Application in the Preaching of Grace

By Bryan Chapell

Goal of this lecture: To see how grace motivates and enables powerful application of Biblical truth for obedience and hope.

1. What is Application?

So you preached a fantastic sermon. Dr Rayburn's "So what?"

We are not ministers of information. We are ministers of transformation.

• The duty God requires of man.
• What the Scriptures principally teach
• What preachers principally preach

• The personal consequences of expounded truth.

We may know a lot of meaning but if we do not know it's significance, we do not really know it's meaning.

• Eg. What is the significance of the truth of the trinity? It's about a relational God.
• Eg. What's the significance of justification is by faith alone? Maybe it's to know that it's what Jesus did and not your good works.

• The attitude or behaviour a Biblical truth requires.

What should my heart do in response to this? Out of the heart are the issues of life (Prov 4:23)

• Application of biblical truth is not only about behaviour but about the attitude of the heart. If we can change behaviour but the heart has not changed, what is it's significance?
• We tend to focus on the exposition of Scripture and not on its application.
• Topical exposition where the source is from the text but the development is from everywhere else, we can use the word to say what we want. We need to get the topic, the main points, sub-points all from the text. Say what God says and not what I think. That is Expository preaching. Explanation, Illustration and Application all comes from the text.
• Explanation (exegesis, organisation, outline, argument) is not our goal in Expository preaching but it's Application.

What is important doesn't help you if you don't know why it's important.

The young may hear the Bible explained while growing up but they hear no relevance to their lives. They also did not see the impact of the word in their parents' lives. So they leave church once they leave the home.

2. How Important is Application?

• Broadus - "The main thing to be done".

• "If we leave it to men's choice to follow what is taught them, they will never move one foot. Therefore, the doctrine in itself profits nothing at all. - John Calvin (Sermon on 2Tim 4:1-2)

• Our Generational Experience (sola Spiritus)

Theologians sometimes objects to application because it's not the Pastor's job but that of the Holy Spirit. And that if we do try to apply we limit the work of the Holy Spirit. The Sola Spiritus (Spirit alone) argument.

• Just as we explain what the Spirit must ultimately interpret, we must apply what the Spirit will ultimately apply.

• Our Personal Ethos

The perceived character of the speaker.

Logos - verbal content. The written text.

Pathos - emotive content. Not just the message but the manner in which we say the message. If manner contradicts the message, which will we believe? Our manner has to reflect our message.

Ethos - credibility + compassion

Are you speaking truth or are you a truthful person? The most persuasive part of your message is whether you care or not.

• Logos - Explanation - Principles (least remembered except maybe the topic or inspiring thought)
• Pathos - Illustration - Demonstrate (last one likely to be remembered or the first one)
• Ethos - Application - Particular

(I will remember if I strongly disagree or the one I strongly agree)

This is only true as external memory. But there is also an internal memory, the message itself has a redemptive impact. We remember more than the content of the message, we remember the messenger (credibility and compassion). You can trust me but more than that you trust the word I represents. If application is avoided we damage the message. Move from the general to the particular application.

3. What are Perspectives on the "Place" of Application?

Traditional Practice: At the conclusion of the Exposition (ie at the end of the sermon; But consider advantages and disadvantages of Puritan tradition).

• Application that goes at the end of a sermon is a Puritan tradition. It follows a theological essay. Doctrine development from various passages. Followed by the uses. They became ministers of information instead of ministers of transformation. They were not thinking of how people were hearing. We have been thought to preach in an academic model.

Homiletical Advice: In each minor point's "Exposition" (ie integrating meaning and significance to expound understanding of the biblical text).

 

• Deductive Model (inverted pyramid)

The Homiletical advice means the Explanation, Illustration and Application is not the structure for the whole sermon but for each point. The introduction includes what and why. The application begins the message and not an afterthought. People are thinking even as we go along. We deduce the application from the principles.

• Inductive Models (conversational pyramid)

Application/Illustration, Illustration/Application and Explanation. Give people a reason for the subject. The reverse methodology is to start with the particular to the principle. That's where most people are at. We relate to our situations. We present the issues first and then what biblical principles apply.

• Integrated Models

Application from a Rhetorical need. ("Put a man in a hole" = Communications Model) And they want to know how to get out of the hole. Identifying the burden of the text.

Application from a Biblical FCF (Fallen Condition Focus). Identify a redemptive burden = Pastoral Model.

The "Swiss Cheese" effect of 2Tim 3:16-17, Rom 15:5. These are the holes in us. What is going to make them complete?

The Fallen Condition Focus Process.

• Identify the Big Idea of the text. The what question.
• Identify the Concerns causing the text (in context). The why question.
• Show how we Share the struggle (mutual condition). The how question. Mutual condition. How are we like them.

Pastoral effect: Truth❓Struggle

God gave you truth to help you with your struggles. Instead of burdening people we are shepherding people.

The common denominator of all the great preachers of all time is that they gave people hope.

Explanation, Illustration and Application are all needed for full exposition of a Biblical Text (though each has been debated in preaching history); but we still have questions regarding proportion, order and components.

4. What are Appropriate Proportions for Application?

We have a generic model but there is no generic congregation. Age, interest, occasions are decisions we make based on the demographics. We vary our Explanation, Illustration and Application proportions depending on who we are preaching to.

• It is the preacher's responsibility to both think of their congregations' capacities and necessities.
• Generic Model
• 1/3 Explanation
• 1/3 Illustration
• 1/3 Application 
• Appropriate Proportions for Application.
• The Seminary Error
• 2/3 Explanation
• 1/3 Illustration
• 1 sentence Application 
• The Popular Error
• 1 sentence Explanation
• 2/3 Illustration
• 1/3 Application 
• A Pastoral Model
• Audience - needs, learning, expectations, hostility
• Text - nature, subject
• Occasion

5. What are the Components of Application?

• Components of Explanation of Text.

General Processes

• Repeat it. Repeating is explanation.
• Re-state the truth in more familiar terms.
• Define terms or Describe people or events.
• Proof or Argument.

The most common is no. 2. We re-state in more familiar terms to be helpful to people. We know when not to keep going when it's clear and convincing. That's when we start applying.

• The Components of Application
• What should I do?  - Instructional Specificity. The what question. What does the text require me to do, believe, accept, change etc.
• Where should I do it? - Situational Specificity. Good application = situational specificity = Instructional Specificity. Where will it make a difference? Where should I do it? This is through the who door. Who needs to hear this? We don't identify them but their situation or struggle.
• Why should I do it? - Proper Motivation. The right things for the wrong reasons are wrong.
• How should I do it? - Proper Enablement. We may preach the first three but if we do not address the how, we are not just negligent but also cruel. How to do what you are told to do in Christ.

6. Prudent use of Application Options

• Open the horizon
• Reverse the train
• Turn the radio on
• Love a Puritan and a Parable.

7. What troubles us about Application

The four questions that application addresses are What, Where, Why and How.

• The Courage required to be specific. Considered the "Breaking Point". The call to change. Transformation hurts. It requires a confrontation with people. It's hard because we fear rejection.
• The interpretation required to be specific.
• Mistaking duties required by the text. Eg Jesus wore sandals, so we wear sandals. Samson is strong when he had long hair and weak when he had short hair, so we should all have short hair?
• Requiring duties not developed from the text.
• Not matching tone to task. Eg We angrily tell people they need to love.
• Confusing a "good idea" with a Biblical mandate. Eg You should have a 20 minute quiet time every morning. It's a good idea but not a mandate. A church can go to war over a good idea.
• The sense that the Holy Spirit is limited by requiring specific duties.
• The Grace that may be denied by requiring specific duties.

Is it ungracious to talk about duty?

1. To redeem from an empty way of life is gracious. 1Peter 1:18
2. To teach to say NO to ungodliness is gracious. Titus 2:12
3. To lead to the blessings of obedience and godliness is gracious. 
4. To teach that there is discipline for disobedience is gracious.

What is ungracious with regard to duty?

1. To teach that there is merit in obedience is ungracious.

Eg Sunday school teacher saying: If you are a good little girl, Jesus will love you. There is blessings in obedience but no merit in obedience. Isaiah 64:6

2. To teach that God rejects for disobedience is ungracious.

Romans 8:39. We are dependent upon the grace of God. Your obedience is not the basis of your acceptance or rejection.

3. To teach that God does not require godliness is ungracious. Lev 19:2, John 14:15
4. To teach the law apart from grace is ungracious.

You teach what is required but if it's not in the redemptive context of God it damages people. It is through grace that people response to obedience. The provision of God in Christ.

1. Teaching the "Deadly Be's" alone. They are not wrong in itself but is wrong by itself.

1. Be Like eg Be like Barnabas or David or Abraham except non of them were sinless. The exception is Jesus. But if you asked someone to be like Jesus you'll get 3 response: I can't. I can (The young rich man). Despair. Paul says follow my example even as I follow Christ (the redemptive context).

2. Be Good. It's not wrong in itself but wrong by itself. How good? We are required to be holy. Your status before God is not what you do but who you are in God.

3. Be Disciplined. Eg read your Bible, pray and go to church. After preaching that what do you say? Read more. Pray more. Go to church more. How much more? Do God love you more because you pray more? What did we make God to be? That he can be bribed by our works. We can't buy the affection of God or buy favour from God.

2. Teaching Polarities of Perspectives alone.

Liberal Christians vs Legalistic Christians. These are the two ends of the faith spectrum. The legalists says Moral Don't eg smoke, drink, gamble, modest dressing

Liberals says Social Do's eg care for the poor, environment, orphans, widows, tolerant. What it both does is to say your standing before God is based on what you do. They are not wrong in itself but wrong by itself. It's not a bad thing, it's bad theology. It's not based on works. 

8. How do we Properly Apply?

Regular use of ALL FOUR questions of Application. What, Where, Why, How.

• Provide Instructional Specificity (answering the What question):
• The specific instructions derived from and proved by the exposition's concepts and terms.
• The importance of "expositional rain".

What it is:

Consistent use of main points and/or sub-point key terms in applicational instructions. 

What it does:

Establishes your scriptural rationale.

Maintains your scriptural authority.

Overcomes the "Breaking Point".

We want to take them from truth to struggle. From principle to particular.

• Provide situational specificity (answering the Where question).
1. Identify where in real life the concept applies. Focus on what's appropriate for that group.
2. Be concrete by going in through the who door. If I try to speak to everyone, I will end up speaking to no one.
3. Spotlight one situation, then move quickly "unroll" (ie identify other situations your people face where the expositional principle also applies - "Don't fence me in").
4. Illustrate the application vs explanation - discover the motivation power of illustrations vs clarification power. The primary purpose of illustration is not to clarify but to motivate. To show how truth operates in real life eg a Human Interest Account.

• Provide Biblical Motivation (answering the Why question)
1. Love over Fear (self-protection)

If the primary purpose of serving God is so that he loves you, you are actually serving yourself. If we motivate by fear rather than love, they cannot serve him. Why do we do things for God? Because we love him. Biblical fear is not terror. It's reverence. He never punishes his children, to impose penalty to damage you for wrong. He may hurt you but he won't harm you. Christ took ALL the punishment on the cross. God disciplines not punish.

2. Gratitude over Gain (self-promotion)

We are not bribing them. If we are faithful we will want what he wants.

The motive hierarchy (Why should I do what God requires?)

• Love for God (motivated God's gracious character in the text). This has to be the first motivation. We live and die for him.
• Love for others (motivated by love for those our God loves). If we love God above all else we will love all that Jesus loves.
• Love for self (motivated by love for the person my God loves). There is a proper love for self. There are self destructive people who hates themselves. We need to remind people they are God's special people and they are the temple of the Holy Spirit and it's okay to love themselves.

The motivation layers (maintaining proper reasons for repentance)

• What can change.
• Fellowship
• Blessings
• Our assurance
• His delight in our actions
• Discipline
• Conviction
• What cannot change
• Sonship
• Welfare
• His affection
• His desire for our good
• Destiny
• Justification (no condemnation)

In Christ-centred (grace oriented) preaching the rules don't change; the reasons do.

Luke 14:27 Rom 15:4

9. How does God reveal his gracious character?

Answer: Through "Christ-centred exposition" that discloses the grace in all Scripture culminating in Christ.

• Alternative Approaches (Redemptive/Historical; Doctrinal Instruction; Relation Interaction; Literary Motif)
1. Predictive of the Work of Christ

Prophecies in the OT.

2. Preparatory for the Work of Christ

John the Baptist. Passover. The sacrificial system. Tabernacle. Jesus tabernacled among the people. All has been a dead end to prepare us for the perfect sacrifice. He will provide what we cannot provide for ourselves. 

3. Reflective of the Work of Christ

The most common way of identifying God's grace in our lives. The still small voice of God to Elijah who ran into the dessert after a great victory. He called a stiff neck people his treasured possession. A faithful God who gave land back to the unfaithful. He reveals his gracious character in taking care of people who cannot take care of themselves. His affection drives them to obedience.

4. Resultant of the Work of Christ

This is after Christ, the epistles. How can we sinful people now go boldly to the throne of God. It's the result of the great high priest that have made the way for us. The Holy Spirit interceding on our behalf.

• Universal Approach (Two lenses to uses in all contexts)
1. God's nature which provides the work of Christ.
2. Our nature which requires the work of Christ

Ask what does this text tell me about God and what does this text tell me about me. When we ask these questions, it will help us see the redemptive plan of God.

10. What is the Purpose of Expounding Grace from All Scripture?

• Too many people confuse their Who and their Do (ie confuse their justification with their sanctification). The young ruler asked "what must I do?"
1. What we do does not determine who we are
2. Who we are determines what we do

• Faithful exposition shows the "imperative rests on the indicative and the order is not reversible" (Deut 5:6; Epistle structure Heb 10:14).

If you capture that truth, it will change all your relationships with people.

11. How does Expounding Grace enable the Application of Scripture?

How do we discover the power for Christian Living. What gives people the power to obey God?

• Knowledge is Power.
1. Proper knowledge  - What honours God and Blessed US (Doctrine and Duty). What to do and Who God is.
2. Who you are. You are human. Susceptible to sin. Vulnerable and helped by practical; But they are also Redeemed - loved by the father, united to Christ, in-dwelt by the Spirit = New Creation - 2Cor 5:17, Gal 2:20, 1John 4:4.
• Love is Power.

What is the primary reason the Redeemed sin? Because we love it. How do we overcome love for sin? A greater love!

1. What is the source of love? 1John4:19 - we love because…
2. What is the effect of love?
1. Holiness: Love to walk with him. John 14:15 - If you love  me… Titus 2:11,12 - The Grace of God teaches us.
2. Service: Love of what and whom he loves. 2Cor 5:14 - the love of Christ controls. Matt 25:40 - as you did it to one of the least of these my brothers, you did it to me. Not just obedience but want to.
3. How to build love? Means of Grace (prayer, fellowship) is not Means to Grace (not what we do to obtain favour) (what if we see it as bread and not barter).

Conclusion: Filling up the heart with the Power of Grace.

Bryan Chapell is the Senior Pastor of Grace Presbyterian Church in Peoria, IL and President Emeritus of Covenant Theological Seminary in St. Louis, Missouri. He is known globally as an established preacher, teacher and speaker especially in the area of homiletics. Bryan has also authored several books, including Unlimited Grace, Each for the Other, Holiness by Grace, Praying Backwards, The Gospel According to Daniel and The Hardest Sermons You’ll Ever Have to Preach and Christ-Centered Preaching—a preaching textbook that is now in multiple editions and languages. Bryan and his wife, Kathy, have four adult children, a growing number of grandchildren. He lives rich with friends, fishing and faith.

Baptism and the Holy Spirit

By Bro Koay Kheng Hin

Describe the distinctive Pentecostal understanding of the doctrine of the Baptism in the Holy Spirit. Your description should include a systematic argument from the Bible on the said doctrine.

The doctrine of the Baptism in the Holy Spirit is a doctrine drawn from the interpretation of specific passages in the Bible. The first instance of the mention of said baptism occurs in the gospels. “I baptize you with water for repentance. But after me will come one who is more powerful than I, whose sandals I am not fit to carry. He will baptize you with the Holy Spirit and with fire.” (Matthew 3:11). John the Baptist was speaking to many of the Pharisees and Sadducees who had come to observe him baptizing the people.

John’s baptism (water baptism) presupposes repentance, and he would not baptize the Pharisees and Sadducees because they failed to give any evidence of repentance (vv. 7-8). It is of utmost importance that John mentions another type of baptism (Baptism in the Holy Spirit) and contrasts it with water baptism. Further John identifies that it is Jesus who would  be the one baptizing in the Holy Spirit. The use of the word baptize suggest a full immersion, so, to be baptized in the Holy Spirit takes the meaning of being fully immersed, saturated with or totally enveloped in the Holy Spirit. The three other gospels record this same prophecy of John (Mark 1:8, Luke 3:16 and John 1:33). 

From the gospels we move into the book of Acts “On one occasion, while he was eating with them, he gave them this command: “Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. For John baptized with water, but in a few days, you will be baptized in the Holy Spirit.” (Acts 1:4-5).

Here Jesus was speaking to the apostles before the ascension. He asked them to wait for the gift of the Holy Spirit. God the father is the One who would send the Holy Spirit. The day of Pentecost came ten days later, when the promised outpouring of the Holy Spirit occurred and the 120 disciples were baptized in the in the Holy Spirit. (Acts 2:1-4). 

“All of them were filled with the Holy Spirit and began to speak with other tongues as the Spirit enabled them.”(Acts 2:4).

It must be noted that all 120 of the disciples were filled with the Holy Spirit. As applied to us  today, we can expect that every believer can be filled with the Holy Spirit (baptized in the  Holy Spirit). As the disciples were filled with the Holy Spirit, they began to speak with other tongues. This is the only sign of the Pentecostal baptism of the Holy Spirit. Speaking in other tongues were also a supernatural enablement by the Holy Spirit. They spoke not from their mind nor their thinking faculties. The words that they spoke came from the Holy Spirit.

Speaking in other tongues, therefore, is the initial, physical sign(evidence) of a person being baptized in the Holy Spirit.

What is meant by other tongues? To answer this question we will have to look at Acts 2:5-8 “Now there were staying in Jerusalem God-fearing Jews from every nation under heaven. When they heard this sound, a crowd came together in bewilderment, because each one heard them speaking in his own language. Utterly amazed, they asked: “Are not all these men who are speaking Galileans? Then how is it that each of us hears them in his own native language?”

There are two misinterpretations of these few verses. The first misinterpretation is to ascribe the miracle of speaking in other tongues not as a miracle of speaking but that of hearing. According to this understanding, the disciples were all speaking in their native Aramaic. The miracle was not demonstrated by their speaking but it was the people who were gathered there who heard the spoken Aramaic in their own languages. The miracle therefore, lay in the hearing of the people.

The second misinterpretation is to take the other tongues as unknown tongues which the Spirit then interprets in the ears of each of the hearers in their own language. However, a plain reading of the text clearly tells us that the other tongues were the languages of the diverse people who were gathered there. 

What then was the content of the speech in other tongues? 

Acts 2:11 “……-we hear them declaring the wonders of God in our own tongues!” gives us the answer. It was not preaching nor teaching content. Rather it was the wonderful works (the mighty, magnificent, sublime deeds) of God. It was some form of praise and worship, giving honor and glory to God for who he is and what he has done.

As Peter addressed the crowd at Pentecost, he began by explaining to them that what they had seen and heard in the outpouring of the Holy Spirit upon believers and the supernatural enablement of the Holy Spirit to speak in tongues was indeed the fulfilment of Old Testament prophecy as spoken by the prophet Joel.

“In the last days, God says,

I will pour out my Spirit on all people

your sons and daughters will prophesy,

your young men will see visions,

your old men will dream dreams.

Even on my servants, both men and women,

I will pour out my Spirit in those days,

and they will prophesy.” (Acts 2:17-18)

The baptism of the Holy Spirit is therefore the fulfilment of the promises to pour out the Spirit as prophesied in the Old Testament. The prophet Isaiah affirms the prophecy by Joel.

“For I will pour water on the thirsty land, and streams on the dry ground; I will pour out my Spirit on your offspring, and my blessing on your descendants.” (Isaiah 44:3)

Then Peter shares the message of the gospel to the crowd. At the end of his sermon, the people were cut to the heart and asked Peter what they should do. 

“Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ forthe forgiveness of your sins. And you will receive the gift of the Holy Spirit.” (Acts 2:38).

Peter’s call then was for them first to repent which meant turning from unbelief to faith. Through their faith they received forgiveness. Water baptism declared their identification with Christ in His death (Romans 6:3). After water baptism, they will then be able to receive the gift of (baptism in) the Holy Spirit. It must be emphasized that the conversion experience referring to regeneration symbolized by water baptism is distinct from the baptism in the Holy Spirit. The baptism in the Holy Spirit is a subsequent experience that follows the conversion experience.

There are three more clear instances where the baptism in the Holy Spirit is affirmed in the book of Acts.

The first instance is the passage from Acts 8 concerning Philip’s ministry in Samaria. 

“But when they believed Philip as he preached the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.” (Acts 8:12).

“When they arrived, they prayed for them that they might receive the Holy Spirit, because the Holy Spirit had not yet come upon any of them; they had simply been baptized into the name of the Lord Jesus. Then Peter and John placed their hands on them, and they received the Holy Spirit. When Simon saw that the Spirit was given at the laying on of the apostles’ hands, … ” (Acts 8:15-18).

Acts 8 records the scattering of the church from Jerusalem as it experienced a great persecution. Philip had gone down to a city in Samaria and proclaimed Christ there. Verse 12 states that those in the city who had come to believe in the name of Jesus Christ had already undergone water baptism. In verse 16, Luke states very clearly that even though these people had been baptized in water, they still had not yet been baptized in the Holy Spirit. Verse 17 records that Peter and John placed hands on these people who had already been water-baptized and they subsequently received the Baptism of the Holy Spirit. Even though it is not mentioned that these people spoke in tongues, it was clear that there was evidence that could be seen that they had received the gift of the Holy Spirit. Read with Acts 10:46, it becomes clear that what could be seen was the people speaking in tongues when they received the gift of the Holy Spirit.

The second instance is the record of the conversion of Cornelius and his household in Acts 10.

“While Peter was still speaking these words, the Holy Spirit came on all who heard the message. The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles. For they heard them speaking in tongues and praising God. Then Peter said, “Can anyone keep the people from being baptized with water? They have received the Holy Spirit just as we have.” (Acts 10:44-47).

Peter had gone to witness to Cornelius and his household after God had shown him a vision three times. What happened in Acts 2 was experienced by Cornelius and his household. They were baptized in the Holy Spirit and began to speak in tongues. The act of speaking in tongues were the convincing evidence that they had indeed received the gift of the Holy Spirit. In this instance, there was no long period of time between the conversion experience and the experience of being baptized in the Holy Spirit. However these two experiences remain distinct events just as in Acts 2 where the disciples who were baptized in the Holy Spirit were then already believers.

The third instance is Acts 19 when Paul went to minister to a group of young believers.

“Did you receive the Holy Spirit when you believed?” ….. (Acts 19:2)

“On hearing this, they were baptized into the name of the Lord Jesus. When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied.” (Acts 19:5-6).

The question asked by Paul in verse 2 is asked of believers. They had already believed so Paul’s question is not a question about conversion.  Paul’s question therefore was about the subsequent receiving of the gift of the Holy Spirit after they had become believers. Verse 6 records their being baptized in the Holy Spirit with the evidence of speaking in tongues.

Now we come to the purpose of the baptism in the Holy Spirit. 

“But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” (Acts 1:8).

Acts 1:8 was spoken by Jesus to his disciples before his ascension. The baptism in the Holy Spirit empowers a believer to be an effective witness of Jesus Christ for he receives the Spirit’s power to operate in the gifts of the Holy Spirit, in the performing of signs and 

wonders, in the effective proclamation of the gospel and in growing unto spiritual maturity.

                                                                        5

In conclusion, the distinctive Pentecostal understanding of the doctrine of the Baptism in the Holy Spirit, as drawn from the Bible, is a doctrine that is a fulfilment of Old Testament prophecy. It refers to an immersion or saturation in the Holy Spirit. It is also an experience that is distinct from the conversion experience and is necessarily after it. It is meant for all believers for empowerment for not only ministry but also growth in spiritual maturity. The Baptism in the Holy Spirit is regularly accompanied by the initial, physical sign of speaking in other tongues, understood as other languages, as the Spirit of God gives utterance. From the moment of being baptized in the Holy Spirit the believer can experience subsequent fillings of the Holy Spirit throughout his life.

References

1. Horton, Stanley. What the Bible says about the Holy Spirit
2. A History of the Assemblies of God in Singapore, Malaysia and the USA

  

Who is the Holy Spirit and what is His work? Include biblical references to support your description.

The Person of the Holy Spirit is often misunderstood and neglected in our Christian faith. It is a sad reflection of the state of the church if the church endeavors to fulfill her mission without an emphasis and a proper understanding that the transformation of livesand the expansion of the kingdom of God cannot be accomplished without the power of the Holy Spirit. In fact, the consciousness of the reality of the Holy Spirit is the necessary ingredient that gives us a sense of the supernatural workings of God as we read the Bible from Genesis to Revelation. The Bible informs us of the Trinitarian nature of the Godhead. In the First Person of the Godhead we have God the Father, in the Second Person we have our Lord Jesus Christ. The Holy Spirit then is the Third Person of the Godhead.

A common misconception is the wrong understanding that the Holy Spirit is merely a form of divine energy or divine influence. Such an understanding is most likely sourced from a pantheistic worldview of eastern religions rather than the theistic framework of the Christian faith. It must be affirmed, first and foremost, that the Holy Spirit is not a mere force or energy but He is a Person with a personality. Both explicitly and implicitly the Bible treats the Holy Spirit as a distinct Person. 

“In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us with groans that words cannot express. And he who searches our hearts knows the mind of the Spirit, …(Romans 8:26-27).

Verses 26-27 drawn from Romans 8 explicitly mentions the Holy Spirit as a Person who helps us, intercedes for us and searches our hearts. 

“I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit of wisdom and revelation, so that you may know him better.” (Eph 1:17)

Here, the Holy Spirit is revealed as a Person who acts with intelligence and wisdom.

“And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption.” (Ephesians 4:30).

The Holy Spirit can be grieved by our actions and behavior. He is a Person with a personality.

Establishing the Personhood of the Holy Spirit leads us to the next question of his status in relation to the Godhead. The Bible informs us that the Holy Spirit is God.

“Therefore go and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit,” (Matthew 28:19).

This verse puts the Holy Spirit on an equal level with the Father and the Son. He Himself is, therefore, God.

“Then Peter said, “Ananias, how is it that Satan has so filled your heart that you have lied to the Holy Spirit………... You have not lied to men but to God.”(Acts 5:3-4).

Ananias, and his wife Sapphira, had sold a piece of property and kept back some of the money for himself without informing the apostles. Peter rebukes Ananias and tells him that he has lied to the Holy Spirit in verse 3. In the next verse Peter affirms that Ananias has indeed, lied to God. Put together these two verses tell us that the Holy Spirit is God.

“Where can I go from your Spirit?

Where can I flee from your presence?

If I go up to the heavens, you are there;

if I make my bed in the depths,

You are there.” (Psalm 139:7-8) 

This passage attributes the divine characteristic of omnipresence to the Holy Spirit. David is equating God’s Spirit with God’s presence. The Holy Spirit is God.

“……The Spirit searches all things, even the deep things of God. For who among men know the thoughts of a man except the man’s spirit within him? In the same way no one knows the thoughts of God except the Spirit of God.” (1 Corinthians 2:10-11)

Paul attributes the divine omniscience to the Holy Spirit. Further Paul identifies God with His Spirit and states that there is an intrinsic relation between the two of them. 

Having established the understanding of who the Holy Spirit is, we must now move on to consider His work as the Third Person of the Godhead. The Holy Spirit has been active from the beginning of creation and there is a continuing work of the Holy Spirit until the present and into the future. This description of the work of the Holy Spirit is not exhaustive.

It is meant to permit us to have an overview of the work of the Holy Spirit from the Old 

Testament right to the New Testament.

“In the beginning God created the heavens and the earth. Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.” (Genesis 1:1-2).

The Holy Spirit was active in creation. He is associated with God’s creative activity in the creation of the heavens and the earth.

“and I have filled him with the Spirit of God, with skill, ability and knowledge in all kinds of crafts-“ (Exodus 31:3)

God spoke to Moses concerning the building of the tabernacle. He told Moses that He had chosen Bezalel and filled him with the Holy Spirit so that he would be supernaturally empowered with the skills and knowledge of exceptional craftsmanship.

“The Spirit of the Lord came upon him in power so that he tore the lion apart with his bare hands….” (Judges 14:6)

Samson was on his way to Timnah when suddenly a young lion came roaring toward him. The Holy Spirit came upon him in power and endued Samson with superhuman strength.

“But as for me, I am filled with power, 

with the Spirit of the Lord, 

and with justice and might,

to declare to Jacob his transgression, 

to Israel his sin.” (Micah 3:8)

In the midst of a corrupt society, God filled Micah with His Spirit so he could see what was right before God and what was wrong. Then the Spirit gave him the power, courage and strength to proclaim to the leaders and people what should be done in order that they could walk right with God.

“So he said to me, “This is the word of the Lord to Zerubbabel: ‘Not by might nor by power, but by my Spirit, says the Lord Almighty. (Zechariah 4:6)

In this vision, the angel encouraged Zerubbabel to complete the rebuilding of the temple and assured him of the Spirit’s enablement. “By my Spirit” is a fundamental principle that all fellow laborers in the Lord must keep in mind. 

“The Spirit of the Lord is on me,

because he has anointed me

to preach good news to the poor.

He has sent me to proclaim freedom for the prisoners

and recovery of sight for the blind,

to release the oppressed, to proclaim the year of the Lord’s favor.” 

(Luke 4:18-19)

The ministry of Jesus in preaching and healing was done in the power of the Holy Spirit. Verse 18 states very clearly that the Spirit of the Lord was on Jesus to empower Him for ministry. We must remember that while Jesus walked on earth He was the GOD-Man Jesus Christ; the perfect God and at the same time the perfect Man. In the aspect of His perfect Manhood He received His power through the anointing of the Holy Spirit. It was the Spirit’s power working in Him and through Him.

“Jesus answered, “I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit.” (John 3:5-6)

When Nicodemus asked Jesus how a person can be born again, Jesus answered that it is only the Holy Spirit that can bring new spiritual life to anyone. It is the Holy Spirit that grants regeneration to those who are spiritually dead so that they can become spiritually alive.

“But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.” (John 14:26)

The Holy Spirit will teach the disciples all things and bring into remembrance all the teachings of Jesus to them. In time the Holy Spirit would guide and lead them into the writing of the New Testament in the same way He had inspired the Old Testament prophets to write the Old Testament centuries before the Coming of Jesus.  

“When he comes, he will convict the world of guilt in regard to sin and 

righteousness and judgment …..” (John 16:8)

The work of the Holy Spirit regarding the world of unbelievers involves bringing conviction of their sin of unbelief and rebellion, their lack of awareness of the perfect righteousness of God that is required of them and the reality of future judgment for all those who reject the gospel message. 

“He will bring glory to me by taking from what is mine and making it known to you.” (John 16:14)

The Holy Spirit will always glorify Jesus.

“But you will receive power when the Holy Spirit comes upon you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” (Acts 1:8)

“When the day of Pentecost came, ….. All of them were filled with the Holy Spirit and began to speak in tongues as the Spirit enabled them.” (Acts 2:1-4)

Acts 2:1-4 is a fulfillment of Acts 1:8. It was through the power of the Holy Spirit that the disciples became effective witnesses of Jesus. From the Day of Pentecost on we see the Holy Spirit active in the life of the church- in teaching, in miracles, in further fillings of the Spirit, in new baptizing, and above all, in the work of spreading the gospel and establishing the Church. The Holy Spirit was the real Teacher bringing conviction of spiritual truth in believers’ lives. There was a spiritual unity among believers brought about by the Holy Spirit. 

There was also a supernatural faith and zeal planted in the hearts of believers for the establishment of the kingdom of God. 

“So I say, live by the Spirit, and you will not gratify the desires of the sinful 

nature” (Galatians 5:16).

Living by the promptings and power of the Spirit is the key to conquering sinful desires.

                                                                     

“But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, 

faithfulness, gentleness and self-control….” (Galatians 5:22-23)

Christian character is produced by the Holy Spirit. The indwelling Holy Spirit produces Christian virtues in a believer’s life. This is the sanctifying work of the Holy Spirit that empowers a believer to grow unto a Christ-like character. 

“To one is given through the Spirit the message of wisdom, to another the message of knowledge by means of the same Spirit, to another faith by the same Spirit, to another gifts of healing by that one Spirit, to another miraculous power, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, and to still another the interpretation of tongues. All these are the work of one and the same Spirit, and he gives them to each one, just as he determines.” (1 Corinthians 12:8-11).

The gifts of the Holy Spirit are intended to build up the Church. These gifts are given to every believer and they are to be exercised in a spirit of unity and humility. It is through the Holy Spirit that miracles and healing are performed, prophecies and words of knowledge is given, speaking in tongues is effected and deliverance from spirits is performed.

In conclusion, the Holy Spirit is the Third Person of the Trinity and in this dispensation it is the Holy Spirit that we must depend upon for personal growth in holiness and it is through His power that the Church can be firmly established and expand unto the ends of the earth both spiritually and numerically. 

“Not by might nor by power, but by my Spirit, says the Lord Almighty.”(Zechariah 4:6)

Reference

1. Horton, Stanley, What the Bible says about the Holy Spirit
2. A History of the Assemblies of God in Singapore, Malaysia and the USA