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PNEUMATOLOGY

TABLE OF CONTENTS

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1A. INTRODUCTION TO PNEUMATOLGY.............................................................................................. 2

2A. THE PERSONALITY OF THE HOLY SPIRIT................................................................................... 2

3A. THE DEITY OF THE HOLY SPIRIT ..................................................................................................... 4

4A. WORD PICTURES DESCRIBING THE HOLY SPIRIT ................................................................. 5

5A. THE MINISTRY OF THE HOLY SPIRIT IN THE PAST................................................................ 7

6A. THE MINISTRY OF THE HOLY SPIRIT DURING THE PRESENT CHURCH AGE ...........13

7A. THE MINISTRY OF THE HOLY SPIRIT DURING ESCHATOLOGICAL EVENTS .............32

Disciples of Christ Community Church Pneumatology

1A. INTRODUCTION TO PNEUMATOLGY

1B. The Definition of Pneumatology

The study of the third person of the Trinity, God the Holy Spirit.

2B. The Importance of Pneumatology

1C. John 14:1-3, 16-17, 25-26. 2C. John 16:5-15. 3C. Galatians 5:15-26.

2A. THE PERSONALITY OF THE HOLY SPIRIT

1B. The Problem: Some Christians feel that the Spirit is an Influence, not a Person

1C. Reasons why some Christians believe this:

1D. The word pneuma [Gk. πνευμα](“Spirit”) means “breath” or “wind.” which imply an impersonal force, not a person.

2D. The Holy Spirit is symbolized as being impersonal objects such as wind, water, fire, oil, or a seal.

3D. The Holy Spirit's work is not very “visible,” but tends to be secret or mystical. Some Christians therefore tend to ignore Him and view Him as working behind the scenes as some unseen force.

4D. The Holy Spirit as a divine title seems harder for believers to relate to than the terms “Father,” or “Son.” The later terms have more human feelings attached to them, than the term “Spirit” or “Ghost.” The King James Version translators purposely used the term “Ghost” rather than “Spirit” as they sought to communicate the idea of personhood, rather than some unseen force.

2C. Reasons why Christians should not consider the Holy Spirit as an impersonal force:

1D. It is contrary to the teachings of Scripture. 2D. It will hinder true worship 3D. It does not give proper reverence to God. 4D. It hinders the proper development of our relationship with God.

2B. The Holy Spirit demonstrates the Attributes of Personality

1C. Intellect (thinking, rationality) - 1 Cor. 2:10-11. 2C. Emotion - Eph. 4:30; Rom. 8:27; 15:30. 3C. Volition (will) - 1 Cor. 12:11.

3B. The Holy Spirit performs Actions of Personality.

1C. Speaks - Acts 13:2; Rev. 2:7 2C. Teaches - John 14:26


3C. Prays and makes intercession - Rom. 8:26 4C. Works - 1 Cor. 12:11 5C. Reproves - John 16:8-11 6C. Guides into the truth - John 16:13 7C. Regenerates - John 3:5 8C. Searches - 1 Cor. 2:10 9C. Testifies - John 14:26

10C. Glorifies Christ - John 16:14 11C. Calls into Service - Acts 16:6-7 12C. Directs in service - Acts 16:6-7 13C. Bears witness - 1 John 5:6 14C. Strives with men - Gen. 6:3 15C. Instructs - Neh. 9:20 16C. Leads - Matt. 4:1 17C. Convicts - John 6:8 18C. Sends messengers from God - Isa. 48:16 19C. Imparts spiritual gifts - 1 Cor. 12:7-11

4B. The Holy Spirit is Treated as a Personality

1C. Tempted - Acts 5:9 2C. Lied to - Acts 5:3 3C. Grieved - Eph. 4:30 4C. Outraged, insulted - Heb. 10:29 5C. Blasphemed - Matt. 12:31-32 6C. Resisted - Acts 7:51 7C. Vexed - Isa. 63:10 8C. Quenched - 1 Thess. 5:19

5B. The Holy Spirit is given Personal Pronouns in Scripture

1C. The Greek word πνευμα is of the neuter gender and therefore should take a neuter pronoun to describe it. But throughout Scripture relative pronouns are used to describe the Spirit of God.

2C. The Lord Jesus Christ used personal pronouns when describing the Holy Spirit. The pronouns

“He,” “Him” and “Himself” are used a number of times in John's Gospel when speaking of the Spirit. These pronouns are in the masculine gender (John 14:15, 16, 26; 15:26-27; 16:7-14).

3C. In the Epistles, the same principle holds true. Eph. 1:14 describes the Holy Spirit with the

word “who” instead of “which.”

6B. Therefore:

1C. The Holy Spirit is a person, not just some exerted force or energy. 2C. As Christians we must not ignore the personhood of the Holy Spirit as we sometimes do

through our thoughts and actions.


3A. THE DEITY OF THE HOLY SPIRIT

1B. The Holy Spirit is called God

1C. Acts 5:3-4, 9 2C. 2 Cor. 3:17-18 3C. Acts 28:25-27; cf. Isa. 6:1-13 4C. Acts 7:51 5C. Heb. 3:7-11; cf. Ps. 95:7-11

2B. The Holy Spirit manifests the Attributes of God

1C. Sovereignty - John 3:8 2C. Eternity - Heb. 9:14 3C. Omniscience - 1 Cor. 2:10; John 14:26; 16:12-13 4C. Omnipotence - Luke 1:35; Zech. 4:6; Job. 14:17 5C. Omnipresence - Ps. 139:7-10; John 14:17 6C. Veracity - 1 John 5:6 7C. Truth - John 16:13 8C. Love - Rom. 15:30 9C. Holiness - Rom. 1:4

3B. The Holy Spirit performs the Works and Activities of God

1C. Creation - Ps. 104:30; Gen. 1:2; Job 33:4; 26:13 2C. Regeneration - John 3:5-6 3C. Sanctification - 1 Pet. 1:2 4C. Inspiration - 2 Pet. 1:21; 1 Cor. 12, 13; 2 Sam. 23:2-3 5C. Impartation of life - John 3:5; Tit. 3:5 6C. Resurrection of the dead - Rom. 8:11

4B. The Holy Spirit is associated as an Equal with the Father and the Son

1C. Baptismal formula - Matt. 28:19 2C. Benediction formula - 2 Cor. 13:14 3C. Hymn of Praise - Eph. 1

5B. The Holy Spirit is distinct from the Father and the Son 1C. The Son is sent by the Father and the Holy Spirit - Isa. 48:12, 16. 2C. The Spirit descended upon the Son as a dove, while the Father spoke from heaven - John

1:33; Luke 3:21-22. 3C The listing of the Trinity in the various formulas - Matt. 28:19; 2 Cor. 13:14; Eph. 1. 4C. The Son prays to the Father to send the Spirit - John 14:16, 26; 15:26; 16:7-13. 5C. The believer has access to the Father through the Son, by the Spirit - Eph. 2:18. 6C. The Holy Spirit proceeds from the Father through the Son - John 14:26; 15:26.


6B. Therefore:

1C. The deity of the Holy Spirit is an essential doctrine of the Christian Faith. 2C. The descriptive adjective “Holy” is used to distinguish Him from the spirits which are created.

4A. WORD PICTURES DESCRIBING THE HOLY SPIRIT

1B. Types and Figures of the Holy Spirit

1C. Wind - John 3:8; Acts 2:3. The Hebrew and Greek words for Spirit can be translated air, breath, wind, as well as spirit. Wind is unseen power observed in what it affects. It typifies the immaterial nature of the Holy Spirit and the fact that His movements are not subject to human control.

2C. Oil - Ex. 27:20-21; Lev. 2:1-15; Lev. 8; 14:10-32; Ex. 40:10, 13, 15. Oil was used for illumination, sacrifice, anointing, healing, and thus speaks of holiness, sanctification, revelation, illumination, dedication, and healing.

3C. Fire - Acts 2:3. In 1 Cor. 3:13 fire is used of judgment. In Isaiah 6:6-7, fire speaks of cleansing for service. God appeared to Moses as a flame of fire, guided them with a pillar of fire, and is called a consuming fire.

4C. Clothing - Luke 24:49. The Authorized Version used the word “endued” and the American Standard Version uses the word “clothes.” Compare clothing as used of spiritual experience in Eph. 4:22, 24; 6:11-17. It speaks of protection and position.

5C. Water - John 4:14; 7:38-39; Isa. 44:3. Water is used as a type of judgment, of the Word of God, and of the Holy Spirit. Water is essential for life, refreshes, and satisfies. John speaks of the over-abundance to be found in this ministry of the Spirit.

6C. Dove - Matt. 3:16; Mark 1:10; Luke 3:22; John 1:32. “Beauty, gentleness, peace, and a heavenly nature.”

7C. Earnest (pledge, down payment) - 2 Cor. 1:22; 5:5; Eph. 1:14. Money which in purchase is given as a pledge that the full amount will be subsequently paid. Present blessings of the ministry of the Holy Spirit are a pledge or earnest of all the “Incomparable fullness” that will be ours in the future.

8C. Seal - 2 Cor. 1:22; Eph. 1:13; 4:30. A seal speaks of ownership, authority, and a completed transaction. Therefore for the sealed one, it implies safety and security. For the one sealing it is the assumption of an obligation.


9C. Abraham's Servant (typology) - Gen. 24:1-67. This type speaks of the trusted servant sent on a mission, unknown except for a descriptive title and wholly submissive to the guidance given. The mission is in regard to obtaining a bride for the son.

2B. Titles and Names of the Holy Spirit

1C. Titles of the Holy Spirit revealing His Attributes.

1D. One Spirit (Eph. 4:4) - Unity. 2D. Seven Spirits or Seven-fold Spirit (Rev. 1:4; 3:1) - Perfection. 3D. The Lord the Spirit (2 Cor. 3:18) - Identification with Divine Essence. 4D. Eternal Spirit (Heb. 9:14) - Eternity. 5D. Spirit of Glory (1 Pet. 4:14) - Sovereignty(?). 6D. Spirit of Life (Rom. 8:2) - Life. 7D. Spirit of Holiness ((Rom. 1:4) - Holiness. 8D. Holy Spirit (Matt. 1:20) - Holiness. 9D. Holy One (1 John 2:20) - Holiness. 10D. Spirit of Wisdom (Ex. 28:3; Eph. 1:7; cf. Isa. 11:2) - Wisdom. 11D. Spirit of Truth (John 14:17) - Truth. 12D. Free Spirit (Ps. 51:12) - Omnipresence or Sovereignty. 13D. Spirit of Grace (Heb. 10:29) - Grace. 14D. Spirit of Grace and Supplication (Zech. 12:10) - Grace.

2C. Titles of the Holy Spirit revealing His Works.

1D. Spirit of Glory (1 Pet. 4:14). 2D. Spirit of Life (Rom. 8:2). 3D. Spirit of Holiness (Rom. 1:4). 4D. Spirit of Wisdom (Eph. 1:17). 5D. Spirit of Truth (John 14:17). 6D. Spirit of Grace (Heb. 10:29; Zech. 12:10). 7C. Spirit of Adoption (Rom. 8:15). 8C. Spirit of Faith (2 Cor. 4:13).

3C. Titles of the Holy Spirit revealing Relationship.

1D. To the Father.

1E. Spirit of God (Gen. 1:2; Matt. 3:16). 2E. Spirit of the Lord (Luke 4:18). 3E. Spirit of our God (1 Cor. 6:11). 4E. His Spirit (Num. 11:29). 5E. Spirit of Jehovah (Jud. 3:10). 6E. Thy Spirit (Ps. 139:7). 7E. Spirit of the Lord God (Isa. 61:1). 8E. Spirit of your Father (Matt. 10:20). 9E. Spirit of the Living God (2 Cor. 3:3).


10E. My Spirit (Gen. 6:3). 11E. Spirit of Him (Rom. 8:11).

2D. To the Son.

1E. Spirit of Christ (Rom. 8:9; 1 Pet. 1:11). 2E. Spirit of Jesus Christ (Phil. 1:19). 3E. Spirit of Jesus (Acts 16:7, A.S.V.). 4E. Spirit of His Son (Gal. 4:6). 5E. Spirit of the Lord (Acts 5:9; 8:39).

4C. One Title of the Holy Spirit revealing His Assistance. The Greek word parakletos [GK. παρακλετος]may be translated “a helper, succorer, aider, assistant.” It reveals the Holy Spirit as One who is always ready to help the Christian (John 14:16, 26; 15:26; 16:7). In most English translations, it is paraphrased “Comforter.”

5A. THE MINISTRY OF THE HOLY SPIRIT IN THE PAST

1B. In Eternity Past

The doctrine of “Procession” states that the Holy Spirit proceeded (was spirated) from the Father and the Son, as the Son proceeds from the Father. 1C. Illustration:

Based upon this eternal relationship of the persons of the Trinity, it may be inferred that in the eternal plan of salvation, the Holy Spirit undertook to be obedient to the First and Second Persons of the Trinity. The obedience of the Holy Spirit as revealed in a number of Scriptures (John 16:7; 14:16-17; 15:26) is not confined to any one dispensation or covenant, but He is rather the norm for every age.

2C. Never in Scripture is the working order of the Trinity reversed. 3C. This must not be taken to imply any inferiority as to His person, but rather a willing

subordination in keeping with the eternal decree. (For further information on this subject, see notes under Theology Proper - The Decrees of God).

2B. In Creation

1C. The Fact and Nature of the work.

1D. Gen. 1:1-2. Elohim is a plural work (im indicated plurality). In verse 2 the Spirit is moving across the waters.

2D. Psalm 33:6. “Breath” could be translated “Spirit.” 3D. Psalm 104:30. He is involved in the creation of human life. 4D. Isa. 40:12-14. The Spirit has the wisdom necessary for creation. 5D. Job 33:4. He has made and given life to man. 6D. Job 26:13. The Spirit made the heavens beautiful.


2C. Therefore:

1D. Ps. 139:7. In a technical sense it is the Spirit who is omnipresent. All three are omnipresent, but as far as in our own life, God is present in all of creation through His Spirit.

2D. Job 33:4. Life is imparted through the Spirit.

3B. In the Old Testament

1C. Revelation during the Old Testament era. In God's sovereign providence, He has revealed Himself to men in various ways. While the impartation of revelation did not necessarily constitute the recipient a prophet, no one could be a true prophet without having received revelation. Behind all the outward display of prophetic gift was the unseen work of the Holy Spirit in imparting the mind of God to His prophets. 1D. Revelation was a work of the Spirit.

1E. Direct statements from Scripture.

1F. 2 Pet. 1:21 - very clear. 2F. 2 Sam. 23:2 3F. Ezek. 2:2; 8:3; 11:1, 24 4F. Micah 3:8 5F. Matt. 22:43 6F. Acts 1:16; 4:25; 28:25 7F. Heb. 3:7; 9:6-8; 10:15

2E. Indirect statements from Scripture. Many references in the Old Testament do not speak of the Holy Spirit directly, but a common phrase is “Thus says Jehovah.” It may be safely inferred that these references, also indicate a work of the Holy Spirit in revelation because of the direct statements elsewhere in Scripture.

2D. Methods of Revelation.

1E. The spoken word - The concept “Thus says the Lord” is the most prominent. 2E. Dreams 3E. Trances 4E. Visions 5E. Written words - Ten Commandments, Handwriting on the wall.

For further information, see the subjects of “Inspiration” and “Canonicity” in the material on Bibliology.


2C. Inspiration during the Old Testament era. See the subjects of “Inspiration” and “Canonicity” in the material on Bibliology.

3C. The ministry of the Holy Spirit to Mankind in the Old Testament.

1D. A special equipping of certain individuals for “theocratic” functions. 1E. Various groups upon which the Spirit came:

1F. Ex. 31:1ff. - the builders of the Tabernacle. 2F. Num. 11:17; 27:18 - Moses and the seventy elders. 3F. Jud. 6:34; 11:29 - Judges. 4F. 1 Sam. 10:6; 16:13 - Kings. 5F. Num. 11:26ff. - Prophets.

2E. The extent of this ministry.

1F. It was after a temporary endowment of power. Saul, Samson, and David were all examples of this. In Ps. 51 David requested that God not take His Spirit away from David. The Spirit would leave because of either sin or the task was completed.

2F. It was an absolutely sovereign working of the Spirit for a specific task.

2D. The universal ministry of the Holy Spirit to all mankind.

1E. Gen. 6:3 - God said His Spirit will not always strive (restrain) with man's spirits. 2E. Isa. 63:10-11, 14 - God put His Spirit in the midst of the people of Israel, and led

them by the Spirit.

3D. Conclusions concerning the ministry of the Holy Spirit during the Old Testament.

1E. Sovereign Indwelling:

1F. The Spirit's presence was observed by individuals - Gen. 41:38; Dan. 4:8; Dan. 5:11-14.

2F. The Spirit is said to come upon individuals - Num. 11:17, 25; Jug. 3:10; 6:34. 3F. The Spirit is said to come mightily upon individuals - Jug. 14:6, 19; 1 Sam. 16:13. 4F. The Spirit is said to be in not just upon an individual - Num. 27:18; Dan. 6:3. 5F. The Spirit is said to fill individuals - Ex. 28:3; Deut. 34:9.

2E. Therefore:

1F. The Old Testament privilege was temporary rather than permanent. 2F. The Old Testament ministry was limited versus the universal promise of the New

Covenant ministry. 3F. The work of the Spirit in the Old Testament was largely external. Phrases such as

“come upon” and “with” are the major ideas not “in.”


4F. The ministry of the Spirit was sometimes not related to Spiritual qualities.

Old Testament New Testament

LimitedUniversal Special Occasions Constant Temporary Permanent TaskQuality first, then Task

4B. During the Life of Christ

It is important to understand that the Gospels belong to a transition period. The mediator of the New Covenant does not replace the Old Covenant until the death of Christ, therefore leaving the gospels in the dispensation of the Old Testament and covenant. There are two general rules which one must keep in focus when approaching the ministry of the Holy Spirit in the Gospels and during the life of Christ. 1C. Rules for understanding the Gospels:

1D. Christ's teaching to the disciples concerning the Spirit generally refer to the post-Pentecost ministry of the Spirit (John 14-16).

2D. The experience of the disciples during the gospels was that of the Old Testament, the old

covenant. 2C. The Incarnation of Christ.

The Scriptures bear clear testimony to the work of the Holy Spirit which resulted in the conception of Christ (Matt. 1:18, 20-21; Luke 1:35).

3C. The earthly life of Christ.

1D. In the Old Testament prophecies of Messiah, it is expressly revealed that Christ would have the fullness of the Holy Spirit.

1E. Isa. 11:1-2 2E. Isa. 42:1 3E. Isa. 48:16

2D. The Gospels reveal that Jesus Christ was the recipient of the Unlimited ministry of the Holy Spirit. All that ever was or could have been comprehended of the ministry of the Spirit was continually involved with the earthly life of Christ.

1E. Luke 1:15 2E. John 1:30 3E. John 3:34

4C. The death of Christ.


1D. Heb. 9:14 - “how much more will the blood of Christ, who through the eternal Spirit (or His eternal spirit) offered Himself without blemish to God…”

2D. The problem: Heb. 9:14 is a problem text in the sense that the meaning of the term

“spirit” could refer to the Holy Spirit or Christ's spirit. 3D. A possible solution: The thought of offering Himself by the eternal spirit must refer to the

ministry of the Holy Spirit during Jesus Christ's suffering and death - the sustaining power of the Holy Spirit as Christ submitted in obedience, suffering, and death. The lack of the article (“the”) in the Greek points to the Holy Spirit (literally, “through eternal spirit”) just as the lack of the article in John 1:1 is a very unique way of pointing to Christ.

4D. The conclusion: There is implication that the whole process of the incarnation leading to

the cross was related to the work of the Holy Spirit. Just as Christ was sustained in life, so also in death the Holy Spirit sustained Christ. In the difficult hours of Gethsemane and all the decisive moments leading to the cross, the Holy Spirit faithfully ministered to Christ.

5C. The Resurrection of Christ.

1D. Rom. 8:11 - “But if the Spirit of Him who raised Jesus from the dead dwells in you, He who

raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who indwells you.”

2D. The problem: Rom. 8:11 does not say that the Spirit raised Christ, but that “the Spirit of

him that raised up Jesus from the dead indwells you.” 3D. A possible solution: While the Spirit is probably a reference to the Holy Spirit, the “him”

seems to refer to the Father as does the “he” in the expression “He who raised Christ Jesus from the dead.” At most it is only implied that the Holy Spirit is related to the resurrection of Christ.

4D. The conclusion: The argument is rather that if the Holy Spirit is from the Father who

raised Christ, then we are assured resurrection ourselves by virtue of the power and indwelling presence of the Spirit. See also 1 Pet. 3:18. If this is taken in the locative it is, “in the spirit.” If taken in the instrumental, it would be, “by the Spirit.” Rom. 1:4 can refer to Christ's holy nature as the Holy Spirit's work in resurrection.

6C. Conclusion:

The exact nature of the work of the Holy Spirit in the resurrection of Christ is not revealed. However, the realm of creation and resurrection is in the proper office of the Holy Spirit and the reunion of the soul and body of Christ would therefore be a part of the sphere of ministry of the Spirit.

5B. During the Time of the Gospels

1C. The nature of the Holy Spirit's work in the gospels.


1D. The filling (both O.T. and N.T. concepts) of the Spirit for prophecy. 1E. Luke 1:15 - John the Baptist 2E. Luke 1:41 - Elizabeth 3E. Luke 1:67 - Zacharias 4E. Luke 2:25-27 - Simeon

2D. The general ministry of the Holy Spirit in life, was not the full “New Covenant” ministry.

1E. The Spirit could not be poured out before Jesus was glorified (John 7:39). 2E. The Spirit was not to come until Christ left the disciples (John 16:7). 3E. As late as the Ascension, Jesus exhorted the disciples to await the promise of the

Spirit (Acts 1:4-5, 8). 4E. The general ministry of the Holy Spirit was the Old Covenant ministry of the Holy

Spirit as the Old Testament until the death and resurrection of Christ completed by His Ascension.

2C. The interpretation of John 20:19-23.

1D. It is not the “New Covenant” ministry (see above reasons 1E. through 4E.).

2D. Various interpretations:

1E. The “Johannine Pentecost.” Some say that this is a record of John's idea of Pentecost. It was emphasizing in John's own personal style what took place at Pentecost. It is a general description, but not concerned with details. The problem with this interpretation is the chronology of events and description of details.

2E. An actual, but “partial impartation” of the Holy Spirit.

1F. A temporary endowment of power to hold them through to Pentecost. This would “hold” those who had been saved.

2F. Pentecostals would say they were regenerated and received the Spirit at this time. Then in Acts 2, they were baptized in the Spirit.

3E. A “prophetic symbolic reference” to the future Pentecost.

“He repeatedly promised this to them during the forty days, and here he breathed on them to confirm his promise with a sign (Stott, John. Christianity Today XII, 725, 4/26/68). 1F. He enforced His promise of His Spirit by breathing upon them, emphasizing the

Spirit was His gift to be sent by Him. 2F. He emphasized the anticipation of the Spirit in saying this. His breathing upon

them was symbolic as was the bread and the cup.


6A. THE MINISTRY OF THE HOLY SPIRIT DURING THE PRESENT CHURCH AGE

1B. Introduction

It has been established that during the present church age, there is a ministry of the Holy Spirit which is unique to the church age. Though the Holy Spirit worked in and through men in the past, Christ foretold that the Holy Spirit would be sent to fulfill special ministries in this present age (John 14:26; 15:26; 16:7-14). On the day of Pentecost, the Holy Spirit came in fulfillment to the promises made by Christ and He (the Holy Spirit) began his ministry during this present age which is an “expansion” and “fulfillment” of what had been done in the past.

2B. The Ministry of the Holy Spirit to the World

1C. The ministry of Common Grace. Hodge said, “The Holy Spirit as a Spirit of truth and life in all its forms is present with every human mind enforcing truth, restraining from evil, and imparting wisdom or strength when, where, and in what measure seemeth good.”

2C. The ministry of restraining.

1D. Scripture passages

1E. Gen. 6:3 2E. 2 Thess. 2:7 3E. Definition: The impeding of the evil that is possible in the world. A holding back of what

could be possible (Rev. 9:20-21).

2D. Conclusions:

1E. Sin is not as fully manifested as it might be, due to restrains. 2E. The restraining is the work of a person.

1F. Some would say government is restraining. But in examining the meaning of 2 Thess. 2:7, this interpretation seems unlikely, because there will be a lot of government during the tribulation, yet the restrainer has already been removed.

2F. Some say that religion (or the church) is restraining. But the same logic would hold

true as in point 1F. There will be a lot of religion during the tribulation. 3F. Some say it is Satan, and he is waiting for his heyday. But this seems unlikely that

he would be the restrainer of evil. Why would he both promote and restrain as the same time (Matt. 12:25-29).

4F. Some say it is the Holy Spirit. He is the only one powerful enough to restrain evil.

Some would place the church in this role since we are the salt of the earth. But this would limit the Spirit to only work through the avenue of the church.


3C. The ministry of Conviction (Reproving).

1D. Scripture passage

1E. John 16:7-11 2E. The “specific” conviction.

1F. Concerning sin - verse 9, the sin that they do not believe. 2F. Concerning righteousness. 3F. Concerning judgment.

3E. The definition: “to convince” or “reprove.” 4E. The method of conviction.

1F. Through the Word of God - spoken, taught, or written. 2F. Through the Word of God - lived and demonstrated (Heb. 11:7; 2 Cor. 3:2; Matt.

5:16). 3F. Through the Church - the people.

2D. The Sin against the Holy Spirit (The Unpardonable Sin). 1E. The passage and its parallels:

Matt. 12:31-32 - “And so I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven. Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.”

Mark 3:28-29 - “I tell you the truth, all the sins and blasphemies of men will be

forgiven them. But whoever blasphemes against the Holy Spirit will never be forgiven; he is guilty of an eternal sin.”

Luke 12:10 - “And everyone who speaks a word against the Son of Man will be forgiven,

but anyone who blasphemes against the Holy Spirit will not be forgiven.”

2E. Generally accepted cross-references:

1F. Heb. 6:4-6 2F. Heb. 10:26-27 3F. 1 John 5:16.

3E. Views:

1F. Could be committed only when Christ was here on earth. It was committed by those who ascribed the power of the miracles of Christ to Satan. Held by Jerome and Chrysostom.


Problem: Passages in Hebrews (if interpreted this way) and 1 John (if speaking of the same type of sin) imply that the unpardonable sin can take place now. Therefore this limitation does not fit with other Scripture.

2F. Impoenitentia finalis (impenitence persisted in to the end). Continual unbelief, a refusal up to the very end of one's life to accept Jesus Christ by faith. This was a very general concept involving unrepentance. Was held by Augustine, the Melanchtonian dogmaticians of the Lutheran Church, and a few Scottish theologians (Guthrie, Chalmers).

Problem: This would imply that everyone who died in a state of unbelief had committed this sin. Scripture portrays it as something very specific in nature.

3F. Later Lutheran theologians, in connection with their denial of the perseverance of the saints, taught that only Christians could commit this sin, and sought their support from Heb. 6:4-6.

Problem: Based upon a false concept of the perseverance of the saints. Was officially rejected by the Synod of Dort.

4F. Reform View.(All four views taken from L. Berkhof, Systematic Theology, Grand Rapids: Eerdmans. 1939, p. 253.

Brief definition: Attributing the supernatural power which Christ was using to cast out demons, to Satan. The rejection of that full light, after which more light only hardens.

1G. The sin presupposes:

1H. An objective revelation of the grace of God in Christ (John 15:26). 2H. An objective powerful operation of the Holy Spirit in the person's life (1

Cor. 12:3; John 16:8-14). 3H. A subjective illumination by the Spirit. 4H. A subjective intellectual conviction so strong and powerful as to make an

honest denial of the truth an impossibility.

2G. The sin consists of:

1H. A contradiction of the truth that goes contrary to the conviction of the mind, conscience, and heart.

2H. A willful, malicious, and intentional attributing of what is clearly recognized as the work of the Holy Spirit to the work of Satan.

3H. A decided slandering of the Holy Spirit, an audacious declaration that the Holy Spirit is the spirit of the abyss, that the truth is a lie, and that Christ is Satan.

3G. It is not unpardonable:


1H. Because its guilt transcends the merits of Christ. 2H. Because the sinner is beyond the renewing power of the Holy Spirit.

4G. It is unpardonable:

Because there are certain laws and ordinances in the word of sin, established by God and maintained by Him. The law in this case which renders the sin unpardonable is that it: 1H. Excludes all repentance. 2H. Sears the conscience. 3H. Hardens the sinner.

5G. The results are:

1H. God abandons man to himself (Matt. 12:38-39 - after their blasphemy Christ refuses another sign for them).

2H. Man's heart is hardened (Matt. 13:14-15). It will probably be

characterized in the following ways:

1I. A pronounced hatred to God. 2I. A defiant attitude to God and all that is divine. 3I. A delight in ridiculing and slandering that which is holy. 4I. An unconcern respecting the welfare of their soul and the future life.

3H. Belief becomes impossible (John 12:39; Matt. 13:15; Heb. 6:6). 4H. There is no more pardon (Mark 3:28-29).

6G. Conclusion. In view of the fact that this sin is not followed by repentance, we may be reasonably sure that they who fear that they have committed it and worry about this, and who desire the prayers of others, have not committed the unpardonable sin.

4E. A study of the Gospel situation (Matt. 12:22-32). (taken from John MacArthur,

Matthew 8-15, pp. 303-314.

By nature God is forgiving. We see it all through the Bible. In the Old Testament there is an abundance of teaching on the subject (Ps. 86:5; Ps. 103:3; Dan. 9:9; Ex 34:6-7; Mic. 7:18-19). Almost every major character described in the Old Testament has some record of God forgiving some sin which they committed. Israel's history is a record of God's forgiveness. Likewise the New Testament (Eph. 1:7; cf. Col. 1:14; 1 John 1:9).The forgiveness of sin in the Bible does not depend upon the degree, volume or kind of sin. We find God forgiving all types of sin in Scripture. For centuries God's people had waited for the Messiah. Yet, when He came, they rejected Him. The process of rejection escalated as Jesus' ministry continued. First


there was doubt, then criticism, then indifference, culminating in open rejection. The religious leaders of Israel then added blasphemy against the Holy Spirit to their rejection of Christ. Although their animosity would continue to spread and intensify, this blasphemy was the epitome of its expression. 1F. The Activity (Matt. 12:22).

“Then there was brought to Him a demon-possessed man who was blind and dumb, and He healed him, so that the dumb man spoke and saw.” The man had multiple problems. Yet, as was often the case, Jesus demonstrated in one act His dominion over both the spirit world of demons and the physical world of disease. His supernatural powers could no longer be questioned. He had performed probably thousands of instantaneous, total, permanent, and verifiable healings. The people knew that miracles would be proof signs of the Messiah, but they also expected him to come with royal fanfare and military might. But He had not come with these later expectations. The Jews had been selective about the Old Testament prophecies. It was also predicted that He would come in meekness and humility. The religious leaders were already convinced that Jesus was an enemy of Judaism. They had even collaborated with their arch foes (Mark 3:6) to have Jesus destroyed (Matt. 12:14). Jesus therefore seems to performed the miracle to force a verdict from the Pharisees. Before them they saw a man healed of three great afflictions: demon possession, blindness, and dumbness.

2F. The Amazement (v. 23). “And all the multitudes were amazed, and began to say, 'This man cannot be the Son of David, can he?'“ In ways that we may not fully see from the narrative, this particular miracle was unusually overwhelming, as if Jesus meant to intensify its demonstration of supernaturalness. They had seen many miracles before, but for some reason this totally astounded them. Their response reveals that they recognized such miracles as messianic signs.

3F. The Accusation (v. 24). “But when the Pharisees heard it, they said, 'This man casts out demons only by Beelzebul the ruler of the demons.'“ The pharisees were driven to panic by the people's question. They had two options, because there are only two sources of supernatural power - God or Satan. Since they refused to recognize Jesus as being from God, they were forces to conclude He was an agent of Satan. They unwittingly reacted with the foolish accusation that Jesus cast out the demons by the power of Beelzebul (“Lord of the flies” - Satan).


4F. The Answer (vv. 25-30). The passage implies that the Pharisees were told what Jesus had done and said (v. 24), and that Jesus knew their thoughts (v. 25). This would indicate that the Pharisees were some distance from Jesus, perhaps on the fringe of the crowd or standing outside as Jesus was ministering in a house. The Pharisees had replied by 1G. The Accusation was Absurd (vv. 25-26).

“And knowing their thoughts He said to them, 'Any kingdom divided against itself is laid waste; and any city or house divided against itself shall not stand. And if Satan casts out Satan, he is divided against himself; how then shall his kingdom stand?'“ Jesus first shows that the accusation of the Pharisees was logically absurd. It is axiomatic that kingdom divided against itself will destroy itself. Obviously Satan is the father of lies and hatred, and where such things rule there is confusion and destruction. Satan often disguises himself as an angel of light (2 Cor. 11:14). In that role he may pretend to cast out a demon by restricting its power in order to give the impression of cleansing. That sort of supposed exorcism has been common throughout history. But despite the disorder of his kingdom, he creaturely limits, his false exorcisms, and demon confusion, Satan does not cast out Satan, and he is not divided against himself. He tolerates no disobedience or division within his kingdom. Therefore it is preposterous to accuse Jesus of casting out demons by the power of Satan.

2G. The Accusation was Prejudiced (v. 27). “And if I by Beelzebul cast out demons, by whom do your sons cast them out? Consequently they shall be your judges.” Certain “sons” (followers or disciples) of the Pharisees were involved in casting out demons with the approval of the religious leaders. Josephus reports that they used may strange, exotic incantations and cultic formulas. Luke describes how one of these groups decided to try a new formula with no success (Acts 19:13-14). The Pharisees approved of these activities and would have never declared they were ungodly, much less satanic. Yet when Jesus not only cast out every sort of demon but also healed every sort of disease, they accused Him of being in league with the devil. The Pharisees' response reflects the basic response of every person who intentionally rejects Christ. They did not reject for lack of evidence, but because they were bias against Him.

3G. The Accusation was Rebellious (vv. 28-30).

“But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you. Or how can anyone enter the strong man's house and carry off his property, unless he first binds the strong man? And then he will plunder his house. He who is not with Me is against Me; and he who does not gather with Me scatters.”


Jesus had dispelled the foolish charges, and the only remaining possibility was that He cast out demons by the Spirit of God. Every religious Jew knew that just such signs would accompany the Messiah's coming (Isa. 29:18; 35:5-6). They also knew that the Messiah was to be Israel's supreme and eternal king (Ps. 2:6; Jer. 23:5; Zech. 9:9). Jesus was therefore saying, “If I am the Messiah, and the coming King, then the Kingdom of God is here.” Jesus also speaks of the strong man and the thief. Could not the Pharisees see that everything Jesus said and did was opposed to Satan? Who but God could enter the very house of Satan and successfully bind him and carry off his property? Jesus was basically saying, “How could I be any other than your divine Messiah?” Jesus goes on to say that there is no neutral ground with Him. You are either for or against Him.

5F. The Anathema (vv. 31-32).

“Therefore I say to you, any sin and blasphemy shall be forgiven men, but blasphemy against the Spirit shall not be forgiven. And whoever shall speak a word against the Son of Man, it shall be forgiven him; but whoever shall speak against the Holy Spirit, it shall not be forgiven him, either in this age, or in the age to come.” Blasphemy is defiant irreverence, the uniquely terrible sin of intentionally and openly speaking evil against holy God or defaming or mocking Him (cf. Mark 2:7). The Old Testament penalty for such blasphemy was death by stoning (Lev. 24:16). Jesus said that blasphemy and any type of sin can be forgiven. There are examples of this in the New Testament (1 Tim. 1:13-14; Mark 14:71). If someone speaks a word against the Son of Man, it can be forgiven. The designation “Son of Man' speaks of the Lord's humanity - Christ revealed in a veiled form. A person's perception may not allow him to see more than the Lord's humanity. When a person rejects Christ with less than full exposure to the evidence of His deity, he may yet be forgiven of that sin if, after gaining fuller light, he then believes. To misjudge, belittle, and discredit Jesus from the vantage point of incomplete revelation or inadequate perception was forgivable, wrong as it is. But there is one type of blasphemy which cannot be forgiven - blasphemy against the Holy Spirit. It reflected unbelief, but determined unbelief - the refusal after having seen all the evidence necessary to complete understanding, even to consider believing in Christ. Those who spoke against the Holy Spirit were those who saw his divine power working in and through Jesus but willfully refused to accept the implications of that revelation and, in some cases, attributed that power to Satan. In the face of every possible evidence of Jesus' messiahship and deity, they said no. God could do nothing more for them, and they would therefore remain eternally unforgiven. William Hendriksen states it this way:

“Their sin is unpardonable because they are unwilling to tread the path that leads to pardon. For a thief, an adulterer, and a murderer there is hope. The message of the gospel may cause him to cry out, “O God be merciful to me, the sinner.” But when a man has become hardened, so that he has made up his


mind not to pay any attention to the … Spirit, …he has placed himself on the road that leads to perdition (William Hendriksen, The Exposition of the Gospel According to Matthew [Grand Rapids: Baker, 1973], p. 529).

During Jesus' earthly ministry, the unbelieving Pharisees and all the others who blasphemed the Spirit cut themselves off from God's mercy, not because it was not offered but because it was abundantly offered yet rebelliously and permanently rejected and ridiculed as satanic. Two other passages speak of this same sin. Hebrews 2:2-4 - “For if the word spoken through angels proved unalterable, and every transgression and disobedience received a just recompense, how shall we escape if we neglect so great a salvation? After it was at the first spoken through the Lord, it was confirmed to us by those who heard, God also bearing witness with them, both by signs and wonders and by various miracles and by gifts of the Holy Spirit according to His own will.” Heb. 6:4-6 - “For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God, and put Him to open shame.”

3B. The Ministry of the Holy Spirit to Believers

1C. The ministry of Regeneration (Renewing).

1D. Scripture passages.

1E. John 3:5-7; 2 Cor. 5:17; 2 Pet. 1:4; 1 Pet. 1:23 2E. Titus 3:5 3E. The definition: Regeneration is all that is represented by eternal life in a human body.

2D. The meaning of regeneration.

1E. Born from above and born again. 2E. Therefore life which belongs to God is imparted in regeneration. 3E. Regeneration is effected by the Spirit (Ezek. 36).

3D. The results of regeneration

1E. A new person (new nature) (Gal. 2:20; Rom. 6:4, 6, 11; Eph. 2:2; Rom. 7:17, 20, 22, 25).

Old nature - capacity to serve self. New nature - capacity to serve God.


2E. We have a family relationship with God (Rom. 8:14). It involves the concept of communication, prayer, and worship.

3E. Potential of the Fruit of the Spirit (Gal. 5). 4E. We have heirship for the future (Tit. 3:7; 1 Pet. 3:7; 1 Tim. 4:8; Matt. 19:29).

4D. Therefore - We have eternal life now. It is not to be given in the future.

2C. The ministry of baptism.


1E. Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5; 11:16; Gal. 3:27; Eph. 4:4-5. 2E. First Corinthians 12:13, “For by one Spirit we were all baptized into one body.” 3E. Definition: The act of incorporating one into the Body of Christ, enabling them to have

the Spirit's power and uniting all believers together.

2D. The “baptizing work.”

1E. The baptizer - Christ. 2E. The element of baptism - the Holy Spirit. We are baptized into the sphere of the Holy

Spirit (Matt. 3:11).

3D. The effects of Spirit baptism.

1E. Incorporated into the body of Christ (1 Cor. 12:13; Gal. 3:27). 2E. Creation of a bond of unity among believers (1 Cor. 12:13; Gal. 3:27-28; Eph. 4:3-6).

We are never told to create a unity, but to work at it, preserve it. 3E. It is the basis for power.

4D. The recipients of the baptism with the Spirit.

1E. There was no baptism with the Spirit prior to Pentecost. Those prior could be filled, indwelt, but never are they described as having been baptized in Spirit.

2E. All Post-Pentecost believers have been baptized (1 Cor. 12:13).

5D. Therefore the baptism of the Spirit is emphasizing a positional truth.

3C. The Ministry of Indwelling.

1D. Scriptural passages.

John 7:37-39. John 14:6-17. Rom. 5:5. Rom. 8:8-11. 1 Cor. 2:12.


1 Cor. 6:19-20. 1 Cor. 12:13. 2 Cor. 5:5. Gal. 3:2. Gal. 4:6. 1 John 2:20. 1 John 3:24. 1 John 4:13.

2D. Definition: The abiding presence of the Holy Spirit indwelling each person. 3D. Conclusions.

1E. Lacking the Spirit is evidence that one does not belong to Christ (Rom. 8:9; Jude 1:19).

2E. The carnal believers of Corinth are urged to holy living because their body is the temple or dwelling place of the Holy Spirit (1 Cor. 6:19).

3E. The norms and the commands of the Christian way of life demand the indwelling of the Spirit (John 7:37-39; Gal. 5:16; Rom. 8:4).

4E. The anointing is said to abide in us (1 John 2:20, 27). 5E. The is no command or appeal to pray or work for this anointing (James 4:5). 6E. Therefore we have the abiding presence of the Spirit in our lives.

4C. The Ministry of Sealing.


1E. 2 Cor. 1:22. 2E. Ephesians 4:30. 3E. Eph. 1:13-14.

1F. “sealed in Him” - The assurance of the safety of an article or item. 2F. “the Holy Spirit of promise” - He is a promise that we have from God. We are His

property. 3F. “who was given as a pledge” - An “earnest,” the assurance of the certainty of those

things which are not yet to come.

2D. Definition: The work of God whereby He gives the Holy Spirit to the believer as a pledge in order to confirm in our hearts the concepts of God's security, ownership, and guarantee of what will come.

3D. Conclusions

1E. The concept of sealing is that of ownership or responsibility. The thought of security. 2E. Sealing is considered to be a work universal among believers. We are simply told that

we are sealed.


3E. Therefore the sealing is the promise and pledge from God which implies absolute security. It has a strong emphasis on eternal security.

5C. The ministry of filling.


1E. Luke 1:15, 41, 67; 4:1; Acts 2:4; 4:8, 31; 6:3, 5; 7:55; 11:24; 13:9, 52. 2E. Ephesians 5:18. The word “filled”:

1G. It is a command. We are to be involved - imperative mood. 2G. It is plural. So it applies to all Christians, not just a select few. 3G. It is present tense. “Keep on being filled.” It is an experience we should enjoy

every day and not just on special occasions. 4G. It is passive. We do not fill ourselves, but permit the Spirit to fill us. 5G. The verb “fill” has nothing to do with content or quantity. It has the idea of

being “controlled.” Luke 4:28 - “They …were filled with wrath.” They were controlled by wrath. Acts 13:45 - “The Jews were filled with envy.” They were controlled by envy and were opposed to the ministry of Paul.

3E. Definition: The unhindered ministry or work of the Holy Spirit in the believer's life.

2D. How to be filled with the Spirit.

1E. Confession of Sin 2E. Surrender of the will. 3E. Living consciously of Christ. This is simply acknowledging God's omnipresence. “He is

everywhere at the same time.” 4E. Submitting all decisions to God's will. 5E. It involves the Word of God. Compare Eph. 5:15-18 and Col. 3:16-25:

Eph. 5:18-20 says, “Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit. Speak to one another with psalms, hymns and spiritual songs. Sing and make music in your heart to the Lord, always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ.” Col. 3:16-25 says, “Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God. And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through Him.” Letting the Word of Christ dwell in you richly and being filled with the Spirit produce the same results. In some ways, they are parallel passages. We can not say the two


are synonymous, but they do produce the same, and therefore are very closely connected.

3D. Several results of the Spirit's filling:

1E. Teaching ministry of the Holy Spirit (John 16:16; 1 Cor. 2:12; 1 John 2:27). 2E. Ministry of Sanctification by the Holy Spirit (1 Cor. 12:13; 6:13; 3:1-3; Gal. 3:27;

4:6; 2 Thess. 2:13). 3E. Ministry of thanksgiving and praise (Eph. 5:18ff.). 4E. Ministry of producing Christian service (John 7:38-39; Rom. 12:1-2; 1 Cor. 12:4-

11). 5E. Ministry of prayer involves the Holy Spirit (Rom. 8:26; Eph. 6:18). 6E. The ministry of producing fruit (Gal. 5:22-23). 7E. Ministry of guidance (Rom. 8:14; Gal. 5:18; Acts 13:2; Rom. 12:1-3). 8E. Ministry of evangelism or outreach (Acts 1:8, etc.). In every case in Acts when people

were filled with the Spirit, they Word of God went out in witness to unbelievers. 9E. Ministry of worship (Eph. 5:18-20).

4D. Conclusions.

1E. It should be noted that since no two people are identical, it is evident that the results of the filling by the Holy Spirit will vary with the individual. It can safely be said that the manifestation will always be Christ-centered, and not Spirit-centered (John 16:14).

2E. It is also clear that the results of the filling are not simply momentary bursts of inspired action or rhetoric. These may come, but in the long run the results of Spirit filling will manifest itself in the character of the life.

4B. The Ministry of the Holy Spirit within the context of the Church (Spiritual Gifts)

1C. Introduction. It must be understood that the Holy Spirit directly ministers to the local/universal body of believers through the special abilities which are called “spiritual gifts.” While it is true that the Holy Spirit gives various abilities to individuals within the body of Christ, the gifts are designed to edify the Church.

2C. The Definition of a Spiritual Gift (1 Cor. 12:1-7).

1D. 1 Cor. 12:1 pneumatikon - “spirituals,” that which is related to the Spirit or produced by the Spirit: GOD.

2D. 1 Cor. 12:4 charisma - a gift of grace, a gift freely given: GRACE. 3D. 1 Cor. 12:5 diakonia - personal service rendered to one another, a ministry, a concrete

act of service: SERVICE. 4D. 1 Cor. 12:6 energema - an outworking, the result of activity, that which is effected:

ABILITY.


5D. 1 Cor. 12:7 “manifestation” - An outworking in the sense that the gift is the manifestation that the Spirit indwells each believer. MANIFESTATION WITHIN THE BODY.

6D. Therefore we can define spiritual gifts this way. A Spiritual Gift is a God given ability for

service within the Body of Christ.

3C. The Purpose of Spiritual Gifts.

1D. For the advantage of all.

1 Cor. 12:7, “Now to each one the manifestation of the Spirit is given for the common good.”

2D. For the edification of the church.

1 Cor. 14:26, “What then shall we say, brothers? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church.”

Eph. 4:11-16, “. . . (v. 12) to prepare God's people for works of service, so that the body of Christ may be built up…”

4C. The Exclusiveness of the lists of Spiritual Gifts.

1D. The Scriptures contain three major passages with the main lists of spiritual gifts: Rom. 12:6-8; 1 Cor. 12:8-10, 28-30; Eph. 4:11.

1E. The gifts listed in each passage are not the same. 2E. This suggests that none of the lists are intended to be exhaustive.

2D. There is a variety of terms used with similar meanings which are present in 1 Cor. 12:28 and Rom. 12:8.

1E. While there is some difference in the meanings, there is also considerable overlap

between these terms. 2E. The scriptural lists therefore, give us the broad general categories of ministry. There

is strong possibility for specialization within the categories.

3D. Conclusion.

Within the gifts which are listed in Scripture as the broad categories one can see the possibility of specialization among the categories of gifts.

4D. A note regarding Eph. 4:11 and I Cor. 12:28.

1E. We must make a distinction between gifted men, given by Christ to the Church, and spiritual gifts, given to all believers.

2E. 1 Cor. 12:28.


In the first part of the verse Paul describes the gifted men, “And God hath set [lit. 'appointed'] …Apostles, second prophets, third teachers, then workers of miracles … God has appointed these men. In the middle of the verse, Paul switches lists with the phrase, “after that” and begins to describe spiritual gifts. There is a distinction made between gifted men given or appointed to the church and spiritual gifts given.

3E. Eph. 4:7-11.

1F. Eph. 4:7 says, “But unto every one of us is given grace according to the measure of the gift of Christ.” The Greek word for “gift” used here is dorea. It refers to a free gift, with the stress on the word “free.” We have all received a free, supernatural, spiritual gift.

2F. Eph. 4:8, 11.

Verse 8 says, “Wherefore, he saith, when He ascended up on high, He led captivity captive, and gave gifts unto men.” Here Paul used a completely different word, doma. This does not refer to the free, gratuitous nature, but the character of the gift. He is referring to the very special quality of the gift. Verses 9-10 are a parenthesis, so if we skip over them and connect the gifts of verse 8, and the description of the gifts in verse 11, we understand that this is a description of gifted men given to the church. Verse 7 is therefore a description of free spiritual gifts given to men, and verses 8 and 11 are a description of the gifted men Christ gave to the church. For further discussion on this passage, please consult the Ecclesiology notes.

5C. The Individual Classifications of Spiritual Gifts (1 Cor. 12; Rom. 12; 1 Pet. 4).

1D. The Permanent Edifying Gifts.

1E. The Speaking Gift of Prophecy (1 Cor. 12:10).

1F. Definition.1 The supernatural capacity to proclaim the written Word of God with clarity and to apply it to a particular situation with a view to correction or edification.

2F. Examples. Paul, John, Peter, and the various others. 3F. Fleshly Counterfeit.2 Preaching with enticing words of human wisdom, depending

upon oratory, emotionalism, sentimentalism, etc. (1 Cor. 2:1, 4).

2E. The Speaking Gift of Knowledge (1 Cor. 12:8).

1All the definitions of the Spiritual Gifts given are adapted from 19 Gifts of the Spirit by Leslie B. Flynn. 2All the descriptions of Fleshly Counterfeits are from “The Grace Gifts of the Holy Spirit & Their Counterfeits,” written by Nelson Behrend and printed in the Deacon's Manual of Grace Community Church, Panorama City.


1F. Definition. The supernatural capacity to search, systemize, and summarize the teachings of the Word of God.

2F. Examples. 3F. Fleshly Counterfeit. Human wisdom's attempt to adjust spiritual truth to the

practical things of life (Acts 26:9; Rom. 10:2).

3E. The Speaking Gift of Wisdom (1 Cor. 12:8).

1F. Definition. The supernatural capacity to apply knowledge to vexing situations, to weigh their true nature, and to exercise spiritual insight into the rightness of a complex state of affairs. The emphasis is on the skill of application rather than the knowledge of facts.

2F. Examples. Paul (1 Cor. 2:6ff.). 3F. Fleshly Counterfeit. Human wisdom's attempt to adjust spiritual truth to the

practical things of life (Acts 26:9).

4E. The Speaking Gift of Teaching (1 Cor. 12:28).

1F. Definition. The supernatural capacity to explain clearly and apply effectively the Word of God.

2F. Examples. Paul (Acts 18:11; 13:1), and the elders of various churches (Acts

20:28; 1 Tim. 3:2; Titus 1:9). 3F. Fleshly Counterfeit. Spiritual truth stated with reliance upon natural ability to

give understanding.

5E. The Serving Gift of Leadership [Administration] (1 Cor. 12:28; Rom. 12:8).

1F. Definition. The supernatural capacity to preside, govern, plan, organize, and administer by example and service in humility with wisdom, confidence, efficiency and ease.

2F. Examples. Titus (Titus 1:4-5). 3F. Fleshly Counterfeit. Dependence upon human ability, such as the psychology of

leadership, for ruling and leading.

6E. The Serving Gift of Ministering [Service or Helps] (1 Cor. 12:28; Rom. 12:8).

1F. Definition. The supernatural capacity to joyfully and diligently serve other Christians in practical and supporting roles, often freeing others to minister their gifts.


2F. Examples. Dorcas (Acts 9:36-43), Onesiphorus (2 Tim. 1:16-18). 3F. Fleshly Counterfeit. Material service done in the wisdom and power of man, but

then offered to God.

7E. The Serving Gift of Giving (Rom. 12:8).

1F. Definition. The supernatural capacity to give money and resources for the progress of God's work with such care and cheer that the recipients are fortified.

2F. Examples. Unnamed saints in the churches of Macedonia (2 Cor. 8:1-5; 11:9), and

the believers at Philippi (Phil. 4:14ff.). 3F. Fleshly Counterfeit. Giving for merit or merely as a duty or in response to

emotional or sentimental appeals.

8E. The Serving Gift of Mercy (Rom. 12:8).

1F. Definition. The supernatural capacity to sense needs and to manifest practical, compassionate, cheerful love toward suffering members of the body of Christ.

2F. Examples. Epaphroditus (Phil. 2:25-30), Barnabas (Acts 9:26-27), Paul (1

Thess. 2:7-12). 3F. Fleshly Counterfeit. Acts of love inspired solely by human kindness. Limited by the

limits of human love.

9E. The Serving Gift of Faith (1 Cor. 12:9).

1F. Definition. The supernatural capacity to see something that God wants done (in accordance to God's will and Word) and to sustain unwavering confidence that God will do it regardless of seemingly insurmountable obstacles.

2F. Examples. Stephen (Acts 6:5, 8), Paul (Acts 27). 3F. Fleshly Counterfeit. An effort to believe which depends entirely upon “will power”

and emotional attitudes. 10E. The Serving Gift of Discernment (1 Cor. 12:10).

1F. Definition. The supernatural capacity to distinguish between the spirit of truth and the spirit of error (to detect and ferret out false teachers).

2F. Examples. 3F. Fleshly Counterfeit. Human wisdom's attempt to judge between what is of God

and what is of Satan.

10E. The Serving Gift of Exhortation (Rom. 12:8).


1F. Definition. The supernatural capacity to come alongside to help, to strengthen the weak, reassure the wavering, buttress the buffeted, steady the faltering, console the troubled, and encourage the halting.

2F. Examples. Apollos (Acts 18:24-28); James (the Book of James). 3F. Fleshly Counterfeit. The effort to help and counsel based upon human wisdom.

2D. The Temporary Gifts.

1E. Miracles (1 Cor. 12:10, 28-29).

1F. Definition. The supernatural capacity to alter the natural course of events by supernatural power.

2F. Examples. Causing blindness (Acts 12:11). 3F. Fleshly Counterfeit. Natural phenomena or coincidence attributed to God's

intervention by emotional religious enthusiasm.

2E. Healings (1 Cor. 12:9).

1F. Definition. The supernatural capacity to effect healing of sickness through the power of the Holy Spirit.

2F. Examples. Paul (Acts 19:11-12). This passage reveals that God produced special

miracles by the hands of Paul to the extent that handkerchiefs and aprons were carried away from his body to the sick and the diseases departed from them and the evil spirits went out.

3F. Fleshly Counterfeit. Healing, real or imagined, resulting from the employment of

psychic means, such as suggestion, and attributed to divine intervention. 3E. Tongues (1 Cor. 12:10, 30, 38; 14:1-40).

1F. Definition. The supernatural capacity to produce utterance on certain occasions by the presence of the Holy Spirit.

2F. Examples. 1 Corinthians 12-14 and cases in the Book of Acts. 3F. Fleshly Counterfeit. Ecstatic utterance produced by bringing certain soul powers

into a state of unnatural excitement, or by feigning such utterance. Confusion and the glorifying of the flesh are the result.

4E. The Interpretation of Tongues (1 Cor. 12:10; 14:26-28).

1F. Definition. The supernatural capacity to speak forth the revelation given by the Spirit through an utterance of tongues.


2F. Examples. 1 Corinthians 12-14 and cases in the Book of Acts. 3F. Fleshly Counterfeit. Interpretation that is feigned, or that is imagined as a result

of religious excitement that is purely emotional.

6C. The Temporality of some of the Spiritual Gifts.

1D. Evidence from Scripture.

1E. Biblical history shows that miracles were prominent in three main periods:

1F. The time of Moses. 2F. The time of Elijah and Elisha. 3F. The time of Christ and the apostles.

2E. It is interesting to note that there was a decreasing emphasis upon extra-ordinary phenomena even in the New Testament.

2D. Evidence from Post-New Testament history.

The record indicates that the extra-ordinary phenomena of miracles essentially passed out of the church experience in the period of 100-150 A.D. This suggests that this phenomena was for the authentication of the new revelation concerning Christ and His salvation which came through the apostolic ministry. When this was complete these signs ceased.

7C. The Obtaining of Spiritual Gifts.

1D. They are given by God (1 Cor. 12:7, 11, 18, 28; Rom. 12:3, 6). 2D. Spiritual gifts are “received” by believers (1 Pet. 4:11). 3D. Spiritual gifts are “grace gifts” and cannot therefore be earned or striven for. 4D. The meaning of 1 Corinthians 12:31. The exhortation is in the plural and refers to the

entire church to publicly seek the manifestations of the more valuable gifts in the assembly.

5D. They are manifestations of the Spirit and therefore are given at salvation. 6D. Preparation may occur before salvation (Jer. 1:15). 7D. God foreordains our ministry before our birth and influences the growth and preparation.

we are prepared instruments. Each person has his own emphasis reflecting their own personality.

8C. The number of Spiritual Gifts given to each person.

1D. The “one gift” position.

1E. The word “gift” is singular in 1 Peter 4:10, and 2 Timothy 1:6. 2E. Gifts are compared to the members of the body. 3E. Each person is to concentrate fully on the gift which God has given to him. This would

not be possible if he had more than one gift (Rom. 12:3).


2D. The “multi-gift” position. Scriptural examples of individuals with more than one gift: 1E. Paul had the gift of prophecy (Acts 18:8-10) and teaching (Acts 18:11). 2E. Probably Timothy (see 1 Cor. 4:17; 2 Tim. 2:2; 4:1-5).

9C. The Relationship of Spiritual Gifts to Natural Abilities. 1D. God prepares individuals from birth (Jer. 1:5). God does not destroy His creation but

uses it in His new creation. 2D. The parable of the talents indicates that they were distributed according to abilities

(Matt. 25:15). 3D. Conclusion: The Spirit of God takes the person with his particular personality and abilities

and manifests Himself through these for the good of the Body.

10C. The Recognition of one's own Spiritual Gift(s).

1D. The necessity of commitment of life to God so that the Spirit will manifest Himself (Rom. 12:1-2; John 14:21).

2D. “Sober” thinking about the distribution of Spiritual Gifts (Rom. 12:3).

1E. The proper concept of God. 2E. The proper concept of ourselves.

3D. The application of “sanctified reason.” A process of trying to discover your gift.

1E. Acquaint yourself with the varieties of God's gifts. 2E. Take a good look at yourself. 3E. Begin to function in the church in a variety of ways. Do not arbitrarily exclude any

possibilities. 4E. Counsel with others who are informed, mature, and discerning. They can tell you of

their own observations of your strengths and weaknesses concerning your abilities. 5E. Carefully examine the actual edification of the Body through your ministry. There

should be:

1F. Personal enjoyment. 2F. Positive response to your ministry.

11C. The Ministry of one's Spiritual Gifts.

1D. Spiritual Gifts are to be used and developed.

1E. Gifts carry the responsibility for use.


1F. A gift is a stewardship from God (1 Pet. 4:10). 2F. A gift is a member of a body (Rom. 12:5).

2E. The use of gifts requires continuous diligence and development. In 1 Timothy 4:14-15, “do not neglect” has the thought of not being careless. In 2 Timothy 1:6, “continue rekindling” has the idea of making the fire alive again, or keeping the flame burning. Just as a fire goes out without care, so spiritual gifts can become dormant.

3E. The use of gifts requires effort. Colossians 1:28-29 speaks of “labor” or toil resulting

in weariness (1 Cor. 15:10).

2D. Spiritual Gifts are to be used for others. First Peter 4:10 clearly indicates that what we are given belongs to God and is to be used for His people not for one's self. Although a person is blessed for the faithful use of his gift, no gift is given for private benefit (1 Cor. 12-14; Rom. 12; Eph. 4). Love is the basic ingredient or principle at work in the edification of the Body (Eph. 4:16) and love involves the giving of self to others (1 John 4:10).

3D. Spiritual Gifts are to be used in total dependence upon God. First Peter 4:11 clearly illustrates that a believer is to be totally at the disposal of God in the use of Spiritual Gifts.

1E. Dependence upon Him for content (1 Pet. 4:11). 2E. Dependence upon Him for strength (1 Pet. 4:11).

7A. THE MINISTRY OF THE HOLY SPIRIT DURING ESCHATOLOGICAL EVENTS

1B. The Rapture of the Church.

Second Thessalonians 2:7 - the restrainer is taken away. The Holy Spirit and His ministry through the Church is removed.

2B. The Tribulation upon the Earth.

1C. Salvation will continue in the tribulation. Revelation 7:9-17 and 6:9 describe martyrs and Jews and Gentiles from among every nation and tongue. Therefore, while the tribulation period is characterized by wickedness and apostasy, the fact remains that it will be a period of a great harvest of souls. The convicting, regenerating and indwelling ministry of the Holy Spirit seems to be in operation.

2C. The Holy Spirit will fill and empower believers during the tribulation (Matt. 24:14). 3C. The work of the Holy Spirit in the tribulation will be limited. With the restraining ministry

almost totally removed, false doctrine will reach new heights of deception. Apostasy will reach its peak.


3B. The Millennial Kingdom upon the Earth. 1C. Salvation will continue in the millennium (Ezek. 36). As the millennium begins the total

population will already be saved, but as human reproduction continues, there is the importance of an individual decision and regeneration is necessary for those born in the millennium.

2C. A greater manifestation of the Holy Spirit will be present during the millennium. Indwelling presence as a universal norm for believers (Ezek. 36:24ff.).

3C. Restraining of sin will be evident during the millennium. Satan is bound, men will not be led the same. If all who enter the kingdom are saved, then the Spirit will be ministering in and through them.

4B. The Eternal State.

1C. John 14:16 states the Holy Spirit's ministry continues into the eternal state. 2C. The ministry of Holy Spirit will be at its maximum as all will be saved.

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