Diving Deeper

The Holy Spirit is one of the three persons of the "triune" (three-in-One) God (see article on THE DOCTRINE OF THE HOLY SPIRIT). The one true God is a single Being (Deut. 6:4; Isa 45:21; 1 Cor 8:5-6; Eph 4:6; 1 Tim 2:5), who has revealed himself in three distinct (not separate) but interrelated and completely unified persons: Father, Son, and Holy Spirit (e.g., Matt 28:19; 2 Cor 13:14; 1 Pet 1:2). Each person is fully divine (i.e., fully God) and equal, possessing all the attributes of God; yet they are not three Gods. but One (see Matt 3:17, note; Mark 1:11, note). Another way this concept of God has been described is "three in Person, One in essence." We must be careful not to misrepresent this as if God simply revealed himself in three different "modes" or expressions at different times throughout history (as if God the Father in the OT was Jesus in the NT and is the Holy Spirit now). Through the centuries, such false teachings has brought division in the church. The correct understanding of this doctrine, or teaching, is that all three persons of the God-head exist distinctly at the same time. In theological terms, the correct concept of one God in three distinct, interrelated, unified persons is called the Trinity. Though the concept of a "three-in-One" Trinity has no parallel or equivalent in the human world, it is absolutely Scriptural and essential to a proper understanding of the complex and multifaceted nature of God.


THE TERM "SPIRIT." The Hebrew word for "Spirit" is ruah, a word that is sometimes translated as "wind" and "breath." This means that the OT references to the breath of God or wind from God (e.g., Gen 2:7; Ezek 37:9-10, 14) can also refer to the activity of God's Spirit.

THE WORK OF THE HOLY SPIRIT IN THE OLD TESTAMENT. The Bible describes various activities of the Holy Spirit during the OT times. (1) The Holy Spirit had an active role in creation. The Bible's second verse says that "the Spirit of God was hovering over the surface of the waters" (Gen 1:2), preparing for the creative word of God to shape the world and speak earthly life into existence. Both the Word of God (i.e., the second person of the Trinity--Jesus--is referred to as the eternal Word, John 1:1-14) and the Spirit of God were active agents in creation (see Job 26:13; Ps 33:6). The Spirit could be regarded as the author of life. When God created Adam, it was undoubtedly his Spirit that breathed into him "the breath of life" (Gen 2:7; cf. Job 27:3), and the Holy Spirit continues to be involved in giving life to God's creatures (Job 33:4; Ps 104:30).

(2) The Spirit is active in communicating God's message to his people. For example, it was the Spirit who instructed the Israelites in the desert (Neh 9:20). When Israel's psalmists (i.e., songwriters, poets of praise) sang and ministered, they did so by the inspiration--the prompting, direction and empowerment--of the Spirit of the Lord, who was essentially ministering through them (2 Sam 23:2; cf. Acts 1:16, 20). In a similar way, God's Spirit inspired his prophets to boldly declare his message and communicate his Word to the people (Num 11:29; 1 Sam 10:5-6, 10; 2 Chr 20:14; 24:19-20; Neh 9:30; Isa 61:1-3; Mic 3:8; Zech 7:12; cf. 2 Peter 1:20-21). According to Ezekiel, one clue to detecting false prophets is that they "follow their own imaginations" rather than God's Spirit (Ezek 13:2-3); However, it was possible for God's Spirit to "come upon" (i.e., to work through, to influence, or use for God's purposes) someone who was not in a right relationship with God in order to speak a true message regarding God's people (see Nu 24:2, note).

(3) The faithful leaders of God's OT people were energized by the Spirit of the Lord. Moses, for example, experienced such unity with God's Spirit that he shared God's feelings. He suffered when God suffered and became angry at sin when God became angry (see Exod 33:11; cf. Exod 32:19). When Moses chose seventy elders (i.e., respected and influential leaders and officials) to help him lead the Israelites, God took the Spirit that was on Moses and put it on them (Num 11:12, 16-17). Similarly, when Joshua was commissioned to follow Moses as Israel's next leader, God indicated "the spirit" (i.e., the Holy Spirit) was in him (Num 27:18). The same Spirit came upon Gideon (Judg 6:34), David (1 Sam 16:13), and Zerubbabel (Zech 4:6). it is clear that in the OT the greatest qualification needed for leadership was the presence of God's Spirit.

(4) The Spirit of God could also come upon (i.e., empower, influence, work through) individuals to equip them for special tasks or service. A notable OT example was Joseph, who was recognized as having the Spirit in him, enabling him to serve effectively in Pharaoh's administration (Gen 41:38). Also consider Bezalel and Oholiab, two gifted craftsmen whom God filled with his Spirit in order to do the artistic work needed for the Tabernacle construction and to teach others their crafts as well (see Exod 31:1-11; 35:30-35). The idea of "being filled with the Holy Spirit" in this sense is not exactly the same as the baptism in the Holy Spirit in the NT (see article BAPTISM IN THE HOLY SPIRIT). In the OT, the Holy Spirit came upon and empowered only a few select individuals whom God chose for special service (Exod 31:3). The Spirit of the Lord came upon many of the judges, such as Othniel (Judg 3:9-10), Gideon (Judg 6:34), Jephthah (Judg 11:29), and Samson (Judg 14:5-6; 15:14-16). These examples reveal God's enduring principle that when he chooses to use people in great and powerful ways, the Spirit of the Lord come upon them; he is the one who empowers them.

(5) There was also an awareness among God's faithful people in the OT that the Spirit desired to lead them on a path of righteousness (i.e., living right according to God's standards, maintaining a right relationship with him); David stated this in some of his psalms (Pss 51:10-13; 143:10). When God's people followed their own way instead of listening to God, they were really refusing to follow the Spirit's guidance (Gen 16:2). Those who failed to respond and submit to God's Spirit inevitably experienced some form of God's judgment (Num 14:29; Deut 1:26).

(6) Note once again that in OT times the Holy Spirit came upon or filled only a few people, empowering them for service or prophecy. There was no general or widespread outpouring of the Holy Spirit (cf. Joel 2:28-29; Acts 2:4, 16-18). The work and outpouring (i.e., empowerment) of the Spirit in this larger sense did not begin until the great day of Pentecost (see Acts 2).

THE PROMISE OF THE FULL POWER OF THE SPIRIT. The OT constantly looks forward to the coming age of the Spirit--the NT (New Testament) or church age--when Jesus would send the Holy Spirit to empower his followers so they could fulfill his mission in the world. For example, Moses longed for God to put his Spirit on all his people (Num 11:29) so they could speak God's message. (1) On several occasions, the prophets spoke about the role that the Spirit would play in the life of the coming Messiah (i.e., the "Anointed One," Savior, Christ). Isaiah especially depicted the coming King and "Servant of the Lord" as one on whom the Spirit of God would rest in an extraordinary way (see Isa 11:1-2; 42:1; 61:1-3). When Jesus read the words from Isaiah 61 in his hometown synagogue at Nazareth, he applied them to himself by saying: "The Scripture you've just heard has been fulfilled this very day" (Luke 4:21).

(2) Other OT prophecies point toward the time when there would be a general outpouring of the Holy Spirit--when God would generously send his Spirit to be on all God's people. For example, Isaiah prophesied that the Spirit would come upon people and not leave them; he would even be with their descendants (Isa 59:20-21). But the most prominent OT passages pointing to this ongoing experience in Joel 2:28-29, a passage quoted by Peter on the day of Pentecost (Acts 2:17-18). The same message can also be found in Isa 32:15-17; 44:3-5; Ezek 11:19-20; 36:26-27; 37:13; 39:29. God promised that when the life and power of his Spirit came upon his people, he would enable them to prophesy, see visions, have prophetic dreams, live in obedience to God and communicate his message with great power and effectiveness. Through these prophecies and promises, the OT prophets anticipated the Messianic age (i.e., the time of Christ and his ongoing work through his followers). From that time on, the Holy Spirit would come and be active in the lives of all God's people, influencing all humanity. That time finally arrived on Pentecost Sunday (ten days after Jesus ascended into heaven), and it was immediately followed be a great wave of spiritual salvation, with thousands being added to God's kingdom on that day alone (cf. Joel 2:28; Acts 2:41; 4:4; 13:44, 48-49). And the tide of salvation continues to rise.

Article from the Fire Bible NLT, p. 1304.

Luke 11:13 “So if you sinful people know how to give good gifts to your children, how much more will your heavenly father give the Holy Spirit to those who ask him.” 

Jesus had a special relationship with the Holy Spirit, a relationship that is vitally important for our own personal lives. This article explores that relationship and its practical implications.

OLD TESTAMENT PROPHECY. Many OT prophecies about the coming Messiah (i.e. the "Anointed One,” Savior, Christ) specifically predicted that he would be guided and empowered by the Holy Spirit (see Isa 11:2, note; 61:1-3, note; Matt 3:16, note). When Jesus read from Isa 61:1-2 in the synagogue at Nazareth, he stated, "The Scripture you've just heard has been fulfilled this very day” (Luke 4:18-21).

JESUS' BIRTH. Both Matthew and Luke state clearly and unmistakably that Jesus came into this world as a result of a miraculous act of God. He was conceived by the Holy Spirit (I.e., without a sexual union between a man and woman) and born of the virgin Mary (Matt 1:18, 23; Luke 1:27). Because of his miraculous conception, Jesus was completely "holy" (i.e., pure, perfect, spiritually complete, separated from evil and entirely devoted to God's purposes, Luke 1:35). This meant that Jesus came into the world untainted by sin (unlike all others born into the human race) and free from spiritual corruption. This made him completely worthy to become the perfect sacrifice required for he sins (i.e., offenses against God) of humanity; he was able to take our total guilt on himself and pay in full our penalty for sin (see Matt 1:23, note). Without a perfect, sinless Savior, we could not experience complete forgiveness and a restored personal relationship with a holy God.

JESUS' BAPTISM. When John the Baptist baptized him, Jesus was personally anointed (i.e., empowered, commissioned for service) by the Holy Spirit (see Matt 3:16-17, notes; Luke 3:21-22). At that time, the Spirit came upon him in the form and appearance of a dove, equipping him with great power to fulfill his ministry, including his work of redemption (i.e., restoring our opportunity o a personal relationship with God). When Jesus went into the desert after his water baptism, he was "full of the Holy Spirit" (Luke 4:1). Later, Jesus himself would baptize (i.e., immerse, cleanse, empower) his followers with the Spirit (see Luke 3:16; Acts 1:4-5; 2:33, 38-39), which he continues to do even today. All who have experienced a spiritual salvation—whose lives have been supernaturally transformed by the Holy Spirit—ought to experience the baptism in the Spirit to empower their lives and equip them for ministry (see Acts 1:8, notes; see articles on BAPTISM IN THE HOLY SPIRIT, and THE DOCTRINE OF THE HOLY SPIRIT).

JESUS' TEMPTATION BY SATAN. Immediately after his baptism, the Spirit led Jesus into the desert, where he was tempted by the devil for forty days (Luke 4:1-2). It was only because he was full of the Holy Spirit that Jesus—as a human—was able to face Satan and resist his temptations. In the same way, it is God's intention that we never face the spiritual forces of evil and sin without the power of the Spirit. We must be equipped with his full authority and follow his leading in order to be victorious against Satan and his demonic powers. In fact, in God's sight we are not God's children—and do not belong to Christ—unless his spirit lives in us (see Rom 8:9, 16; 2 Cor 1:21-22), continually empowering us to overcome sin and do what is right. 

JESUS' MINISTRY. When Jesus referred to Isaiah's prophecy about the Spirit coming on him (see paragraph above on Old Testament Prophecy), he used the same passage to outline the primary purposes of his ministry: preaching, healing and liberating (i.e., freeing people spiritually, physically, emotionally, etc.; Isa 61:1-2; Luke 4:16-19). (1) The Spirit anointed (i.e., commissioned and empowered) Jesus for his mission. Though Jesus was God (John 1:1), he was also human (1 Tim 2:5). As a human being, he had to rely on the Spirit’s help and power—just as we do—to fulfill his responsibilities and purpose (cf. Matt 12:28; Luke 4:1, 14; Rom 8:11; Heb 9:14). (2) It was only as a Spirit-anointed, Spirit-led man that Jesus could live, serve and proclaim the gospel as God intended (Acts 10:38). Jesus is a perfect example for all Christians, who should receive all the Spirit has to offer and rely completely on the Spirit for guidance and power (see Acts 1:8, notes; 2:4, notes).

JESUS’ PROMISE REGARDING THE HOLY SPIRIT. John the Baptist had prophesied that Jesus would baptize his followers in the Holy Spirit (Matt 3:11; Mark 1:8; Luke 3:16, see note; John 1:33), a prophecy that Jesus himself reiterated (Acts 1:5; 11:16). In Luke 11:13, Jesus promised to give the Holy Spirit to all who asked. All of these verses refer to the full presence and power of the Spirit that Christ promises to give to God's children (i.e., people who have accepted Christ's forgiveness and have a personal relationship with God). This promise was initially fulfilled during the first Pentecost after Jesus had returned to heaven (see Acts 2:4, note). The promise remains in effect for all who have become his disciples (i.e., followers) and who ask for the baptism in the Spirit (see Acts 1:5; 2:39, note; see articles on BAPTISM IN THE HOLY SPIRIT, p. 1678, and TESTING FOR GENUINE BAPTISM IN THE SPIRIT, p. 1713).

JESUS' RESURRECTION. Through the power of the Holy Spirit, Jesus was raised from the dead, proving that he is the true Messiah (i.e., Christ, Savior) and Son of God. In Rom 1:3-4 we read that through the Spirit of holiness (i.e., the Holy Spirit) Jesus was "shown to be the Son of God when he was raised from the dead by the power," and in Rom 8:11, that "the Spirit of God who raised Jesus from the dead." Now, that same power enables Jesus' followers to live for him. Just as Jesus depended on the Holy Spirit for his resurrection, so Jesus followers must depend on the Spirit for power and guidance in their lives now and for their bodily resurrection in the future (Rom 8:10-11).

Article from the Fire Bible NLT, p. 1569.

Acts 1:5 "John baptized with water, but in just a few days you will be baptized with the Holy Spirit."

One of the core doctrines (i.e., teachings) of the NT is the baptism in the Holy Spirit. Concerning the baptism in the Holy Spirit, God's Word teaches the following.

BIBLICAL FACTS ABOUT THE BAPTISM. The baptism in the Holy Spirit is a gift God wants us to have. Jesus said that this gift is a promise from God the Father (see Joel 2:28-29; Luke 24:49; Acts 1:4-5, 8) to all who truly purpose to follow Christ and fulfill their part in the mission to spread his message. 

(1) The baptism in the Spirit is intended for all who accepted Christ’s forgiveness and trusted their lives to him. Such people have been "born again" spiritually (John 3:3-7) as God's Spirit has come to live within them to transform their lives, redevelop their character and guide them into God's purposes. Receiving the Holy Spirit in this way at the point of spiritual salvation, however, is not the baptism in the Holy Spirit.

(2) One of the primary goals of Christ's earthly mission was to baptize his followers in the Holy Spirit (Matt 3:11; Mark 1:8; Luke 3:16; John, 1:33; see, Luke 3:16, note). Jesus told his disciples that one of the main reasons he had to leave them shortly after his resurrection was so that the Holy Spirit would come and be with them from then on (see John 16:5-7). The Spirit's constant presence is that important. Before he left the earth to return to heaven, Jesus instructed his disciples not to begin their mission of spreading his message throughout the world until they were baptized in the Holy Spirit and "fills you with power from heaven" (Luke 24:49; Acts 1:45, 8). Jesus Christ himself did not begin his public ministry until he had been "anointed ... with the Holy Spirit and with power' (Acts 10:38; cf. Luke 4:1, 18). To be anointed means to be set apart, commissioned and empowered for service. To be baptized implies being "immersed." In other words, like Jesus, we must be immersed and empowered by God's Spirit so we can continue his mission of spreading the good news about forgiveness and new life through faith in him.

(3) The baptism in the Holy Spirit is a work of the Spirit that is distinct and separate from spiritual birth (i.e., salvation). On the day of Christ's resurrection, he breathed on his disciples and said, "Receive the Holy Spirit" (John 20:22), indicating that he was giving them new life spiritually. Then later he told them they must also be "clothed with power" by the Holy Spirit (Luke 24:49; cf. Acts 1:5, 8). For the disciples, this experience clearly followed their spiritual "birth" which came by faith in Jesus Christ (see Acts 11:17, note). The Bible describes a similar sequence of events following people's spiritual salvation in Acts 8:14-17, which says, "When the apostles in Jerusalem heard that the people of Samaria had accepted God's message, they sent Peter and John there. As soon as they arrived, they prayed for these new believers to receive the Holy Spirit. The Holy Spirit had not yet come upon any of them, for they had only been baptized in the name of the Lord Jesus. Then Peter and John laid their hands upon these believers, and they received the Holy Spirit:" (See also Acts 19:1-7, where disciples in Ephesus, who had accepted the message of Christ and were baptized in water, then received the baptism in the Holy Spirit with the evidence of speaking in tongues and prophesying; see article on SPEAKING IN TONGUES.) The fact is that a person can be "born again" or "saved" spiritually—which means that the Holy Spirit lives within them—but still not be baptized in the Holy Spirit (see Acts 19:6, note).

(4) To be baptized in the Spirit means to be "filled with the Holy Spirit" (compare Acts 1:5; 2:4). The word "baptize" actually means to immerse or to dip into; but since the Spirit works within a person, baptism in the Spirit implies an overflow of the Spirit. To illustrate this, a person who receives spiritual salvation is like a container that was once empty being filled with fresh, clean water. He or she is no longer empty, but has the Holy Spirit living inside (see 1 Cor 3:16; 6:19). Then, the baptism in the Holy Spirit is like pouring more clean water into the container until it overflows from within (cf. John 7:38-39). A person who is baptized in the Spirit becomes saturated and immersed (i.e., "baptized) with God's presence to the point where it spills out of his or her life and is evident and influential to others. The specific experience of being baptized with the Holy Spirit occurred only at and after Pentecost (see Acts 2). Concerning those who were described as filled with the Spirit before Pentecost (e,g., Luke 1:15, 67), Luke does not use the term baptized in the Holy Spirit. This would occur only after Christ left the earth and returned to heaven (Luke 24:49-51: John 16:7-14; Acts 1:4).

(5) In the book of Acts, the initial outward sign or physical evidence that people had been baptized in the Spirit was that they spoke in tongues (unlearned languages) as the Spirit prompted or enabled them (Acts 2:4; 10:45-46; 19:6). Speaking in tongues involves a language that the speaker has never learned (Acts 2:4,1 Cor 14:14-15), although it may be a language spoken somewhere on earth. (In Acts 2:6, the people who heard the 120 speak in tongues recognized the languages.) However, it may also be a heavenly language—unknown to anyone on earth (see 1 Cor 13:1, where Paul mentions speaking in "languages of... angels"). Regardless of whether the language is understandable to the hearers or like no other language on earth, it is a means of communicating with and expressing praise to God. Baptism in the Holy Spirit is linked so closely with the outward expression of speaking in tongues that this should be considered the norm when receiving this baptism (see article on SPEAKING IN TONGUES). Some people think that this powerful experience with the evidence of speaking in tongues, was only as a sign to help get the early church started. But the purpose was not just to get people's attention or prove God's power as the church began. Jesus said the Spirit would provide his followers with ongoing power and guidance (see John 16:13). This purpose is just as relevant today, as we still need that power and guidance to carry on Christ's mission in the world.(6) The primary purpose of the baptism in the Holy Spirit is to bring the personal boldness and power of God's Spirit into a Christian's life so that he or she can accomplish Christ's purposes with his authority. This spiritual power ultimately is aimed at making Christ's followers effective in spreading his message throughout the world (cf. Acts 1:8; 2:14-41; 4:31; 6:8; Rom 15:18-19; 1 Cor 2:4). This power is not some impersonal force, but is an expression of the Holy Spirit which makes Jesus' presence, power and purposes a reality with his people (John 14:16-18; 16:14; 1 Cor 12:7, see article on THE DOCTRINE OF THE HOLY SPIRIT). The baptism in the Holy Spirit is not just a matter of speaking in tongues or having a "deeper" spiritual experience. Christ's followers are to use the Spirit's power to share Jesus with those who do not know him. On the day of Pentecost, the outward sign of the baptism in the Holy Spirit was speaking in tongues (Acts 2:4), but the outward result was that many who did not know God were introduced to him that day (Acts 2:41).

(7) Other results of a genuine baptism in the Holy Spirit are: (a) prophetic messages (i.e., statements that foretell, warn, challenge, encourage or inspire) and declarations of praise (Acts 2:4, 17; 10:46; 1 Cor 14:2); (b) greater sensitivity to things that offend God and grieve his Holy Spirit, a deeper awareness of God's judgment against sin and a greater desire and ability to do what is right (see John 16:8, note; Acts 1:8, note); (c) a life that brings honor to Jesus Christ (John 16:13-14; Acts 4:33); (d) new visions and comprehension of God's purposes (Acts 2:17); (e) a demonstration of the various gifts of the Spirit (1 Cor 12:4-10; see chart of THE GIFTS OF THE HOLY SPIRIT); (f) a greater desire to pray (Acts 2:41-42; 3:1; 4:23-31; 6:4; 10:9; Rom 8:26); (g) a deeper love and understanding of God's Word (John 16:13; Acts 2:42); and (h) an increasing awareness of God as one's loving Father (Acts 1:4; Rom 8:15; Gal 4:65). In general, the baptism in the Holy Spirit enhances Christians’ personal worship and empowers their public witness (cf. Acts 1:8; Rom 8:26-27; 1 Cor 14:2-4). For further comments along these lines, see article on TESTING FOR GENUINE BAPTISM IN THE SPIRIT, p. 1713.

Article from the Fire Bible NLT, p. 1678.

Acts 2:4 "And everyone present was filled with the Holy Spirit and began speaking in other languages, as the Holy Spirit gave them this ability.”

Speaking in tongues, or glossolalia (from Greek gossais lalo), was considered by NT Christians as a God-given sign accompanying the baptism in the Holy Spirit (see Acts 2:4; 10:45-47; 19:6; see article on BAPTISM IN THE HOLY SPIRIT). This biblical pattern for the Spirit-filled life is still valid for us today. God designed speaking in tongues to be a vital and ongoing aspect of a Christian's relationship with Jesus. It is a matter of exercising one of God's gifts as he gives direction. 

TRUE SPEAKING IN TONGUES. (1) Speaking in tongues is a supernatural expression of God's Spirit. It is a Holy Spirit-inspired way of speaking, praying or praising God by which a Christian speaks in a language (Greek glossa) they have never learned (Acts 2:4; 1 Cor 14:14-15). When a person speaks in tongues, it may be an existing spoken human language (see Acts 2:6, where the people who heard the 120 speak in tongues recognized the languages). Or it may be a language unknown on earth (cf. 1 Cor 13:1, where Paul mentions speaking in "languages of ….. angels"). It is not "ecstatic speech," as depicted in some translations, because the Bible never uses the term "ecstatic utterance" to refer to speaking in tongues. Regardless of whether the language is understandable to the hearers or like no other language on earth, it is a means of communicating with and expressing praise to God.

(2) Speaking in tongues is the initial outward sign, or physical evidence, of the baptism in the Holy Spirit. When a Christian speaks in tongues through the inspiration of the Spirit, that individual's spirit and the Holy Spirit join together in verbal prayer, praise and/or prophecy (i.e., messages that honor God by foretelling, warning, challenging, encouraging or inspiring believers). God linked speaking in tongues with the baptism in the Spirit from the very beginning (Acts 2:4), so that the 120 believers at Pentecost—and all of Christ's followers after that—would have an experience to confirm that they truly received the baptism in the Holy Spirit (cf. Acts 10:45-46). Throughout the history of the church, whenever the sign of speaking in tongues has been denied, abandoned or forgotten, the truth and experience of Pentecost (i.e., the baptism of the Holy Spirit as described in the NT) has been distorted or ignored entirely.

(3) Speaking in tongues is a gift of the Holy Spirit to Christ's followers (1 Cor 12:4-10). This gift has two main purposes: (a) To benefit a local church congregation as a whole, speaking in tongues can be accompanied by an interpretation. This means that God enables the speaker, or another Christian in the congregation, to communicate in understandable terms what the message in tongues was saying. When this occurs in a public worship service, it can benefit the congregation by inspiring worship or by challenging or encouraging the people with a message from God (1 Cor 14:5-6, 13-17). (b) To benefit an individual Christian, speaking in tongues can be used to speak to God in the individual's personal time with the Lord. Speaking in tongues on a regular basis will build and strengthen one's spiritual life (1 Cor 14:4). It involves speaking on a spiritual level (1 Cor 14:2, 14) for the purpose of praying (1 Cor 14:2, 14, 15, 28), giving thanks (1 Cor 14:16-17) or singing (1 Cor 14:15; see 1 Cor 14, notes; see article on SPIRITUAL GIFTS FOR BELIEVERS). Praying in the Spirit (i.e., using the benefit of speaking in tongues during prayer time) can make our prayers more effective. When we do not have the words to adequately express our desires and concerns to God, the Holy Spirit can pray through us (see Rom 8:26-27). Although we may not see things clearly, the Holy Spirit does; and he knows exactly what to say and do. When Spirit-filled Christians use their "prayer language" in private times with God, the Holy Spirit is actually praying through them in perfect agreement with God's character, desires and purposes. Although they do not understand what is communicated, they can be confident that this language expresses exactly what is needed.

WHY TONGUES? (1) First of all, speaking in tongues is Scriptural. (a) It is the outward sign or evidence described in the Bible when people are baptized in, or "filled" with, the Holy Spirit. (b) Also, the Bible continues to support this experience in Christians' lives. Still, there is no clear-cut answer as to why God chose something as unusual as speaking in tongues as evidence of the baptism in the Holy Spirit. (2) Perhaps it is because the tongue is the most unruly part of the body- extremely difficult for most people to control (as 3:5). And yet, like the rudder of a large ship, the tongue can set the direction for our entire character and behavior. For that reason, speaking in tongues is an act of submission, indicating that we have given control of our entire being to God. (3) Some other reasons why the unique sign of speaking in tongues is the initial physical evidence of baptism in the Holy Spirit might include the following: (a) It goes beyond human understanding, so people do not rely on themselves; (b) It is a spirit-to-Spirit form of communication and prayer in which God's Spirit communicates through a human spirit in direct line with God's will and purposes; (c) It is a unique outward sign of God's inward presence, requiring faith to accept; (d) It takes a bold and deliberate step to speak out in an unknown language, which is fitting because the primary purpose of the baptism in the Spirit is for power to speak about Christ; (e) It involves direct communication with God, not with other people (except when accompanied by an interpretation, 1 Cor 14:5-6, 13-17), in a way that is between an individual and the Creator. 



Article from the Fire Bible NLT, p. 1685

Acts 10:44-45 "Even as Peter was saying these things, the Holy Spirit fell upon all who were listening to the message. The Jewish believers who came with Peter were amazed that the gift of the Holy Spirit had been poured out on the Gentiles, too."

God's Word directs and instructs Christ's followers to use godly discernment and make proper judgments about all things that might appear to be from the Holy Spirit (1 Thes 5:19-21; cf. 1 Cor 14:29). “Do not believe everyone who claims to speak by the Spirit. You must test them to see if the spirit they have comes from God" (1 Jn 4:1). The following biblical principles provide a means of determining whether a person who claims or appears to have been baptized in the Holy Spirit has truly had an experience from God. (As a foundation for this article, see article on BAPTISM IN THE HOLY SPIRIT).

(1) A genuine baptism in the Holy Spirit will inspire us to love, honor and worship God the Father and the Lord Jesus Christ more than before (see John 16:13-14; Acts 2:11, 36; 4:12; 7:55-56; 10:44-46). It is the Holy Spirit who causes love for God to grow in our hearts (Rom 5:5). On the other hand, any assumed baptism in the Spirit that draws our attention, prayers, worship or affections toward anything or anyone other than God and the Lord Jesus is not from God.

(2) A genuine baptism in the Holy Spirit will make us more attentive to our relationship with the heavenly Father (see Acts 1:4), assuring us that he loves and cares for us as his children (Rom 8:15-16; Gal 4:6). It also will lead to a greater awareness of Christ's presence in our daily lives (John 14:16, 23; 15:26). On the other hand, any assumed baptism in the Spirit that does not result in a deeper friendship with Christ and more intense awareness of God's care and companionship is not from God.

(3) A genuine baptism in the Holy Spirit will cause a greater love for and appreciation of God's Word. The Spirit of truth (John 14:17) inspired those who wrote God's Word to pen exactly what God intended (2 Tim 3:16; 2 Pet 1:20-21), and he will deepen our love for and devotion to the truth of God's Word (John 16:13; Acts 2:42; 3:22; 1 Jn 4:6). On the other hand, any assumed baptism in the Spirit that does not enhance or even diminishes our hunger to read and obey God's Word is not from God (cf. John 8:31; 15:4-7).

(4) A genuine baptism in the Holy Spirit will deepen our love and concern for other followers of Christ (Acts 2:42-47; 4:31-37). True Christian companionship and community must be based on unity that comes from the Spirit (2 Cor 13:14). On the other hand, any assumed baptism in the Spirit that hinders or detracts from our love for those who sincerely aim to follow Jesus as the authority in their lives is not from God (compare Rom 5:5 with 1 Jn 4:21).

(5) A genuine baptism in the Holy Spirit must be preceded by true repentance (i.e., admitting and turning from our own sinful way and surrendering to Christ) and by faithful obedience to Christ (Acts 2:38; 8:15-24). The spiritual effects and influence of the baptism in the Spirit will continue only as long as we allow God's Spirit to keep purifying our lives, developing our character and preparing us for God's purposes (Acts 2:40; 3:26; 5:29-32; 8:21; 26:18; Gal 5:16-25). This includes depending on the Holy Spirit to lead us and to help us overcome the sinful tendencies of our human nature to "put to death the deeds of the body," and to be "led by the Spirit of God" (Rom 8:13-14; cf. Gal 5:24-25; see article on THE ACTS OF THE SINFUL NATURE AND THE FRUIT OF THE SPIRIT). On the other hand, any person who has not accepted Christ's forgiveness and been set free from sin, but instead follows the desires of their own sinful nature, cannot experience a true baptism in the Holy Spirit (Acts 2:38-40; 8:18-23; Rom 6:22-23; 8:2-15). Any power that appears to be on that person is from another source and is likely the deceptive activity of Satan (cf. Ps 5:4-5; 2 Cor 11:13-15; 2 Thes 2:9-10).

(6) A genuine baptism in the Holy Spirit will intensify our displeasure and dissatisfaction with activities, pleasures and forms of entertainment that offend God and defy his spiritually pure nature. It will also diminish the selfish pursuit of earthly riches and reputation (Acts 4:32-37; 8:14-24; 20:33; 1/n 2:15-17). On the other hand, any assumed baptism in the Spirit that increases one's acceptance of the ungodly beliefs, behaviors and lifestyles that are common in the world is not from God. This is because Christ's true followers "we have received God's Spirit (not the world's spirit)" (1 Cor 2:12).

(7) A genuine baptism in the Holy Spirit will give us a greater desire and power to spread the message about forgiveness, spiritual salvation and the gift of eternal life through faith in Jesus Christ (cf. Luke 4:18; Acts 1:4-8; 2:1-4, 37-42; 4:8-33; Rom 9:1-3; 10:1). On the other hand, any assumed baptism in the Spirit that does not result in a more intense desire to see others come to know Christ personally is not from God (see Acts 4:20, note).

(8) A genuine baptism in the Holy Spirit will cause us to be more open and receptive to the Spirit's work and purposes within the church as a whole (i.e., among all Christs true followers) and in our individual lives. This includes the exercise of spiritual gifts (i.e., special God-given abilities for the purpose of honoring him and benefiting others), particularly the gift of speaking in tongues, which is presented in Acts as the initial outward sign of the baptism in the Holy Spirit (Acts 2:4, 16-18, 43; 4:29-30; 5:12-16; 6:8; 8:5-7; 10:38, 44-46; 1 Cor 12-14; Gal 3:5; see article on SPEAKING IN TONGUES). On the other hand, any assumed baptism in the Spirit that does not result in more obvious works of the Spirit in our lives is not consistent with the experience of NT Christians as described in the book of Acts (Acts 2:4, 18; 10:45-46; 19:6; see chart of THE WORK OF THE HOLY SPIRIT).



Article from the Fire Bible NLT, p. 1713

Mark 16:17-18 "These miraculous signs will accompany those who believe: They will cast out demons in my name, and they will speak in new languages. They will be able to handle snakes with safety, and if they drink anything poisonous, it won't hurt them. They will be able to place their hands on the sick, and they will be healed.” 

God's Word, as revealed in the Bible, clearly teaches that Christ wants the lives and ministries of his followers to be characterized by supernatural works. Just like Jesus, those who spread the message of forgiveness and eternal life through faith in Christ should perform miracles in his name as evidence thal God's kingdom is active and accessible on earth (see Matt 10:1; Mark 3:14-15; Luke 9:2, 10:17; John 14:12). Christians do not do these works on their own. As Jesus' representatives on earth, they carry his authority (see Matt 28:18-20; 2 Cor 5:20), and they operate in the power of his Holy Spirit so that whatever they do can bring honor to Jesus. He told his followers that after he left and the Holy Spirit came to empower them, they would do even greater miracles than he did (John 14:12). This refers to the fact that his followers would spread his message to a greater degree and reach many more people over time, but it also refers to the magnitude of supernatural ministry that would take place. The key to doing "greater things," however, is having faith in Christ; the miracles that Christ's followers perform are not to anyone else's credit because it is still Jesus doing the ministry and miracles through them.

(1) These signs Greek semeion), done by true followers of Christ, confirm that the gospel message (i.e., the "good news" of Christ) is genuine and that God's kingdom (his ultimate power, authority, purposes, and way of life) has come to earth in a powerful and supernatural way. Miracles and supernatural signs done in Jesus name (i.e., as his representatives, with his authority) also reveal that Jesus is alive, active, present and working through his people (see John 10:25; Acts 10:38).

(2) Every one of these signs (except for drinking poison) occurred in the recorded history of the early church: (a) speaking in new tongues (see Acts 2:4; 10:46; 19:6; 1 Cor 12:30; 14; see article on SPEAKING IN TONGUES); (b) driving out demons (Acts 5:15-16; 16:18; 19:11-12): (c) escaping death from snake bites (Acts 28:3-5); and (d) healing the sick (Acts 3:1-7; 8:7; 9:33-34; 14:8-10; 28.7-8).

(3) God intends for these supernatural spiritual activities to continue within Christ's churches until Jesus returns. God's Word never suggests that these signs were restricted to the time period immediately following Jesus' departure from earth and return to heaven (1 Cor 1:7; 12:28; Gal 2:5). Some suggest that these signs were only necessary to get the first churches started and to help spread Christ's message rapidly in the beginning. However, the Bible gives no indication or evidence that these supernatural activities would diminish or become unnecessary as the message spread and churches grew. In fact, it says quite the opposite, as much of the NT provides instructions about how to carry on the ministry of the church with the same power and with the same spiritual gifts in operation (see article on SPIRITUAL GIFTS FOR BELIEVERS). In addition to Jesus' own words, consider Paul's instructions regarding spiritual gifts (1 Cor 12; 14) or James' instruction regarding prayer for the sick (Jas 5:13-18). After all, the church to this day serves the same purpose and needs the same power as the early church described throughout the book of Acts and the rest of the NT.

(4) Christ's followers are not only to bring the message of God's kingdom (Matt 28:19-20; Mark 16:15-16; Luke 24:47) but also the power of the kingdom. In other words, they are not only supposed to talk about Christ, but also demonstrate his power--just as he did while he was on earth (Acts 10:38)--by driving out demons and healing the sick. This type of ministry réveals the completeness of Christ's salvation, which is able to free and heal the entire being--body, soul and spirit (see Isa 53).

(5) Jesus indicates in Mark 16:15-20 that these signs are not just special gifts available to only a few, but they are to be given to all followers of Christ who obey him, spread his message and trust his promises (see article on SPIRITUAL GIFTS FOR BELIEVERS).

(6) If these "signs" are not happening in churches today, it is not a matter of Christ failing to keep his promises. Instead, it usually indicates a lack of faith and devotion on the part of his followers (see Matt 17:17).

(7) Christ has promised that if we remain loyal to him, then his authority, power and presence will be with us as we battle Satan's kingdom (Matt 28:18-20; Luke 24:47-49). We must help rescue people from the devil's control by spreading the truth about Jesus, by living according to God's standards (Matt 6:33; Rom 6:13, 14:17) and by performing supernatural signs and miracles through the power of the Spirit (see Matt 10:1, note; Mark 16:16-20; Acts 4:31-33).


Article from the Fire Bible NLT, p. 1535.

A. MINISTRY GIFTS OF THE CHURCH

Gift: Apostle (Specific) 
Description: Those specifically commissioned by the resurrected Lord to establish the church and the original message of the gospel.
General References: Acts 4:33-37; 5:12, 18-42; 6:6; 8:14, 18; 9:27; 11:1; 15:1-6, 22-23; 16:4; 1 Cor 9:5; 12:28-29; Gal 1:17; Eph 2:20; 4:11; Jude 1:17
Specific Examples: 


Article from the Fire Bible NLT, p. 1800.

Gal 5:22-23 "But the Holy Spirit produces this kind of fruit in our lives: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. There is no law against these things.”

No passage in the Bible draws a clearer contrast between the lifestyle of Spirit-filled followers of Christ (i.e, who have God's Spirit living in them, John 3:5; Rom 8:9; 1 Cor 6:19; 2 Cor 1:22; 1 Jn 4:13) and that of people still controlled by their sinful human nature than Gal 5:16-26. Paul discusses general lifestyle differences by emphasizing that God’s Spirit and the sinful human nature are at war with each other. He also includes a specific list of both the acts of the sinful (i.e., rebellious, God-defying) nature and the fruit (i.e., character traits, effects) of the Spirit.

THE ACTS OF THE SINFUL NATURE. "Sinful nature" (Greek sarx) indicates human nature with its corrupt desires and its tendency to defy God and go its own way. This has been in effect ever since the first man and woman disobeyed God and allowed sin to enter the world and infect human existence (Gen 3; Rom 5:12-21). The sinful nature remains within Christians even after they choose to accept and follow Christ; it continues to be their deadly enemy that battles against their spirit (Rom 8:6-8, 13; Gal 5:17, 21). Those who follow the tendencies and behaviors of the sinful nature cannot ultimately be a part of God‘s kingdom (Gal 5:21). For this reason, this sinful nature must be resisted and put to death spiritually through a continual spiritual battle that Christians must fight and win through the power of the Holy Spirit (Rom 8:4-14; Gal 5:17).

The acts of the sinful nature (Gal 5:19-21) include the following:



 











Paul's final comment on the acts of the sinful nature is firm and forceful: any so-called Christians who engage in these types of activities shut themselves out of God's kingdom. In other words, they will not experience an eternal relationship with God (Gal 5:21; 1 Cor 6:9).

THE FRUIT OF THE SPIRIT. Contrasted to the acts of the sinful nature is a God-centered, spiritually focused lifestyle called "the fruit of the Spirit." This lifestyle is identified by a godly, Christike character that is produced and developed in Jesus' followers as they allow the Holy Spirit to direct and influence their lives. Through the Spirit's power, Christians are able to overcome and destroy sin's power--particularly the acts of the sinful nature-- and to enjoy the benefits of their personal relationship with God (Rom 8:5-14; 2 Cor 6:6; Eph 4:2-3; 5:9; Col 3:12-15; 2 Pet 1:4-9).

The fruit produced by the Spirit includes:










Paul's final comment on the fruit of the Spirit indicates that there are no exceptions or restrictions to the lifestyle indicated here. Christians can and must practice these character qualities over and over again. They will never discover a law prohibiting them from living by these principles.


Article from the Fire Bible NLT, p. 1902.