”（约伯记33:4）“神的灵造了我、全能者的气息使我得生。”。
2.  圣灵使人重生。（约翰福音3:3,5-8） “耶稣回答说，我实实在在告诉你，人若不重生，就不能见神的国。 。 。耶稣说:我实实在在的告诉你,人若不是从水和圣灵生的、就不能进　神的国。从肉身生的`就是肉身．从灵生的`就是灵。我说, 你们必须重生,你不要以为希奇。风随着意思吹、你听见风的响声、却不晓得从那裡来`往那裡去．凡从圣灵生的`也是如此。”。
3.  圣灵使人复活。（罗马书8:11） “叫耶稣从死裡复活者的灵、若住在你们心裡、那叫基督耶稣从死裡复活的、也必藉着住在你们心裡的圣灵、使你们必死的身体又活过来。”。
4. 圣灵使人转变。（罗马书8:10） “基督若在你们心裡、身体就因罪而死、心灵却因义而活．“。
5.  圣灵救赎。 （哥林多前书6:11）“如今你们奉主耶稣基督的名、并藉着我们　神的灵、已经洗淨、成圣称义了。”

E. 祂行使神的主权。

（哥林多前书12:11) “这一切都是这位圣灵所运行、随己意分给各人的。”。又见(撒迦利亚书4:6 )“万军之耶和华说、不是倚靠势力、不是倚靠才能、乃是倚靠我的灵、方能成事。”

F.祂要被认定为神。
1.如在大使命中所闡述的。（马太福音28：18-20）。“耶稣进前来、对他们说、天上地下所有的权柄、都赐给我了。所以你们要去、使万民作我的门徒、奉父子圣灵的名、给他们施洗.凡我所吩咐你们的、都教训他们遵守我就常与你们同在、直到世界的末了,阿们。”
2.在使徒祈福时的称呼。（哥林多后书13:14） “愿主耶稣基督的恩惠、神的慈爱、圣灵的感动、常与你们众人同在。阿们“
3.按照圣经所指定的。（启示录3:22) “圣灵向众教会所说的话、凡有耳的、就应当听。”）.
4.如在教会职事的认定。（林前12:4-7） “恩赐原有分别，圣灵却是一位。 职事也有分别、主却是一位。功用也有分别，神却是一位`在众人裡面运行一切的事。圣灵显在各人身上,是叫人得益处。“。

G.祂如神那让人依靠。
（马可福音13:11）“人把你们捉去送官的时候、不要豫先思虑说甚麽．到那时候、赐给你们甚麽话、你们就说甚麽、因为说话的不是你们、乃是圣灵。”。另见罗马书8:26。

H.圣灵是神，人会犯錯得罪祂。
（使徒行传5:3,4）“彼得说：亚拿尼亚为甚麽撒但充满了你的心、叫你欺哄圣灵、把田地的价银私自留下几分呢？田地还没有卖、不是你自己的麽？既卖了、价银不是你作主麽？你怎麽心裡起这意念呢？你不是欺哄人、是欺哄　神了！”。

叁。圣灵的工作。

A. （圣灵的工作） 如在旧约中所阐明的。

有人说旧约中有八十八次提到圣灵。然而，在旧约中关于圣灵的教导并没有像在新约中那样的清楚。

1.祂的显现。
a.临到人的身上。 （民数记24:2）” 巴兰举目、看见以色列人照着支派居住、　神的灵就临到他身上。”。（士11:29） “耶和华的灵降在耶弗他身上、他就经过基列和玛拿西、来到基列的米斯巴，又从米斯巴来到亚扪人那裡。”。另见士师记3:10; 14：6。
b.降临在人身上。（士师记6:34） “耶和华的灵降在基甸身上、他就吹角．亚比以谢族都聚集跟随他。“。另见历代志下24:20。
c.浇灌在人身上。（赛32:15-16） “等到圣灵从上浇灌我们、旷野就变为肥田、肥田看如树林。那时、公平要居在旷野、公义要居在肥田。“
d.圣灵充满人。（出埃及记31：3） “我也以我的灵充满了他、使他有智慧、有聪明、有知识、能作各样的工、”。参见弥迦书3：8。
e.停在人的身上。（民数记11:25） “灵停在他们身上的时候、他们就受感说话、以后却没有再说。“。另见民数记11:26; 以赛亚书11：2。
圣灵从来没有被记载有住在信徒裡面。圣灵充满他们，但从来没有住进他们裡面。
没有旧约的信徒曾受过圣灵的洗礼。最初的洗礼是从五旬节开始，基督从死裡复活的五十天之后发生的。

2. 圣灵的事工
a. 关系到创造的
（1）创世。
（a）造天造地。（诗篇33:6-9） “诸天藉耶和华的命而造、万象藉他口中的气而成。他聚集海水如垒、收藏深洋在库房。愿全地都敬畏耶和华．愿世上的居民、都惧怕他。因为他说有、就有．命立、就立。”。另见约伯记26:13。
（b）造动物。 （诗篇104:24,30）“ 耶和华阿、你所造的何其多、都是你用智慧造成的．遍地满了你的丰富。. . .你发出你的灵、他们便受造．你使地面更换为新。”。
（c）造人。 “神的灵造了我，全能者的气息赐给我生命”（约伯记33:4）“ ”。也参见创世纪1:26,27; 2:7。

（2）使重生/再生。
（a）关于堕落的地球。（创1:2b） “地是空虚溷沌，渊面黑暗。　神的灵运行在水面上。”
（b）关于堕落的人。（以西结书37:5） “主耶和华对这些骸骨如此说、我必使气息进入你们裡面、你们就要活了” . . . （以西结书37:9-10） “主耶和华如此说：气息阿、要从四方而来、吹在这些被杀的人身上、使他们活了。于是我遵命说豫言、气息就进入骸骨、骸骨便活了、并且站起来、成为极大的军队。）。另见以赛亚书55:3。

（3）保存。（诗篇104:30） “你发出你的灵、他们便受造．你使地面更换为新。”。

b. In Relation to Satan. From the beginning the Holy Spirit has been the antagonizer of Satan. “The LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years” (Gen. 6:3).

b.关于撒旦的。从创世的起初，圣灵就一直是撒但的敌人。（创6:3） “耶和华说、人既属乎血气、我的灵就不永远住在他裡面、然而他的日子还可到一百二十年”。

c.关于以色列的。
（1）以色列的祖先（亚伯拉罕，以撒，雅各等）。（创世纪41:38） “法老对臣僕说、像这样的人、有　神的灵在他裡头、我们岂能找得着呢？”。
（2）以色列的建立者（摩西和他的助手）。 （民数记11:16,17）“耶和华对摩西说、你从以色列的长老中招聚七十个人、就是你所知道作百姓的长老和官长的、到我这裡来、领他们到会幕前、使他们和你一同站立。我要在那裡降临与你说话、也要把降于你身上的灵分赐他们、他们就和你同当这管百姓的重任、免得你独自担当。”。另见民数记27:18,19; 申命记34:9; 尼希米记9:20。
（3）以色列的士师（审判官）。（士师记3:10a） “耶和华的灵降在他身上、他就作了以色列的士师、出去争战．”。
（4）以色列的王。
扫罗：（撒母耳记上11:6）“扫罗听见这话、就被　神的灵大大感动、甚是发怒。”。另见撒母耳记上16:14 – 耶和华的灵离开扫罗、有恶魔从耶和华那裡来扰乱他。
大卫：（撒母耳记上16:13）“撒母耳就用角裡的膏油、在他诸兄中膏了他．从这日起、耶和华的灵就大大感动大卫．撒母耳起身回拉玛去了 ”。另见诗篇51:11,12; 143:10。
（5）以色列的牧者。 “神的灵感动祭司耶何耶大的儿子撒迦利亚．他就站在上面对民说话…”（历代志下24:20a）。
（6）以色列的先知。(撒迦利亚 7:12） “是的，他们使心硬如金钢石、不听律法、和万军之耶和华用灵藉从前的先知所说的话．故此、万军之耶和华大发烈怒。”另见尼希米记9:30; 以西结书2:2; 但以理书5:1-14; 弥迦书3:8。
（7）以色列的避难所。
（a）会幕。没有任何东西是人类的智慧留下来的;它不是由人的天生能力造成的。（出埃及记35:30-31）“…犹大支派中、户珥的孙子、乌利的儿子比撒列、耶和华已经题他的名召他、又以　神的灵充满了他、使他有智慧、聪明、知识、能作各样的工．”。参见出埃及记28：3; 31：1-5。
（b）圣殿，(l历代志上.28:11,12） “大卫将殿的门廊、旁屋、府库、楼房、内殿、和施恩所的样式、指示他儿子所罗门．又将被灵感动所得的样式、就是耶和华　神殿的院子、周围的房屋、殿的府库、和圣物府库的一切样式都指示他。”

d.关于弥赛亚的。（以赛亚书61:1,2） “主耶和华的灵在我身上．因为耶和华用膏膏我、叫我传好信息给谦卑的人，差遣我医好伤心的人、报告被掳的得释放、被囚的出监牢.报告耶和华的恩年、和我们　神报仇的日子、安慰一切悲哀的人。“。另参见以赛亚书11:2。

e.关于千禧年的。（约珥书2:28,29） “以后、我要将我的灵浇灌凡有血气的．你们的儿女要说豫言．你们的老年人要作异梦．少年人要见异象．在那些日子、我要将我的灵浇灌我的僕人和使女。“。 “以后”意味着在以色列恢复之后。又见以西结书36:25-28, 37:14。

f.关于受灵感。 “以下是大卫末了的话：“耶西的儿子大卫的宣告，被高举的人的宣告。大卫是雅各的　神所膏立的，是以色列美妙的诗人。耶和华的灵藉着我说话，他的话在我的舌头上。。”（撒母耳记下23:1,2）。参见民数记24:2; 使徒行传1:16; 4:25; 彼得前书1:10-12;彼得后书1:21; 提摩太后书3:16,17。

B.（圣灵的工作）如在新约中所阐明的。

1.圣灵与基督。
a. 论到圣灵在旧约时期工作的经文。
（1）在传道上的。（彼得前书3:18-20）” “因基督也曾一次为罪受苦、就是义的代替不义的、为要引我们到　神面前．按着肉体说他被治死．按着灵性说他复活了。祂藉这灵、曾去传道给那些在监狱裡的灵听、就是那从前在挪亚豫备方舟、　神容忍等待的时候、不信从的人。当时进入方舟、藉着水得救的不多、只有八个人。 ”，这一段的经文被许多的异端拿去使用了，用去教导人说， 神给了人在死后的第二次机会。异端邪教将圣经的这一部分扭曲解读为：基督在祂被钉十字架死后和复活之前的这段时间裡，去了阴间要提供救恩给那些罪人死人。说如果那些死人相信祂，那麽他们就会得救。

我们知道，异端的那些理论是不正确的，因为“按着定命、人人都有一死，死后且有审判.”（希伯来书9:27）。人死后是没有第二次机会再得福音的。彼得前书3章18-20 节的正确解读是，基督藉着圣灵，在挪亚裡曾向当时在地上的人传福音，警告他们世界要受审判。但他们拒绝/不顺从那警告信息; 后来他们在洪水中死去了; 这样，他们的灵现在是在监狱裡，等待最后的复活。

（2）在预言上的。（彼得前书1:10,11） “论到这救恩、. . . 众先知、早已详细的寻求考察．就是考察在他们心裡基督的灵、豫先证明基督受苦难、后来得荣耀、是指着甚麽时候、并怎样的情况。”。
（3）在样式上的。会幕是基督的一个样式。有关它的一切东西都在启示出救主，正是圣灵赋予人们能力建造会幕。（出埃及记31:2-6）“看哪、犹大支派中户珥的孙子、乌利的儿子比撒列、我已经题他的名召他。我也以我的灵充满了他、使他有智慧、有聪明、有知识、能作各样的工、能想出巧工、用金银铜製造各物．又能刻宝石、可以镶嵌．能凋刻木头、能作各样的工。我分派但支派中亚希撒抹的儿子亚何利亚伯、与他同工、凡心裡有智慧的、我更使他们有智慧、能作我一切所吩咐的、”。

b.论及圣灵在地上显现做工的经文。
（1）基督的诞生。 “天使回答（马利亚）说、圣灵要临到你身上、至高者的能力要荫庇你．因此所要生的圣者、必称为　神的儿子。”（路加福音1: 35）。在圣经裡从来没有找到任何经文宣告耶稣为圣灵的儿子。（希伯来书10:5c） “你曾为我预备了一个身体”.圣灵是预备了耶稣一个身体，无罪的身体, 而不是造了耶稣的位格。
（2）基督的洗礼。（路加福音3:21-22）“众百姓都受了洗、耶稣也受了洗、正祷告的时候,天就开了、圣灵降临在他身上、形状彷彿鸽子,又有声音从天上来、说:你是我的爱子、我喜悦你。”。另见马可福音1:10,11;约翰福音1:32,34。
（3）基督的受试探。（路加福音4:1）“耶稣被圣灵充满、从约但河回来、圣灵将他引到旷野、四十天受魔鬼的试探。”。又见马太福音4:1; 马可福音1:12。
（4）基督的受膏。 （使徒行传10:38）“神怎样以圣灵和能力、膏拿撒勒人耶稣、这都是你们知道的．他周流四方行善事、医好凡被魔鬼压制的人。因为　神与他同在。”。另见路加福音4:16-21。
（5）基督的教导。（约翰福音3:34） “神所差来的、就说　神的话．因为　神赐圣灵给他、是没有限量的。”。
（6）基督所行的神蹟。（马太福音12:28） “我若靠着　神的灵赶鬼、这就是　神的国临到你们了”。
（7）基督的生命。 “耶稣被圣灵充满、从约但河回来，圣灵将祂引到旷野”（路加福音4:1）。另见路加福音10:2。;希伯来书9:14。
（8）基督的死。 “何况基督藉着永远的灵、将自己无瑕无疵献给　神、他的血岂不更能洗淨你们的良心，除去你们的死行、使你们事奉那永生　神麽。”（希伯来书9:14）。
（9）基督的复活。 “叫耶稣从死裡复活者的灵、若住在你们心裡，那叫基督耶稣从死裡复活的、也必藉着住在你们心裡的圣灵、使你们必死的身体又活过来。”（罗马书8:11）。
（10）基督升天前的命令。路加告诉我们，在他的福音书中，他“已经写了前书，叙述耶稣开始所行所教的一切，一直到他藉着圣灵吩咐所拣选的使徒之后，被接上升的日子为止。”（使徒行传1:1,2）。参见使徒行传1:8。

c.论及祂在这个时期的工作的经文。
（1）祂荣耀基督。（约翰福音16:13-14） “等真理的圣灵来了… 祂要荣耀我．因为祂要将受于我的、告诉你们。”。
（2）祂见证基督。（使徒行传5:30-32） “你们挂在木头上杀害的耶稣、我们祖宗的　神已经叫他复活。神且用右手将他高举,叫他作君王`作救主,将悔改的心`和赦罪的恩`赐给以色列人。我们为这事作见证。神赐给顺从之人的圣灵、也为这事作见证”。
（3）祂高举基督。（哥林多前书 12:3） “所以我告诉你们 ,被　神的灵感动的`没有说耶稣是可咒诅的。若不是被圣灵感动的、也没有能说耶稣是主的。”。

2.圣灵与世人。
a. 责备/指证。（约翰福音16:8-11） “祂来了，就要在罪、在义、在审判各方面指证世人的罪。在罪方面，是因为他们不信我； 在义方面，是因为我到父那里去，你们就再看不见我；在审判方面，是因为这世界的统治者已经受了审判”。

（1）为罪。去定罪世人的谋杀`通姦等等罪行的，并不是圣灵的事;地上人间的法律做这定罪的。圣灵责备/指证不信的世人为有罪：“因为他们不相信我”（约翰福音16:9）。很多时候，我们把‘指证’ 与‘感到有罪’这个词相溷淆; 但根本不是相同的意思。 “指证”意味着被指控有罪。因为罪人的-不信- 已被判是犯有罪了， 无论他感觉有罪到或感觉没有罪。是的，这罪人已经被指证了，被定罪了，并且正等待被刑罚。 （约翰福音3:18,36c）“信祂（耶稣）的人、不被定罪．不信的人、罪已经定了、因为他不信　神独生子的名. . . .神的震怒常在他身上。”。白色大宝座不是决定罪人犯了何罪（于是指证他为罪人）的地方，而是按他行为的好坏来判处惩罚程度的地方。
（2）为义。圣灵以何种方式定世人的义呢？圣灵并没有指证世人所带有的义，而是指证给世人，义在哪裡 – 在基督裡：“为义、是因我往父那裡去、你们就不再见我了”（约翰福音16:10）。
（3）为审判。如果世人拒绝基督的话，那就除了审判之外再也没有什麽留给世人了。（使徒行传4:12） “除他以外、别无拯救。因为在天下人间、没有赐下别的名，我们可以靠着得救”。世人对未来审判的看法是非常混肴的。人对与审判的错误观念是一个接一个。然而，这些世上人间的执念，无论它们是多麽的错误，都确实的证明，人到了某一时刻都必须要亲自向神交帐。而圣经是白色大宝座审判真正依据的唯一来源。

b.再生。 “若有人在基督裡、他就是新造的人:旧事已过、都变成新的了”（哥林多后书5:17）。参见约翰福音3:5。人可能会降低标准，认为他可以藉着另一种方式成为神的儿女，但神没有降低门槛。祂仍然是要求你必须要重生才能成为神的儿女。
c.罪恶/邪恶的阻碍。（帖撒罗尼迦后书2:7） “那不法的隐意已经发动了。只是现在有一个拦阻的、等到那拦阻的被除去”。 那‘不法的’将会在某一天从某个人-敌基督的身上发出来。当今的世界上有一位，祂将罪恶控制住免于全面的爆发，那位就是圣灵。而在大灾难时期，当敌基督被揭露时，圣灵便会退下，将自己约束的手从罪人的身上挪开，允许罪人陷入毁灭的深渊。

3.圣灵和教会。见以弗所书1:22,23; 2:12-16; 3:4-16。

a. 圣灵设立教会。教会被设立是圣灵做的工，藉着圣灵的洗礼。 “我们无论是犹太人、是希利尼人、是为奴的、是自主的、都从一位圣灵受洗、成了一个身体．饮于一位圣灵。”（哥林多前书12:13）。
有七节经文提到圣灵的洗礼。其中五个是预言性的（马太福音3:11; 马可福音1:8; 路加福音3:16; 约翰福音1:33; 使徒行传1:5）;一个是历史性的（使徒行传11:16）;和另一个是教导性的（哥林多前书12:13）。在五个预言的经文裡，我们看到其中有两个是谈到圣灵和火的洗礼。圣灵的洗和火的洗礼是不一样的。圣灵的洗谈到教会的形成，而火的洗礼所说的是审判。马太福音3:11和路加福音3:16就是谈到的火的洗礼的经文。在这两处经文裡，耶稣基督对着那些已经信而得救的人，以及“毒蛇的种类”（不信的人）传讲祂的信息。而马可福音和约翰福音裡的记载不包括“火的洗礼”，因为那两本福音书的内容不是写给“毒蛇的种类”（即不信者）的。

这7节经文其中五个预言的经文都是指向未来; 七个经文的那历史性经文是往回看;而关于圣灵的洗礼是介于这两者之间。这便是五旬节发生的洗礼。
圣灵的洗并不是赋予使徒行神蹟的能力，因为他们在受圣灵的洗之前就有行神蹟了。教会是一个有机体（活的），而不是一个组织（死的），圣灵的洗是神的做为，将信徒合一在一起。每当“圣灵的洗”这些文词被使用时，它们一定是被用在整个群体上，而不是在单独个人上的。“我们”和哥林多人（哥林多前书12:13）是何时受了圣灵的洗呢？是在五旬节，一次而永远的！当一个人接受耶稣基督为救主时，就领受圣灵的印记进入基督裡了。 “你们既听见真理的道、就是那叫你们得救的福音、也信了基督、既然信他、就受了所应许的圣灵为印记．”（以弗所书1:13）。听了且信的这人同时也受了圣灵的洗。
对于神而言，只有一个各各他，只有一个五旬节；主耶稣在各各他的被钉十字架只一次，救赎的工就完成了，人受圣灵的洗，只会有一次。然而，每个罪人自己必须凭着信心接受耶稣在各各他代人赎罪的救恩，他必须凭着信心领受五旬节的灵洗，让这两样在自己的生命裡成为事实。这是当他接受耶稣基督为他的救主和生命的主那一刻，立即就发生的。

在此我想解释底下的这节经文“一主，一信，一洗”（以弗所书4:5），因为有许多人将它用于上述的立论。这并不是说灵的洗，而是水的洗礼。前头的经文（以弗所书4:4）解释圣灵的洗礼：“身体只有一个、圣灵只有一个，正如你们蒙召、同有一个指望”。那一个身体是由圣灵的洗所设立的身体 （即教会）。
五旬节总是在初熟节之后的五十天到来。初熟节是基督复活的一种。使徒行传第二章记载有一百二十个门徒聚集在一处，等待五旬节的结束。圣灵并不是因为要回应他们的祷告而到来，因为他们的一切祷告和禁食并不会加速圣灵的降临。圣灵是准时的来。去设想圣灵会在耶稣基督复活后的第四十九天或第五十一天到来的那想法；是不荒谬/不可思议的。圣灵按时的来到 -在耶稣复活的五十天之后。

如果他们不祷告，圣灵也一样会来。即使他们不祷告，他们也会受到圣灵的洗，和圣灵的内住的，但如果他们不祷告的话，便不会得到能力;他们就不会被圣灵充满。稍后我将会提到更多关于圣灵的充满。

逾越节的宴席在各各他实现了。耶稣基督絕不会再死一次的。五旬节的宴席藉着圣灵的洗而实现了，将不会再有五旬节了。也不需要再有逾越节羔羊的被杀献祭了，并且永远不需要有另一个五旬节的再次实现了。
原始的五旬节也被称为收割节。在利未记的23:22中，我们读到：“在你们的地收割庄稼、不可割尽田角、也不可拾取所遗落的、要留给穷人和寄居的．我是耶和华你们的　神。”因此，我们看到收割是为三个阶级的人：

1. 一般以色列人
2.贫穷的人。
3.寄居的人。

全部这三种人都得到了收割丰收的祝福。圣灵的洗礼，即收割节期的满足，是给这三类人的：
1.以色列人。在耶路撒冷（使徒行传2:37,39）。
2.撒玛利亚人（穷人）。在撒马利亚（使徒行传8:9-17）。
3.外邦人（寄居的）。在凯撒利亚（使徒行传10:34-44）。

以下是上述的三个阶层接受圣灵的过程：

1.住在耶路撒冷的犹太人。
（a）藉着信靠基督。
（b）然后通过水的洗礼。
（c）然后领受圣灵。

2.住在撒马利亚的撒玛利亚人。
（a）藉着信靠基督。
（b）然后通过水洗礼。
（c）然后藉着按手。
（d）然后接受圣灵。

3.住在凯撒利亚的外邦人。
（a）藉着信靠基督。
（b）然后接受圣灵。
（c）然后通过水的洗礼。

在五旬节那天，圣灵施行了两种的运行。信徒们千万不要溷淆了。这两个运行是“洗礼”和“充满”。信徒们在五旬节受了圣灵的洗，虽然洗礼”这个词在使徒行传2裡面你找不到。但我们知道洗礼是在那时发生的，因为主耶稣在祂升天不久前才说了这话， “约翰是用水施洗．但不多几日、你们要受圣灵的洗”（使徒行传1:5）。
有些人认为说方言是有受圣灵洗礼的标志，但，如果你仔细观察的话，你会发现在使徒行传2章那裡他们用方言说话，是因为他们被圣灵充满了。在五旬节那天，当他们按着圣灵所赐的口才、说起别国的话（方言）来时，并没有人在那时得拯救（使徒行传2:1-13)。但是当彼得传道时，有三千人得救了（使徒行传2:14-41)。彼得宣告：“这正是先知约珥所说的,『神说、在末后的日子、我要将我的灵浇灌凡有血气的,你们的儿女要说豫言．你们的少年人要见异象。老年人要作异梦。在那些日子、我要将我的灵浇灌我的僕人和使女、他们就要说豫言. . .。』”（使徒行传2:16-18）。此处的 “这”所指的是什麽？先知约珥所预言的是什麽事件呢？只说方言吗？不是的，“这”是引用约珥的话。彼得举约珥的话为例，因为，这位将会叫约珥所预言的那些事成为过去的神，已经让这些事情发生了，如你们所见证到的。

b.圣灵内住在教会裡。（哥林多前书3:16） “岂不知你们是是神的殿，神的灵住在你们裡面吗？”。（注：教会是所有属神的人，教会不是建筑物）

c.圣灵建造教会。（以弗所书2:22） “你们也靠祂同被建造成为　神藉着圣灵居住的所在。”。

d.圣灵管理教会。
（1）祂指派职事。 “圣灵立你们作全群的监督、你们就当为自己谨慎、也为全群谨慎、牧养　神的教会、就是他用自己血所买来的。”（（使徒行传20:28）。另见使徒行传6:3,5,10。
（2）祂分派事工。 “他们事奉主、禁食的时候、圣灵说、要为我分派巴拿巴和扫罗、去作我召他们所作的工。”（使徒行传13:2）。另见使徒行传29; 10:19; 16:7。

4.圣灵和基督徒。

a.靠圣灵入门。 （加拉太书3:1-3） “无知的加拉太人哪、耶稣基督钉十字架、已经活画在你们眼前、谁又迷惑了你们呢。 我只要问你们这一件、你们受了圣灵、是因行律法呢、是因听信福音呢? 你们既靠圣灵入门、如今还靠肉身成全麽．你们是这样的无知麽。”。
我们成为基督徒是单单靠着神的运行而成为基督徒。新的生命是圣灵所赐予的。这是一个新生：（约翰福音3:7,6）“你们必须重生。 。 。 。从肉身生的、就是肉身。从灵生的、就是灵。“。神在任何时代从来不与未经重生的人交通，要直到人从圣灵那裡得到新的本性之后，神才与人交通。

b.圣灵的内住。（哥林多前书6:19） “岂不知你们的身子就是圣灵的殿麽．这圣灵是从　神而来、住在你们裡头的．并且你们不是自己的人”。基督徒对于圣灵的内住有什麽确据呢？凭感觉吗？凭一些狂喜们？不！ 是 靠着神的话语！当信徒凭着基督所做的而回应，当你凭信心接纳基督耶稣时，圣灵就会住进信徒裡面。圣灵内住的确据并不是基于感觉，因为人的感觉可能今天是这样`明天是那样，天天会改变。但是耶稣基督在各各他所作的工从未改变。

“节期的末日、就是最大之日、耶稣站着高声说、人若渴了、可以到我这裡来喝。信我的人、就如经上所说、从他腹中要流出活水的江河来。耶稣这话是指着信他之人要领受圣灵说而的、那时还没有赐下圣灵来．因为耶稣尚未得着荣耀。“（约翰福音7:37-39）。神的话（圣经）在这地方分清楚的表明出门徒尚未领受圣灵，但他们在将来会 – 他们后来在五旬节时领受圣灵了。在圣经裡的另一处启示给我们看到，他们在五旬节节之前并没有得到圣灵的内住：这经文是(约翰福音14:17c):“因祂常与你们同在、也要在你们裡面”。在五旬节之前，圣灵是与他们在一起; 而在五旬节之后，圣灵是内住在他们裡面。没有一位基督徒会像大卫那样的祈祷，说“不要丢弃我、使我离开你的面。不要从我收回你的圣灵。”（诗篇51:11），大卫那样祷告是因为大卫并没有被圣灵的内住。但基督徒有圣灵内住！（罗马书8:9）。 “如果　神的灵住在你们心裡、你们就不属肉体、乃属圣灵了。人若没有基督的灵、就不是属基督的。”

另一处让神儿女困惑的经文是路加福音11:13 主耶稣说的 “你们虽然不好、尚且知道拿好东西给儿女。何况天父、岂不更将圣灵给求他的人麽。” 有些人根据这经文认为我们必须向神求圣灵，才能得到祂; 但请记住，主耶稣这句话是在五旬节之前说的。在圣经裡没有任何地方说人应该在五旬节之后求神赐下圣灵。…..如果门徒有求的话，天父会在五旬节之前将圣灵赐给他们吗？主耶稣说天父会，但事实是，门徒们没有向天父求赐圣灵。

关于圣灵的内住，我们所要处理的的最后一节经文是约翰福音20:22：“他（耶稣）说了这话、就向他们吹一口气、说、你们受圣灵”。许多圣经学者说门徒们是在这个时候有圣灵的内住的，而不是在五旬节时。然而，我们知道门徒们并不是在那时领受圣灵，因为门徒被嘱咐 “不要离开耶路撒冷，要等候父父所应许的，耶稣告诉门徒，你们听见我说过的。约翰是用水施洗; 但不多几，你们要受圣灵的洗”（使徒行传1:4,5）。这样看来，如果他们已经领受了圣灵，为什麽还要等候，再次领受呢？

c. 圣灵的印记。 以弗所书1:13 “你们既听见真理的道、就是那叫你们得救的福音、也信了基督、既然信他、就受了所应许的圣灵为印记．”

圣经中多次使用“印记”。
（1）盖印者。封印的是父神。 “那在基督裡坚固我们和你们、并且膏我们的、就是　神.他又用印印了我们、并赐圣灵在我们心裡作凭据。”（哥林多后书1:21-22）
（2）受印记的（被密封的）。有两个领受天父印记的- 圣子和信徒。（约翰福音6:27) “不要为那必坏的食物劳力、要为那存到永生的食物劳力、就是人子要赐给你们的．因为人子是父　神所印证的。”.. . .（以弗所书4:30） “不要叫　神的圣灵担忧．你们原是受了他的印记、等候得赎的日子来到”。圣子耶稣受印记是出于祂的所是，我们受印记是因为耶稣的缘故，藉着我们在祂裡面的地位，我们得印记。信徒得印记的时刻，是在他接受耶稣基督作为他的救主时得到的：“既然信祂、就受了所应许的圣灵为印记”（以弗所书1:13。）。
（3）印记。圣灵祂本身就是印记。这印记并不是藉着一些情感的经历来保障的，而是藉着在基督裡的信：（以弗所书1:13）。“你们既听见真理的道、就是那叫你们得救的福音、也信了基督、既然信他、就受了所应许的圣灵为印记．”
（4）印记代表什麽。
（a）印记意味着所有权。如果我们被封印了，我们就拥有神在我们身上之所有权的印记。 （提摩太后书2:19）“然而　神坚固的根基确立了。上面有这印记说、主认识谁是祂的人．又说、凡称呼主名的人、总要离开不义。”
（b）印记意味着识别。这是我们预备未来的识别。 “你们既听见真理的道、就是那叫你们得救的福音、也信了基督、既然信他、就受了所应许的圣灵为印记．这圣灵、是我们得基业的凭据、直等到　神之民被赎、使祂的荣耀得着称讚。”（以弗所书1:13,14）。
（c）印记意味着保障。启示录7:4-8中有144,000个被印记的。撒旦在千禧年期间，被扔在无底坑裡、无底坑被关闭、用印封上（启示录20:3）。启示录裡有七个封印，没有人可以打开（启示录6-8 章）。我们信徒人，在得救的时候被就得印记了/被封印了（以弗所书1:13,14）。
（d）印记意味着已完成的交易。 “我在契上画押、将契封缄、又请见证人来、并用天平将银子平给他。”（耶利米书32:10）。圣灵的印记是法律证据，证明我们已经进入基督所成就之的工的这个事实。
（e）印记表示真实性。（罗马书4:11）“并且他受了割礼的记号、作他未受割礼的时候因信称义的印证、叫他作一切未受割礼而信之人的父、使他们也算为义．”。另见以斯帖记3:12。
（f）印记意味着不可更改/废除。 “现在你们可以随意奉王的名写谕旨给犹大人、用王的戒指盖印。因为奉王名所写用王戒指盖印的谕旨、人都不能废除。”（以斯帖记8:8）。
（g）印记意味着价值。 “这不都是积蓄在我这裡、封密在我府库中麽。？”（申命记32:34）。
（h）印记意味着印象。密章总是会留下印象在所盖的蜡上。如果我们被圣灵盖印，祂的印象应该在我们身上。（约伯记38:14）。 “因着这光，地面改变如在泥上盖上印，万象显出如衣服一样。 ” . . .（哥林多后书3:3）“你们明显是基督的信、藉着我们修成的．不是用墨写的、乃是用永生　神的灵写的．不是写在石版上、乃是写在心版上。”。

d.圣灵的凭据。 “神又用印印了我们、并赐圣灵在我们心裡作凭据。”（哥林多后书1:22）。另见哥林多后书5:5;以弗所书1:13,14。

“凭据”是说到未来的一个标志。这是保证金，标志着在未来要付全额买赎回所有的。当保证金被付来买一块产业时，买卖的双方都受到了约的束缚。当神在我们身上给出了保证金时，祂就受买赎的约束缚了，是永恆的约。圣灵是神的凭据，是要买赎这救恩的头期款。信的人还没有领受他将要领受的全部。还有更多将要来的领受。确实，这会开启我们的想像。如果圣灵只是我们将要领受的一部分，而祂就是神，并且神就是一切…那麽，我们所讲要领受的会是什麽呢？
如果购买者人对一块产业付出保证金了，来未却未能完成交易的话，他将失去他的保证金。神已经给了我们祂的保证金，圣灵。如果神没有完成我们的救赎的话，祂就会失去祂的保证金;但我们知道这是不可能的。因此，这凭据是我们有永恆救赎的保证。

（1）凭据的例子。
（a）利百加的礼物（创世记24章）。这些礼物是后来双方应该遵循的凭据。
（b）迦南的果子（民数记13章）。果实是所应许的果子，预示着他们将来要得的产业。
（c）波阿斯的礼物（路得记2章）。为路得留下的麦穗(一伊法大麦），为路得而留下的，那只是订金，是波阿斯将要在婚姻中给路得全部一切的凭藉。
（d）初熟的果子/庄稼（利未记23章​​）。向神献的这波初熟的庄稼是人给神凭据，表示在

（2）给出凭据的是谁。就是神！ “那在基督裡坚固我们和你们、并且膏我们的、就是　神．祂又用印印了我们、并赐圣灵在我们心裡作凭据。（哥林多后书1:21,22）。
（3）凭据的描述。圣灵是凭据：“神赐圣灵在我们心裡作凭据。”（哥林多后书1:22b）。
（4）凭据的位置。那地方是在我们心裡：“圣灵在我们心裡做凭据”（哥林多后书1:22b）。
（5）凭据的保证。
（a）保证我们的复活。 “不但如此、就是我们这有圣灵初结果子的、也是自己心裡歎息、等候得着儿子的名分、乃是我们的身体得赎。”（罗马书8:2.3）。
（b）保证我们是后嗣。 “既是儿女、便是后嗣、就是　神的后嗣、和基督同作后嗣．如果我们和他一同受苦、也必和他一同得荣耀。“（罗马书8:17）。
（c）保证我们得主基督的荣光。 “主所爱的弟兄们哪、我们本该常为你们感谢　神．因为他从起初拣选了你们、叫你们因信真道、又被圣灵感动成为圣洁、能以得救。神藉我们所传的福音、召你们到这地步、好得着我们主耶稣基督的荣光。“（帖撒罗尼迦后书2：13.14）。

e.圣灵的充满。 “他们就都被圣灵充满、按着圣灵所赐的口才、说起别国的话来。”（使徒行传2:4）。 “他们祷告完了，聚会的地方震动起来，他们都被圣灵充满，放胆传讲　神的道 ” (使徒行传4:31）。 “不要醉酒、酒能使人放荡、乃要被圣灵充满。”（以弗所书5:18）。

圣灵的充满与基督徒的生活和工作有关，藉z着被圣灵充满他有能力去做主所吩咐的事。
（1）什麽是圣灵充满？对于圣灵“充满”的意见有很多。有的说当一个人重生时会发生这种情况。信徒在得救时确实领受了圣灵，但这不是圣灵的充满;这是圣灵的重生（提多书3:5）。其他有人说“圣灵的充满就是[信徒]在他得救之后，有时候领受圣灵的经历”。然而，圣经宣告了，所有的信徒都有领受圣灵：“现在若有人有不是基督的灵，他不是他的“人若没有基督的灵、就不是属基督的”（罗马书8:9）。

“圣灵充满”这件事​​，因为带有“充满”这个字，所以可能会令许多人感到困惑，。他们想到的是物质的充满，像一个容器被水所充满。然而，圣灵不是物质的东西，而是一个位格。确实，半满半空的容器 可以被装入更多的水，但已经带有圣灵的信徒，是不可能获得更多的圣灵的。一个人不可能更多的得到神，但是，神可能更多的得到这个人。

好,现在信徒已经有圣灵了，但他却被告知要被圣灵“充满”。信的人有圣灵内住在裡面;他被圣灵封存/被印印记了; 他受了圣灵的洗了，被圣灵重生; 然而圣经还吩咐他要被圣灵“充满”…。那麽，到底什麽是圣灵的“充满”呢？
对于“充满”的思维，更确切的解释是被圣灵“掌管”。这样，基督徒受劝要被圣灵所掌管，要被圣灵所拥有，要顺服圣灵的支配。我们于是就能明白底下这表达所充满的含义了：“不是你有多少的圣灵，而是圣灵有多少的你。”（不是你能支配多少的圣灵，而是圣灵能支配多少的你。）

（2）如何被圣灵充满？这经历是藉着寻求，藉着祷告而得到的吗？在圣经裡并没有任何经文说，人可以祈求圣灵的“充满” 而能得到。那都是要藉着顺服主才能得到圣灵充满的。当我们臣服于祂时，我们的自我就消亡，祂的旨意就是我们生命的旨意;我们的个人雄心/野心就会掉落像灰尘。有些人可能会问，“什麽是’臣服’？臣服正是信徒将自己摆在神祭坛上的举动：“凭爱心行事、正如基督爱我们、为我们捨了自己、当作馨香的供物和祭物、献与　神。”（以弗所书5:2）。这裡所说馨香的味道就是从不断的燔祭所散发出来的：那祭祀的供物，一直不缺献祭的羔羊，因为一个祭物用完了，另一个就立刻被换上 – 一个在早上，一个在晚上。这是可以在旧约裡可能连续献祭的唯一方式。这种燔祭从来没有被作为赎罪祭，而是用来作为讚美祭。使徒们恳求基督徒将自己当作活祭，不断的燔祭，为要宣扬那召你们出黑暗入奇妙光明者的美德。（,罗马书12:1, 彼得前书2:9）。

（3）何时被圣灵充满？圣灵什麽时候接管你呢？祂何时掌管信徒呢？是当信徒臣服的时候 – 完全顺服时！

有某些特定的步骤要做才能变得能臣服吗？没有！… 那麽，要臣服之前有什麽要求吗？有！就是完全服从在神的旨意下！对某些人来说，可能需要刚硬到死才肯顺服; 而其他人，就是愿意顺从神的呼唤; 还有其他人，则是离弃所知道的罪行与恶事等等。无论代价是什麽，总要顺服神的心意/旨意 — 这就是要求！

（4）为什麽要被圣灵充满呢？信徒应该问这个问题吗？有被圣灵“充满”的需要吗？我们对这两个问题的会答都一样，“是的”。有些基督徒不明白有被圣灵“充满”之类的东西存在，因此他们没有能力。除了神命令人要被圣灵“充满”之外，我们意识到这种“充满”对于人在服事上和在生命裡是强制性的 – 并不是为了自私的个人益处，而是为了主耶稣基督的荣耀和得胜。为主得回那些失丧的人。

（5）被圣灵充满之后呢？有一个对那些真正被“充满”圣灵的人做的调查，之后显示了这些结果：
（a）他们将会活出基督。
（b）他们将能印证世人。
（c）他们会喜爱神的圣言。
（d）他们会满有能力。
（e）他们会充满生命力。

                                                           圣灵的洗与圣灵充满的对比

圣灵的洗礼	圣灵的充滿
1. 是与身体有关的	1. 是與个人有关的.
2. 圣灵的洗是外在的.	2. 圣灵的充满是内在的
3. 每个信徒都受圣灵的洗.	3. 信徒可能会也可能不会被圣灵充满
4. 没有信徒 曾被嘱咐要去受圣灵的洗..	4. 所有信徒 都被嘱咐要被圣灵充满.
5. 圣灵的洗是在救恩时的初步工作.	5. 一个人可能在救恩之后几年被圣灵充满.
6. 信徒受圣灵的洗只会有一次.	6. 信徒可能被圣灵充满多次.
7. 在五旬节之前，没有信徒受过圣灵的洗。圣灵的洗把信徒带入基督的身体。	7. 在五旬节之前，有些信徒被圣灵充满了。圣灵充满对于服事至关重要。

f.圣灵的果子。 “圣灵所结的果子、就是仁爱、喜乐、和平、忍耐、恩慈、良善、信实、
温柔、节制．这样的事、没有律法禁止。”（加拉太书5:22,23）。圣灵的果子是真基督徒品格。你会注意到在原文裡“果子”这个词是单数的。有个人以下面这种方式来表达这段经文：“圣灵的果子就是爱：喜乐，和平，忍耐，恩慈，良善，信实，温柔，节制：这样的事，没有律法禁止。” 我们主耶稣的生命是圣灵结果子的最好例子。果子总是来自内在的生命的。在圣诞节的时候，我们在圣诞树上看到吊着有苹果和橘子，我们知道它们是被挂上去的。你不必在一颗苹果树上挂着苹果;它们自然的就成长在那裡。民间的宗教在圣诞树上象徵性地将苹果和橘子挂在圣诞树上。把果子挂在圣诞树上就好比人假装是结果子，但裡面没有生命，因为他们没有圣灵; 因此，他们只有敬虔的形式，却没有敬虔的能力。苹果树不是努力的製造出苹果;它只是顺命的长出苹果。基督徒也应该一样。他不是靠自己自己的力气去结圣灵的果子，而只是藉着顺服就能长出来。
（1）与自己有关的果子。仁爱;喜乐;和平。
（2）与人关系上的果子。忍耐;恩慈;良善。
（3）与神关係上的果子。信实;温柔;节制。

g.在圣灵裡行事为人。（加拉太书5:16） “我说、你们当顺着圣灵而行、就不放纵肉体的情慾了。”另一种说法是：“藉着圣灵行走。”。圣灵会做行走的工。一个典型的例子就是衣服服装：是服装裡面的人在走路。这套衣服的责任只是靠在人身上就可以了。在圣灵裡行走时，我们不应该有自己的意志，而是要像服装一样，服装只要靠在身体上面就可以了。无论圣灵要去哪裡，我们就去哪裡。圣灵的意思就是我们的意思。

h.圣灵的更新。 “他便救了我们、并不是因我们自己所行的义、乃是照他的怜悯、藉着重生的洗、和圣灵的更新。”（提多书3：5）。

这经文所指的是每日依靠圣灵的努力，以便能活出得胜基督徒生命。我们从未有过靠自己就足以自救的时候。

i.圣灵的坚固。保罗祈求神赐给以弗所人刚强，“求神按着祂丰盛的荣耀、藉着祂的灵、叫你们心裡力量刚强起来”（以弗所书3:16）。众圣徒已经证实了这节经文的真实了。

j.顺着圣灵撒种。 “不要自欺, 神是轻慢不得的。人种的是甚麽、收的也是甚麽。顺着情慾撒种的、必从情慾收败坏．顺着圣灵撒种的、必从圣灵收永生。 ”（加拉太书6:7-8）。这段经文不是写给未得救的人,而是写给基督徒的。基督徒可以顺着肉体情慾撒种，也就是活在罪中; 然而，收割的时间将会到来。

ķ.圣灵的引导。 “凡被　神的灵引导的、都是　神的儿子。”（罗马书8:14）。有些人认为这句经文的意思为“那些在生命的决定上向圣灵求引导的人，就因此被确信他们是神的儿子。” 我们知道，在做决定时祈求并得到圣灵的旨意那是一种祝福，但这却不是本节经文所指的意思。圣灵的引导所指的意思为祂对基督徒在成圣往荣耀去，这信仰道路上的引导。

有时心中忧闷，撒但来攻击，
神引领祂儿女前行；
靠主恩典得胜，战败所有仇敌，
神引领祂儿女前行。

或经狂波大浪，或过洪水深渊，
或履熊熊烈火，全靠主宝血恩典；
或忧伤或痛苦，但主安慰我心，
不论是昼是夜，神一路引领

l.圣灵的成圣。（彼得前书1:2) “就是照父　神的先见被拣选、藉着圣灵得成圣洁、以致顺服耶稣基督、又蒙他血所洒的人。愿恩惠平安、多多的加给你们。”。

m.圣灵的供应。 “因为我知道，藉着你们的祈求和耶稣基督的灵的供应（和合本翻译为 帮助），我一定会得到释放。”（腓1:19）。

n.圣灵的恩赐。
（1）关于恩赐的列举。（哥林多前书12:1,8-11）。“弟兄们、论到属灵的恩赐、我不愿意你们不明白。……这人蒙圣灵赐他智慧的言语．那人也蒙这位圣灵赐他知识的言语。 又有一人蒙这位圣灵赐他信心．还有一人蒙这位圣灵赐他医病的恩赐。又叫一人能行异能．又叫一人能作先知。又叫一人能辨别诸灵．又叫一人能说方言．又叫一人能繙方言。这一切都是这位圣灵所运行、随己意分给各人的。就如身子是一个、却有许多肢体、而且肢体虽多、仍是一个身子．基督也是这样。

（2）关于恩赐的分赐。首先我们要指出的是，恩赐不是因为人的渴慕和祈祷而赐给人的，而是“根据圣灵的意思：按祂的心意各别分给每个人的。”。 接下来我们要唤起人注意的是，圣灵赐恩赐给人，是为了要落实基督和祂门徒所宣称的，耶稣基督确实是神的儿子，并且旧的律法时期已经结束，而恩典的时期已经开始。 “我们若忽略这麽大的救恩、怎能逃罪呢．这救恩起先是主亲自讲的、后来是听见的人给我们证实了。神又按自己的旨意、用神蹟奇事、和百般的异能、并圣灵的恩赐、同们作见证“（希伯来书2:3,4）。当然，有一个需要让神去验证由主耶稣自己所开始的这个新的教导，因为人们在旧律法的传统下已经有有一千四百多年的缘故，造成他们很难去意识到神已经不再用旧约了，而是建立新约了。还有，那时候还没有任何的新约书卷被写下来。最后，我们要强调底下这一个事实，就是没有任何一个信徒得到所有的恩赐。（林前12:28-30） “神在教会所设立的、第一是使徒，第二是先知，第三是教师，其次是行异能的，再次是得恩赐医病的，帮助人的，治理事的，说方言的。岂都是使徒麽？岂都是先知麽？岂都是教师麽？岂都是行异能的麽？岂都是得恩赐医病的麽？岂都是说方言的麽？岂都是翻方言的麽？ ”…答案是否定的。

（3）关于恩赐的使用。这些恩赐是如何被使用的呢？哥林多前书的第十三章明确地宣告了，这些恩赐应该要出于爱的缘故而使用。保罗被圣灵的感动，说纵使他具备所有的恩赐，但却没有爱的话，他就算不得什麽（什麽也不是）;他的生命将毫无果效，一切都对他无益处（他将得不到任何的奖赏）。有人可能会问，“在今天还有方言的恩赐？”…“圣经不是说，’不要禁止说方言”吗？ 这个问题将在下一段落裡有更多的处理; 但是，我这裡可以说一些。

哥林多前书14:39明确指出：“所以弟兄们、你们要切慕作先知讲道、也不要禁止说方言”。 但如果第14章被用来作为说方言的许可，那麽说方言的人必须按同一章的管理来对于这恩赐的使用。这样的话，是否允许人在教会的事奉/敬拜时说方言呢？当然，如果是按照哥林多前书14章的所说的那样。“如果有人说方言，只可以有两个人，或最多三个人，并且要轮流说，同时要有一个人翻译。如果没有人翻译，他就应当在会中闭口，只对自己和对　神说好了。 ”（哥林多前书14:27,28）。无论任何时候，当方言的恩赐被使用时，只能有两个或最多三个人可以在聚会的时候说。这个规定将消除今天所谓的方言运动。接下来的顺序是“轮流”说 – 一次一个。这将会消除更多的方言运动，因为有时后一群人数，甚至有数百个人同时在同一处聚集。然后圣经说，如果没有翻译的，就不要说方言。如果能遵循这一点，将会消除更多的方言运动。最后，“妇女在会中要闭口不言 ”（哥林多前书14:34）。这实际上就了结了所有的舌头运动，因为参与的大多数者是女性。

许多人会在反对上面所引用的经节（即林前14:34)，说这些经节指的不是“说方言”。但，如果这经文 ‘妇女在教会中要闭口不言’所指的不是指“说方言”，那麽它所指的就是一切都不准说了，包括不准说方言。然而，这个经节真实是只有论及不说方言，因为在哥林多前书这同一卷书裡的其他地方允许女人在教堂裡讲道或祷告。（哥林多前书11:5） “但凡女人当众祷告、或讲道，若不蒙着头，也就是侮辱她自己的头；因为那是跟剃了头发一般无二的。。”。 “讲道”的意思是“传讲神言”; 因此，圣经是允许女人在主日学，在宣教场所和类似的地方“传讲”神话语的。

（4）关于恩赐的保留不给。神有可能会保留许多那些祂起初曾给过的恩赐，不给今天的信徒吗？不仅有可能，而且确定无疑会保留。在哥林多前书的第13章，圣灵说：“爱是永不止息; 但先知讲道（预言）之能、终必归于无有。说方言之能、终必停止；知识也终必归于无有。我们现在所知道的有限、先知所讲的也有限。等那完全的来到、这有限的必归于无有了。”（8-10节）。请记住，哥林多前书13章所讲的是圣灵的“恩赐”，当它说先知讲道之能、终必归于无有时，并不意味着先知所已经讲的预言，如圣经所记载的一些预言，将不会实现。那意思是说，有一天，预言的恩赐将会被扣留不给。当经文告诉你“说方言之能终将停止”时，并不意味着在未来的某些时刻，所有的方言都会被噤声，而是指说方言的恩赐将会被保留不赐与人。当经文说“知识将消失，归于无有”时，并不意味着知识将不会存在，而是指知识的恩赐将会被保留。而预言，说方言和知识的恩赐，会在什麽时候被神收起来不给人呢？是当“那完美的来到”时！…. 请注意,这意思并不是指基督的第二次降临，而是指当神话语的完全启示被给出来了之后。…. 我们今天有神的完全启示了吗？是的，有！在（启示录22:21）当使徒约翰写下：“愿主耶稣的恩惠、常与众圣徒同在。阿们。”时，神的完全启示就已经完成了 – 那‘完全的’已经来到了。因此，既然我们有完全的启示了，预言`方言和知识的恩赐就消失褪去了;它们被神留住不发了。它们（这些恩赐）不是为今天用而给人的。

在以弗所书4:11，我们读到：“他所赐的有使徒、有先知．有传福音的．有牧师和教师 ”。“我们在后来的这节启示裡注意到，这裡没有列出任何行神蹟的恩赐，如哥林多前书12,13和14章那裡所列出来的那些恩赐。是不再需要有行神蹟的恩赐了，因为我们已经有神的完全启示了。 神的儿女拥有神的完全启示比拥有行神蹟的恩赐，还更为有福。

有一些人却声称我们需要这些恩赐来作为“圣灵充满”的兆头。诚然，神曾赐这些行神蹟的恩赐作为兆头; 然而，并不是为了表示人被“圣灵充满”，而是为了要藉着神蹟奇事异能、显出保罗为使徒的凭据来（哥林多后书12:12）;是为要用神蹟奇事的能力、并圣灵的能力、使外邦人顺服。让保罗在外邦人那裡证实自己（罗马书15:18,19）;是 为要证实神藉着基督所给人的救恩（希伯来书2:3,4）;是为要证实所传的道（神的话语）（马可福音16:20）。我们今天需要这些恩赐来证实圣经吗？来证实福音和使徒保罗吗？不需要的！因为两千年的教会历史已经证实了圣经，证实福音，和使徒他们了。

(5）关于常存的圣灵恩赐。 “如今常存的有信、有望、有爱、这三样、其中最大的是爱。 ”（哥林多前书13:13）。这三件恩赐都是每个基督徒所拥有的。这样的信徒，在圣灵的掌管下，就会去发挥这些恩赐。

o.圣灵的见证。 “圣灵与我们的心同证我们是　神的儿女”（罗马书8:16）。

法律规定，若有在两名证人的证词，就能宣明真相。因此，我们有两位证人宣布我们是神的儿女。他们是圣灵，与我们的灵。圣灵如何为我们的救恩做见证呢？就是通过圣经。我们的灵如何见证我们的得救呢？藉着感觉吗，还是良心吗？不，感觉是会蒙蔽人的。我们的灵凭着对神圣言的信心而见证。当我们信靠基督时，神的话语宣告了我们的救恩;我们相信神所说的话。因此，圣灵与我们的灵一同见证。

p. 圣灵的恩膏。 “你们从那圣者受了恩膏、并且知道这一切的事。……但你们从主所受的恩膏、常存在你们心裡、并不用人教训你们．自有主的恩膏在凡事上教训你们．这恩膏是真的、不是假的．你们要按这恩膏的教训、住在主裡面。”（约翰一书2:20,27）。

在希腊语中，“unction”和“anointing”这两个词是相同的。无论是在旧约还是在新约，圣经裡的“恩膏” 都是为了某些职务/服事而行的。王和祭司受膏，是为他们的特别职务而受膏的。基督也受灵粮的膏抹（使徒行传10:38）。 “基督”这个名词的意思是“受膏者”。祂是受膏的先知（过去）;受膏的祭司（现在）;受膏的国王（未来）。信入基督的人当他重生时，他领受了圣灵的膏抹为以后的服事预备：“你们已经领受了”。圣灵的恩膏并不只是给少数人。所有的信徒都受圣灵的恩膏了：“你们已经领受了。”。圣灵的恩膏是一次就永远的：“住在你的裡面。”。圣经裡没有任何一处说人能得到一个新的恩膏。假宗教可能会试图让你远离基督，想要诱使你离开你的信仰;但你听了他们的诱惑，不要陷入，因为你已经有圣灵的恩膏。 “你们不要随那些任何人的教导。”

q.關於藉著聖靈的敬拜。 “因為真受割禮的、乃是我們這以　神的靈敬拜、在基督耶穌裡誇口、不靠著肉體的人”（腓立比書3:3）。唯一受到神所接受的敬拜必須是受聖靈的感動而做的敬拜。一個人不是靠著手，或腳和嘴唇來敬拜神，而是靠著聖靈，通過手，腳和嘴來敬拜祂的。

r.关于圣灵的交通（Communion）。 “愿主耶稣基督的恩惠, 神的慈爱、圣灵的感动、常与你们众人同在。”（哥林多后书13:14）。 “Communion”这个词更贴切的被翻译成“团契”; 因此，“communion”意味着“参与，参加和分享”。 圣灵和基督徒有一个共同的交集 – 耶稣基督！

s.关于在圣灵裡祷告。 “我们的软弱有圣灵帮助、我们本不晓得当怎样祷告、只是圣灵亲自用说不出来的歎息、替我们祷告。鉴察人心的神、晓得圣灵的意思．因为圣灵照着　神的旨意替圣徒祈求。 ”（罗马书8:26,27）。

向圣灵祈祷是不对的？圣经中没有任何记载指示我们这样做，但圣灵是神格裡的一员;当我们向神祈祷时，我们向圣灵祈祷。

t.关于属灵的争战。“因为情慾和圣灵相争、圣灵和情慾相争．这两个是彼此相敌、使你们不能作所愿意作的。”（加5:17）。

u.关于圣灵的教导。 “神藉着圣灵向我们显明了．因为圣灵参透万事、就是　神深奥的事也参透了。”（哥林多前书2:10）。圣灵只向已经重生的基督徒揭示祂的话语，而不对在基督身体以外的人揭示。人若没有神的灵，就无法知道（无法学习）神的真理。

5.圣灵和圣经。
a.灵感默示。 “所有的经文都是神所默示的”（提摩太后书3:16a）。 “默示”的字面意思是“由神气息而出的”。没有预言是出于人自己的聪明才智。我们相信神话语的口头启示。这些话，不仅仅是思想出于神，更是在原文上都是出于神的默示。有些人可能会问，“难道神不是使用人作为工具/器皿吗？” 没错！但使用人作为器皿并没有减少圣经是神话语的事实。当你读摩西五经时，你并不是在读摩西说的话，而是在读神的话语。见哥林多前书2:12-13; 10:11; 罗马书4:20-25; 15:4。

b.指教启示。学习本书的最好方法是了解它的作者。本书的最好翻译人是作者本身- 圣灵。正如主耶稣教导经文给门徒一样，圣灵在今天也这样指教我们明白神的话语。（见哥林多前书2:9-14）。

6.圣灵与罪。
a.让圣灵忧伤的罪。 “不要叫　神的圣灵忧伤．你们原是受了他的印记、等候得赎的日子来到。”（以弗所书4:30）。忧伤是一个与爱有关的词。不爱你的人永远不会为你而忧伤。圣灵为我们忧伤;因此，祂肯定是爱我们的。
b.欺哄圣灵。 “彼得说: 亚拿尼亚为甚麽撒但充满了你的心、叫你欺哄圣灵呢…？”（使徒行传5:3）。亚拿尼亚向圣灵的圣殿, 教会撒谎。我们可能欺骗圣灵。我们可能撒谎。人有时在一次的集会的感动下，将自己的生命奉献给某项基督事工，但不久后他们罔顾这一个决定了。这是对圣灵说谎。
c.浇灭圣灵感动的罪。 “不要浇灭圣灵的感动”（帖撒罗尼迦前书5:19）。 “浇灭”意味着“熄灭”。人们可能浇熄 圣灵在自己身上的恩赐，并且可能因禁止别人使用圣灵的恩赐而消灭圣灵在别人身上的感动（民数记11:28,29）。
d.抵挡圣灵的罪。 “你们这硬着颈项..的人、常时抗拒圣灵…”（使徒行传7:51）。
e.侮辱圣灵的罪。（希伯来书10:29）“那践踏神儿子的，把那使他成圣之约的血当作俗物，又亵慢施恩的圣灵的人，你们想想，他该受的刑罚会是何等严厉啊？”
f.亵渎圣灵的罪。这是在马太福音12:31-32和马可福音3:29-30中所说的不可饶恕的罪。如果神那赦免人类一切罪孽的恩典，都不赦免这一个亵渎的罪，那这一定是个极不寻常的罪了。谋杀的罪并不是无法赦免的罪。不信，并不是无法赦免的罪。如果这是真的，我们会怎麽样呢？拒绝耶稣基督不是无法赦免的罪; 然而，拒绝基督而死去的人确实是失丧了。圣灵不会在人死后还与人纠缠。他最后的拒绝不是无法被赦免，而是没得到赦免。

人应该辨别以下的不同：
没有被赦罪 – 对比- 无法被赦罪
没有被饶恕 – 对比- 无法被饶恕
没有被拯救 – 对比- 无法被拯救

我相信对于亵渎圣灵的罪，有些翻译词为“得不着赦免”，是一个时代性的罪，限定于耶稣基督在地上的那三十三年期间。今天，在神的手裡并没有哪些罪人不能得救的黑名单。神从来没有吩咐任何人出去传讲信息，说有某些人祂不拯救。

是否有人犯了这亵渎的罪而仍然得救呢？有的，就是使徒保罗，“我从前是亵渎　神的、逼迫人的、凌辱人的。然而我还蒙了怜悯、因我是不信不明白的时候作的。。。。然而我蒙了怜悯、是因耶稣基督要在我这罪魁身上、显明祂一切的忍耐、给后来信他得永生的人作榜样。”（提摩太前书1:13,16）。

马太福音12:32 和马可福音3章30节 裡的“说话”, 是如何正确解读的关键。

(马太福音12:32) “无论谁说话得罪了人子，还可以赦免；但说话得罪了圣灵的，今生来世都得不着赦免。”
(马可福音3:30) “耶稣说这话，是因为他们说祂有污灵附在身上。”

7.圣灵的象徵。
a.鸽子。(约翰福音1:32） “约翰又作见证说：“我曾看见圣灵，好像鸽子从天上降下来，停留在他的身上。”。圣灵从来没有以这种方式，下降在任何其他人身上。在创世记1:2中，圣灵被描绘是在水面上运行，就如一隻鸽子在孵蛋那样。鸽子是一种温和，乾淨的鸟，特别是它的食物。属灵的人也是如此 “驯良如鸽子”（马太福音10:16）。真的是圣灵的象徵。圣经有向我们描述到圣子的愤怒，但从未描述到圣灵发出忿怒。

b.水。(以赛亚书44:3） “我要将水浇灌口渴的人、将河浇灌乾旱之地．我要将我的灵浇灌你的后裔、将我的福浇灌你的子孙。”。也参见约翰福音7:38,39。水对于口渴之嘴唇所意味的，以及雨对乾旱的土地所意味的，正是圣灵对于个人所意味的。没有什麽比水更能解渴;没有任何东西能如圣灵那样可以满足渴望的心灵。

c.油。(撒母耳记下16:13） “撒母耳就拿起盛油的角，在他的兄长中膏立他。从那天起，耶和华的灵就大大感动大卫。后来撒母耳动身往拉玛去了。“。另参见以赛亚书61:1; 使徒行传10:38。当祭司被膏涂抹时，是按这种方式进行的：首先，是先膏抹耳朵 – 让他总是能听神的话语; 然后他的大拇指 – 象徵他的行为都是要为着神的荣耀; 他的大脚趾 – 因为他要与神同行。

d.风。（以西结37章:9 &14） “主对我说：人子阿，你要发豫言、向风发豫言、说、主耶和华如此说`气息阿、要从四方〔原文是风〕而来、吹在这些被杀的人身上、使他们活了。 。 。 。 我必将我的灵放在你们裡面、你们就要活了．我将你们安置在本地、你们就知道我耶和华如此说、也如此成就了。“。另见约翰福音3:3-8。风表明有活动。你无法看到风，但它是强有力的。可见性不是有没有行动的代表。风也象徵“清除”（约伯记37:21）“人不能看见云后的强光，唯有经风一吹，天才晴朗。”。

e.火。(使徒行传2:3） “又有火焰般的舌头显现出来，分别落在他们各人身上。”。火象徵着神的灵。火能淨化`消融`温暖`试炼，照明和给动能。圣灵也是如此。

================================== 圣灵论  英文原稿 ================================

OUTLINE FOR CHAPTER III

PNEUMATOLOGY

I. The Personality of the Holy Spirit.
A. Personal Property.
B. Personal Pronouns.
C. Personal Acts.
D. Personal Reactions.
E. Personal Relationships.
F. Personal Designations.

II. The Deity of the Holy Spirit.
A. He Is Identified as the Old Testament Deity.
B. He Is Called God.
C. He Possesses Divine Attributes.
D. He Performs the Works of God.
E. He Exercises the Sovereignty of God.
F. He Is to Be Recognized as God.
G. He Is to Be Depended Upon as God.
H. He, God, Can Be Sinned Against.

III. The Work of the Holy Spirit.
A. As Set Forth in the Old Testament.
B. As Set Forth in the New Testament.

Chapter III

PNEUMATOLOGY

Pneumatology is derived from the Greek word pneuma, meaning spirit, wind, or breath. Thus,pneumatology is the doctrine of the Spirit, or breath of God: the doctrine of the Holy Spirit.

The doctrine of the Holy Spirit is indeed a Bible doctrine. The Bible is the only source from whence we can secure any information concerning Him. The Christian religion alone has the Holy Spirit.

As we study the doctrine of the Holy Spirit, let us keep in mind that Christ is the center of the Book, the theme of the entire secret writings. If we put someone in His place, confusion will result. The Holy Spirit cannot displace the Son of God. The Holy Spirit did not come to speak of (or from) Himself, but of Christ. One who speaks continually about the Spirit and omits the Son shows evidence that he really does not have the Spirit.

I. PERSONALITY OF THE HOLY SPIRIT

Here is one word of caution: Do not call the Holy Spirit “It.” We sometimes confuse personality with visibility. Personality is not an attribute of a body; it is the attribute of a spirit. You yourself have never been seen; you are not a body, but a spirit having a body.

A. Personal Property.

1. He Possesses Intelligence. “To one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit” (I Cor. 12:8). See also Isaiah 11:2, 3; Nehemiah 9:20; I Peter 1:11; II Peter 1:21; I Corinthians 2:10, 11.

2. He Possesses a Will. “All these worketh that one and the selfsame Spirit, dividing to every man severally as he will” (I Cor. 12:11).

3. He Possesses Power. “Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. . . . through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about Illyricum, I have fully preached the gospel of Christ” (Rom. 15:13, 19). See also Zechariah 4:6; Isaiah 11:2; Ephesians 3:16.

4. He Possesses Knowledge. “God hath revealed them unto us by his Spirit: for the Spiritsearcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God. Now we have received not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God” (I Cor. 2:10-12).

5. He Possesses Love. “Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me” (Rom. 15:30).

B. Personal Pronouns.

The personal name of the Holy Spirit is unknown. The title “Holy Spirit” is a designation — what He is; it is not His name. The silence of the Scriptures concerning His personal name is very significant. He withholds His own name, that the name of the Lord Jesus Christ may he exalted. The title “Holy Spirit” is a neuter noun in the Greek, but whenever a pronoun is in its place, the pronoun used is always masculine. “I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. . . . But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:16, 17, 26). See also John 16:7, 8, 13-15; Romans 8:16, 26, R.V.

C. Personal Acts.

Why do we act like human beings? Because we are human. Why does the Holy Spirit act like a person? Because He is a person.

1. He Speaks. “As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them” (Acts 13:2).

2. He Intercedes. “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit himself maketh intercession for us with groanings which cannot be uttered” (Rom. 8:26).

3. He Testifies. “When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me” (John 15:26).

4. He Commands. “Now when they had gone through Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, after they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not” (Acts 16:6, 7).

5. He Oversees. “Take heed therefore unto yourselves, and to all the flock, over which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood” (Acts 20:28).

6. He Guides. “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself, but whatsoever he shall hear, that shall he speak: and he will show you things to come” (John 16:13).

7. He Teaches. “The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26).

D. Personal Reactions.

Acts can he committed against the Spirit that can only be committed against a person. The Holy Spirit has feelings.

1. He May Be Grieved. “Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption” (Eph. 4:30).

2. He May Be Vexed. “They rebelled, and vexed his Holy Spirit: therefore he was turned to be their enemy, and he fought against them” (Is. 63:10).

3. He May Be Tested. “Then Peter said unto her, how is it that ye have agreed together to tempt the Spirit of the Lord? behold the feet of them which have buried thy husband are at the door, and shall carry thee out” (Acts 5:9).

4. He May Be Resisted. “Ye stiffnecked and uncircumcized in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye” (Acts 7:51).

5. He May Be Blasphemed. “He that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation: because they said, He hath an unclean spirit” (Mark 3:29, 30).

E. Personal Relationships.

1. With the Father. “Go ye therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost” (Matt. 28:19).

2. With Christ. “He shall glorify me: for he shall receive of mine, and shall shew it unto you” (John 16:14).

3. With the Christians. “It seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things” (Acts 15:28).

F. Personal Designations.

1. The Name Paraclete. This is the Greek word meaning Comforter: one who is called to help. “When the Comforter is come, whom I will send unto you from the Father, even the spirit of truth, which proceedeth from the Father, he shall testify of me” (John 15:26).

2. Other Specifications.
a. Spirit of Promise. “After that ye believed [in Christ], ye were sealed with that holy Spirit of promise” (Eph. 1:13).
b. Spirit of Might. “The spirit of the LORD shall rest upon him, and the spirit of wisdom and understanding. the spirit of counsel and might, the spirit of knowledge and of the fear of theLORD” (Is. 11:2).
c. Spirit of Truth. “He shall give you another Comforter… even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for hedwelleth with you, and shall be in you” (John 14:16, 17).

II. THE DEITY OF THE HOLY SPIRIT

He is a divine person. He is God! He is co-equal, co-eternal, co-existent with the Father and the Son. However, He is designated as the third person of the Trinity. In our own lives, there may be persons who are equal in station, but in position they are subordinate to others. It is the same with the Holy Spirit. As a Being, He is equal with the Father and the Son, but in position He is subordinate to the Father and gives precedence to the Son. Take note: there is no jealousy in the Godhead!

A. He Is Identified as the Old Testament Deity.

Jesus of the New Testament is Jehovah of the Old Testament; the Holy Spirit of the New Testament is the Jehovah of the Old Testament. “This shall be the covenant that I shall make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people” (Jer. 31:33). “By one offering he hath perfected for ever them that are sanctified. Whereof the Holy Ghost is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days saith the Lord, I will put my laws into their hearts and in their minds will I write them” (Heb. 10:14, 15, 16).

B. He Is Called God.

1. In Acts 5:3, 4. “Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? While it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thouhast not lied unto men, but unto God.” Ananias and Sapphira died instantly for lying unto the Holy Spirit. They lied in the time of consecration. They were not struck dead because of withholding their money, but because they claimed to have given it all. They lied unto the Church, thus to the Holy Ghost.

2. In I Corinthians 3:16. “Know ye not that ye are the temple of God, and that the Spirit of Goddwelleth in you.” We are the temple of God because the Spirit dwells within.

3. In II Corinthians 3:17, R.V. “Now the Lord is the Spirit: and where the Spirit of the Lord is, there is liberty.”

C. He Possesses Divine Attributes.

1. Omnipotence. “The angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God” (Luke 1:35).

2. Omniscience. “The Spirit searcheth all things, yea, the deep things of God” (I Cor. 2:10). See also Luke 2:25-32.

3. Omnipresence. “Whither shall I go from thy spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me” (Ps. 139:7-10).

4. Evelastingness. “How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?” (Heb. 9:14).

5. Love. “Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me” (Rom. 15:30).

6. Holiness. “Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption” (Eph. 4:30).

D. He Performs the Works of God.

1. Creation. “In the beginning God created the heavens and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters” (Gen. 1:1,2). “Thou sendest forth thy spirit, they are created: and thourenewest the face of the earth” (Ps. 104:30). “The Spirit of God hath made me, and the breath of the Almighty hath given me life” (Job 33:4).

2. Regeneration. “Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God . . . Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I say unto thee, ye must be born again. The wind bloweth where it listeth, and thou hearestthe sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit” (John 3:3,5-8).

3. Resurrection. “If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you” (Rom. 8:11).

4. Transformation. “If Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness” (Rom. 8:10).

5.Salvation. “Ye are washed . . . ye are sanctified … ye are justified in the name of the LordJesus.and by the Spirit of our God” (I Cor. 6:11).E. He Exercises the Sovereignty of God.“All these worketh that one and the selfsame Spirit, dividing to every man severally as he will” (ICor. 12:11). See also Zechariah 4:6.F. He Is to Be Recognized as God.1. As Set Forth in the Great Commission. “Jesus came and spake unto them saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen” (Matt. 28:18-20).2. As Set Forth in the Apostolic Benediction. “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen” (II Cor. 13:14).3. As Set Forth by Scriptural Designation. “He that hath an ear, let him hear what the Spirit saith unto the churches” (Rev. 3:22).4. As Set Forth in the Church’s Administration. “Now there are diversities of gifts but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all” (I Cor. 12:4-6).
G. He Is to Be Depended Upon as God.

“When they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost” (Mark 13:11). See also Romans 8:26.

H. He, God, Can Be Sinned Against.

“Peter said, Ananias, why hast Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? While it remained was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God” (Acts 5:3, 4).

III. THE WORK OF THE HOLY SPIRIT

A. As Set Forth in the Old Testament.

Someone has said that the Holy Spirit is mentioned eighty- eight times in the Old Testament. However, the teaching of the Holy Spirit is not as clear in the Old Testament as it is in the New.

1. His Manifestations.
a. As Coming Upon Men. “Balaam lifted up his eyes, and he saw Israel abiding in his tents according to their tribes; and the spirit of God came upon him” (Num. 24:2). “Then the Spirit of the LORD came upon Jephthah, and he passed over Gilead, and Manasseh, and passed overMizpeh of Gilead, and from Mizpeh of Gilead he passed over unto the children of Ammon” (Judg. 11:29). See also Judges 3:10; 14:6.
b. As Clothing Men. “The Spirit of Jehovah came upon [Hebrew — clothed itself with] Gideon; and he blew a trumpet; and Abiezer was gathered together after him” (Judg. 6:34). See also II Chronicles 24:20.
c. As Poured Out Upon Men. “Upon the land of my people shall come up thorns and briers . . . until the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest” (Is. 32: 13, 15).
d. As Filling Men. “I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship” (Ex. 31:3). See also Micah 3:8.
e. As Resting Upon Men. “The LORD came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that when the spirit rested upon them they prophesied, and did not cease” (Num. 11:25). See also Numbers 11:26; Isaiah 11:2.

The Holy Spirit is never represented as indwelling the believer. The Holy Spirit filled them, but never took his abode within them.

No Old Testament saint was ever baptized with the Holy Ghost. That initial baptism came at Pentecost, fifty days after Christ arose from the dead.

2. His Ministration.
a. In Relation to Creation.
(1) Generation.
(a) Of Heavens and Earth. “By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth. He gathered the waters of the sea together as an heap: he layethup the deep in storehouses. Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast” (Ps. 33:6-9). See also Job 26:13.
(b) Of Animals. “O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches. . . . Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth” (Ps. 104: 24, 30).
(c) Of Man. “The Spirit of God hath made me, and the breath of the almighty hath given me life” (Job 33:4). See also Genesis 1:26, 27; 2:7.
(2) Regeneration.
(a) Of the Fallen Earth. “The Spirit of God moved upon the face of the waters” (Gen. 1:2b).
(b) Of Fallen Man. “Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived and stood upon their feet, an exceeding great army” (Ezek. 37:9, 10). See also Isaiah 55:3.
(3) Preservation. “Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth” (Ps.104:30).
b. In Relation to Satan. From the beginning the Holy Spirit has been the antagonizer of Satan. “The LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years” (Gen. 6:3).
c. In Relation to Israel.
(1) Her Fathers (Abraham, Isaac, and Jacob etc.). “Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is?” (Gen. 41:38).
(2) Her Founders (Moses and his helpers). “The LORD said unto Moses, Gather unto me seventy men of the elders of the people, and officers over them; and bring them unto the tabernacle of thecongregation, that they may stand there with thee. And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone” (Num.11:16, 17). See also Numbers 27:18, 19; Deuteronomy 34:9; Nehemiah 9:20.
(3) Her Judges. “The Spirit of the LORD came upon him, and he judged Israel, and went out to war” (Judg. 3: l0a).
(4) Her Kings. Saul: “The Spirit of God came upon Saul when he heard those tidings, and his anger was kindled greatly” (I Sam.11:6). See also I Samuel 6:14 — an evil spirit was sent by God as judgment upon Saul.

David: “Then Samuel took the horn of oil and anointed him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah” (I Sam.16:1:3). See also Psalms 51:11, 12; 143:10.
(5) Her Priests. “The Spirit of God came upon Zechariah the son of Jehoiada the priest, which stood above the people” (II Chron. 24:20a).
(6) Her Prophets. “Yea, they made their heart as an adamant stone, lest they should hear the law, and the words which the LORD of hosts hath sent in his spirit by the former prophets: therefore came a great wrath from the Lord of hosts” (Zech. 7:12). See also Nehemiah 9:30; Ezekiel 2:2; Daniel 5:1-14; Micah 3:8.
(7) Her Sanctuary.
(a) The Tabernacle. Nothing was left to human wisdom; it was not made by the natural ability of man. “He hath filled him with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship” (Ex. 35:31). See also Exodus 28:3; 31:1-5.
(b) The Temple, “Then David gave to Solomon his son the pattern of the porch and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parloursthereof, and of the place of the mercy seat, and the pattern of all that he had by the spirit, of the courts of the house of the LORD, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things” (I Chron. 28:11, 12).
d. In Relation to Messiah. “The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the LORD and the day of vengeance of our God; to comfort all that mourn” (Is. 61:1, 2). See also Isaiah 11:2.
e. In Relation to the Millennium. “It shall come to pass afterward that I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: and also upon the servants, and upon the handmaids in those days will I pour out my spirit” (Joel 2:28, 29). “Afterward” means after Israel’s restoration. See also Ezekiel 36:25-28 37:14.
f. In Relation to Inspiration. “Now these be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said, The Spirit of the LORD spake by me, and his word was in my tongue” (II Sam. 23:1, 2). See also Numbers 24:2; Acts 1:16; 4:25; I Peter 1:10-12; II Peter 1:21; II Timothy 3:16, 17.

B. As Set Forth in the New Testament.

1. The Holy Spirit and Christ.
a. Reference to His Work in the Old Dispensation.
(1) In Preaching. “Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also he went and preached unto the spirits in prison; which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was preparing, wherein few, that is, eight souls were saved by water” (I Peter 3:18-20), This passage of Scripture has been used by several cults, which teach that God gives man a second chance beyond death. They interpret this portion of the Word as follows: Christ, between His crucifixion and resurrection, went to Hades and offered salvation to the wicked dead. If they believed in Him then, they were saved.

We know that the above theory is not true, for, “It is appointed unto men once to die, but after this the judgment” (Heb. 9:27). No second chance here. The correct interpretation is that Christ, by the Holy Spirit in Noah, preached the Gospel to the people, warning them of world judgment. They refused the message; they died in the flood; thus, their spirits are now in prison, waiting for the last resurrection.
(2) In Prophecy. “The prophets have searched diligently . . . what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow” (I Peter1:10, 11).
(3) In Type. The Tabernacle is a type of Christ. Everything about it reveals the Saviour, And it was the Holy Spirit who endowed men to build the Tabernacle. “See, I have called by nameBezaleel the son of Uri, the son of Hur, of the tribe of Judah: and I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, to devise cunning works, to work in gold, and in silver, and in brass, and in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship. And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that arewisehearted I have put wisdom, that they may make all that I have commanded thee” (Ex. 31:2-6).
b. Reference to His Work in His Earthly Manifestation.
(1) The Birth of Christ. “The angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God” (Luke 1:35). Never in Scripture do we find that Jesus is declared to be the Son of the Spirit. The Holy Spirit produced the body, sinless; “a body hast thou prepared me” (Heb. 10:5c), not the Person.
(2) The Baptism of Christ. “Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, and the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art mybeloved Son; in thee I am well pleased” (Luke 3:21, 22). See also Mark 1:10, 11; John 1:32, 34.
(3) The Testing of Christ. “Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness, being forty days tempted of the devil” (Luke 4:1, 2a). See also Matthew 4:1; Mark 1:12.
(4) The Anointing of Christ. “God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him” (Acts 10:38). See also Luke 4:16-21.
(5) The Teaching of Christ. “He whom God hath sent speaketh the words of God: for he givethnot the Spirit by measure” (John 3:34, R.V.).
(6) The Miracles of Christ. “If I cast out devils by the Spirit of God, then the kingdom of God is come unto you” (Matt. 12:28).
(7) The Life of Christ. “Jesus being full of the Holy Ghost returned from Jordan and was led by the Spirit into the wilderness” (Luke 4:1). See also Luke 10:21, R.V.; Hebrews 9:14.
(8) The Death of Christ. “How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?” (Heb. 9:14).
(9) The Resurrection of Christ. “If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit thatdwelleth in you” (Rom. 8:11).
(10) The Pre-ascension Commands of Christ. Luke tells us that in his Gospel he wrote “of all that Jesus began both to do and teach, until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen” (Acts 1:1,2). See also Acts 1:8.
c. Reference to His Work During This Dispensation.
(1) He Glorifies Christ. “He shall glorify me: for he shall receive of mine, and shall shew it unto you” (John 16:14).
(2) He Witnesses to Christ. “The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him” (Acts 5:30-32).
(3) He Enthrones Christ. “I give you to understand, that no man speaking by the Spirit of Godcalleth Jesus accursed: and that no man can say that Jesus is the Lord but by the Holy Ghost” (ICor. 12:3).

2. The Holy Spirit and the World.
a. Conviction. “When he is come, he will reprove [convict] the world of sin, and of righteousness, and of judgment. Of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see me no more: of judgment, because the prince of this world is judged” (John 16:8-11).
(1) Of Sin. It is not the business of the Holy Spirit to convict the world of murder, adultery, etc; the law of the land does this. The Holy Spirit convicts the world of unbelief: “because they believe not on me” (John 16:9). Many times we get the word “convict” confused by thinking thatit means to feel guilty; but that is not the meaning at all. “Convict” means to be found guilty as charged. The sinner has already been found guilty of sin — unbelief — whether he feels it or not. Yes, the sinner is already convicted, condemned, and waiting to be sentenced. “He that believeth on him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. . . . the wrath of God abideth upon him” (John 3:18, 36c). The Great White Throne is not the place to determine the guilt of the sinner (to convict him as a sinner), but the place to sentence him to the degree of punishment which his works merit.
(2) Of Righteousness. In what manner does the Spirit convict the world of righteousness? The Holy Spirit does not convict the world of the righteousness it has, but convicts the world where righteousness is — in Christ: “because I go to my Father” (John 16:10).
(3) Of Judgment. If the world rejects Christ, there is nothing left but judgment. “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12). The world’s conception of future judgment is confusing. Man has one false idea after another. Yet these universal beliefs, however wrong they may be, are proof positive that there is a time when man must give an account of himself unto God. The Bible is the only true source of the Great White Throne judgment.
b. Regeneration. “If any man be in Christ, he is a new creature: old things are passed away;behold, all things are become new” (II Cor. 5:17). See also John 3:5. Man may lower the bars, thinking he can become a child of God another way, but God does not. He still requires that you must be born again.
c. Hindrances of Evil. “The mystery of iniquity does already work: only he who now letteth will let, until he be taken out of the way” (II Thess. 2:7). Lawless-ness will one of these days be headed up in one man, the Antichrist. There is a Person in the world who keeps sin from taking full sway even today; and that person is the Holy Spirit. During the Great Tribulation, when the Antichrist is revealed, the Holy Spirit shall step aside, taking His constraining hand off of sinful man, allowing him to plunge unto the depths of degradation.

3. The Holy Spirit and the Church. See Ephesians 1:22, 23; 2:12-16; 3:4-16.
a. The Holy Spirit Constitutes the Church. The Spirit’s baptism is the operation by which the Church is constituted. “By one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink into one spirit” (I Cor. 12:13).

There are seven references to the baptism of the Holy Spirit. Five are prophetic (Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5); one historic (Acts 11:16); and one didactic (I Cor. 12:13). In the five prophetic Scriptures, we find that two speak of the baptism of the Spirit, and of fire. Thebaptism of the Spirit, and of fire, are not the same. The baptism of the Spirit speaks of the formation of the Church, while baptism of fire speaks of judgment. Matthew 3:11 and Luke 3:16 are those passages which speak of the baptism of fire. It was in these Scriptures that Christ was addressing His messages to saved people and to “vipers” (unbelievers). Mark’s and John’s accounts include no “baptism of fire,” for they are not addressed to “vipers.”

All five prophetic portions point to the future; the one historic passage looks back; therefore, the baptism of the Spirit comes in between the two. This is Pentecost.

The baptism of the Holy Spirit was not that enduement of power which enabled the apostles to do miracles, for they performed miracles before they were baptized with the Spirit. The Church is an organism, not an organization, and the baptism of the Spirit is that act of God which unites believers into that organism. Whenever the words “baptism of the Spirit” are used, they are always applied collectively, to a group, never to an individual. When were “we” and the Corinthians (I Cor. 12:13) baptized with the Spirit? At Pentecost, once and for all. When one receives Christ, he is sealed in Christ with the Spirit. “In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation; in whom also after that ye believed, ye were sealed with that holy Spirit of promise” (Eph. 1:13). He receives the baptism of the Spirit at the same time also.

As far as God is concerned, there is only one Calvary, and there is only one Pentecost. The sinner, however, must appropriate Calvary by faith, and he must acknowledge Pentecost by faith, to make both a reality to his own soul. This takes place immediately upon his acceptance of Christ as his Lord and Saviour.

We would like to give an explanation of the following verse, inasmuch as many use it for the above argument: “One Lord, one faith, one baptism” (Eph. 4:5). This does not speak of the Spirit’s baptism, but of water baptism. The preceding verse explains the Spirit’s baptism: “There is one body, and one Spirit, even as ye are called in one hope of your calling” (Eph. 4:4). That one body is constituted by the baptism of the Spirit.

Pentecost always came fifty days after the Feast of Firstfruits. The Feast of Firstfruits was a type of the resurrection of Christ. The second chapter of Acts records the account of the hundred and twenty disciples in the upper room waiting for the fifty days to expire. The Holy Spirit did not come in answer to their prayer, for all of their prayers and fasting would not have hastened His coming. He came on time. It is inconceivable to think of the Spirit coming forty-nine, or even fifty-one days after His resurrection. He came on time — fifty days after the resurrection.

The Holy Spirit would have come had they not prayed. They would have been baptized and indwelt by the Spirit had they not prayed, but they would not have received power; they would not have been filled with the Spirit had they not prayed. More will be said about the filling of the Spirit later.

The Feast of Passover was fulfilled at Calvary. Christ will never die again. The Feast of Pentecost was fulfilled by the baptism of the Spirit, and there will be no more Pentecost. There will never be a re-fulfillment of the Passover Lamb, and there will never be a re-fulfillment of Pentecost.

The original Feast of Pentecost was also known as the Feast of Weeks, when the harvest was gathered. In Leviticus 23:22 we read: “When ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy fields when thou reapest, neither shalt thou gather any gleaning of thy harvest: thou shalt leave them unto the poor, and to the stranger: I am the LORD your God.” Thus, we see that the harvest was for three classes:

1. Israel in General.
2. The Poor.
3. Strangers.

All three received blessings of the harvest. The baptism of the Spirit, which was the fulfillment of the Feast of Harvest (Weeks), was for three classes of people:

1. Israel. At Jerusalem (Acts 2:37, 39).
2. Samaritans (the Poor). At Samaria (Acts 8:9-17).
3. Gentiles (Strangers). At Caesarea (Acts 10:34-44).

The following is the process by which the above three classes received the Holy Spirit:

1. The Jews at Jerusalem.
(a) By faith in Christ.
(b) Then by water baptism.
(c) And then by receiving the Holy Spirit.

2. The Samaritans at Samaria.
(a) By faith in Christ.
(b) Then by water baptism.
(c) Then by laying on of hands.
(d) Then by receiving the Holy Spirit.

3. The Gentiles at Caesarea.
(a) By faith in Christ.
(b) Then by receiving the Holy Spirit.
(c) Then by water baptism.

There were two operations of the Spirit on the day of Pentecost. They must not be confused. The two operations were the “baptism” and the “filling.” The believers were baptized with the Spirit at Pentecost, although the word “baptism” cannot be found in Acts 2. We know that the baptism occurred then, because of the words spoken by the Lord Jesus only a short time before His ascension. “John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence” (Acts 1:5).

There are some who believe that speaking in tongues was a sign of the baptism of the Spirit, but if you look closely, you will notice that they spoke in tongues because they were filled with the Spirit. No one was converted while tongues were spoken on the day of Pentecost, but three thousand were saved when Peter preached. Peter declared, “This is that which was spoken by the prophet Joel: And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; and on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy” (Acts 2:16-18). “This is that.” What? The event? The speaking in tongues? No. “This” is a quotation from Joel, and I am quoting him. Peter was giving Joel as an example, for He, God, who will bring to pass those things which Joel has prophesied, has caused these things to happen which you have witnessed.

b. The Spirit Abides in the Church. “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” (I Cor. 3:16).
c. The Spirit Builds the Church. “Ye also are builded together for an habitation of God through the Spirit” (Eph. 2:22).
d. The Spirit Administers the Church.
(1) He Appoints the Officers. “Take heed therefore unto yourselves, and to all the flock, over the which the holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood” (Acts 20:28). See also Acts 6:3, 5, 10.
(2) He Directs the Work. “As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them” (Acts 13:2). See also Acts 29; 10:19; 16:7.

4. The Holy Spirit and the Christian.
a. Beginning in the Spirit. “O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?” (Gal. 3:1-3).

We become Christians by the operation of God alone. A new life is imparted by the Holy Spirit. It is a new birth: “Ye must be born again. . . . That which is born of the flesh is flesh; and that which is born of the Spirit is spirit” (John 3:7, 6). God has never fellowshipped with unregenerated men in any dispensation until man received a new nature from Him.
b. Indwelling of the Spirit. “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own” (I Cor. 6:19). What assurance does the Christian have of the Spirit’s indwelling? By feeling? By some great ecstasy? No — by the Word of God! The Spirit indwells the believer when he acts upon what Christ has done, when he accepts Christ Jesus by faith. The proof of His indwelling is not based upon feeling, for one’s feelings may change from one day to another. Christ’s work upon Calvary never changes.

“In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not glorified.)” (John 7:37-39). This portion of God’s Word plainly states that the disciples had not as yet received the Holy Spirit, but would in the future — and they did so at Pentecost. Another passage reveals that they were not as yet indwelt by the Spirit until Pentecost: “For he dwelleth with you, and shall be inyou” (John 14: 17c). Before Pentecost, the Spirit was with them; after Pentecost, the Spirit was inthem. No believer is to pray as David did, “Cast me not away from thy presence; and take not thy holy spirit from me” (Ps. 51:11), for David was not indwelt by the Holy Spirit. The Christian is! “Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if anyman have not the Spirit of Christ, he is none of his” (Rom. 8:9).

Still another Scripture which has confused the child of God is Luke 11 13: “If ye then, being evil, know how to give good gifts unto your children; how much more shall your heavenly Father give the holy Spirit to them that ask Him?” Some propose that we must ask for the Spirit in order to have him; but remember, this was spoken before Pentecost. We have no place in Scripture which says that one should ask for the Spirit after Pentecost. Would the Father have given the Spirit to the disciples before Pentecost if they had asked for Him? The Lord Jesus said He would, but the truth is, they did not ask for Him.

The last Scripture we shall deal with concerning the indwelling of the Spirit is John 20:22: “And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost.” Many say that at this time the disciples were indwelt by the Holy Spirit, instead of at Pentecost. We know, however, that they did not receive the Holy Spirit at that time, for they were commanded that “they should not depart from Jerusalem, but wait for the promise of the Father which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the holy Ghost not many days hence” (Acts 1:4, 5). Now, if they had already received the Holy Ghost, why were they to wait to receive him?
c. Sealing of the Holy Spirit. ‘In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise” (Eph. 1:13).

“Sealing” is used many times in Scripture.
(1) The Sealer. The Sealer is God the Father. “Now he which stablisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts” (II Cor. 1:21, 22).
(2) The Sealed. There are two who are sealed by the Father — the Son and believers. “Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give you: for him hath God the Father sealed” (John 6:27). “Grieve not the holy Spirit, whereby ye are sealed unto the day of redemption” (Eph. 4:30). The Son was sealed because of who He is. We are sealed because of Jesus and our position in Him. The time of the believer’s sealing is when he accepts Christ as his Saviour: “In whom, having also believed ye were sealed with the Holy Spirit of promise” (Eph. 1:13, R.V.).
(3) The Seal. The Holy Spirit Himself is the seal. The seal is not secured through some emotional experience, but through belief in Christ: “In whom, having also believed, ye were sealed with the holy Spirit of promise” (Eph. 1:13, R.V,).
(4) Signification.
(a) The Seal Signifies Ownership. If we are sealed we have the ownership seal of God upon us. “Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let everyone that nameth the name of Christ depart from iniquity (II Tim. 2:19).
(b) The Seal Signifies Identification. It is our identification for the future. “In whom [Christ] ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory” (Eph. 1:13, 14).
(c) The Seal Signifies Security. In Revelation 7:4-8 there are 144,000 sealed. Satan is sealed in the bottomless pit during the Millennium, (Rev. 20:3). The Book of Revelation has seven seals that no man can open (Rev. 6-8). We, the believers, are sealed unto the time of our redemption (Eph. 1:13, 14).
(d) The Seal Signifies a Finished Transaction. “I subscribed the evidence, and sealed it, and took witnesses, and weighed him the money in the balances” (Jer. 32: 10). The seal of the Holy Spirit is that legal evidence which testifies to the fact that we have entered into the finished work of Christ.
(e) The Seal Signifies Genuineness. “He received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also” (Rom. 4:11). See also Esther 3:12.
(f) The Seal Signifies Unchangeableness. “Write ye also for the Jews, as it liketh you, in the king’s name, and seal it with the king’s ring: for the writing which is written in the king’s name, and sealed with the king’s ring, may no man reverse” (Esth. 8:8).
(g) The Seal Signifies Value. “Is not this laid up in store with me, and sealed up among my treasures?” (Deut. 32:34).
(h) The Seal Signifies Impression. The seal always left its impression in the wax. If we are sealed with the Spirit, His impression should be on us. “It is turned as clay to the seal; and they stand as a garment” (Job 38:14). “Ye are manifestly declared to be the epistles of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshly tables of the heart” (II Cor. 3:3).
d. The Earnest of the Spirit. “[God] hath also sealed us, and given the earnest of the Spirit in our hearts” (II Cor. 1:22). See also II Corinthians 5:5; Ephesians 1:13, 14.

“Earnest” is an emblem which speaks of the future. It is a part payment of that which will be paid in full at a future date. When earnest money is paid on a piece of property, both parties are bound. When God bestows His Earnest on us, He is bound for all time and eternity. The Holy Spirit is God’s Earnest, God’s down payment of our salvation. The believer has not all things as yet which he is to receive. There is more to follow. Indeed, this does stagger the imagination. If the Holy Spirit is only part of what we are to receive, and He is God, and God is everything, what will therest be?

If earnest money has been placed upon a piece of property, and the purchaser should fail to complete the transaction, he will have lost his earnest money. God has given us His Earnest, the Holy Spirit. Should He fail to complete our salvation, He will have lost His Earnest; but we know this is impossible. Thus, it is a guarantee of our eternal salvation.
(1) Illustrations of Earnest.
(a) The Presents to Rebecca (Gen. 24). These presents were the earnest of what was to follow.
(b) The Fruit of Canaan (Num. 13). The fruit was the earnest of that which was promised, a foretaste of their inheritance which was to come.
(c) The Gifts of Boaz (Ruth 2). The handfuls of grain left for Ruth, and only for Ruth, were just an earnest of what Boaz had to offer in marriage.
(d) The Firs fruit (Lev. 23). This wave offering to God was man’s earnest that one tenth of his harvest was yet to go to God.
(2) Giver of the Earnest. God is the Giver! “Now he which stablisheth us with you in Christ and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts” (Il Cor.1:21,22).
(3) Description of the Earnest. The Holy Spirit is the earnest: “The earnest of the Spirit” (II Cor.1:22b).
(4) The Place of the Earnest. That place is our hearts: “The earnest of the Spirit in our hearts” (IICor.1:22b).
(5) Guarantee of the Earnest.
(a) Guarantees Our Resurrection. “Not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, theredemption of our body” (Rom. 8:2.3).
(b) Guarantees Our Inheritance. “If children, then heirs; heirs of God, and joint heirs with Christ; if so be that we suffer with him, that we may be also glorified together” (Rom. 8:17).
(c) Guarantees Our Glory. “We are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctificationof the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of theglory of our Lord Jesus Christ” (lI Thess. 2:13. 14).
e. Filling With the Spirit. “They were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:4). When they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness” (Acts 4:31). “Be not drunk with wine, wherein isexcess, but be filled with the Spirit” (Eph. 5:18).

The filling of the Spirit has to do with the life and work of the Christian, by which he is empowered to do that which is commanded by the Lord.
(1) What? There are many opinions as to the meaning of the “filling” of the Spirit. Some say it happens when a person is born again. The believer does receive the Holy Spirit at conversion but this is not the filling of the Spirit; it is the regeneration of the Spirit (Titus 3:5). Others propose that the “filling of the Spirit is that experience by which [the believer] receives the Holy Spirit sometimes later after he is saved.” However, the Word declares that all believers have received the Holy Spirit: “Now if any man have not the Spirit of Christ he is none of his” (Rom. 8:9).

The “filling” of the Spirit may be confusing to many because of that word “filling.” They think of a material filling, as a vessel being filled with water. The Spirit, however, is not a material thing, but a Person. It is true that a half-empty vessel can be filled with more water, but it is impossible for the believer, who has the Spirit, to get more of Him. One cannot get more of God, but God can get more of him.

Now the believer already has the Spirit, yet he is told to be “filled” with Him. The believer is indwelt by the Spirit; he is sealed with the Spirit; he is baptized with (in) the Spirit, and he is regenerated by the Spirit; and still he is commanded to be “filled” with the Spirit. What is the “filling’ of the Spirit? A better word or thought for “filling” is “controlled by” the Spirit. Thus, the Christian is admonished to be controlled by, to be possessed by, to be dominated by the Spirit. We know the full meaning now of the expression, “It is not how much of the Holy Spirit one has, but how much of one the Holy Spirit has.”
(2) How? Is this experience secured through seeking, and through prayer? There is no passage in the Word where a person ever prayed for the “filling” of the Spirit and received it. It is all brought about by yieldedness to the Lord. When we are yielded to him, our wills die, and His will is the will for our lives; our ambitions fall as ashes at our feet. Some may ask, “What is ‘yieldedness’”? It is that act of the believer which places himself upon God’s altar: “Walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour” (Eph. 5:2). The sweet-smelling savour offering spoken of here is the continual burnt offering: that offering which never lacked a sacrificial lamb, for when one was consumed, another was put in its place immediately — one in the morning and one at night. This was the only way it could be a continuous offering. This burnt offering was never instituted as a sin offering, but rather as a praise offering. The Christian is beseeched to give himself as a living sacrifice, a continual burnt offering, showing forth the praises of Him who hath called him out of darkness into His marvelous light (I Peter 2:9).
(3) When? When does the Spirit take over? When does He control the believer? Just as soon as the believer yields — completely yields!

Are there a certain number of steps one must take in order to become yielded? No. What are the requirements, then, for yieldedness? A complete subjection to the will of God! For some it may take death to self; others, obedience to God’s call; still others, the forsaking of known sin, etc. Whatever it may take to become yielded to the will of God — that is the requirement!
(4) Why? Should the believer ever ask this question? Is there a need for the “filling” of the Spirit? We answer “yes” to both of these questions. Some Christians do not understand that there is such a thing as the “filling” of the Spirit, and therefore they are powerless. In addition to God’s command to be “filled” with the Spirit, we realize that this “filling” is mandatory for power in service and in life — not for selfish gain, but for the glory of the Lord Jesus Christ and the winning of the lost to him.
(5) What Then? A survey of those who have been truly “filled” with the Spirit reveals these results:
(a) They Will Reproduce Christ.
(b) They Will Convict the World.
(c) They Will Love the Word.
(d) They Will Be Filled With Power.
(e) They Will Be Full of Life.

Contrast of Baptism With Filling

Baptism of the Spirit	Filling of the Spirit
1. Has to do with the body.	1. Has to do with the individual.
2. Baptism is external.	2. Filling is internal
3. Every believer is baptized with the Spirit	3. A believer may or may not be filled with the Spirit.
4. No believer is ever exhorted to be baptized with the Spirit.	4. All believers are exhorted to be filled with the Spirit.
5. An initial work at the time of salvation.	5. One may be filled years after the time of salvation.
6. The believer is baptized but once.	6. The believer may be filled many times.
7. No believer was ever baptized before Pentecost. Baptism puts the believers into theBody.	7. Some believers were filled before Pentecost. Filling is essential for service.

1. 
   The Fruits of the Spirit. “The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law” (Gal. 5:22, 23). The fruit of the Spirit is true Christian character. You will notice that the word “fruit” is singular. One has presented this portion of Scripture in this manner: “The fruit of the Spirit is love: joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law.”The life of our Lord is the greatest example of the fruit of the Spirit. Fruit always comes from the life within. When at Christmastime we see apples and oranges on Christmas trees, we know they have been tied on. You do not have to tie apples on apple trees; they grow there naturally. There are many social religions that are figuratively tying apples and oranges on Christmas trees. They pretend to bear fruit, but there is no life within, for they have not the Spirit; therefore, they have only the form of godliness and deny the power thereof. An apple tree does not work to produce apples; it simply yields. The same with the Christian. He does not bear the fruit of the Spirit by his own labor, but simply by yieldedness.
   (1) Fruit in Relation to the Individual. Love; joy; peace.
   (2) Fruit in Relation to Men. Longsuffering; gentleness; goodness.
   (3) Fruit in Relation to God. Faith; meekness; temperance.
   g. Walking in the Spirit. “This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh” (Gal. 5:16). Another way of saying it is: “By the Spirit be walking.” The Spirit will do the walking. An old example is the suit of clothes: the person inside the suit does the walking. The responsibility of the suit is just to hang on. We should not have a will of our own, but like the suit, just hang on. Wherever the Spirit goes, we go. The will of the Spirit is our will.
   h. Renewing of the Spirit. “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5).

   This refers to a daily enduement of the Spirit to live a victorious Christian life. We never come to the time of self-sufficiency.
   i. Strengthening of the Spirit. Paul prays that God might grant the Ephesians, “according to the riches of his glory, to be strengthened with might by his Spirit in the inner man” (Eph. 3:16). The saints have attested to the truth of this Scripture.
   j. Sowing to the Spirit. “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption, but he that soweth to the Spirit shall of the Spirit reap life everlasting” (Gal. 6:7, 8). This passage is not written to the unsaved, but to Christians. The Christian can sow to the flesh, that is, live in sin; however, reaping time will come.
   k. Leading of the Spirit. “As many as are led by the Spirit of God, they are the sons of God” (Rom. 8:14). Some interpret this to mean that “those who ask the Spirit for advice in their decisions of life are thus assured they are the sons of God.” Now it is a blessing to ask and receive of the Holy Spirit His will in our decisions, but this is not what this Scripture refers to. The leading of the Spirit has reference to His guidance of Christians on the way to glory.

Though sorrow befall us and Satan oppose,
God leads His dear children along.
Through grace we can conquer, defeat all our foes,
God leads His dear children along.

Some through the waters, some through the flood,
Some through the fire, but all through the blood.
Some through great sorrow, but God gives a song,
In the night season, and all the day long.

1. Sanctification of the Spirit. “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied” (I Peter 1:2).
   m. The Supply of the Spirit. “I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ” (Phil. 1:19).
   n. The Gifts of the Spirit.
   (1) As to the Enumeration of the Gifts. “Now concerning spiritual gifts, brethren, I would not have you ignorant…For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit: to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will” (I Cor. 12:1, 8-11).
   (2) As to the Bestowing of the Gifts. The first thing we would like to point out is that the gifts are not given to man because of his desires and prayers, but according to the will of the Spirit: dividing to every man severally as he will.” The next thing we would call attention to is that gifts were given in order to substantiate the claims of Christ and His disciples, that Jesus Christ was truly the Son of God, and that the old dispensation of Law was at an end, and that the dispensation of Grace had begun. “How shall we escape, if we neglect so great salvation: which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?” (Heb.2:3, 4). Certainly there was a need for God to verify this new teaching which was begun by the Lord Himself inasmuch as the people had been under the traditions of the law for over fourteen hundred years, and thus it was hard for them to realize that God had done away with the Old Covenant and had established the New. Also, there were no New Testament Books yet written. Lastly, we emphasize the fact that no onebeliever receives every one of the gifts. “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. Are all apostles? are all prophets? are all teachers? are all workers of miracles? Have all the gifts of healing? do all speak with tongues? do all interpret?” (ICor. 12:28-30) The answer is no.
   (3) As to Utilization of the Gifts. How were these gifts to be used? The thirteenth chapter of I Corinthians plainly declares they should be motivated by love. Paul, by inspiration of the Holy Spirit, states that if he had all the gifts, and had not love, he would be nothing; his life would be fruitless, and his rewards nil.Some may ask, “Is the gift of tongues for today?” “Doesn’t the Bible say, ‘Forbid not to speak with tongues’?” This subject will be dealt with more fully in the next section; however, something may be said about it here.

   First Corinthians 14:39 does clearly state: “Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.” But if chapter 14 is to be used as permission to speak with tongues, then they who speak in tongues must be governed by this same chapter as to their use of this gift. Should a person, then, be allowed to speak in tongues in a church service? Certainly, if it is done according to 1 Corinthians 14. “If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. But if there is no interpreter, let him keep silence in the church; and let him speak to himself, and to God” (I Cor. 14:27, 28). Whenever the gift of tongues is employed, only two or at the most, three, can speak at one service. This rule would eliminate much of the so-called tongue movement of today. Next in order is that the speaking shall be “by course” — one at a time. This would eliminate even more tongue movement, for sometimes scores, and even hundreds are upon the floor at the same time. Then the Scriptures say that if there is no interpreter, let there be no talking in tongues whatsoever. More would be eliminated if this were followed. Finally, “Let your women keep silence in the church” (I Cor. 14:34). This practically puts to an end all tongue movement, for the majority of those participating are women.

   Many will rebel at the quoted passage, saying that it does not mean “tongues.” If this does not mean “tongues,” it refers to everything, including tongues, when it says for the women to keep silent in the churches. This, however, has reference only to tongues, for other portions of this same book of I Corinthians allow a woman to speak or pray in church. “But every woman thatprayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven” (I Cor. 11:5). “Prophesieth” means to “forth-tell”; thus, a woman is allowed to “forth-tell” the Word of God at Sunday school, upon the mission field, and in like places.
   (4) As to the Withholding of the Gifts. Can it be possible that God withholds many of the gifts from the believers of today, which He gave at the first? Not only possible, but a certainty. In chapter 13 of I Corinthians, the Holy Spirit states, “Charity [love] never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away” (verses 8-10). Remember, I Corinthians 13 is speaking about “gifts” of the Spirit, and when it says prophecies shall fail, itdoes not mean that some of the prophecies foretold by men of God, as recorded in the Bible, will fail to be fulfilled. It means that the gift of prophecy will one day be withheld. When it says that “tongues shall cease,” it does not mean that some time in the future all tongues will be silenced, but that the gift of the tongues will be withheld. And when it says that “knowledge shall vanish away,” it does not mean that there will be a time when knowledge will not be in existence, but that the gift of knowledge will be withheld. When will the gifts of prophecy, tongues and knowledge be withheld? When “that which is perfect is come.” This is not speaking of Christ’s second coming, but rather of when the full revelation of God’s Word is given. Have we the full revelation of God today? Yes, when the apostle John wrote, “The grace of our Lord Jesus Christbe with you all, Amen” (Rev. 22:21), God’s full revelation was completed — that which was perfect had come. Therefore, since we have the full revelation, the gifts of prophecy, tongues, and knowledge have vanished away; they have been withheld. They are not for today.

   Turning to Ephesians 4:11 we read, “He gave some, apostles; and some, prophets; and some evangelists; and some pastors and teachers.” We note by this later revelation that no miraculous gifts are listed, as were listed in I Corinthians 12, 13 and 14. There is no need for the gifts of miracles anymore, because we have the full revelation of God. The child of God is blessed more by having the complete revelation of God than if he had all the miraculous gifts.

   The claim is made by some that we need these gifts for signs of the “filling” of the Spirit. It is true that God gave these miraculous gifts for signs; not however, for the “filling” of the Spirit, but for the confirmation of Paul’s apostleship (II Cor. 12:12); of Paul’s confirmation to the Gentiles (Rom. 15:18, 19); of the confirmation of salvation through Christ (Heb. 2:3, 4); of the confirmation of the Word (Mark 16:20). Do we need these gifts today to confirm the Word, the Gospel, and the Apostle Paul? Two thousand years of Church history has confirmed them.
   (5) As to the Remainder of the Gifts. “Now abideth faith, hope, love, these three; and the greatest of these is love” (I Cor. 13:13). These three gifts are possessed by every Christian. He, being controlled by the Holy Spirit, is to utilize them.
   o. Witness of the Spirit. “The Spirit himself beareth witness with our spirit, that we are the children of God” (Rom. 8:16, R. V.).

   The law states that in the mouth of two witnesses shall the truth be declared. Thus, we have the two witnesses who declare that we are the children of God. They are the Holy Spirit, and our spirit. How does the Holy Spirit bear witness to our salvation? Through the Word. How does our spirit bear witness? By feeling, or conscience? No. Feelings are deceiving. Our spirit bears witness by faith in God’s Word. God’s Word declares our salvation when we trust Christ; we believe it. Therefore, the Spirit bears witness “together with” our spirit.
   p. As to the Unction of the Spirit. “Ye have an unction from the Holy One, and ye know all things…But the anointing which ye received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and in truth, and is no lie, and even as it hath taught you, ye shall abide in him” (I John 2:20, 27).

   The words “unction” and “anointing” are the same in the Greek. “Anointing” in the Scriptures, whether in the Old or New Testament, was for some service. Kings and priests were anointed for their special service. Christ was anointed (Acts 10:38). The very name “Christ” means “anointed one.” He was anointed Prophet (for the past); Priest (for the present); King (for the future). The believer in Christ receives his anointing for service when he is born again: “Ye have received.” The anointing of the Spirit is not for a favored few. All believers are anointed: “Ye have received.” The Spirit’s anointing is once and for all: “abideth in you.” There is no place in the Scriptures where one receives a fresh anointing. False religions may try to turn you away from Christ, to induce you away from your faith; but you, upon hearing their inducements, do not yield, because you have the unction of the Spirit. “And ye need not that any man teach you.”
   q. As to Worship by the Spirit. “We are the circumcision, who worship by the Spirit of God, and glory in Christ Jesus, and have no confidence in the flesh” (Phil. 3:3, R.V.). The only worship accepted by God has to be inspired by the Spirit. One does not worship Him with hands, feet and lips, but by the Spirit through the hands, feet and lips.
   r. As to Communion of the Spirit. “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen” (II Cor. 13:14). The word “communion” is better translated “fellowship; partnership.” Thus, “communion” means “participating, partaking, and sharing.” The Holy Spirit and Christians have one thing in common — Jesus Christ!
   s. As to Praying in the Spirit. “The Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit himself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God” (Rom. 8:26, 27).

   Is it wrong to pray to the Holy Spirit? There is no place in Scripture commanding us to do so, yet He is a member of the Godhead; when we pray to God, we pray to Him.
   t. As to the Warfare of the Spirit. The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary one to the other: so that ye cannot do the things that ye would” (Gal. 5:17).
   u. As to the Teaching of the Spirit. “God hath revealed them unto us by his Spirit: for the Spiritsearcheth all things, yea, the deep things of God” (I Cor. 2:10). The Holy Spirit reveals His Word to only born-again Christians, and not to those outside of the Body of Christ. Man without the Spirit of God cannot learn the truths of God.
   
   5. The Holy Spirit and the Scriptures.
   a. Inspiration. “All scripture is given by inspiration of God” (II Tim. 3:16a). The literal meaning of “inspiration” is “God-breathed.” No prophecy is of man’s own ingenuity. We believe in the verbal inspiration of the Word of God. The words, not merely the thoughts, are inspired, as given by God in the original. Some may ask, “Did not God use human instruments?” Yes, but the use of human instruments did not lessen it as the Word of God. When you read the Pentateuch, you do not read the words of Moses, but you read the words of God. See I Corinthians 2:12, 13; 10:11; Romans 4:20-25; 15:4.
   b. Enlightenment. The best way to study the Book is to know its author. The best interpreter of the Book is the writer, the Holy Spirit. Just as the Lord Jesus made known the Scriptures unto the disciples, so the Holy Spirit will do for us today (I Cor. 2:9-14).

   6. The Holy Spirit and Sins.
   a. Grieving the Spirit. “Grieve not the holy Spirit of God whereby ye are sealed unto the day of redemption” (Eph. 4:30). Grieve is a word that has to do with love. People who do not love you will never grieve over you. The Holy Spirit grieves over us; therefore, He must love us.
   b. Lying to the Spirit. “Peter said, Ananias, why hast Satan filled thine heart to lie to the Holy Ghost?” (Acts 5:3). Ananias lied to the Church, the temple of the Holy Ghost. We, too, can lie to the Holy Spirit. We can sing a lie. Sometimes in an emotional meeting people dedicate their lives to definite Christian service, but shortly after they neglect this decision. This is lying to the Holy Ghost.
   c. Quenching the Spirit. “Quench not the Spirit” (I Thess. 5:19). To “quench” means to “extinguish.” One can quench the gifts of the Spirit, and can quench the Spirit in others by forbidding them to use the gifts of the Holy Spirit (Num. 11:28, 29).
   d. Resisting the Spirit. “Ye do always resist the Holy Ghost” (Acts 7:51b).
   e. Insulting the Spirit. “Of how much sorer punishment…shall he be thought worthy, who hath trodden under foot the Son of God . . . and hath done despite unto the Spirit of grace” (Heb. 10:29).
   f. Blaspheming Against the Spirit. This is the so-called unpardonable sin found in Matthew 12:31, 32 and Mark 3:29, 30. If the grace of God, which will pardon all the sins of mankind, will not pardon this one, it must be an unusual sin. Murder is not the unpardonable sin. Unbelief is not the unpardonable sin. Where would we be if this were true? Rejection of Jesus Christ is not the unpardonable sin; however, the man who rejects Christ and dies is indeed lost. The Spirit will not strive with man after death. His final rejection is not unpardonable, but unpardoned.
   Man should distinguish between the following:
   Unpardoned — Unpardonable
   Unforgiven — Unforgivable
   Unsaved — Unsavable

   I believe the blasphemy against the Holy Ghost, which some term “unpardonable,” was a dispensational sin, limited for thirty-three years, during Christ’s stay on earth. There are no sinners on God’s blacklist today. God has never commissioned any man to go out and preach the message that there are some men He will not save.

   Has anyone who has committed this blasphemy been saved? Yes, the Apostle Paul, “who was before a blasphemer, and a persecutor, and injurious; but I obtained mercy, because I did it ignorantly in unbelief. . . . Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting” (I Tim. 1: 13, 16).

   The word “speaketh” in Matthew 12:32, and verse 30 of Mark 3 are the keys to the correct interpretation.

   7. Emblems of the Holy Spirit.
   a. The Dove. “John bare record, saying, I saw the Spirit descending from heaven like a dove, andit abode upon him” (John 1:32). Upon no other one did the Spirit descend in this manner. In Genesis 1:2 the Holy Spirit is pictured as moving upon the face of the waters, as a dove brooding upon her eggs. The dove is a gentle, clean bird, particular about its food. So are they who are of the Spirit. “Harmless as a dove” (Matt. 10:16). Truly an emblem of the Holy Spirit. The Word pictures to us the wrath of the Son, but never the wrath of the Holy Spirit.
   b. Water. “I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessings upon thy offspring” (Is. 44:3). See also John 7:38, 39. What water means to thirsty lips, and what rain means to the parched land, is what the Spirit means to the individual. There is nothing that quenches thirst better than water; there is nothing that satisfies the longing of the heart as the Holy Spirit.
   c. Oil. “Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah” (I Sam. 16:13). See also Isaiah 61:1; Acts 10:38. When the priest was anointed with oil, it took place in this manner: first, his ear — he was always to hear God’s Word; his thumb — his actions were to be for God’s glory; his big toe — he was to walk with God.
   d. Wind. “Then he said unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe upon these slain, that they may live. . . . and [I] shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken it, and performed it, saith the LORD” (Ezek. 37:9, 14). See also John 3:3-8. Wind suggests activity. You cannot see the wind, yet is it powerful. Visibility is not the limit of action. The wind also speaks of “cleansing” (Job 37:21).
   e. Fire. “There appeared unto them cloven tongues like as a fire, and it sat upon each of them” (Acts 2:3). Fire signifies the Spirit of God. It is fire which purifies, consumes, warms, tests, illuminates and energizes. It is the same with the Holy Spirit.