PNEUMATOLOGY

A Study of the Holy Spirit

by Gary E. Gilley
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Table of Contents
Introduction and History . . . . . . . . . . . . . . . . . . 1
Personality of the Holy Spirit . . . . . . . . . . . . . . 8
Deity of the Holy Spirit . . . . . . . . . . . . . . . . . . 11
Ministry of the Holy Spirit . . . . . . . . . . . . . . . . . 18
Holy Spirit in the Life of Christ . . . . . . . . . . . . . 22
The Holy Spirits Church Age Ministries . . . . . . . 25
Post-Church Age Ministry of the Holy Spirit . . . . 48
Appendix . . . . . . . . . . . . . . . . . . . . . . . . . . . . .50
Chart of Ministries of the Holy Spirit . . . . . . . . . .64

PNEUMATOLOGY
Introduction and History
A. Introduction
Throughout church history the doctrine of the
Holy Spirit, as well as the Holy Spirit Himself,
has often been ignored and minimized. Early
church leaders and theologians concentrated
on hammering out their understanding of
other doctrines such as Christology and
soteriology. While the average Christian did
have some understanding of the ministry of
the Holy Spirit and His importance in their
lives, the doctrine was neither systemized
until more recently nor was the emphasis on
the Holy Spirit given its proper place. With
the birth of the Pentecostal movement at
about the turn of the twentieth century,
followed by commencement of the charismatic
movement some six decades later all of this
changed. Suddenly the Holy Spirit was thrust
into a position of prominence. False teaching
has always forced the church to purify and
crystallize its theology. On the negative side,
much error and overemphasis on the Holy
Spirit and His ministry ensued. On the
positive side, it forced Bible students to
grapple with the Scriptures to comprehend

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the truth about the third member of the

Trinity. Today, while there is still widespread
erroneous teaching concerning the Holy Spirit,
there is a much better understanding of who
He is and what He does. This study will
attempt to outline some of this truth.
B. Historical development (see IHCC p.1 and
Ryrie pp. 111- 120).
The early church understood that the Holy
Spirit existed as a member of the Trinity but
was content to enjoy the benefits afforded
through Him rather than attempt to develop a
theology about Him. It was not until false
teachings centered on the Holy Spirit began to
arise that church leaders dug into the
Scriptures to develop a better understanding
of Him. What follows is some of the major
events in the development of the doctrine of
the Holy Spirit.
1. Montanism (2nd century)
Gnosticism had infiltrated the early
church (the roots of Gnosticism can be
seen in New Testament books such as
Colossians and 1 John, as those writers
corrected some of its false teachings)
and brought with it a stale, intellectual
form of Christianity. Montanist did not

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challenge the deity or personhood of

the Holy Spirit, but sought to infuse the
church with new life and, in the process,
went beyond the Scriptures. Montanus,
the founder of the movement, declared
that the age of the Paraclete had
come and with it new revelations from
God. He and a few other prophets
began to announce that the world was
coming to an end. While the Montanists
were not heretics, and their motives
seemed to be pure (a more spiritual
church), their insistence upon new
revelations and prophecies (most of
which proved to be unfulfilled), led the
church to determine that additional
revelation, apart from Scripture, was no
longer being given by the Holy Spirit.
However, a glance at the Christian
landscape today would show that the
Montanist issue is still with us.
2. Monarchians and Sabellianism (3rd
century)
Sabellius championed a form of
monarchianism, called modalism, which
taught that the Trinity was a
manifestation of form rather than
essence. In other words, God was in
the mode of the Father in the Old

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Testament, Jesus in the New

Testament, and the Holy Spirit today.
According to modalism, there are not
three persons within the Godhead but
One who manifested Himself in different
forms. The Holy Spirit would be the role
that God is playing out today. Modalism
survives today in the Oneness
Pentecostal circles.
3. Arianism (early 4th century)
Ariuss anti-Trinitarian views would force
the church to convene in the now
famous Council of Nicaea in 325 AD at
Nicaea in northwest Asia Minor. Arius
denied the deity of the Son, viewing
Him as generated by the Father at a
point in time. The Son, on the other
hand, created the Holy Spirit. The
opposition against Arianism, led by
Athanasius, condemned Ariuss view
concerning the Son but only affirmed its
belief in the Holy Spirit. Athanasius
himself, however, clearly taught the
deity of the Holy Spirit. Arianism,
although condemned, continued to have
heavy influence on Christianity for
decades to come and can still be found
alive in most of the cults such as
Jehovahs Witnesses and Mormonism.

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4. From Nicaea (325 AD) to the

Reformation
Questions concerning the deity of Christ,
as well as the exact nature of the Holy
Spirit, continued to plague the church
and the Council of Constantinople was
convened in 381 to deal with the issues.
While the Council took a strong position
on Christ, it did not clearly elucidate the
essence of the Holy Spirit or His
relationship with the other members of
the Trinity. The Synod of Toledo was
called in 589 to settle the question of
whether the Spirit proceeded from the
Father only or from both the Father and
the Son. The Synod determined that
the Spirit proceeded from both and this
was accepted by the Western Church.
The Eastern Church, however, would
not accept the Synods decision
(believing the Spirit proceeded only
from the Father). This issue resulted in
a church split, known as the Great
Schism, which has never been mended.
5. From the Reformation to the present
All the creeds coming out of the
Reformation affirmed the person, deity

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and work of the Holy Spirit. But in the

16th century a group known as the
Socinians denied the pre-existence of
the Son and claimed that the Holy Spirit
was merely an energy sent by God, not
a Person. Socinian ideas live on in
Unitarianism. While all orthodox
churches today accept the
understanding of the Holy Spirit as
articulated by Augustine and reaffirmed
by the Reformed creeds, many cults and
liberal denominations deny the deity
and/or person of the Holy Spirit. Many
other groups misunderstand and
misrepresent His ministry, as we will see
later. The Jehovahs Witnesses, for
example, believe the Holy Spirit is the
active force of God, but not a person.
C. Is the Holy Spirit a person or a force?
1. The Greek word pneuma, often
translated spirit, properly means wind,
as when Jesus said, The pneuma blows
where it will (John 3:8). It can speak
of any invisible power and often even of
angels (Heb 1:14) (C. Hodge).
Therefore we understand the Holy Spirit
to be a spiritual force or power.

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2. The Spirit is also identified as the third

member of the Trinity (Matt 20:19). As
such we discover what He does and
who He is.
What He does: He is the power of
God, the person through whom
the work of God is directly
exercised.
Who He is: As Father and Son
are terms expressive of relation, it
is natural to infer that the word
Spirit is to be understood in the
same way. The Son is called the
Word, as the revealer or image of
God, and the Third Person is
called Spirit as His breath or
power. He is also predominantly
called the Holy Spirit, to indicate
both his nature and operations.
He is absolutely holy in His own
nature and the cause of holiness
in all creatures (C. Hodge).
3. In the NT alone the Holy Spirit is
mentioned almost 300 times. But is He a
person or simply a force or power that
goes out from God and/or Christ?
Scripture teaches that He is a person.

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I. PERSONALITY OF THE HOLY SPIRIT:

A. A right knowledge of who the Holy Spirit is
affects everything we do, say and think. A
proper understanding of the Spirit, therefore,
can revolutionize our lives. On the other hand
a false understanding will lead to faulty living.
B. Today some people doubt the personality of
the Holy Spirit. They may consider Him a
power, a force, or energy, but they refuse to
admit He is a person. However, Scripture
clearly shows that He is a person.
C. The Holy Spirit has the attributes of
personality:
1. Intellect: He knows and searches the
things of God (1 Cor 2:10-11); He has a
mind and is seen as distinct from the
Father (Rom 8:27); He teaches men
(1 Cor 2:13). If He can think and search
and teach, He must be a person.
2. Emotions: He is grieved by the sinful
actions of believers (Eph 4:30); He loves
(Rom 15:30). If He can love and be
grieved He must be a person.
3. Will: The distribution of the spiritual gifts
are according to the will of the Spirit

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(1 Cor 12:11); He forbade Paul from

preaching in Asia (Acts 16:6-11). If He can
make decisions He must be a person.
D. The Holy Spirit has these actions of
personality:
1. He teaches (John 14:26).
2. He witnesses (John 15:26).
3. He convicts (John 16:7-8).
4. He regenerates (John 3:5-7).
5. He directs and commands (Acts 8:29).
6. He performs miracles (Acts 8:39).
7. He calls and sends forth to service
(Acts 13:2, 4).
8. He intercedes (Rom 8:26).
9. He guides (Rom 8:14).
E. The Holy Spirit has these ascriptions of
personality:
1. The Spirit can be obeyed (Acts 10:19-21).

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10

2. He can be lied to (Acts 5:3, cp v. 4).

3. He can be resisted (Acts 7:51).
4. He can be blasphemed (Matt 12:31).
5. He can be insulted (Heb 10:29).
F. The Holy Spirit is referred to with personal
pronouns.
The Greek word for spirit is pneuma
(from which we get our English words
that have to do with air, like
pneumatic and pneumonia) and is a
neuter gender word. Nevertheless on
several occasions the Spirit is called by
the personal pronoun He indicating
that the apostles recognized the Spirit
as a person not just a force
(John 15:26; 16:7-8; 16:13-14;
Eph 1:13-14).
G. The Holy Spirit has the associations of
personality.
The fact that He is associated with the
Father and Son, who are presented in
Scripture as persons, in the Great
Commission (Matt 28:19, 20) proves
that He is a person as well, and yet

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11

distinct from the other two members

of the Trinity.
II. DEITY OF THE HOLY SPIRIT:
A. Early church understandings:
Charles Hodge wrote: (Systematic Theology,
Volume 1, pp. 532-534)
During the Ante-Nicene period, the Church
believed concerning the Holy Ghost what was
revealed on the surface of Scripture and what
was involved in the religious experience of all
Christians. There is to them one God, the
Father, whose favour they had forfeited by
sin, and to whom they must be reconciled;
one Lord Jesus Christ, the only begotten Son
of God, through whom this reconciliation is
effected; and one Holy Spirit, by whom they
are, through Christ, brought to God. The
Arians and semi-Arians taught that the Son
was created by the Father, [and] held that the
Spirit was created by the SonIn the Creed of
the Apostles it is simply, I believe on the Holy
Ghost. The same words without addition are
repeated in the Nicene Creed, but in the
Creed of Constantinople it is added, I believe
in the Holy Ghost, the divine, the life-giving,
who proceedeth from the Father, who is to be
worshipped and glorified with the Father and

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12

the Son, and who spake through the

prophets. In the Athanasian Creed (socalled), it is said that the Spirit is
consubstantial with the Father and the Son;
that He is uncreated, eternal, and omnipotent,
equal in majesty and glory, and that He
proceeds from the Father and the Son. These
creeds are catholic, adopted by the whole
Church. Since they were framed there has
been no diversity of faith on this subject
among those recognized as Christians.
B. Titles of the Holy Spirit
1. Revealing His Character
a) The Lord the Spirit
2 Corinthians 3:18
b) The Spirit of glory
1 Peter 4:14
c) The Spirit of life
Romans 8:2
d) The Spirit of holiness
Romans 1:4
e) The Holy Spirit
Matthew 1:20
f) The Spirit of the Almighty
Luke 1:35
2. Relating Him to the Father
a) The Spirit of God
Genesis 1:2; Matthew 3:16

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13

b) The Spirit of the Lord

Luke 4:18
c) The Spirit of Jehovah
Judges 3:10
d) The Spirit of the Lord God
Isaiah 61:1
e) The Spirit of the Living God
2 Corinthians 3:3
3. Relating Him to the Son
a) The Spirit of Christ
Romans 8:9
b) The Spirit of Jesus Christ
Philippians 1:19
c) The Spirit of Jesus
Acts 16:7
d) The Spirit of His Son
Galatians 4:6
(cf. Romans 8:15-16)
e) The Spirit of the Lord
Acts 5:9; 8:39
4. Reflecting His Works
a) The Spirit of glory
1 Peter 4:14
b) The Spirit of life
Romans 8:2
c) The Holy Spirit
1 Corinthians 6:19-20
d) The Spirit of wisdom
Ephesians 1:17

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14

e) Spirit of truth
John 14:17
f) Spirit of grace
Hebrews 10:29
(cf. Zechariah 12:10)
g) Spirit of adoption
Romans 8:15
C. Attributes
1. Omnipotence
Luke 1:35; 1 Peter 3:18
2. Omnipresence
Psalm 139:7-12
3. Omniscience
Isaiah 40:13, 14
1 Corinthians 2:10, 11
4. Truth
1 John 5:7
*Jesus also claimed to be the Truth
(John 14:6)
5. Holiness
Luke 11:13
6. Lifegiver
Romans 8:2
7. Eternality
Hebrews 9:14

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D. Actions of the Holy Spirit

1. Creation of the universe
Genesis 1:2
2. Inspiration of Scripture
2 Peter 1:21;
2 Timothy 3:16
3. Begetting Christ
Luke 1:35
4. Convicting
John 16:7-8
5. Regenerating
John 3:5, 6; Titus 3:5; 1 Peter 1:23
6. Comforting (Helper)
John 14:16
7. Interceding
Romans 8:26
8. Sanctifying
2 Thessalonians 2:13
E. Association
1. With Jehovah
The New Testament often identifies the
Holy Spirit with Jehovah of the Old
Testament:
Acts 28:25Isa 6:1, 9
Heb 10:15-17Jere 31:31-32
2. With God (Matt 12:31-32; Acts 5:3-4)

15

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16

3. With the Father and Son (Matt 28:19;

2 Cor 13:14)
F. Symbols
There are a number of symbols of the Holy
Spirit in Scripture that reveal something of His
nature or work.
1. Dove (Matt 3:16; Mark 1:10; Luke 3:22)
Association with love, peace and purity
(Matt 10:16).
Except for the mention of the dove
released from the ark, all OT references to
doves are in connection with sacrifices.
2. Water (John 7:37-39; Titus 3:5)
A symbol of life and cleansing.
3. Oil (Luke 4:18; Acts 10:38; Heb 1:9)
(see Rev 1:20; 2:1,5)
Associated with anointing, inaugurating to
a new task and as the source of power for
service. In the OT, priests, prophets and
kings were all anointed with oil.
4. Fire (Acts 2:3)
Fire in Scripture symbolizes the presence of
God (Ex 3:1ff), the power of God (1 Kings
18:38-39), the protection and guidance of

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17

God (Ex 13:21), and the purging

judgment of God. (Heb 12:29;
Luke 3:16, 17)
5. Seal (Eph 1:13; 4:30)
Showing ownership or security.
6. Pledge (Eph 1:14; 2 Cor 1:22)
First installment or down payment of future
glory.
G. Procession
1. Definition: The procession of the Holy
Spirit means that in His being and eternity
He is related to the Father and in that He
proceeds from them He is related to the
Son.
2. He proceeds from the Father (John 15:26).
He proceeds from the Son (John 16:7).
3. It is notable that in 1054 the Roman
Catholic Church, which takes the position
that the Holy Spirit proceeds from both the
Father and the Son, split from the Greek
Orthodox Church which teaches that He
proceeds only from the Father.
H. Subordination

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18

Definition: Voluntary obedience of the

Holy Spirit to the Father and Son that
permits the accomplishments of the divine
purpose in the economy of God
(John 14:26).
III. THE MINISTRY OF THE HOLY SPIRIT PRIOR TO
THE CHURCH AGE.
A. The Holy Spirit and Creation
We generally think of creation as an act of
God the Father, but the entire Godhead was
involved. That the Son was instrumental in
creation is taught in John 1:1-5 and
Colossians 1:16-17. There are indications that
the Holy Spirit was involved as well:
Genesis 1:1,2 The Hebrew word for God is
Elohim which is plural. While usually
understood as a plural of majesty, describing
the greatness of God, it nevertheless leaves
room for the New Testament revelation
concerning the Trinity. Therefore, stating that
Elohim created the universe leads to the
possibility that the Holy Spirit was involved.
Isaiah 40:12-14 connects the Spirit with
creation.
John 6:63 It is the Holy Spirit who gives

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19

life indicating that He gave life to all living

creatures at the time of creation.
Job 33:4 Elihu declares that Gods Spirit
made Him. However, theology based upon
the pronouncements of Jobs friends carries
little weight.
B. The Holy Spirit in relation to revelation and
inspiration.
1. Definitions:
Revelation: The disclosure of that
which was previously unknown. Ryrie
Inspiration: Gods superintending
human authors so that, using their own
individual personalities, they composed
and recorded without error His
revelation to man in the words of the
original autographs. Ryrie
The word inspiration means God
breathed.
Gods Part Superintended
Mans Part Composed
Record Original autographs without
error

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20

2. Scriptures showing the Spirits

involvement in revelation or inspiration:
2 Timothy 3:16, 17
2 Peter 1:19-21
1 Corinthians 2:9-13; 14:37
John 14:26; 16:14; Ephesians 2:20
1 Timothy 5:18 Paul quotes from both
Deuteronomy 25:4 and Luke 10:7.
2 Peter 3:16
Romans 16:26
3. Implications:
Guarantees the infallibility, inerrancy
and authority of the Scriptures.
C. The Holy Spirits ministry to people in the Old
Testament.
1. Selective indwelling
a. The Holy Spirit did not permanently
indwell believers, but came upon certain
saints for a period of time for a
particular purpose. Some examples:

Joseph (Genesis 41:38)

Joshua (Numbers 27:18)
Daniel (Daniel 4:8; 5:11-14; 6:3)
Samson (Judges 14:6)
David (1 Samuel 16:13)

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21

Bezalel (Exodus 31:3; 35:31)

b. The purpose for this indwelling was to
enable individuals to perform certain
ministries with Gods enablement.
c. The indwelling was transitory and was
usually withdrawn.
Samson (Judges 13:25 cp. 16:20)
Saul (1 Samuel 10:10; cp. 16:14)
Ezekiel (Ezekiel 2:2; 3:24)
d. For this reason David was concerned
with losing the Holy Spirit
(Psalm 51:11).
2. Restraint of sin
Some Scripture passages seem to
indicate that the Holy Spirit had a
general ministry of restraining sin so this
world (and man) is not as bad as it
could be (Gen 6:3; Neh 9:20).
3. Regeneration
Though the Old Testament does not
speak directly to the issue of the Spirits
work in regeneration it is a fair inference
to say that the Holy Spirit did

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22

regenerate people in the O.T. since

people were saved then. The specific
ministries of indwelling, baptizing and
sealing, though, seems especially
related to the New Testament era
(Mike Vlach, The Holy Spirit: A Study of
His Person and Work).
Jesus conversation with Nicodemus
(John 3:1-21) indicates that this Old
Testament Jewish teacher should have
known about regeneration (3:3-10).
IV. HOLY SPIRIT IN THE LIFE OF CHRIST
A. His birth (Luke 1:35)
The result of the virgin birth was the
incarnation. A human nature was
conceived, not a person, for the Second
Person existed always. With the
conception of the human nature the Godman came into existence, and it was a
perfect humanity. Ryrie
B. His anointing (Luke 4:18; Acts 4:27; 10:38;
Heb 1:9)
1. Jesus anointing would be for the purpose
of recognizing that He was Messiah and
setting Him apart for service.

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23

2. Scripture never specifically says when the

anointing took place, although many
believed it was at His baptism. It was after
the baptism that Jesus began His public
ministry and performed miracles.
C. He was filled and led (Luke 4:1).
The filling was permanent (Isa 11:2; 42:1).
D. He was empowered (Matt 12:28; Luke 4:1415, 18).
E. The Holy Spirits role in the death of Christ.
The only direct reference is Hebrews 9:14;
even here it is disputed as to whether this is a
reference to the Holy Spirit or to Christs own
spirit. Although this may be the best
understanding, it is in doubt.
F. The Holy Spirits role in the resurrection of
Christ.
1. Three passages have bearing:
Romans 8:11 Spirit here refers to the
Fathers spirit.

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24

Romans 1:4 Debated as to whether this

refers to the Holy Spirit or Christs spirit.
1 Peter 3:18 Unclear as to whether this
refers to the Holy Spirit or Christs spirit
and unclear whether this statement is
made in reference to Christs death or
resurrection.
2. Therefore, there are no clear references in
Scripture proving that the Holy Spirit was
involved in Christs resurrection, although
Romans 1:4 leans in that direction.
G. The blasphemy against the Holy Spirit
(Matt 12:31, 32).
1. Jesus had cast out many demons including
some that were considered impossible to
exorcise (12:22-23). As a result some
demons were beginning to recognize His
Messiahship (12:23). The Pharisees
rejected the truth and accused Jesus of
being in a league with the devil (12:24).
Jesus defends Himself in a series of
arguments (12:25-29), the most important
of which is that His casting out of demons
was evidence that the Kingdom of God had
come upon them (v. 28).

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25

2. Since it was by the Holy Spirits power

that Jesus cast out demons, to attribute
these works to the power of the devil was
to blaspheme the Holy Spirit. Such
rejectionevidence of a hardened heart
can never be forgiven, not because God
withdraws His grace but because man
withdraws himself from all possible contact
with God. Ryrie
V. THE HOLY SPIRITS CHURCH AGE MINISTRIES.
Prior to the ascension of Christ there was ample
evidence that the Holy Spirits ministry would
change after Christ had left the earth (John
7:39; 14:16-17; 15:26; 16:7; 16:13; Acts 1:5;
1:8; 2:1-4).
Some of His ministries unique to the church
are:
A. Grace
Grace itself is not unique to the church
age, but a particular ministry of grace in
relationship to the Holy Spirit is part of the
church age. For this reason some have
designated the church age as the age of
grace.
1. Common Grace.

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26

Common grace is Gods outpouring of

undeserved favor upon mankind in
general. It comes in three forms:
a. Universally bestowed favors:
God graciously gives to all
humanity His goodness
(Psalm 145:9; Luke 6:35);
sunshine and rain (Matt 5:45;
Acts 14:17).
b. Restraint of sin:
2 Thessalonians 2:6-7 indicates
that some power restrains sin
so that neither individuals nor
the world system is as evil as it
could be. This power is an
instrument used by God and
many believe it to be human
government (Rom 13:1-4). But
most likely it is the Holy Spirit
indwelt people of God, who are
removed at the Rapture.
At certain points of time and/or
with certain individuals, the
Lord removes His restraint of
sin, giving men over to their

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27

own sinfulness, allowing them

to live in unrestrained
corruption (Rom 1:24, 26, 28).
c. Conviction: (John 16:7-11)
Jesus promised that when the
Holy Spirit came He would
convict the world of 3 things:
1) Sinman needs to be
convicted of the fact that
they are sinners and the
ultimate sin is the
rejection of Christ.
2) Righteousnessman
needs to be convicted of
the righteousness of
Christ, proven through
the resurrection and
ascension; only a
righteous one could save
them from sin.
3) Judgmentman needs to
be convicted of coming
judgment upon those
who reject Christ and the
proof of such judgment is

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28

the condemnation of
the devil.
The Holy Spirits
conviction of the world
lays before mankind
the truth of God so
that he is without
excuse, but it does not
guarantee his
salvation, and in fact
most will reject the
Lord (Rom 1:18-20).
2. Efficacious Grace
a. This is grace that is effective in
bringing salvation; it is that which
produces the desired effect. It is
saving grace as opposed to
common grace.
b. The biblical support of the doctrine
is based on the use of the word
call (Rom 8:28; 1 Tim 6:12;
2 Peter 1:3, 10; John 6:37, 44;
Gal 1:15-16). To those not called
the gospel remains foolishness
(1 Cor 1:21-29).

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c. The need for effectual grace is

found in the spiritual state of the
lost, who are:
1 Corinthians 2:14 unable
to discern
Romans 3:10-12 do not
seek God
Romans 5:10 enemies of
God
Romans 8:7-8 unable to
please God
Ephesians 2:1-3 dead in
sin
Ephesians 2:2 led by Satan
2 Corinthians 4:3-4
spiritually blind
Common grace is sufficient to
reveal God and thus to
condemn, but efficacious grace
is necessary for salvation.
B. Regeneration
1. Definition: The supernatural,
instantaneous, and direct act of God
whereby He imparts eternal life to all
that trust in Christ. Waterhouse. It
speaks of our new birth in Christ
(John 1:13).

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2. Regeneration is not synonymous with

justification, sanctification or
conversioneven though these may
happen at the same time.
Justification is being declared
righteous.
Sanctification is being set apart
to God.
Conversion means a turning
around.
Regeneration is the impartation of
new life.
3. Due to the total depravity of man and
the power of sin, regeneration must be
of God for it could never be
accomplished by man.
4. The agency of regeneration is the Holy
Spirit. It is He who gives spiritual life.
John 3:3, 5-8
Titus 3:5
5. Features of regeneration.
It is not a process, it is
instantaneous. No one is partially
regenerated.

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31

It is nonexperiential. That is,

regeneration is not subject to the
sensesit is not a felt experience.
6. Results of regeneration
New Life: new birth implies new
life
New creation (2 Cor 5:17):
The regenerate walk by the Spirit
(Rom 8:4; Gal 5:16) are led by the
Spirit (Rom 8:14) and can be filled
with the Spirit (Eph 5:18).
C. Indwelling
1. Definition: The ministry of the Holy
Spirit during the church administration
whereby at the moment of salvation He
takes up permanent residence in the
believer. Waterhouse
2. Who is indwelt?
a. Jesus clearly taught that there
would be a major change in the
ministry of the Holy Spirit after His
departure in which the Spirit
would indwell all believers of the
church age (John 7:38-39;
14:16-17).

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32

b. The epistles indicate that all true

believers are indwelt by the Holy
Spirit. As a matter of fact the
indwelling of the Holy Spirit is the
very definition of a Christian
(Rom 8:9, 11; 1 Cor 6:19;
Jude 19; 1 John 3:24).
c. There is never a command in the
New Testament to be indwelt; one
is indwelt at the moment of
conversion (Gal 3:2).
3. Indwelling is permanent
a. John 14:16-17 and 23 promise
that the Holy Spirit will be with us
forever.
b. The indwelling of the Spirit is
linked with eternal security. If the
mark of the Christian is the
indwelling of the Spirit, then to
lose that indwelling would be to
lose salvation. Another ministry of
the Spiritthe sealing ministry
(see below) guarantees that we
cannot lose our salvation.

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33

c. Ephesians 4:30 tells us that sin

can grieve the Spirit, but it does
not remove the Spirit.
D. Baptism
1. The Greek phrase en pneuymati agio is
found in 7 New Testament passages
(Matt 3:11; Mark 1:8; Luke 3:16;
John 1:33; Acts 1:5, 11:16 and
1 Cor 12:13). While the Greek is
identical in each passage translations
vary. The preposition en has been
translated as in, with or by which
often causes confusion.
2. Because of this some have tried to draw
a distinction between baptism by the
Spirit in 1 Corinthians 12:13 and with
the Spirit in Acts 1:5. These individuals
would teach the baptism in Acts is for
power and the sign of the baptism is
tongues, while the baptism in
1 Corinthians 12:13 is for spiritual union
and is not evidenced by a sign.
However there is no distinction between
the two baptisms in the Greek. Both are
baptism en (with) the Holy Spirit.

Pneumatology

34

3. In each of these passages it is Jesus

who baptizes and the Holy Spirit who is
the agent used by Christ.
4. Definition: Christ placing a believer into
the Spirit in order to produce union with
Christ and fellow believers.
a. Christ does the baptizing.
b. The believer is placed into the
Spirit.
c. The believer is united (or joined)
with Christ (Gal 3:27, 28;
Rom 6:3, 5).
d. The believer is united (or joined)
with the body of Christ
(1 Cor 12:13).
5. Timing and Scope: Since all Christians
are Spirit-baptized, this baptism had to
occur at the moment of conversion.
There is no subsequent or second
baptism of the Spirit found in Scripture
and there is no command to seek Spirit
baptism.
6. Ephesians 6:5 is clear that there is only
one baptism. Water baptism is the

Pneumatology

35

outward symbol of Spirit baptism

which is considered the one true
baptism.
7. When the Scriptures wish to stress the
Holy Spirits presence in believers, they
use the idea of indwelling. When the
Scriptures wish to stress the presence of
believers in the Holy Spirit, then they
use the idea of baptizing.
Waterhouse
E. Sealing
1. Definition: The Holy Spirit is the
guarantee or pledge of greater blessing
to come. His work seals a believer
until the day of redemption.
Waterhouse
It is the act whereby God places the
believer in Christ and seals the
transaction with the Holy Spirit,
guaranteeing eternal redemption. It is
Gods mark of ownership in the believer.
2. Scriptural support
2 Corinthians 1:21-22 It is an
action of God.

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36

Ephesians 1:13-14 We are

sealed with the Holy Spirit at the
moment of conversion. We are
sealed in Christ with a view to the
redemption.
Ephesians 4:30 We are sealed
for the day of redemption.
3. Timing and extent
All Christians are sealed at the moment
of conversion, promising their eternal
redemption.
F. Filling
1. Definition: To be filled in the Scriptures
often means to be controlled.
(Luke 4:28; 5:26; 6:11; Acts 3:10; 5:17;
13:45; 19:29; Rom 15:13, 14;
2 Cor 7:4; Phil 1:11). In Ephesians 5:18
Paul compares being controlled by
alcohol with being filled with the Spirit.
Therefore, to be filled with the Spirit is
to be controlled by the Holy Spirit (cp.
Luke 4:1; Acts 6:3, 5; 7:55; 11:24;
13:52).
2. Characteristics

Pneumatology

37

a) The Spirit-filled life is demanded in

the Word (Eph 5:18), while the
indwelling, baptism, regeneration
and sealing ministries of the Holy
Spirit are not.
b) It is a repeated experience. This
is not true of baptism, indwelling,
sealing or regeneration. This is
proven by the present tense of
Ephesians 5:18; and the
examples in the book of Acts
(2:4; 4:31).
c) It is experienced by the believer.
d) Filling comes when the believer
meets certain conditions.
In the New Testament no
one prays or tarries for the
filling. The conditions for
the filling are obedience and
submission to the will of God
(Eph 5:18; 1 Thess 5:19;
Eph 4:30).
3. Results
a) Fruit of the Spirit (Gal 5:22-23).

Pneumatology

38

b) Joyful/sharing hearts (Eph 5:19).

c) Thankfulness (Eph 5:20).
d) Submissiveness (Eph 5:21).
These results are the same
as allowing the Word of
Christ to dwell in us
(Col 3:16-18).
A believer is not filled as a jug or
bottle is filled with liquid. If that
were the idea then one would pray
for more of the Holy Spirit. The fact
is the Spirit is a person, the Third
Person of the Trinity. When a sinner
trusts in Christ, he or she is
immediately indwelled by the Holy
Spirit (Rom 8:9). At that point the
believer possesses all of the Spirit he
or she will ever have. The issue then
is not how much of the Spirit a
Christian possesses, but how much of
the Christians life the Spirit controls.
In other words, the Spirit-filled life is
a Spirit-controlled life. Stanley D.
Toussaint
G. Guiding (Rom 8:14)

Pneumatology

39

Being led by the Holy Spirit is not a mystical

experience, but rather the very definition of
a Christian. All Christians are led by the
Spirit, but the context of Romans 8 is not
decision making, but rather sanctified living.
The Spirit leads all Christians toward
holiness.
H. Praying (Rom 8:26-27)
Due to our weakness (singular) we do not
have the ability to know how to pray as we
should. Therefore the Spirit intercedes for
us in ways which we could never
understand. We can be assured, however,
that the Spirits prayers for us are in
accordance with the will of God. And it is the
will of God to work all things together for
our good, which is conforming us to
Christlikeness.
I. Teaching/illumination (John 16:12-15)
1. When the Lord was promised the
coming of the Holy Spirit He was
referencing the future ministry of the
Spirit in which He would guide the
believer into all truth. This body of truth
would both come from Christ and glorify
Christ. This is not a promise of

Pneumatology

40

inspiration for every believer, but

rather the promise of the revelation of
Scripture given through the divinely
inspired authors of the New Testament
(1 Cor 2:6-10; Eph 2:20; Eph 3:1-5;
Heb 2:1-4; John 14:26; 2 Peter 1:20-21;
Jude 17).
2. Illumination is often defined as the
doctrine in which the Holy Spirit teaches
the believers individually, opening their
eyes to the understanding of Scripture.
This idea is based largely on 1 John
2:27 As for you, the anointing which
you received from Him abides in you,
and you have no need for anyone to
teach you; but as His anointing teaches
you about all things, and is true and is
not a lie, and just as it has taught you,
you abide in Him. However, this
interpretation runs into problems when
it says you have no need for anyone to
teach you, when clearly we must be
diligent students of the Bible
(2 Tim 2:15) and be taught by gifted
men (Eph 4:11, 12). The key to
understanding the passage is found in
the word anointing. This anointing is
not a special endowment given to a
select few but is a reference to the Holy
Spirit coming on, or indwelling, an

Pneumatology

41

individual at the moment of

conversion; all Christians have been
anointed by the Holy Spirit.
At the time of conversion the Holy Spirit
removes our spiritual blindness allowing
us to see the glory of the Lord
(2 Cor 3:14-18; 4:3-6). This opening of
our eyes to the truth about Christ is the
illuminating work of the Holy Spirit.
Additionally, the Holy Spirit enlightens
believers, enabling them to comprehend
Christs love for them and to understand
their position as His children and His
power in them (Eph 1:18-20; 3:16-19).
The Holy Spirit does not personally
instruct us in the Scriptures, else all
Spirit-filled Christians would believe
identically. But He opens our minds to
spiritual truth so that it can be
appropriated to our lives. The Spirits
ministry of illumination allows for
believers to possess spiritual
discernment that the unbeliever does
not have. (1 Cor 2:14-16)
J. Spiritual Gifts
1. Definition: A divine endowment of a
special ability for service upon a

Pneumatology

42

member of the body of Christ Paul

Enns
Spiritual gifts are described in 4 places
in the New Testament: Romans 12:3-8;
1 Corinthians 12-14; Ephesians 4:10,
11; 1 Peter 4:10,11.
Two Greek words are used to describe
spiritual gifts:
Pneumatikos (1 Cor 12:1)
meaning spirituals or spiritual
things emphasizing that the Holy
Spirit is the origin of spiritual gifts.
Charisma (1 Cor 12:4) meaning
grace gift. Gifts find their source
in Gods grace.
2. Purpose: To edify (or build up) the
body of Christ (1 Cor 12:7; 14:5, 12,
26); for the common good
(1 Cor 12:25).
Gifts are not given for personal
edification or spiritual growth.
3. Distribution

Pneumatology

43

Spiritual gifts were apparently

given by Christ through the
administration of the Holy Spirit at
the time of Christs ascension
(Eph 4:10, 11).
Every believer (apparently at the
moment of conversion) has been
endowed with a spiritual gift or a
combination of gifts (1 Peter 4:10;
1 Cor 12:7, 18).
The gifts are sovereignly given
according to the will of the Spirit
and not determined by the will
and desire of man (Rom 12:4-6;
1 Cor 12:11,18; 28-30). While all
believers possess spiritual gifts the
recognition and development of
these gifts may take considerable
time and maturity.
4. Knowing ones spiritual gift(s). Some
helpful suggestions for discerning ones
spiritual gifts would include:
Know what the biblical gifts are.
Serve where opportunity affords.

Pneumatology

44

Seek council and feedback from

wise and mature Christians.
Examine areas of interest and
desire.
5. The biblical gifts (See The Holy Spirit by
Mike Vlach).
Sign gifts (given in the early
church to authenticate the
message and the messenger
(2 Cor 12:12).
See Appendix for more on sign
gifts.
a) Apostleship (1 Cor 12:28;
Eph 4:11). The gift of
apostleship was given to the
Twelve. Paul replaced Judas
(Gal 1:1; Rev 21:14). This gift
was directly linked to the
founding of the church
(cf. Eph 2:20) and was verified
by miraculous signs
(cf. 2 Cor 12:12). This gift is
not given today.
b) Prophecy (Rom 12:6;
1 Cor 12:10; 12:1-40;
Eph 4:11). A person with the

Pneumatology

45

gift of prophecy received

direct revelation from God that
he or she was to proclaim to
Gods people. This gift, too,
ceased after the church
became established (Eph 2:20).
c) Miracles (1 Cor 12:28) and
Healings (vv. 9, 28, 30). This
was the ability to perform
special signs including healing.
Though God heals people
today, no one possesses the
gift of healing now
(Heb 2:3, 4).
d) Tongues and interpretation of
tongues (1 Cor 12:10). The
gift of tongues was the ability
to speak in a foreign language
that one had never studied (cf.
Acts 2:4-11). Interpretation of
tongues was a gift that allowed
a person to translate what the
tongues speaker had said.
Tongues was a sign of
judgment to unbelievers
(cf. 1 Cor 14:22).
e) Wisdom and Knowledge
(1 Cor 12:8). These gifts

Pneumatology

46

involved the ability to

understand and communicate
direct revelation from God.
They are not operative today.
f) Distinguishing spirits
(1 Cor 12:10). This was the
ability to distinguish between
true and false sources of
supernatural revelation when it
was being given in oral form
before the completion of the
canon. This gift is not in
operation today.
Continuing gifts
a) Evangelism (Eph 4:11). This
gift enables a person to
effectively proclaim Christ to
those who were unbelievers.
In the New Testament
evangelists effectively
presented the gospel and
established churches.
b) Pastors (Eph 4:11) This is the
ability to shepherd, provide for,
care for, and protect Gods
people (Ryrie, p. 373).

Pneumatology

47

c) Teaching (Rom 12:7;

1 Cor 12:28; Eph 4:12). The
ability to explain Gods Word to
His people.
d) Serving an ability to serve
others and bring blessing on
their lives (Rom 12:7;
1 Cor 12:28; Eph 4:12).
e) Faith (1 Cor 12:9). The ability
to believe God for specific
needs.
f) Exhortation (Rom 12:8).
Exhortation is the ability to
encourage, comfort, and
admonish Gods people.
g) Showing mercy (Rom 12:8).
The ability to give special
comfort to the sick and
afflicted.
h) Giving (Rom 12:8). The ability
to be generous with ones
resources in a manner that
edifies others.
i) Administration (Rom 12:8
1 Cor 12:28). The ability to

Pneumatology

48

manage the church, giving

leadership to its people and
ministry.
VI. POST-CHURCH AGE MINISTRY OF THE HOLY
SPIRIT
A. During the Tribulation
1. Many people will be saved during the
Tribulation period (Rev 7:3, 9; 14:1-5).
We can therefore assume that the Holy
Spirits regeneration ministry continues,
but we are not told this specifically. The
only mention of the Holy Spirit in relation
to salvation during this time is in
Zechariah 12:10 which informs us that a
remnant of the nation of Israel will be
saved by the Spirit.
2. If the Holy Spirits indwelling ministry is
unique to the church age then it should
be assumed that the ministry of the Holy
Spirit will return to the Old Testament
pattern at the rapture of the church. If
so, the Holy Spirit will not indwell
believers during the Tribulation.
B. During the Millennium

Pneumatology

49

1. Although all who initially enter the

Millennial Kingdom will be redeemed
(Zech 13:8, 9; Matt 25:31-46), the
children born during the Millennium will
be unregenerate. Many of these children
will receive salvation. It is probable, but
never specifically stated, that the Holy
Spirit would give new birth to these.
2. As for believers, Joel 2:28-29;
Ezekial 36:27; 37:14 and Isaiah 59:21
affirm that the Holy Spirit will indwell
them.
3. Christ will also minister during the
Millennium in the power of the Holy Spirit
(Isa 11:2). Still, at the end of the
Millennium Satan will be able to incite
multitudes to rebel against Christ
(Rev 20:7-9).
C. Throughout Eternity
Although not specifically stated, it can be
safely assumed that the Holy Spirit, as a
member of the Trinity, will continue to
function within the Divine Being as He has
throughout eternity.

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50

APPENDIX

Doctrinal Distinctives of
the
Charismatic Movement
The focus of the Pentecostal and charismatic movements
has always been on shared experiences, not theology.
This is especially true of those in the charismatic movement
which transcends all denominations. Thus, for example,
there are Roman Catholic charismatics, who believe in a
sacramental form of salvation, and Lutheran charismatics
who believe that infant baptism is redemptive, and Baptist
charismatics who believe they are saved through faith
alone. While these three types of charismatics might vary
widely in their views of the fundamentals of their faith, what
they have in common is an experience the experience of
speaking in tongues.
While all charismatics do not
personally speak in tongues, all would accept the validity of
tongues-speaking. This experience does have a doctrinal
framework, of course, which could be expressed in the
following two statements:
The baptism of the Holy Spirit is a second work of
grace that brings power in the life of the believer.
The evidence of the baptism of the Holy Spirit is
speaking in tongues.
The logical conclusion of these statements is that a person
who has not been baptized by the Holy Spirit is a second
class Christian and is not experiencing the power of God in
his life. If the charismatics are correct, an important

Pneumatology

51

ingredient is missing from the spiritual life of most

Christians. If they are wrong they have elevated a
questionable at best, or a fraudulent at worst, practice to
the centerpiece of Christian living. It would seem vital that
believers would want an answer to this puzzle, but such is
often not the case. Instead one finds ambivalence in most
circles: If speaking in tongues works for you then fine, if
not, ignore it. But we are not talking about the latest fad in
sneakers; we are discussing an important element of truth.
If the baptism of the Holy Spirit is truly a subsequent
experience, with the evidence of speaking in tongues, then
all Christians should seek this baptism. If it is not, then this
theology should be exposed and denounced. We cant
have it both ways.
The biblical foundation for the unique theological position of
Pentecostals and charismatics is found almost entirely in
the book of Acts.

Four passages are critical:

Acts 2:1-8 The day of Pentecost when tongues were
first spoken.
Acts 8:14-18 In Samaria where new believers did not
receive the Holy Spirit until the apostles came. It
should be noted that there is no record of tongues
being spoken in Acts 8.
Acts 10:44-48 At Cornelius house when the Gentiles
received the Spirit.
Acts 19:1-7 When Johns disciples received the Spirit at
conversion and spoke in tongues.
A careful study of the above passages, and others, will
reveal that it is extremely difficult to base doctrine on the
book of Acts. Acts is a book of history, tracing the

Pneumatology

52

transitional nature of the early church.

Note the
transitional nature and the diversity of the reception of the
Holy Spirit in these four passages. For example, there is
no speaking in tongues in Acts 8; there is no wind or fire
except in Acts 2; some who were already saved received
the Spirit along with some who were new converts, etc.
Later in the New Testament we are informed that the sign
that one is a believer is the presence of the Holy Spirit
(Rom 8:9; 1 Cor 12:13).
It should also be noted that most converts, even in the
book of Acts, did not speak in tongues. The following
believers apparently did not speak in tongues: 3000 at
Pentecost (2:41), 5000 men (4:4); the eunuch (8:35-38); at
Antioch (13:43); Lydia (16:14,15); Philippian jailer (16:2734); Berea and Thessalonica (17:4,12); at Athens (17:34);
Crispus (18:8); and at Ephesus (19:18). It would be
impossible to build a consistent doctrine about the Holy
Spirit from Acts. This is why the epistles were written to
give us doctrine. No apostolic sermon contains an appeal
to be baptized with the Spirit J.R.W. Stott.
The epistles clearly teach that the purpose of Spirit baptism
is to bring us into the body of Christ Rom 6:3; Gal 3:26,
27; Eph 4:5 (one baptism); Col 2:12; 1 Cor 12:13, 12:14-26
and 1 Cor 12:14-26 which points out that not all speak in
tongues).
How do charismatics deal with the apostolic teaching that
Spirit baptism occurs at the moment of conversion, brings
us into the body of Christ, and is not accompanied with
tongues? They do so by teaching that there are actually
two Spirit baptisms in the New Testament. This view holds
that the first baptism, called the baptism of repentance,
happens to all believers and brings them into the body of
Christ. The second baptism is baptism with the Holy Spirit
for endowment with power, which is signified by tongues.
The first is baptism by the Holy Spirit, the second is with

Pneumatology

53

the Holy Spirit. The charismatic position is that when Paul

referred to tongues in 1 Corinthians 12-14, he was
speaking to believers who had received the first baptism
(by the Spirit) and were thus part of the body of Christ. As
part of the body of Christ some had received the gift of
speaking in tongues but not all. Obviously then, not
every believer will receive the gift of speaking in tongues.
On the other hand, when a Christian has received the
second baptism (with the Holy Spirit), the evidence will be
speaking in tongues as a SIGN of that experience.
Therefore, according to this view, some Christians have the
gift of tongues, but all Christian who have received the
second baptism will evidence this fact with at least an initial
experience of speaking in tongues. It is easy to see that
the clear teaching of the epistles is being overturned by a
poor understanding of the book of Acts. Even Acts refutes
this two-baptism view when in 11:17 Luke declares the
tongues experiences of chapters 2 and 10, which were
signs, as gifts. Tongues, in the early church, were signgifts. What they were signs of will be discussed below.
In addition, opposition to this position is found in Ephesians
4:5 which says that there is only one baptism. The
distinction between by and with cannot be sustained.
The same Greek preposition en is used both in 1
Corinthians 12:13 and in Acts 1:5. In 1 Corinthians 12:7-13
we are told that God has already given the gifts as He wills.
He tells us that we do not all have the same gifts (read
12:4, 7-11, 14-18 and 28-31). In all of the New Testament
only 1 Corinthians 12:13 explains the purpose of the
baptism of the Spirit which is to bring us into the body
(church) of Christ. To claim that its purpose is to give us
power from God, and is evidenced by speaking in tongues,
is without biblical basis.

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54

The Purpose of Biblical Tongues

Most New Testament scholars agree that tongues in the
New Testament were foreign languages not incoherent
gibberish. Acts 2:4-8 is the only passage in the New
Testament that sheds light on the nature of tongues. At
that event those who heard tongues spoken by the
apostles were able to understand them in their own
language. The apostles apparently spoke in languages
they did not understand but they spoke in known
languages, understandable to the listeners.
Why did God use tongues in the early church? Much
debate has taken place over this question. The major
theories are presented in the following few paragraphs,
with a short commentary following each theory:

Church Edification
The idea is that the gift of tongues was and is given for the
edifying of other believers. However, the whole purpose of
1 Corinthians 14:1-19 is to emphasize that tongues were
worthless for this purpose.

Evangelization
At Pentecost it was Peters gospel message not tongues
that God used to convict people of their sinful condition.
With Cornelius (Acts 10) it was new Christians who spoke
in tongues and no unsaved people were present. At
Ephesus there was no indication that any unsaved people
were present when tongues were spoken (Acts 19:6).
Tongues at Corinth were clearly not evangelistic. In fact,
Paul remarked that unbelievers observing them would likely
be repelled, just as they were at Pentecost (1 Cor 14:23
and Acts 2:13).

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55

Proof of Spirit Baptism

In the New Testament spiritual baptism always has
reference to our baptism into Christ and is true of all
Christians (1 Cor 12:13).

Devotional
Many use tongues as a devotional prayer language which
they believe draws them closer to Christ. However, Paul
said that he would rather pray and sing with the Spirit and
the mind than with just the Spirit alone (1 Cor 14:14-15).
The purpose of tongues is as a sign (Mark 16:17), not for
personal spiritual growth.

Condemnation
According to 1 Corinthians 14:21, which quotes Isaiah
28:11 and 12, tongues were a sign to the nation of Israel
that God was bringing judgment upon them for their
sinfulness and rejection of Christ.

Apostolic Authentication
Since, on the testimony of Jesus, tongues were a sign, it
remains only to determine what they were a sign of (Mark
16:17). In 2 Corinthians 12:11-13 Paul appeals to signs
and wonders as the proofs of the apostolic office. No
unusual manifestation of the Spirits presence (no sign)
ever occurred except in the presence of an apostle or by
those who had been directly ministered to by an apostle.
While others besides apostles spoke in tongues they had
been given that gift by the apostles.
I believe that a combination of these
final two theories rings true.

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56

Tongues, as a sign gift, point out two things: the

judgment of Israel and, in a secondary sense, to the
authority of the apostles.

Support for the Apostolic

Authentication Theory
There are five facts that show the
distinctive character of the apostolic office:

The church was founded on the apostles (Eph

2:20).
They were eyewitnesses of Christs resurrection
(Acts 1:22 and 1 Cor 15:7-9).
They were special authorized agents (Luke 6:13).
The fact of their appointment was authenticated
by signs.
The absence of miracles would
invalidate the claim of one who asserted that he
was an apostle (2 Cor 12:12 and Acts 5:11-13).
The fact of their authority (2 Peter 3:2, 15-16; 1
Cor 5:13 and 2 Thess 3:6, 14).

Tongues as a Sign
Mark 16:17-20 While the canonical authority
of this text is questionable, we nevertheless find
that signs were to be manifested by the apostles
and by those to whom they ministered. In verse
20 Mark already (by AD 68) considered these
signs past.
In the book of Acts miraculous signs often took
place at the hands of the apostles. (Acts 2:1421; 2:43; 3:1ff; 4:33; 5:1-16; 5:12; 6:8; 8:6, 18;
9:34, 40; 14:3, 9-10; 15:12; 16:18; 19:11; 20:912 Tongues were signs)

Pneumatology

57

Acts 8:13 Philip was not an apostle but had

the apostles hands laid upon him (6:6).
However, his converts performed no signs or
wonders.
Only when apostles came from
Jerusalem and laid hands upon Philips converts
was there any unusual demonstration of the
Spirits presence in them (8:15-17).
Note:
Acts records new groups (Jews,
Samaritans, Gentiles and Old Testament
believers) in the initial act of receiving the Holy
Spirit which would later be the mark of all
Christians (Romans 8:9).
Acts 10 God employed a series of
supernatural visions in order to have Peter be the
one to present the gospel to Cornelius.
Acts 19 19 verse 2 should be translated, Did
you receive the Holy Spirit when you believed?
These men were not yet converted. In 19:6
tongues came to authenticate Paul as an apostle.
2 Corinthians 12:12 Some at Corinth who
had been converted under Paul received the gift
of tongues to validate Pauls claim to apostleship.

All signs are temporary

Jesus predicted signs only in association with the
apostolic ministry. Mark considered the signs as
past (AD 68). Hebrews 2:3-4 was written around
the same time and also considered the signs as
past.
The last recorded miracles in the New Testament
took place about AD 58 (Acts 28:3-9). In AD 60
Epaphroditus became sick but he was not healed
miraculously (Phil 2:25-30) by Paul. About AD

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58

62 Timothy had a stomach ailment which

remained uncured (1 Tim 5:23). Around AD 64
one of Pauls associates was so seriously ill that
Paul had to leave him behind, uncured
(2 Tim 4:20). Yet earlier Paul had been
instrumental even in restoring life to the dead.

Some gifts were temporary

All signs may be considered as spiritual gifts, but
not all spiritual gifts were signs. The gifts of
miracles, healings and tongues were sign gifts.
All the sign gifts were temporary (compare Acts
11:17 with Mark 16:17). As with the miracles of
Jesus, they served to authenticate the position
and authority of the apostles.

Support for the Judgment upon Israel

Theory
The argument runs as follows: God had warned Israel on
several occasions (Isa 28:11,12; 33:19; Deut 28:49,50;
Jere 5:15) that when they found themselves invaded and
surrounded by those speaking in languages they did not
understand, it was a sign to them that they were being
judged by God for their disobedience. When, at Pentecost
and in the early years of the church, tongues were spoken
in the presence of Jews, it would be a sign to them that
judgment was coming because of their rejection of the
Messiah. That judgment came with the destruction of
Jerusalem and the Temple and the scattering of the Jewish
people in AD 70. At that point the purpose of tongues (as a
sign to disobedient Israel) had been fulfilled and therefore
tongues ceased. This, I believe, was the primary purpose
for tongues.

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Tongues Have Ceased

Biblical Evidence
2 Corinthians 13:8-10 Love never fails; but if there
are gifts of prophecy, they will be done away; if there
are tongues, they will cease; if there is knowledge, it
will be done away. For we know in part, and we
prophecy in part; but when the perfect comes, the
partial will be done away.
This passage was written around AD 55, and clearly
states that tongues shall cease. The question is when?
The answer to that question is often seen as hinging on
the meaning of the word perfect in the text.

What is that which is perfect? Three views:

The Rapture (a view often held by tongues speakers)
However, the term that which is perfect cannot refer
to the Lord because of the neuter articles. It can be
translated when the perfect thing arrives. This view
also contradicts other Scripture which states that there
will be prophecy after the rapture during the
Tribulation (Rev 11:3-13) and during the Millennial Age
(Joel 2:28).
The Canon
This is the idea that when the New Testament Scripture
had been completely given then the need for tongues
would cease, however not even the New Testament
allows us to know fully; there is much that we still do
not know.

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The Eternal State

This is when we will see face to face and is the best
understanding of perfect. The passage is therefore
teaching that both prophecy and supernatural
knowledge will cease forever at the point when God
ushers in the eternal state. But notice that tongues are
not named among those gifts, which are said to be
made inoperative by the arrival of the perfect.
Therefore, tongues could cease prior to this event. With
prophecy and knowledge the verb shall cease,
meaning to lay aside or render inoperative, is used.
With tongues a different verb is used meaning to stop
or they will be done away; it carries with it the idea of
a natural cessation.
It is also important to note the voice differences: will be
done away is in the passive voice, meaning that they
will be forced to stop by an outside agent (i.e. that
which is perfect). However, cease is in the middle
voice, which allows for the possibility that tongues
could cease in and of themselves, naturally, when their
purpose is fulfilled.
Renald Showers takes this position (Spiritual Gifts by
Renald E. Showers, pp. 55-56):
Thus, since in part is referring to a partial
revelation or knowledge of God, then perfect
is referring to the total, complete revelation or
knowledge of God.
But what specific identifications are to be
assigned to the partial and complete bodies of
revelation or knowledge? It appears that the
partial is the revelation or knowledge of God
which came through the revelational gifts and
is now contained in the Scriptures, and the

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61

perfect is the total, complete revelation or

knowledge of God which will come to the
believer in the future when he is face to face
with the Lord.
The Bible certainly contains all the truth and
knowledge God intends mankind to have while
in our present mortal state
But in the future, when we are face-to-face with
the Lord, we shall receive even more revelation
or knowledge of God suitable for life beyond
this present age.
This passage of Scripture does not give definitive
evidence that tongues have ceased and are no longer
operative today but it allows for such a view. Paul
implies that tongues will cease when their purpose is
fulfilled. If, as demonstrated above, the purpose of
tongues was to authenticate the apostles and their
message, and to serve as a sign to Israel of judgment
for rejecting their Messiah, then tongues have fulfilled
their purpose. Phrased another way, since there are
no longer apostles to authenticate, and since Israel has
already been judged (in AD 70), tongues no longer
have a purpose in the church today.
Tongues
cessation should then be expected with the passing of
the apostles and the judgment of Israel. Both the
testimonies of Scripture and of church history verify this
fact. There is no record of anyone speaking in tongues
in the New Testament after AD 70. What is the record
of church history?

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62

Church History Evidence

Apostolic Fathers
It is significant that the gift of tongues is rarely alluded
to, hinted at, or found in the Apostolic Fathers. The
Fathers wrote to defend Christianity, to correct
Christians, to explain doctrines, etc. after the death of
the apostles. Yet they did not mention tongues in a
favorable light and, for the most part, totally ignored
them.

Some examples:
Justin Martyr (AD 100-165) wrote about spiritual
gifts but did not mention tongues. He never
mentions anyone speaking in tongues.
Montanus (AD 126-180) did speak in tongues, but
was regarded as demon-possessed by Christians of
his day.
Irenaeus (AD 140-203) said he had heard that
some spoke in tongues. He had, however, been
influenced by the Montanists and did not speak in
tongues nor apparently witness it.
Tertulian (AD 150-222) was converted to
Montanism for a period of time. He wrote about
one lady who spoke in tongues and was a
Montanist. This was the last witness to tonguesspeaking by any of the Church Fathers.
Origen (AD 185-253) said that in his day no one
spoke in tongues.
Chrysostom (AD 347-407) made no mention of
tongues being spoken in his day.

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63

Augustine (AD 354-430) wrote that no tongues

spoken during his life.
Church history does not prove any doctrinal issues.
However, in this case church history verifies what we would
expect from a study of the New Testament: Tongues,
having fulfilled their purpose, ceased to exist by AD 70 and
were not found in the history of the church.

SOURCES USED:
Ryrie The Holy Spirit by Charles Ryrie
Hodge Systematic Theology by Charles Hodge
Showers Spiritual Gifts by Renald Showers
Waterhouse Not By Bread Alone by Steven
Waterhouse
IHCC Indian Hills Community Church Study Guide
on Pneumatology
Published 2004
Appendix 2008
Revised 2010

THE MINISTRIES OF THE HOLY SPIRIT

MINISTRY
REGENERATION
CP. Titus 3:5-7
Jn. 3

TIME
-At one's
conversion
-Once with
continuing effects

CONDITION

CHARACTER

EXTENT

Faith in Christ

-Not repeated

All Christians

Jn 1:12, 13;
3:16

-Not experienced

Jn 1:12,13

PURPOSE
NEW
NATURE
Eph 4:24
2 Cor 5:17

1.Partakers of divine
nature
2 Pet 1:4
2.New birth
Jn 3:6
3.New Life
Eph 2:5-7

NEW
PRESENCE

1 .Promise of blessing
Eph 1:13-14
2. Holiness of life
1 Cor 6:
19-20
3. Fellowship
w/the Helper
Jn 14:16
15:26
1. Put in Body of Christ
1 Cor 12:12
2. Union w/ Christ
Rom 6:1-4
3. New responsibilities
1 Cor 12:13ff
1. Finished transaction
2. Ownershiplike a brand
3. Security
Eph 4:30
4. Assurance
Eph 1:13

-Not subject to senses

Jn 3:8

Eph 2:5
INDWELLING
CP.
Jn 14:16-17
Presence of
the Holy Spirit within
the believer

At ones
conversion

BAPTIZING
CP. 1 Cor 12:13
Brings believer into
body

-At one's
conversion

Faith in Christ

-Not repeated

All Christians

Gal 3:2, 14

-Not experienced

Rom 8:9
Acts 10:44

Once with
continuing effects

-Once with
continuing effects

SEALING
CP. Eph 4:30

-At one's
conversion

Assures salvation

-Once with
continuing effects

Jn 14:16

Jn 14:16-17

Faith in Christ

-Not repeated

All Christians

Gal 3:26,27

-Not experienced

1 Cor 12:13

Eph 4:5

NEW
POSITION
"IN CHRIST"
Rom 6:4, 5

Faith in Christ

-Not repeated

All Christians

NEW DESTINY

Eph 1:13

-Not experienced

Eph 1:13

Eph 4:30

Christians meeting
the conditions

NEW
POWER

Eph 4:30

Eph 1:13
FILLING
CP. Eph 5:18
Spirit's control of a
believers life

Anytime
conditions are
met

1.Quench not
1 Thes 5:19
Yield
Rom 12:1,2
2. Grieve not
Eph 4:30
Confess
1 Jn 1:9
3. Walk by the
Spirit Gal 5:16,25
Obedience

Continuous
experience

RESULTS

1. Christian character
Gal 5:16-26
2. Worship
Eph 5:18ff
3. Service
Eph 5:18ff