聖靈論 Pneumatology – 論到聖靈的教義
聖經教義 – 有關的重要信仰
作者： 馬可. 坎布朗 ，神學博士 Mark G. Cambron, D.D.
OUTLINE FOR CHAPTER III 第三章聖靈論的大綱
I. The Personality of the Holy Spirit. 壹. 聖靈的位格
A. Personal Property. 位格的屬性
B. Personal Pronouns. 位格人稱代名詞
C. Personal Acts.位格上的作為
D. Personal Reactions. 位格上的反應
E. Personal Relationships. 位格間的關係
F. Personal Designations.位格裡的職務
II. The Deity of the Holy Spirit. 貳 .聖靈的神性
A. He Is Identified as the Old Testament Deity. 祂被認為是舊約的神
B. He Is Called God. 祂被稱為神
C. He Possesses Divine Attributes. 祂擁有神的屬性
D. He Performs the Works of God. 祂執行神的工作
E. He Exercises the Sovereignty of God. 祂行使神的主權
F. He Is to Be Recognized as God. 祂要被認定為神
G. He Is to Be Depended Upon as God. 祂如神那樣能依靠
H. He, God, Can Be Sinned Against. 祂，是神，可能受到冒犯
III. The Work of the Holy Spirit. 叁. 聖靈的工作
A. As Set Forth in the Old Testament. 在舊約裡的闡明
B. As Set Forth in the New Testament. 在新約裡的闡明
Chapter III 第三章
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 Spirit searcheth 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).
1. 祂具有智慧。（哥林多前12:8） “這人蒙聖靈賜他智慧的言語．那人也蒙這位聖靈賜他知識的言語。”。參見以賽亞書11:2,3; 尼希米記9:20; 彼得前書1:11; 彼得後書1:21; 哥林多前書2:10,11。
2. 祂有意志。（哥林多前書12:11）。 “這一切都是這位聖靈所運行、隨己意分給各人的。”
3.祂帶有能力。羅馬書15：13,18-19） “但願使人有盼望的 神、因信、將諸般的喜樂平安、充滿你們的心、使你們藉著聖靈的能力、大有盼望。。 。 。 。用神蹟奇事的能力、並聖靈的能力、使外邦人順服．甚至我從耶路撒冷、直轉到以利哩古、到處傳了基督的福音。”（。又見撒迦利亞書4:6; 以賽亞書11:2; 以弗所書3:16。
4.祂有知識。（哥林多前書2:10-12）“ 只有 神藉著聖靈向我們顯明了．因為聖靈參透萬事、就是 神深奧的事也參透了。除了在人裡頭的靈、誰知道人的事．像這樣，除了神的靈、也沒有人知道 神的事。我們所領受的、並不是世上的靈、乃是從 神來的靈、叫我們能知道 神開恩賜給我們的事”。
5.祂有愛。（羅馬書15:30） “弟兄們、我藉著我們主耶穌基督，又藉著聖靈的愛`勸你們與我一同竭力,為我祈求 神。”。
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,
聖靈的位格名字我們並不知道。這個頭銜“聖靈”是一個職務稱呼 -即 祂是做什麼的一個識別;這不是祂的名字。聖經對祂的位格名字保持沉默是非常重要的。祂隱藏自己的名字，以便讓主耶穌基督的名可以被高舉。這頭銜-“聖靈”是希臘語裡的中性名詞，但任何時候每當有代詞被用來稱呼祂時，所被使用的代詞總是雄性的。（約翰福音14:16-17,26） “我要求父、父就另外賜給你們一位保惠師、叫他永遠與你們同在、就是真理的聖靈、乃世人不能接受的．因為不見他、也不認識他．你們卻認識他．因他常與你們同在、也要在你們裡面。. . . 但保惠師、就是父因我的名所要差來的聖靈、他要將一切的事、指教你們、並且要叫你們想起我對你們所說的一切話。” 。另外參見約翰福音16:7-8,13-15; 羅馬書8:16,26，
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).
4.祂命令。 （使徒行傳16:6,7）“聖靈既然禁止他們在亞西亞講道、他們就經過弗呂家加拉太一帶地方。到了每西亞的邊界、他們想要往庇推尼去、耶穌的靈卻不許。 ”。
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).
3.祂會被試探。(使徒行傳5:3,9）。彼得說：亞拿尼亞為甚麼撒但充滿了你的心？叫你欺哄聖靈、把田地的價銀私自留下幾分呢？ … 你們為甚麼同心試探主的靈呢?”
E. Personal Relationships. 位格間的關係
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 the LORD” (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 he dwelleth with you, and shall be in you” (John 14:16, 17).
1.保惠師。希臘語Paraclete 這字，意思為保惠師：一個被差來幫助的人。（約翰福音15:26）。“ 但我要從父那裡差保惠師來、就是從父出來真理的聖靈．他來了、就要為我作見證。”
a. 所應許的靈。(以弗所書1:13）。 “你們既聽見真理的道、就是那叫你們得救的福音、也信了基督、既然信他、就受了所應許的聖靈為印記”
b. 大能的靈。 (賽11:2）。 “耶和華的靈必住在他身上,就是使他有智慧和聰明的靈、謀略和能力的靈、知識和敬畏耶和華的靈。”
c. 真理的靈。 (約翰福音14:16,17）。”“我要求父,父就另外賜給你們一位保惠師… 就是真理的聖靈、乃世人不能接受的。因為不見他,也不認識他．你們卻認識他。因他常與你們同在,也要在你們裡面。”
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 forever 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).
（耶利米書31:33）“耶和華說、那些日子以後、我與以色列家所立的約、乃是這樣．我要將我的律法放在他們裡面、寫在他們心上．我要作他們的 神、他們要作我的子民”。…（希伯來書10:14-16）“因為他一次獻祭、便叫那得以成聖的人永遠完全。聖靈也對我們作見證．因為他既已說過『主說、那些日子以後、我與他們所立的約乃是這樣。我要將我的律法寫在他們心上、又要放在他們的裡面。』 ”。
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? Thou hast 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 God dwelleth in you.” We are the temple of God because the Spirit dwells within.
3. In II Corinthians 3:17, “Now the Lord is the Spirit: and where the Spirit of the Lord is, there is liberty.”
1.在使徒行傳5：3-4中 “彼得說、亞拿尼亞為甚麼撒但充滿了你的心、叫你欺哄聖靈、把田地的價銀私自留下幾分呢？田地還沒有賣、不是你自己的麼？既賣了、價銀不是你作主麼？你怎麼心裡起這意念呢？你不是欺哄人、是欺哄 神了。“ 亞拿尼亞和撒非拉立即因為欺哄聖靈而死。他們在奉獻時撒謊。他們被神擊打而死並不是因為私自留下了價銀錢財，卻是因為他們謊稱已經交出了賣地的全部的價銀。他們向教會撒謊，即是對聖靈撒謊。
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. Everlastingness. “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).
1.無所不能。（路加福音1:35） “天使回答說：聖靈要臨到你身上,至高者的能力要蔭庇你。因此所要生的聖者,必稱為 神的兒子。”。
2.無所不知。（哥林多前書2:10） “聖靈參透萬事、就是 神深奧的事也參透了。”。另見路加福音2：25-32。
3.無所不在。（詩篇139:7-10） “我往那裡去躲避你的靈．我往那裡逃躲避你的面。我若升到天上、你在那裡．我若在陰間下榻、你也在那裡。我若展開清晨的翅膀、飛到海極居住． 就是在那裡、你的手必引導我．你的右手、也必扶持我。”。
4.永遠長存。（希伯來書9:14） “何況基督藉著永遠的靈,將自己無瑕無疵獻給 神, 他的血豈不更能洗淨你們的良心，除去你們的死行、使你們事奉那永生 神麼？”。
5.愛。 （羅馬書15:30）“弟兄們、我藉著我們主耶穌基督、又藉著聖靈的愛、勸你們與我一同竭力、為我祈求 神”。
6.聖潔。（以弗所書4:30） “不要叫 神的聖靈擔憂．你們原是受了他的印記、等候得贖的日子來到。”
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 send forth thy spirit, they are created: and thou renew 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 blows where it wishes, and thou hear the sound thereof, but canst not tell whence it comes, and whither it goes: 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 dwell 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 Lord Jesus.and by the Spirit of our God” (I Cor. 6:11).
1.聖靈創造。（創世記1:1-2） “起初 神創造天地。地是空虛混沌．淵面黑暗． 神的靈運行在水面上。”。（詩篇104:30）。 “你發出你的靈、他們便受造．你使地面更換為新。”（約伯記33:4）“神的靈造了我、全能者的氣息使我得生。”。
2.聖靈使人重生。（約翰福音3:3,5-8） “耶穌回答說，我實實在在告訴你，人若不重生，就不能見神的國。 。 。耶穌說:我實實在在的告訴你,人若不是從水和聖靈生的、就不能進 神的國。從肉身生的`就是肉身．從靈生的`就是靈。我說, 你們必須重生,你不要以為希奇。
5. 聖靈救贖。 （哥林多前書6:11）“如今你們奉主耶穌基督的名、並藉著我們 神的靈、已經洗淨、成聖稱義了。”
E. He Exercises the Sovereignty of God.
“All these work that one and the selfsame Spirit, dividing to every man severally as he will” (I Cor. 12:11). See also Zechariah 4:6.
（哥林多前書12:11) “這一切都是這位聖靈所運行、隨己意分給各人的。”。又見(撒迦利亞書4:6 )“萬軍之耶和華說、不是倚靠勢力、不是倚靠才能、乃是倚靠我的靈、方能成事。”
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 always, 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 worke all in all” (I Cor. 12:4-7).
4.如在教會職事的說明。（林前12:4-7） “恩賜原有分別，聖靈卻是一位。 職事也有分別、主卻是一位。功用也有分別，神卻是一位`在眾人裡面運行一切的事。聖靈顯在各人身上,是叫人得益處”。
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” (Number. 24:2). “Then the Spirit of the LORD came upon Jephthah, and he passed over Gilead, and Manasseh, and passed over Mizpeh of Gilead, and from Mizpeh of Gilead he passed over unto the children of Ammon” (Judge. 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” (Judge. 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.
a.臨到人的身上。 （民數記24:2）” 巴蘭舉目、看見以色列人照著支派居住、 神的靈就臨到他身上”。（士11:29） “耶和華的靈降在耶弗他身上、他就經過基列和瑪拿西、來到基列的米斯巴，又從米斯巴來到亞捫人那裡。”。另見士師記3:10; 14：6。
e.停在人的身上。（民數記11:25） “靈停在他們身上的時候、他們就受感說話、以後卻沒有再說”。另見民數記11:26; 以賽亞書11：2。
2. His Ministration.
a. In Relation to Creation.
(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 layeth up 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.
(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 send forth thy spirit, they are created: and thou renew the face of the earth” (Ps.104:30).
（b）造動物。 （詩篇104:24,30）“ 耶和華阿、你所造的何其多、都是你用智慧造成的．遍地滿了你的豐富。. . .你發出你的靈、他們便受造．你使地面更換為新”。
（c）造人。 “神的靈造了我，全能者的氣息賜給我生命”（約伯記33:4） 。也參見創世紀1:26-27; 2:7。
（a）關於墮落的地球。（創創世紀1:2b） “地是空虛混沌，淵面黑暗。 神的靈運行在水面上。”
（b）關於墮落的人。（以西結書37:5 ） “主耶和華對這些骸骨如此說、我必使氣息進入你們裡面、你們就要活了” . . . （以西結書37:9-10） “主耶和華如此說：氣息阿、要從四方而來、吹在這些被殺的人身上、使他們活了。於是我遵命說豫言、氣息就進入骸骨、骸骨便活了、並且站起來、成為極大的軍隊。”。另見以賽亞書55:3。
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 the congregation, 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.16:13). 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 parlours thereof, 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).
（1）以色列的祖先（亞伯拉罕，以撒，雅各等）。（創世紀41:38） “法老對臣僕說、像這樣的人、有 神的靈在他裡頭、我們豈能找得著呢？”。
（2）以色列的建立者（摩西和他的助手）。 （民數記11:16,17）“耶和華對摩西說、你從以色列的長老中招聚七十個人、就是你所知道作百姓的長老和官長的、到我這裡來、領他們到會幕前、使他們和你一同站立。我要在那裡降臨與你說話、也要把降於你身上的靈分賜他們、他們就和你同當這管百姓的重任、免得你獨自擔當。”。另見民數記27:18,19; 申命記34:9; 尼希米記9:20。
掃羅：（撒母耳記上11:6）“掃羅聽見這話、就被 神的靈大大感動、甚是發怒。”。另見撒母耳記上16:14 – 耶和華的靈離開掃羅、有惡魔從耶和華那裡來擾亂他。
大衛：（撒母耳記上16:13）“撒母耳就用角裡的膏油、在他諸兄中膏了他．從這日起、耶和華的靈就大大感動大衛．撒母耳起身回拉瑪去了 ”。另見詩篇51:11,12; 143:10。
（6）以色列的先知。(撒迦利亞 7:12） “是的，他們使心硬如金鋼石、不聽律法、和萬軍之耶和華用靈藉從前的先知所說的話．故此、萬軍之耶和華大發烈怒。”另見尼希米記9:30; 以西結書2:2; 但以理書5:1-14; 彌迦書3:8。
（a）會幕。沒有任何東西是人類的智慧留下來的;它不是由人的天生能力造成的。（出埃及記35:30-31）“…猶大支派中、戶珥的孫子、烏利的兒子比撒列、耶和華已經題他的名召他、又以 神的靈充滿了他、使他有智慧、聰明、知識、能作各樣的工．”。參見出埃及記28：3; 31：1-5。
（b）聖殿，(l歷代誌上.28:11,12） “大衛將殿的門廊、旁屋、府庫、樓房、內殿、和施恩所的樣式、指示他兒子所羅門．又將被靈感動所得的樣式、就是耶和華 神殿的院子、周圍的房屋、殿的府庫、和聖物府庫的一切樣式都指示他。”
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.
d.關於彌賽亞的。（以賽亞書61:1,2） “主耶和華的靈在我身上．因為耶和華用膏膏我、叫我傳好信息給謙卑的人，差遣我醫好傷心的人、報告被擄的得釋放、被囚的出監牢.報告耶和華的恩年、和我們 神報仇的日子、安慰一切悲哀的人。“。另參見以賽亞書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.
e.關於千禧年的。（約珥書2:28,29） “以後、我要將我的靈澆灌凡有血氣的．你們的兒女要說豫言．你們的老年人要作異夢．少年人要見異象．在那些日子、我要將我的靈澆灌我的僕人和使女。“。 “以後”意味著在以色列恢復之後。又見以西結書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.
f.關於受靈感的。 “以下是大衛末了的話：“耶西的兒子大衛的宣告，被高舉的人的宣告。大衛是雅各的 神所膏立的，是以色列美妙的詩人。耶和華的靈藉著我說話，他的話在我的舌頭上。。”（撒母耳記下23:1,2）。參見民數記24:2; 使徒行傳1:16; 4:25; 彼得前書1:10-12;彼得後書1:21; 提摩太后書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 Peter 1:10, 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 name Bezaleel 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 are wise-hearted I have put wisdom, that they may make all that I have commanded thee” (Ex. 31:2-6).
（1）在傳道上的。（彼得前書3:18-20）” “因基督也曾一次為罪受苦、就是義的代替不義的、為要引我們到 神面前．按著肉體說他被治死．按著靈性說他復活了。祂藉這靈、曾去傳道給那些在監獄裡的靈聽、就是那從前在挪亞豫備方舟、 神容忍等待的時候、不信從的人。當時進入方舟、藉著水得救的不多、只有八個人。 ”，這一段的經文被許多的異端拿去使用了，用去教導人說， 神給了人在死後的第二次機會。異端邪教將聖經的這一部分扭曲解讀為：基督在祂被釘十字架死後和復活之前的這段時間裡，去了陰間要提供救恩給那些罪人死人。說如果那些死人相信祂，那麼他們就會得救。
我們知道，異端的那些理論是不正確的，因為“按著定命、人人都有一死，死後且有審判.”（希伯來書9:27）。人死後是沒有第二次機會再得福音的。彼得前書3章18-20 節的正確解讀是，基督藉著聖靈，在挪亞裡曾向當時在地上的人傳福音，警告他們世界要受審判。但他們拒絕/不順從那警告信息; 後來他們在洪水中死去了; 這樣，他們的靈現在是在監獄裡，等待最後的復活。
（2）在預言上。（彼得前書1:10,11） “論到這救恩、. . . 眾先知、早已詳細的尋求考察．就是考察在他們心裡基督的靈、豫先證明基督受苦難、後來得榮耀、是指著甚麼時候、並怎樣的情況。”。
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 my beloved 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 giveth not 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 that dwelleth 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.
（1）基督的誕生。 “天使回答（馬利亞）說、聖靈要臨到你身上、至高者的能力要蔭庇你．因此所要生的聖者、必稱為 神的兒子。”（路加福音1: 35）。在聖經裡從來沒有找到任何經文宣告耶穌為聖靈的兒子。（希伯來書10:5c） “你曾為我預備了一個身體”.聖靈是預備了耶穌一個身體，無罪的身體, 而不是造了耶穌的位格。
（4）基督的受膏。 （使徒行傳10:38）“神怎樣以聖靈和能力、膏拿撒勒人耶穌、這都是你們知道的．他周流四方行善事、醫好凡被魔鬼壓制的人。因為 神與他同在。”。另見路加福音4:16-21。
（5）基督的教導。（約翰福音3:34） “神所差來的、就說 神的話．因為 神賜聖靈給他、是沒有限量的。”。
（6）基督所行的神蹟。（馬太福音12:28） “我若靠著 神的靈趕鬼、這就是 神的國臨到你們了”。
（8）基督的死。 “何況基督藉著永遠的靈、將自己無瑕無疵獻給 神、他的血豈不更能洗淨你們的良心，除去你們的死行、使你們事奉那永生 神麼。”（希伯來書9:14）。
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 God calleth Jesus accursed: and that no man can say that Jesus is the Lord but by the Holy Ghost” (ICor. 12:3).
（1）祂榮耀基督。 “等真理的聖靈來了… 祂要榮耀我．因為祂要將受於我的、告訴你們。”（約翰福音16:13-14）。
（2）祂見證基督。 “你們掛在木頭上殺害的耶穌、我們祖宗的 神已經叫他復活。神且用右手將他高舉,叫他作君王`作救主,將悔改的心`和赦罪的恩`賜給以色列人。
（3）祂高舉基督。 “所以我告訴你們 ,被 神的靈感動的`沒有說耶穌是可咒詛的。若不是被聖靈感動的、也沒有能說耶穌是主的。”（哥林多前書 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 that it 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.
a. 責備/指證。（約翰福音16:8-11）” “祂來了，就要在罪、在義、在審判各方面指證世人的罪。在罪方面，是因為他們不信我； 在義方面，是因為我到父那裏去，你們就再看不見我；在審判方面，是因為這世界的統治者已經受了審判”。
（1）為罪。去定罪世人的謀殺`通姦等等罪行的，并不是聖靈的事;地上人間的法律做這定罪的。聖靈責備/指證不信的世人为有罪：“因為他們不相信我”（約翰福音16:9）。很多時候，我們把‘指證’ 與‘感到有罪’這個詞相混淆; 但根本不是相同的意思。 “指證”意味著被指控有罪。因為罪人的-不信- 已被判是犯有罪了， 無論他感覺有罪到或感覺沒有罪。是的，這罪人已經被指證了，被定罪了，並且正等待被刑罰。 （約翰福音3:18,36c）“信祂（耶穌）的人、不被定罪．不信的人、罪已經定了、因為他不信 神獨生子的名. . . .神的震怒常在他身上。”。白色大寶座不是決定罪人犯了何罪（於是指證他為罪人）的地方，而是按他行為的好壞來判處懲罰程度的地方。
（2）為義。聖靈以何種方式定世人的義呢？聖靈並沒有指證世人所帶有的義，而是指證給世人，義在哪裡 – 在基督裡：“為義、是因我往父那裡去、你們就不再見我了”（約翰福音16:10）。
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.
c.罪惡/邪惡的阻礙。（帖撒羅尼迦後書2:7） “那不法的隱意已經發動了。只是現在有一個攔阻的、等到那攔阻的被除去”。 那‘不法的’將會在某一天從某個人-敵基督的身上發出來。當今的世界上有一位，祂將罪惡控制住免於全面的爆發，那位就是聖靈。而在大災難時期，當敵基督被揭露時，聖靈便會退下，將自己約束的手從罪人的身上挪開，允許罪人陷入毀滅的深淵。
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. The baptism 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.”
3.聖靈和教會。見以弗所書1:22,23; 2:12-16; 3:4-16。
有七節經文提到聖靈的洗禮。其中五個是預言性的（馬太福音3:11; 馬可福音1:8; 路加福音3:16; 約翰福音1:33; 使徒行傳1:5）;一個是歷史性的（使徒行傳11:16）;和另一個是教導性的（哥林多前書12:13）。在五個預言的經文裡，我們看到其中有兩個是談到聖靈和火的洗禮。聖靈的洗和火的洗禮是不一樣的。聖靈的洗談到教會的形成，而火的洗禮所說的是審判。馬太福音3:11和路加福音3:16就是談到的火的洗禮的經文。在這兩處經文裡，耶穌基督對著那些已經信而得救的人，以及“毒蛇的種類”（不信的人）傳講祂的信息。而馬可福音和約翰福音裡的記載不包括“火的洗禮”，因為那兩本福音書的內容不是寫給“毒蛇的種類”（即不信者）的。
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 First fruits. The Feast of First fruits 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.
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.
有些人認為說方言是有受聖靈洗禮的標誌，但，如果你仔細觀察的話，你會發現在使徒行傳2章那裡他們用方言說話，是因為他們被聖靈充滿了。在五旬節那天，當他們按著聖靈所賜的口才、說起別國的話（方言）來時，並沒有人在那時得拯救（使徒行傳2:1-13)。但是當彼得傳道時，有三千人得救了（使徒行傳2:14-41)。彼得宣告：“這正是先知約珥所說的,『神說、在末後的日子、我要將我的靈澆灌凡有血氣的,你們的兒女要說豫言．你們的少年人要見異象。老年人要作異夢。在那些日子、我要將我的靈澆灌我的僕人和使女、他們就要說豫言. . .。』”（使徒行傳2:16-18）。此處的 “這”所指的是什麼？先知約珥所預言的是什麼事件呢？只說方言嗎？不是的，“這”是引用約珥的話。彼得舉約珥的話為例，因為，這位將會叫約珥所預言的那些事成為過去的神，已經讓這些事情發生了，如你們所見證到的。
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.
C.聖靈建造教會。（以弗所書2:22） “你們也靠祂同被建造成為 神藉著聖靈居住的所在。”。
（1）祂指派職事。 “聖靈立你們作全群的監督、你們就當為自己謹慎、也為全群謹慎、牧養 神的教會、就是他用自己血所買來的。”（（使徒行傳20:28）。另見使徒行傳6:3,5,10。
（2）祂分派事工。 “他們事奉主、禁食的時候、聖靈說、要為我分派巴拿巴和掃羅、去作我召他們所作的工。”（使徒行傳13:2）。另見使徒行傳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.
a.靠聖靈入門。 （加拉太書3:1-3） “無知的加拉太人哪、耶穌基督釘十字架、已經活畫在你們眼前、誰又迷惑了你們呢。 我只要問你們這一件、你們受了聖靈、是因行律法呢、是因聽信福音呢? 你們既靠聖靈入門、如今還靠肉身成全麼．你們是這樣的無知麼。”。
我們成為基督徒是單單靠著神的運行而成為基督徒。新生命是聖靈所賜的。這是一個新的誕生：（約翰福音3:7,6）“你們必須重生。 。 。 。從肉身生的、就是肉身。從靈生的、就是靈。“。神在任何時代從來不與未經重生的人交通，要直到人從聖靈那裡得到新的本性之後，神才與人交通。
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 in you” (John 14: 17c). Before Pentecost, the Spirit was with them; after Pentecost, the Spirit was in them. 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 any man 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?
b.聖靈的內住。（哥林多前書6:19） “豈不知你們的身子就是聖靈的殿麼．這聖靈是從 神而來、住在你們裡頭的．並且你們不是自己的人”。基督徒對於聖靈的內住有什麼確據呢？憑感覺嗎？憑一些狂喜們？不！ 是 靠著神的話語！當信徒憑著基督所做的而回應，當你憑信心接納基督耶穌時，聖靈就會住進信徒裡面。聖靈內住的確據並不是基於感覺，因為人的感覺可能今天是這樣`明天是那樣，天天會改變。但是耶穌基督在各各他所作的工從未改變。
“節期的末日、就是最大之日、耶穌站著高聲說、人若渴了、可以到我這裡來喝。信我的人、就如經上所說、從他腹中要流出活水的江河來。耶穌這話是指著信他之人要領受聖靈說而的、那時還沒有賜下聖靈來．因為耶穌尚未得著榮耀。“（約翰福音7:37-39）。神的話（聖經）在這地方分清楚的表明出門徒尚未領受聖靈，但他們在將來會 – 他們後來在五旬節時領受聖靈了。在聖經裡的另一處啟示給我們看到，他們在五旬節節之前並沒有得到聖靈的內住：這經文是(約翰福音14:17c):“因祂常與你們同在、也要在你們裡面”。在五旬節之前，聖靈是與他們在一起; 而在五旬節之後，聖靈是內住在他們裡面。沒有一位基督徒會像大衛那樣的祈禱，說“不要丟棄我、使我離開你的面。不要從我收回你的聖靈。”（詩篇51:11），大衛那樣禱告是因為大衛並沒有被聖靈的內住。但基督徒有聖靈內住！（羅馬書8:9）。 “如果 神的靈住在你們心裡、你們就不屬肉體、乃屬聖靈了。人若沒有基督的靈、就不是屬基督的。”
另一處讓神兒女困惑的經文是路加福音11:13 主耶穌說的 “你們雖然不好、尚且知道拿好東西給兒女。何況天父、豈不更將聖靈給求他的人麼。” 有些人根據這經文認為我們必須向神求聖靈，才能得到祂; 但請記住，主耶穌這句話是在五旬節之前說的。在聖經裡沒有任何地方說人應該在五旬節之後求神賜下聖靈。…..如果門徒有求的話，天父會在五旬節之前將聖靈賜給他們嗎？主耶穌說天父會，但事實是，門徒們沒有向天父求賜聖靈。
關於聖靈的內住，我們所要處理的的最後一節經文是約翰福音20:22：“他（耶穌）說了這話、就向他們吹一口氣、說、你們受聖靈”。許多聖經學者說門徒們是在這個時候有聖靈的內住的，而不是在五旬節時。然而，我們知道門徒們並不是在那時領受聖靈，因為門徒被囑咐 “不要離開耶路撒冷，要等候父父所應許的，耶穌告訴門徒，你們聽見我說過的。約翰是用水施洗; 但不多幾，你們要受聖靈的洗”（使徒行傳1:4,5）。這樣看來，如果他們已經領受了聖靈，為什麼還要等候，再次領受呢？
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,).
(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).
c. 聖靈的印記。 以弗所書1:13 “你們既聽見真理的道、就是那叫你們得救的福音、也信了基督、既然信他、就受了所應許的聖靈為印記．”
（1）蓋印者。封印的是父神。 “那在基督裡堅固我們和你們、並且膏我們的、就是 神.他又用印印了我們、並賜聖靈在我們心裡作憑據。”（哥林多後書1:21-22）
（2）受印記的（被密封的）。有兩個領受天父印記的（密封起來的） – 聖子和信徒。（約翰福音6:27) “不要為那必壞的食物勞力、要為那存到永生的食物勞力、就是人子要賜給你們的．因為人子是父 神所印證的。”.. . .（以弗所書4:30） “不要叫 神的聖靈擔憂．你們原是受了他的印記、等候得贖的日子來到”。聖子耶穌受印記是出於祂的所是，我們受印記是因為耶穌的緣故，藉著我們在祂裡面的地位，我們得印記。信徒得印記的時刻，是在他接受耶穌基督作為他的救主時得到的：“既然信祂、就受了所應許的聖靈為印記”（以弗所書1:13。）。
（a）印記意味著所有權。如果我們被封印了，我們就擁有神在我們身上之所有權的印記。 （提摩太后書2:19）“然而 神堅固的根基確立了。上面有這印記說、主認識誰是祂的人．又說、凡稱呼主名的人、總要離開不義。”
（b）印記意味著識別。這是我們預備未來的識別。 “你們既聽見真理的道、就是那叫你們得救的福音、也信了基督、既然信他、就受了所應許的聖靈為印記．這聖靈、是我們得基業的憑據、直等到 神之民被贖、使祂的榮耀得著稱讚。”（以弗所書1:13,14）。
（h）印記意味著印象。密章總是會留下印象在所蓋的蠟上。如果我們被聖靈蓋印，祂的印象應該在我們身上。（約伯記38:14）。 “因著這光，地面改變如在泥上蓋上印，萬象顯出如衣服一樣。 ” . . .（哥林多後書3:3）“你們明顯是基督的信、藉著我們修成的．不是用墨寫的、乃是用永生 神的靈寫的．不是寫在石版上、乃是寫在心版上。”。
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” (II Cor. 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, the redemption 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 sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ” (lI Thess. 2:13. 14).
（2）給出憑據的是誰。就是神！ “那在基督裡堅固我們和你們、並且膏我們的、就是 神．祂又用印印了我們、並賜聖靈在我們心裡作憑據。（哥林多後書1:21,22）。
（b）保證我們是後嗣。 “既是兒女、便是後嗣、就是 神的後嗣、和基督同作後嗣．如果我們和他一同受苦、也必和他一同得榮耀。“（羅馬書8:17）。
（c）保證我們得主基督的榮光。 “主所愛的弟兄們哪、我們本該常為你們感謝 神．因為他從起初揀選了你們、叫你們因信真道、又被聖靈感動成為聖潔、能以得救。神藉我們所傳的福音、召你們到這地步、好得著我們主耶穌基督的榮光。“（帖撒羅尼迦後書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 is excess, 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.
e.聖靈的充滿。 “他們就都被聖靈充滿、按著聖靈所賜的口才、說起別國的話來。”（使徒行傳2:4）。 “他們禱告完了，聚會的地方震動起來，他們都被聖靈充滿，放膽傳講 神的道 ” (使徒行傳4:31）。 “不要醉酒、酒能使人放蕩、乃要被聖靈充滿。”（以弗所書5:18）。
好,現在信徒已經有聖靈了，但他卻被告知要被聖靈“充滿”。信的人有聖靈內住在裡面;他被聖靈封存/被印印記了; 他受了聖靈的洗了，被聖靈重生; 然而聖經還吩咐他要被聖靈“充滿”…。那麼，到底什麼是聖靈的“充滿”呢？
（2）如何被聖靈充滿？這經歷是藉著尋求，藉著禱告而得到的嗎？在聖經裡並沒有任何經文說，人可以祈求聖靈的“充滿” 而能得到。那都是要藉著順服主才能得到聖靈充滿的。當我們臣服於祂時，我們的自我就消亡，祂的旨意就是我們生命的旨意;我們的個人雄心/野心就會掉落像灰塵。有些人可能會問，“什麼是’臣服’？臣服正是信徒將自己擺在神祭壇上的舉動：“憑愛心行事、正如基督愛我們、為我們捨了自己、當作馨香的供物和祭物、獻與 神。”（以弗所書5:2）。這裡所說馨香的味道就是從不斷的燔祭所散發出來的：那祭祀的供物，一直不缺獻祭的羔羊，因為一個祭物用完了，另一個就立刻被換上 – 一個在早上，一個在晚上。這是可以在舊約裡可能連續獻祭的唯一方式。這種燔祭從來沒有被作為贖罪祭，而是用來作為讚美祭。使徒們懇求基督徒將自己當作活祭，不斷的燔祭，為要宣揚那召你們出黑暗入奇妙光明者的美德。（,羅馬書12:1, 彼得前書2:9）。
（3）何時被聖靈充滿？聖靈什麼時候接管你呢？祂何時掌管信徒呢？是當信徒臣服的時候 – 完全順服時！
有某些特定的步驟要做才能變得能臣服嗎？沒有！… 那麼，要臣服之前有什麼要求嗎？有！就是完全服從在神的旨意下！對某些人來說，可能需要剛硬到死才肯順服; 而其他人，就是願意順從神的呼喚; 還有其他人，則是離棄所知道的罪行與惡事等等。無論代價是什麼，總要順服神的心意/旨意 — 這就是要求！
（4）為什麼要被聖靈充滿呢？信徒應該問這個問題嗎？有被聖靈“充滿”的需要嗎？我們對這兩個問題的會答都一樣，“是的”。有些基督徒不明白有被聖靈“充滿”之類的東西存在，因此他們沒有能力。除了神命令人要被聖靈“充滿”之外，我們意識到這種“充滿”對於人在服事上和在生命裡是強制性的 – 並不是為了自私的個人益處，而是為了主耶穌基督的榮耀和得勝。為主得回那些失喪的人。
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. 是與身體有關的||1. 是與個人有關的.|
|2. 聖靈的洗是外在的.||2. 聖靈的充滿是內在的|
|3. 每個信徒都受聖靈的洗.||3. 信徒可能會也可能不會被聖靈充滿|
|4. 沒有信徒 曾被囑咐要去受聖靈的洗.||4. 所有信徒 都被囑咐要被聖靈充滿.|
|5. 聖靈的洗是在救恩時的初步工作.||5. 一個人可能在救恩之後幾年被聖靈充滿.|
|6. 信徒受聖靈的洗只會有一次.||6. 信徒可能被聖靈充滿多次.|
|7. 在五旬節之前，沒有信徒曾受過聖靈的洗。洗禮將信徒帶入了基督的身體。||7. 在五旬節之前，有些信徒被聖靈充滿了。聖靈充滿對於服事至關重要。|
f.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 Christmas time 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.
溫柔、節制．這樣的事、沒有律法禁止。”（加拉太書5:22,23）。聖靈的果子是真基督徒品格。你會注意到在原文裡“果子”這個詞是單數的。有個人以下面這種方式來表達這段經文：“聖靈的果子就是愛：喜樂，和平，忍耐，恩慈，良善，信實，溫柔，節制：這樣的事，沒有律法禁止。” 我們主耶穌的生命是聖靈結果子的最好例子。果子總是來自內在的生命的。在聖誕節的時候，我們在聖誕樹上看到吊著有蘋果和橘子，我們知道它們是被掛上去的。你不必在一顆蘋果樹上掛著蘋果;它們自然的就成長在那裡。民間的宗教在聖誕樹上象徵性地將蘋果和橘子掛在聖誕樹上。把果子掛在聖誕樹上就好比人假裝是結果子，但裡面沒有生命，因為他們沒有聖靈; 因此，他們只有敬虔的形式，卻沒有敬虔的能力。蘋果樹不是努力的製造出蘋果;它只是順命的長出蘋果。基督徒也應該一樣。他不是靠自己自己的力氣去結聖靈的果子，而只是藉著順服就能長出來。
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.
j.順著聖靈撒種。 “不要自欺, 神是輕慢不得的。人種的是甚麼、收的也是甚麼。順著情慾撒種的、必從情慾收敗壞．順著聖靈撒種的、必從聖靈收永生。 ”（加拉太書6:7-8）。這段經文不是寫給未得救的人,而是寫給基督徒的。基督徒可以順著肉體情慾撒種，也就是活在罪中; 然而，收割的時間將會到來。
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.
ķ.聖靈的引導。 “凡被 神的靈引導的、都是 神的兒子。”（羅馬書8:14）。有些人認為這句經文的意思為“那些在生命的決定上向聖靈求引導的人，就因此被確信他們是神的兒子。” 我們知道，在做決定時祈求並得到聖靈的旨意那是一種祝福，但這卻不是本節經文所指的意思。聖靈的引導所指的意思為祂對基督徒在成聖往榮耀去，這信仰道路上的引導。
l.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).
l.聖靈的成聖。（彼得前書1:2) “就是照父 神的先見被揀選、藉著聖靈得成聖潔、以致順服耶穌基督、又蒙他血所灑的人。願恩惠平安、多多的加給你們。”。
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).
m.聖靈的供應。 “因為我知道，藉著你們的祈求和耶穌基督的靈的供應（和合本翻譯為 幫助），我一定會得到釋放。”（腓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 one believer 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.
（2）關於恩賜的分賜。首先我們要指出的是，恩賜不是因為人的渴慕和祈禱而賜給人的，而是“根據聖靈的意思：按祂的心意各別分給每個人的。”。 接下來我們要喚起人注意的是，聖靈賜恩賜給人，是為了要落實基督和祂門徒所宣稱的，耶穌基督確實是神的兒子，並且舊的律法時期已經結束，而恩典的時期已經開始。 “我們若忽略這麼大的救恩、怎能逃罪呢．這救恩起先是主親自講的、後來是聽見的人給我們證實了。神又按自己的旨意、用神蹟奇事、和百般的異能、並聖靈的恩賜、同們作見證“（希伯來書2:3,4）。當然，有一個需要讓神去驗證由主耶穌自己所開始的這個新的教導，因為人們在舊律法的傳統下已經有有一千四百多年的緣故，造成他們很難去意識到神已經不再用舊約了，而是建立新約了。還有，那時候還沒有任何的新約書卷被寫下來。最後，我們要強調底下這一個事實，就是沒有任何一個信徒得到所有的恩賜。（林前12:28-30） “神在教會所設立的、第一是使徒，第二是先知，第三是教師，其次是行異能的，再次是得恩賜醫病的，幫助人的，治理事的，說方言的。豈都是使徒麼？豈都是先知麼？豈都是教師麼？豈都是行異能的麼？豈都是得恩賜醫病的麼？豈都是說方言的麼？豈都是翻方言的麼？ ”…答案是否定的。
(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 that prayeth 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.
（3）關於恩賜的使用。這些恩賜是如何被使用的呢？哥林多前書的第十三章明確地宣告了，這些恩賜應該要出於愛的緣故而使用。保羅被聖靈的感動，說縱使他具備所有的恩賜，但卻沒有愛的話，他就算不得什麼（什麼也不是）;他的生命將毫無果效，一切都對他無益處（他將得不到任何的獎賞）。有人可能會問，“在今天還有方言的恩賜？”…“聖經不是說，’不要禁止說方言”嗎？ 這個問題將在下一段落裡有更多的處理; 但是，我這裡可以說一些。
哥林多前書14:39明確指出：“所以弟兄們、你們要切慕作先知講道、也不要禁止說方言”。 但如果第14章被用來作為說方言的許可，那麼說方言的人必須按同一章的管理來對於這恩賜的使用。這樣的話，是否允許人在教會的事奉/敬拜時說方言呢？當然，如果是按照哥林多前書14章的所說的那樣。“如果有人說方言，只可以有兩個人，或最多三個人，並且要輪流說，同時要有一個人翻譯。如果沒有人翻譯，他就應當在會中閉口，只對自己和對 神說好了。 ”（哥林多前書14:27,28）。無論任何時候，當方言的恩賜被使用時，只能有兩個或最多三個人可以在聚會的時候說。這個規定將消除今天所謂的方言運動。接下來的順序是“輪流”說 – 一次一個。這將會消除更多的方言運動，因為有時後一群人數，甚至有數百個人同時在同一處聚集。然後聖經說，如果沒有翻譯的，就不要說方言。如果能遵循這一點，將會消除更多的方言運動。最後，“婦女在會中要閉口不言 ”（哥林多前書14:34）。這實際上就了結了所有的舌頭運動，因為參與的大多數者是女性。
許多人會在反對上面所引用的經節（即林前14:34)，說這些經節指的不是“說方言”。但，如果這經文 ‘婦女在教會中要閉口不言’所指的不是指“說方言”，那麼它所指的就是一切都不准說了，包括不准說方言。然而，這個經節真實是只有論及不說方言，因為在哥林多前書這同一卷書裡的其他地方允許女人在教堂裡講道或禱告。（哥林多前書11:5） “但凡女人當眾禱告、或講道，若不蒙著頭，也就是侮辱她自己的頭；因為那是跟剃了頭發一般無二的。。”。 “講道”的意思是“傳講神言”; 因此，聖經是允許女人在主日學，在宣教場所和類似的地方“傳講”神話語的。
(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, it does 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 Christ be 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.
（4）關於恩賜的保留不給。神有可能會保留許多那些祂起初曾給過的恩賜，不給今天的信徒嗎？不僅有可能，而且確定無疑會保留。在哥林多前書的第13章，聖靈說：“愛是永不止息; 但先知講道（預言）之能、終必歸於無有。說方言之能、終必停止；知識也終必歸於無有。我們現在所知道的有限、先知所講的也有限。等那完全的來到、這有限的必歸於無有了。”（8-10節）。請記住，哥林多前書13章所講的是聖靈的“恩賜”，當它說先知講道之能、終必歸於無有時，並不意味著先知所已經講的預言，如聖經所記載的一些預言，將不會實現。那意思是說，有一天，預言的恩賜將會被扣留不給。當經文告訴你“說方言之能終將停止”時，並不意味著在未來的某些時刻，所有的方言都會被噤聲，而是指說方言的恩賜將會被保留不賜與人。當經文說“知識將消失，歸於無有”時，並不意味著知識將不會存在，而是指知識的恩賜將會被保留。而預言，說方言和知識的恩賜，會在什麼時候被神收起來不給人呢？是當“那完美的來到”時！…. 請注意,這意思並不是指基督的第二次降臨，而是指當神話語的完全啟示被給出來了之後。…. 我們今天有神的完全啟示了嗎？是的，有！在（啟示錄22:21）當使徒約翰寫下：“願主耶穌的恩惠、常與眾聖徒同在。阿們。”時，神的完全啟示就已經完成了 – 那‘完全的’已經來到了。因此，既然我們有完全的啟示了，預言`方言和知識的恩賜就消失褪去了;它們被神留住不發了。它們（這些恩賜）不是為今天用而給人的。
在以弗所書4:11，我們讀到：“他所賜的有使徒、有先知．有傳福音的．有牧師和教師 ”。“我們在後來的這節啟示裡注意到，這裡沒有列出任何行神蹟的恩賜，如哥林多前書12,13和14章那裡所列出來的那些恩賜。是不再需要有行神蹟的恩賜了，因為我們已經有神的完全啟示了。 神的兒女擁有神的完全啟示比擁有行神蹟的恩賜，還更為有福。
有一些人卻聲稱我們需要這些恩賜來作為“聖靈充滿”的兆頭。誠然，神曾賜這些行神蹟的恩賜作為兆頭; 然而，並不是為了表示人被“聖靈充滿”，而是為了要藉著神蹟奇事異能、顯出保羅為使徒的憑據來（哥林多後書12:12）;是為要用神蹟奇事的能力、並聖靈的能力、使外邦人順服。讓保羅在外邦人那裡證實自己（羅馬書15:18,19）;是 為要證實神藉著基督所給人的救恩（希伯來書2:3,4）;是為要證實所傳的道（神的話語）（馬可福音16:20）。我們今天需要這些恩賜來證實聖經嗎？來證實福音和使徒保羅嗎？不需要的！因為兩千年的教會歷史已經證實了聖經，證實福音，和使徒他們了。
(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.
(5）關於常存的聖靈恩賜。 “如今常存的有信、有望、有愛、這三樣、其中最大的是愛。 ”（哥林多前書13:13）。這三件恩賜都是每個基督徒所擁有的。這樣的信徒，在聖靈的掌管下，就會去發揮這些恩賜。
o. Witness of the Spirit. “The Spirit himself beareth witness with our spirit, that we are the children of God” (Rom. 8:16).
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.
o.聖靈的見證。 “聖靈與我們的心同證我們是 神的兒女”（羅馬書8:16）。
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.”
P. 聖靈的恩膏。 “你們從那聖者受了恩膏、並且知道這一切的事。……但你們從主所受的恩膏、常存在你們心裡、並不用人教訓你們．自有主的恩膏在凡事上教訓你們．這恩膏是真的、不是假的．你們要按這恩膏的教訓、住在主裡面。”（約翰一書2:20,27）。
在希臘語中，“unction”和“anointing”這兩個詞是相同的。無論是在舊約還是在新約，聖經裡的“恩膏” 都是為了某些職務/服事而行的。王和祭司受膏，是為他們的特別職務而受膏的。基督也受靈糧的膏抹（使徒行傳10:38）。 “基督”這個名詞的意思是“受膏者”。祂是受膏的先知（過去）;受膏的祭司（現在）;受膏的國王（未來）。信入基督的人當他重生時，他領受了聖靈的膏抹為以後的服事預備：“你們已經領受了”。聖靈的恩膏並不只是給少數人。所有的信徒都受聖靈的恩膏了：“你們已經領受了。”。聖靈的恩膏是一次就永遠的：“住在你的裡面。”。聖經裡沒有任何一處說人能得到一個新的恩膏。假宗教可能會試圖讓你遠離基督，想要誘使你離開你的信仰;但你聽了他們的誘惑，不要陷入，因為你已經有聖靈的恩膏。 “你們不要隨那些任何人的教導。”
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.
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. 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!
r.關於聖靈的交通。 “願主耶穌基督的恩惠, 神的慈愛、聖靈的感動、常與你們眾人同在。”（哥林多後書13:14）。 “Communion”這個詞更貼切的被翻譯成“團契”; 因此，“communion”意味著“參與，參加和分享”。 聖靈和基督徒有一個共同的交集 – 耶穌基督！
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.
s.關於於在聖靈裡禱告。 “我們的軟弱有聖靈幫助、我們本不曉得當怎樣禱告、只是聖靈親自用說不出來的歎息、替我們禱告。鑒察人心的神、曉得聖靈的意思．因為聖靈照著 神的旨意替聖徒祈求。 ”（羅馬書8:26,27）。
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 Spirit searcheth 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.
u.關於聖靈的教導。 “神藉著聖靈向我們顯明了．因為聖靈參透萬事、就是 神深奧的事也參透了。”（哥林多前書2:10）。聖靈只向已經重生的基督徒揭示祂的話語，而不對在基督身體以外的人揭示。人若沒有神的靈，就無法知道（無法學習）神的真理。
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).
a.靈感默示。 “所有的經文都是神所默示的”（提摩太后書3:16a）。 “默示”的字面意思是“由神氣息而出的”。沒有預言是出於人自己的聰明才智。我們相信神話語的口頭啟示。這些話，不僅僅是思想出於神，更是在原文上都是出於神的默示。有些人可能會問，“難道神不是使用人作為工具/器皿嗎？” 沒錯！但使用人作為器皿並沒有減少聖經是神話語的事實。當你讀摩西五經時，你並不是在讀摩西說的話，而是在讀神的話語。見哥林多前書2:12-13; 10:11; 羅馬書4:20-25; 15:4。
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
a.讓聖靈憂傷的罪。 “不要叫 神的聖靈憂傷．你們原是受了他的印記、等候得贖的日子來到。”（以弗所書4:30）。憂傷是一個與愛有關的詞。不愛你的人永遠不會為你而憂傷。聖靈為我們憂傷;因此，祂肯定是愛我們的。
b.欺哄聖靈。 “彼得說: 亞拿尼亞為甚麼撒但充滿了你的心、叫你欺哄聖靈呢…？”（使徒行傳5:3）。亞拿尼亞向聖靈的聖殿, 教會撒謊。我們可能欺騙聖靈。我們可能撒謊。人有時在一次的集會的感動下，將自己的生命奉獻給某項基督事工，但不久後他們罔顧這一個決定了。這是對聖靈說謊。
c.澆滅聖靈感動的罪。 “不要澆滅聖靈的感動”（帖撒羅尼迦前書5:19）。 “澆滅”意味著“熄滅”。人們可能澆熄 聖靈在自己身上的恩賜，並且可能因禁止別人使用聖靈的恩賜而消滅聖靈在別人身上的感動（民數記11:28,29）。
沒有被赦罪 – 對比- 無法被赦罪
沒有被饒恕 – 對比- 無法被饒恕
沒有被拯救 – 對比- 無法被拯救
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.
馬太福音12:32 和馬可福音3章30節 裡的“說話”, 是如何正確解讀的關鍵。
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.
a.鴿子。(約翰福音1:32） “約翰又作見證說：“我曾看見聖靈，好像鴿子從天上降下來，停留在他的身上。”。聖靈從來沒有以這種方式，下降在任何其他人身上。在創世記1:2中，聖靈被描繪是在水面上運行，就如一隻鴿子在孵蛋那樣。鴿子是一種溫和，乾淨的鳥，特別是它的食物。屬靈的人也是如此 “馴良如鴿子”（馬太福音10:16）。真的是聖靈的象徵。聖經有向我們描述到聖子的憤怒，但從未描述到聖靈發出忿怒。
c.油。(撒母耳記下16:13） “撒母耳就拿起盛油的角，在他的兄長中膏立他。從那天起，耶和華的靈就大大感動大衛。後來撒母耳動身往拉瑪去了。“。另參見以賽亞書61:1; 使徒行傳10:38。當祭司被膏塗抹時，是按這種方式進行的：首先，是先膏抹耳朵 – 讓他總是能聽神的話語; 然後他的大拇指 – 象徵他的行為都是要為著神的榮耀; 他的大腳趾 – 因為他要與神同行。
d.風。（以西結37章:9 &14） “主對我說：人子阿，你要發豫言、向風發豫言、說、主耶和華如此說`氣息阿、要從四方〔原文是風〕而來、吹在這些被殺的人身上、使他們活了。 。 。 。 我必將我的靈放在你們裡面、你們就要活了．我將你們安置在本地、你們就知道我耶和華如此說、也如此成就了。“。另見約翰福音3:3-8。風表明有活動。你無法看到風，但它是強有力的。可見性不是有沒有行動的代表。風也象徵“清除”（約伯記37:21）“人不能看見雲後的強光，唯有經風一吹，天才晴朗。”。