The Holy Spirit

thurch Planting Institutc
Thc loly Spirit And lis Manicstations

thurch Planting Intcrnational (Quccnsland Australia,
Thc loly Spirit And lis Manicstations. Pagc 1

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The
Holy Spirit

And His Manifestations

Table of Contents.

1: Who is the Holy Spirit? 3
2: Fullness of the Spirit Predicted. 6
3: Baptism in The Holy Spirit. 8
4: The Holy Spirit and the Believer. 11
5: Receiving the Holy Spirit. 13
6: Why Speak in Tongues? 16
7: The Gifts of the Spirit. 20
Tongues. 22
Interpretation of Tongues. 22
Prophecy. 23
A Word of Knowledge. 25
A Word of Wisdom. 27
Discerning of Spirits. 28
The Gift of Faith. 30
Gifts of Healings. 31
Working of Miracles. 32

Thc loly Spirit And lis Manicstations. Pagc +
Chapter 1
WHO IS THL HOLY SPIRIT:
The Holy Spirit is probably the least known member of the Godhead. There is a sad
lack of knowledge about Him even within the church. There are several strong
reasons why this should not be so : -

1. THL HOLY SPIRIT IS GOD
As the third member of the Godhead, He is co-equal with God the Father and
God the Son. It is fitting therefore that equal reverence, respect and honour
should be ascribed to Him. We should never treat Him as some inferior person.
We should know as much about Him as we do about the other two members of
the Divine Trinity.

2. THL BIBLL HAS TO MUCH TO SAY ABOUT THL HOLY SPIRIT
With the exception of 2nd and 3rd Epistle of John, every book in the New
Testament contains references to the person and work of the Holy Spirit.

3. HL IS LSSLNTIALLY ACTIVL IN GOD'S PLAN OF RLDLMPTION
He convinces the world of sin, righteousness and judgement (John 16:8).
True children of God are born of the Spirit. (John 3:5,6).

4. THIS IS THL AGL OF THL HOLY SPIRIT
He is the "other comforter, who has taken the place of Jesus (John 14:16),
This present period of history is the Time of the Latter Rain (Zech 10:1-3) or the
time of the greatest activity of the Spirit that the church has known. Therefore we
need to know as much as possible about the Holy Spirit.

THL HOLY SPIRIT IS A PLRSON
Many Christians seem to feel that the Holy Spirit is merely an impersonal power or
influence. They treat the Holy Spirit as though He were electricity or some other form
of power that they can switch on and off at will. This concept is far from the truth.
The Holy Spirit is a person. He is a person who possesses great authority and power,
but He is much more than the power that He possesses. He is eminently worthy of
the respect and honour that we reserve for Almighty God.

THL PLRSONAL PRONOUN IS USLD FOR HIM
a, 7!at H vay abiae rit! yoa forerer. (ohn 1+.16,.
b, H are::et! rit! yoa, ava !a:: be iv yoa. (ohn 1+.1,.
c, H !a:: tetify of ve. (ohn 15.26,.
d, Horbeit r!ev H t!e irit of trat! i cove, H ri:: gaiae yoa ivto a:: trat!, for H !a:: vot
ea of HIMI: bat r!atoerer H !a:: !ear, t!at !a:: H ea, ava H ri:: !or yoa
t!ivg to cove. H !a:: g:orify ve. (ohn 16.13,1+,.

HL POSSLSSLS THL BASIC CHARACTLRISTICS OF PLRSONALITY
a, INTLLLLtT. Thc ability to think and rcason
b, SLNSITIVIT\. Thc ability to ccl things.
c, \ILL. Thc capacity o choicc and dccision.

A mere power or influence would not be capable of feeling those things that the Holy
Spirit is said to feel. For example, we are exhorted not to grieve the Holy Ghost (Eph
4:30). Ananias and Sapphira "lied against the Holy Ghost" (Acts 5:3,4). Now a power
cannot be grieved. You cannot grieve or vex electricity. Neither can you lie to it or
tempt it. An impersonal power is incapable of such feelings. But a person can be
grieved and vexed, lied to and tempted.
Notice some expressions of personality attributed to the Holy Spirit.

a, lc can ccl (Lph +.30,.
b, lc can comort (Acts 9.31,.
c, lc can think (Rom 8.6,.
d, lc can spcak (Acts 13.2,.
c, lc can pray (Rom 8.26,.
, lc can tcach (ohn 1+.26,.
g, lc can cxcrcisc lis will (1 tor 12.11,.
h, lc can orbid (Acts 16.6,.
i, lc can work miraclcs (Acts 19.6,.

All these things are expressions of personality, that an impersonal power does not
have.

One of the reasons why many regard Him as merely a power or force is because of
certain names that are ascribed to Him in the Scriptures to symbolise His ministry. He
is called Wind, Rain, Oil, Fire, Clothing etc. All these are symbols of various
ministries He performs, but He is much greater than any or all of the ministries He
performs.

THL DLITY OF THL HOLY SPIRIT. (THL HOLY SPIRIT IS GOD)
The Holy Spirit is not only a PERSON, He is a DIVINE BEING. He is GOD.

1. THL BIBLL CALLS HIM GOD (Acts S:3,4).
!y !at! atav fi::ea t!ive !eart to :ie to t!e Ho:y C!ot...t!oa !a vot :iea avto vev, bat avto Coa.

2. HL POSSLSSLS THL CHARACTLRISTICS THAT GOD ALONL HAS
a, lc has an eterva: naturc (lcb 9.1+,.
b, lc is OMÌPR`7 (Psalm 139.-10,. tapablc o bcing cvcrywhcrc at onc timc.
c, lc is OMÌCI`7 (1 tor 2.10,11,. lc knows ALL things.
d, lc is OMÌPO7`7 (Lukc 1.35,. las thc powcr to do anything.

3. HL IS ASSOCIATLD WITH THL FATHLR AND SON ON LQUAL STATUS
atiivg t!ev iv t!e vave of t!e at!er, ava of t!e ov, ava of t!e Ho:y C!ot. ;Matt 2:1^).

4. HL IS THL OTHLR COMFORTLR
When Jesus told His disciples that He would soon be leaving them, (John 14: 1-
3)they were devastated. However, He assured them that He would send another
comforter to take His place, even the Holy Spirit. He promised to send (allos
parakletos) another comforter like unto Himself.

John 14:16
1.va I ri:: a t!e at!er, ava !e ri:: gire yoa avot!er Covforter to be rit! yoa forerer

lc urthcr assurcd thcm that this would bc cvcn bcttcr or thcm than lis own physical
prcscncc.
John 16:7
at I te:: yoa t!e trat!: It i for yoar gooa ;better for yoa) t!at I av goivg aray. |v:e I go aray, t!e
Coave:or ri:: vot cove to yoa, bat if I go, I ri:: eva !iv to yoa. Ì1

In His human form, Jesus was limited by time and space, i.e. He could only be in
one place at any particular time. However, the other promised companion and
comforter, the Holy Spirit, would be able to be with all believers, all the time, in
every place, even to the ends of the ages.
The word parakletos translated Comforter, means called to ones side to help.
Comfort is only one aspect of the help He provides. The word also implies to
greatly strengthen, encourage, inspirit and enliven. In the life of every Spirit filled
believer, this refers to the gracious presence of the Spirit to constantly assure
them of the Saviours love and presence. Jesus promised that He Himself would
be with every believer, through the presence of the Holy Spirit.

John 14:18
1I ri:: vot :eare yoa covfort:e: I ri:: cove to yoa. K]1

He further promised
John 14:26
2at t!e Covforter, r!ic! i t!e Ho:y C!ot, r!ov t!e at!er ri:: eva iv vy vave, !e !a:: teac! yoa
a:: t!ivg, ava brivg a:: t!ivg to yoar revevbravce, r!atoerer I !are aia avto yoa. K]1

In thc prcscnt physical abscncc rom carth o thrist limscl who is prcscntly with God thc
Fathcr, thc loly Spirit is availablc to cvcry bclicvcr to makc thrist`s prcscncc acccssiblc to
thcm. As bclicvcrs wc nccd to constantly walk in thc intimatc pcrsonal prcscncc and
companionship o thc loly Spirit. \c should continuously lcarn how to appropriatc thc
many bcncits o that prcscncc, cultivating a dccp inncr awarcncss o lis intimatc prcscncc.
\c should lcarn how to convcrsc with lim as with thc closcst, most chcrishcd ricnd. \c
nccd to valuc lis voicc in our inncr spiritual man constantly lcading, guiding, tcaching and
inorming us o all that wc nccd to hcar rom thc Fathcr. This is what thc Biblc calls,
walking in thc Spirit.

Thc loly Spirit And lis Manicstations. Pagc
Chapter 2
THL FULLNLSS OF THL SPIRIT PRLDICTLD
In the Old Testament we find the Holy Spirit upon and within certain key people.
These people seem to be the exceptions rather than the rule. However God predicted,
through His prophets, that a new day would come when His Spirit would be within
and upon ALL of His people.

.va it !a:: cove to a afterrara, t!at I ri:: oar oat vy irit aov a:: f:e!, ava yoar ov ava yoar
aaag!ter !a:: ro!ecy, yoar o:a vev !a:: areav areav, yoar yoavg vev !a:: ee riiov, ava a:o aov t!e
erravt ava aov t!e !avavaia iv t!oe aay ri:: I oar oat vy irit (ocl 2.28,29,.
"And I will put my Spirit within you, and cause you to walk in my statutes, and ye
shall keep my judgements and do them...." (Ezekiel 36:27).

GOD'S PROMISLD MLSSIAH WOULD BL SPIRIT-FILLLD AND LMPOWLRLD.
e!o:a vy erravt r!ov I a!o:a, vive e:ect, iv r!ov vy oa: ae:ig!tet!, I !are at vy irit aov !iv: !e
!a:: brivg fort! ;aagevevt to t!e Cevti:e (Isaiah +2.1,.
7!e irit of t!e Iora Coa i aov ve, becaae t!e Iora !at! avoivtea ve to reac! gooa tiaivg avto t!e vee,
!e !at! evt ve to biva a t!e broev!eartea, to roc:aiv :iberty to t!e catire, ava t!e oevivg of riov to
t!ev t!at are boava. ;7!i ra fa:fi::ea iv Iae 1:1)

ALL OF GOD'S PLOPLL WLRL TO LNJOY THIS OUTPOURING
"For I will pour water upon him that is thirsty, and floods upon the dry ground; I will
pour my spirit upon thy seed; and my blessing upon thine offspring" (Is 44:3).

SLVLRAL NAMLS FOR THL "FULLNLSS OF THL SPIRIT"
Experiencing the fullness of the Holy Spirit is described in several ways in the
Scriptures. We shall look briefly at several of these terms.

1. "Receiving the Holy Spirit"
This is thc phrasc most commonly uscd in thc Ncw Tcstamcnt to dcscribc thc cxpcricncc o
which wc arc spcaking.

..`. t!e Ho:y irit, r!ic! t!ey t!at be:iere ov !iv !oa:a receire (ohn .39,.
..`receire ye t!e Ho:y C!ot (ohn 20.22,.
at ye !a:: receire orer, after t!at t!e Ho:y C!ot i cove aov yoa ;Acts 1.8,.
..`..ava ye !a:: receire t!e gift of t!e Ho:y C!ot (Acts 2.38,.
!o, r!ev t!ey rere cove aorv, rayea for t!ev, t!at t!ey vig!t receire t!e Ho:y C!ot (Acts 8.15,.
Cav avy vav forbia rater, t!at t!ee !oa:a vot be batiea, r!ic! !are receirea t!e Ho:y C!ot a re::
a re" (Acts 10.+,.
He aia avto t!ev, Hare ye receirea t!e Ho:y C!ot ivce ye be:ierea? (Acts 19.2,
2. Being Anointed with the Spirit
Thc "anointing, is a tcrm with which wc arc vcry amiliar, bccausc o its cmploymcnt in thc
Old Tcstamcnt. Thc signiicancc is that o oarivg aov ove, as was thc anointing oil. Thus
thc powcr o thc Spirit is oarea aov thc bclicvcr. This particular phrasc is uscd to dcscribc
thc Spirit upon csus. Hor Coa avoivtea !iv rit! t!e Ho:y C!ot ava orer, r!o revt aboat aoivg
gooa ava !ea:ivg a:: r!o rere oreea of t!e aeri:, for Coa ra rit! !iv (Acts 10.38,.

3. Being Filled with the Spirit
This phrasc dcscribcs thc ccct that thc Spirit has within bclicvcrs. Thcy arc 'illcd with thc
Spirit'.
It is cmploycd on thc Day o Pcntccost. "And thcy wcrc all illcd with thc loly Ghost, and
bcgan to spcak with tongucs as thc Spirit gavc thcm uttcrancc" (Acts 2.+,. Thc condition o
bcing illcd with thc Spirit is an ongoing onc. Paul spcaks o it in Lph 5.18, cmploying thc
continuous tcnsc; c.g. "Bc, bcing illcd with thc Spirit." In ordcr to maintain thc ullncss o
thc Spirit wc nccd to drink daily rom thc sourcc o supply.

4. Being Baptised in the Spirit
This is a somcwhat controvcrsial phrasc that ncvcrthclcss, has irm scriptural backing. It
occurs our timcs in thc Gospcls and twicc in thc book o Acts. (Matt 3.11; Mark 1.8; Lukc
3.16; ohn 1.33; Acts 1.5; 11.16, To baptisc, mcans to t!oroag!:y ivvere or to abverge ivto.
It has an cvcn dccpcr mcaning which is to abverge ivto av e:evevt r!ic! !a t!e orer to c!avge
t!at r!ic! it evre:o. A good cxamplc o this is thc dycing o a garmcnt, that is submcrgcd
into an clcmcnt that radically transorms thc garmcnt. To bc baptiscd in thc Spirit thcrcorc
is to bc immcrscd, submcrgcd, buricd, complctcly surroundcd by, cnvclopcd wholly by thc
loly Spirit.

S. The Release of the Spirit
This is a tcrm that is not actually uscd in thc Ncw Tcstamcnt but is dcinitcly implicd. It
dcscribcs thc rclcasc o thc human spirit that takcs placc whcn it is quickcncd by thc loly
Spirit. It is thc rclcasc o onc's pcrsonality rom bondagc into libcrty, rom dryncss into
rivcrs o living watcr, rom barrcnncss into ruitulncss. It surcly dcscribcs what csus was
spcaking about in ohn .38. Thc rclcasc o rivcrs o living watcr rom within thc spirit o
thc bclicvcr.

This phrasc probably dcscribcs most accuratcly what is transpiring today amongst so many
thousands o bclicvcrs. lcncc its incrcasing usagc with thc "tharismatic Rcncwal." Many
thristians who bclicvc thcy havc rcccivcd thc loly Spirit whcn thcy rcccivcd thrist havc
ncvcr cxpcricnccd a positivc and powcrul rclcasc in thcir spirit. Thcir cxpcricncc o bcing
baptiscd in thc Spirit and cspccially thc rclcasc o tongucs sccms to bring about that rclcasc
and thc cxpcricncc has thcrcorc bccn callcd Thc Rclcasc o thc Spirit.

It is good to rcmcmbcr that thc loly Spirit is God and not a mcrc doctrinc. It is sadly
possiblc to havc a prccisc thcology about thc loly Spirit, yct ncvcr cxpcricncc lis prcscncc
and powcr. csus did not bcqucath to lis ollowcrs thc doctrinc o thc Spirit, but thc
Pcrson and powcr o thc loly Ghost. \c should ncvcr sacriicc or supprcss thc
dcmonstration o thc Spirit on thc altar o somc prizcd doctrinal vicwpoint.

Chapter 3
THL BAPTISM IN THL HOLY SPIRIT

AN INITIAL LVIDLNCL OF THL BAPTISM IN THL SPIRIT
As we now consider, "What may be an initial evidence (first sign) that one has
received the fullness of the Spirit?" .. let us bear three things in mind.

1. We are concerned at this point with the INITIAL sign. It is readily agreed that
there are subsequently many other signs and evidences of the Spirits fullness that
are equally as important. However, what we are seeking to determine at this
moment is the evidence that is most likely to be the first sign that one has
experienced this new dimension of the Spirits power.

2. We are seeking for the SCRIPTURAL sign. Therefore we are not concerned with
personal experience or human tradition, but rather what the Scriptures reveal as
the basic common denominator of those who experienced this baptism in the
Spirit in Bible days.

3. It is the BIBLICAL EXPERIENCE of the baptism in the Spirit rather than mans
idea of what the baptism is, that we are interested in. There are many spiritual
experiences that men have loosely called the Baptism in the Spirit. These include
the Second Blessing, Entire Sanctification, the Holiness Experience etc. Whilst
these are all valid and scriptural experiences that we neither despise nor
depreciate, nevertheless it is that work of the Spirit that the Bible defines as the
Baptism in the Spirit with which we are concerned in this study.

The main source of evidence is the Acts of Apostles in which there are five recorded
instances of people receiving the fullness of the Spirit.

1. The Day of Pentecost (Acts 2:1-4).
This is thc ullcst account wc havc in Scripturc. Lxactly ity days atcr thc rcsurrcction o
thrist thc promiscs madc conccrning thc Spirit wcrc ulillcd amongst thc company o
disciplcs waiting in crusalcm. This was thc commcnccmcnt o an cntircly ncw work o thc
Spirit as orctold by thc prophcts. Thcrc wcrc scvcral cvidcnccs that thc Spirit had comc to
thcm.

Firstly, thcrc was a wind rom hcavcn. A mighty, rushing wind.
Sccondly, lamcs o irc.
Thirdly, spcaking in othcr tongucs, as thc Spirit gavc thcm words to say.

In both lcbrcw and Grcck, thc word or 'spirit' also mcans 'wind'. So it was signiicant that
thcrc should bc a mighty rushing wind as a hcrald o thc Spirit's arrival. \ind spcaks o lic,
powcr, movcmcnt, orcc, all typical o thc loly Spirit.

Thc symbolic irc was also cxtrcmcly signiicant. ohn thc Baptist had orctold that csus
would baptisc with 7!e Ho:y C!ot ava fire. Firc symboliscs purging, puriying, clcansing,
burning up thc cha and dross.

Both o thcsc actors occurrcd BLFORL thc disciplcs wcrc said to bc fi::ea rit! t!e irit, so
thcy cannot truly bc said to bc cvidcnccs o thc inixing o thc Spirit. Thc cvidcncc that
camc manicstly atcr thc disciplcs wcrc illcd with thc Spirit was that thcy 'begav to ea rit!
tovgae a t!e irit gare t!ev atteravce. Thcrc wcrc 120 disciplcs in thc company at that timc.
\c arc clcarly told that thcy wcrc ALL illcd with thc loly Ghost and clcarly, ALL bcgan to
spcak with tongucs. Thc clcar cvidcncc o cvcry disciplc on this occasion was thc
supcrnaturally givcn ability to spcak in languagcs that thcy had ncvcr lcarncd. O thc thrcc
manicstations that occurrcd that day, only onc was latcr to bc sccn to bc a consistcntly
occurring actor accompanying thc Baptism in thc Spirit. It was thc spcaking with othcr
tongucs.

2. The House of Cornelius (Acts 10:44-48).
Pctcr was supcrnaturally instructcd to visit thc Gcntilc houschold o tornclius, a Roman
ccnturion. lc rcspondcd, against his bcttcr judgcmcnt, or hc was still pcrsuadcd that thc
blcssings o God wcrc or thc cws alonc. Ncvcrthclcss, inding himscl conrontcd with an
audicncc cagcr to hcar a:: t!e t!ivg r!ic! Coa !aa covvavaea !iv (Acts 10.33,. Pctcr bcgan to
spcak to thcm about thc Lord csus thrist (Acts 10.3+-+3,. \hilc hc was still spcaking, thc
loly Spirit cll on all thcm that hcard thc \ord. Pctcr's cwish companions wcrc initially
unwilling to bclicvc that this could actually happcn to Gcntilcs (10.+5, but thcy wcrc all
convinccd bccausc, 7!ey !eara t!ev ea rit! tovgae ava vagvify Coa. This sign also
promptcd Pctcr to say "tan any man orbid watcr, that thcsc should not bc baptiscd, which
havc rcccivcd thc loly Ghost, as wcll as wc." (Or 'in thc samc manncr or ashion in which
wc rcccivcd lim.', (Acts 10.+,.

\hcn Pctcr rcturncd to crusalcm, hc was callcd to givc an account o what happcncd at
tacsarca.
Thcy wcrc actually contcnding with him (Acts 11.2,. lc thcrcorc had to dccnd his actions
by cxplaining that a I begav to ea, t!e Ho:y irit fe:: ov t!ev, ;at a ov a at t!e begivvivg.
(Acts 11.15,. lc urthcr conirms, oravac! t!ev a Coa gare t!ev t!e :ie gift a !e aia avto a
at t!e begivvivg. lis argumcnt is that God had blcsscd thc Gcntilcs with thc git o thc Spirit
in cxactly thc samc way that lc had blcsscd thc cwish bclicvcrs on thc Day o Pcntccost,
thc main rcason or his conidcncc bcing that thcy also had spokcn in tongucs. !ev t!ey
!eara t!ee t!ivg t!e e:aer !e:a t!eir eace ava g:orifiea Coa (Acts 11.18,.

3. Paul at Lphesus (Acts 19:1-7).
lcrc wc havc a third cxtrcmcly clcar account. On his missionary journcy Paul camc to thc
Grcck city o Lphcsus whcrc hc ound somc disciplcs o ohn thc Baptist. In rcsponsc to
his qucstion, Hare yoa receirea t!e Ho:y C!ot ivce yoa be:ierea? Thcy airm, e !are vot erev
o vac! a !eara r!et!er t!ere be avy Ho:y C!ot. Paul thcrcorc cxplaincd thc Gospcl
conccrning thrist morc clcarly to thcm, atcr which thcy wcrc baptiscd in watcr. Paul thcn
procccdcd to lay hands upon thcm, whcrcupon thc Ho:y C!ot cave aov t!ev ava t!ey ae
rit! tovgae ava ro!eiea.

\c havc sccn in thcsc thrcc instanccs that thc baptism in thc Spirit is a concisc, dcinitc,
instantancous happcning. In cach o thcsc occasions thc onc actor that is consistcnt is that
ALL thc rccipicnts, on ALL o thc occasions, wcrc said to spcak with tongucs as a dircct
rcsult o having bccn illcd with thc Spirit. \c thcrcorc suggcst that spcaking in tongucs is a
gcnuinc and rcliablc initial cvidcncc o rccciving thc Spirit.

Thcrc arc two othcr accounts in Acts, o bclicvcrs rccciving thc Spirit.

4. The Revival at Samaria (Acts 8).
In this particular account it is not statcd that thc rccipicnts o thc Spirit spokc in tongucs.
lowcvcr thcrc arc somc intcrcsting points to notc. Firstly, thcrc was a gcnuinc rcsponsc to
thc prcaching o Philip - thc immcdiatc rcsults o which wcrc. -
t!e eo:e, rit! ove accora, gare !eea to t!e t!ivg r!ic! P!i:i ae ;:).
..`.t!ere ra great ;oy iv t!e city ;:).
r!ev t!ey be:ierea..... t!ey rere batiea... ;:12).
..`.. a yet, t!e Ho:y irit ra fa::ev aov vove of t!ev. ;:1).

\hcn Pctcr and ohn laid thcir hands upon thcm, thcy rcccivcd thc loly Ghost. Simon thc
magician, saw somcthing happcn as a dircct rcsult o thcir rccciving thc Spirit. \hatcvcr it
was it occurrcd suddcnly, dramatically and in a visiblc way. Simon dcsircd thc ability to makc
this phcnomcnon happcn.
Much has bccn writtcn and surmiscd about what Simon actually witncsscd. No onc can say
or ccrtain but is it not casiblc to assumc that hc saw thc samc sign that had occurrcd on
thc othcr occasions whcn pcoplc rcccivcd thc Spirit in Biblc days

S. Saul of Tarsus (Acts 9).
Atcr Saul's dramatic convcrsion cxpcricncc, thc Lord scnt Ananias to visit Saul and say,
rot!er aa:, t!e Iora ]ea !a evt ve t!at yoa vig!t regaiv yoar ig!t, ava be fi::ea rit! t!e Ho:y
irit. (9.1,. \c know that hc did rcgain his sight, wc may surcly assumc that thc othcr
aspcct o thc mission was also ulillcd and that Saul was illcd with thc loly Spirit. \hilst it
docs not say in thc immcdiatc contcxt that hc spokc in tongucs wc ccrtainly know that hc
did so at a latcr datc. In act, whcn writing to thc torinthians to corrcct a misusc o tongucs
spcaking, hc ncvcrthclcss concsscd, I t!av vy Coa I ea iv tovgae vore t!av ye a:: (1 tor
1+.18,. In thc samc chaptcr hc also dcclarcd, I roa:a t!at ye a:: ae rit! tovgae (1+.6, and
inally, forbia vot to ea iv tovgae (1+.39,.

On thc basis o thc orcgoing cvidcncc o biblical cxpcricncc wc humbly airm that
spcaking in tongucs is thc irst scriptural cvidcncc o thc Baptism o thc Spirit. \c also
airm that thcrc arc many othcr scriptural cvidcnccs which should ollow this irst cvidcncc
without which thc cxpcricncc is incomplctc.

Chapter 4
THL HOLY SPIRIT AND THL BLLILVLR
Salvation is the first goal that the Spirit works to produce in our lives. Power for holy
living and service is His second goal in us.

1. TO BRING ABOUT SALVATION

a) He Brings Conviction (John 16:8-11).
An important aspcct o thc loly Spirit's work is to convict, rcprovc and convincc
unconvcrtcd pcoplc about sin, rightcousncss and judgcmcnt. \ithout thc Spirit's work
o conviction, wc would rcmain ignorant o our sinul and lost condition. lc makcs us
awarc o thc sinulncss o sin and how ar short wc comc o God's standard o
rightcousncss, and o thc awul judgcmcnt that awaits cvcry sinncr.

b) He produces Conversion and Regeneration.
òt by ror of rig!teoave r!ic! re !are aove, bat accoraivg to !i vercy !e area a, by t!e
ra!ivg of regeveratiov, ava reverivg of t!e Ho:y C!ot (Titus 3.5,.
.va yoa !at! !e aicevea r!o rere aeaa iv treae ava iv (Lph 2.1,.
It i t!e irit t!at aicevet!. (ohn 6.63,.
c) He liberates from the Power of Sin and Death.
or t!e :ar of t!e irit of :ife iv C!rit ]ea !at! vaae ve free frov t!e :ar of iv ava aeat!
;Rov :2).

d) He gives Assurance of Salvation.
7!e irit ite:f bearet! ritve rit! oar irit, t!at re are t!e c!i:arev of Coa. (Rom 8.16,.
.va it i t!e irit t!at bearet! ritve, becaae t!e irit i trat! (1 ohn 5.6,.
or t!ere are t!ree t!at bearet! ritve .... 7!e irit, ava t!e rater, ava t!e b:ooa: ava t!ee t!ree
agree iv ove
(1 ohn 5.8,.

e) He Guides us into Truth.
Horbeit, r!ev !e t!e irit of trat! i cove, !e ri:: gaiae yoa ivto a:: trat!, for !e !a:: vot ea of
!ive:f, bat r!atoerer !e !a:: !ear, t!at !a:: !e ea: ava !e ri:: !or yoa t!ivg to cove (ohn
16.13,.
f) He Teaches us all Things.
at t!e Covforter, r!ic! i t!e Ho:y C!ot, r!ov t!e at!er ri:: eva iv vy vave, !e !a:: teac!
yoa a:: t!ivg, ava brivg a:: t!ivg to yoar revevbravce, r!atoerer I !are aia avto yoa (ohn
1+.26,.
at t!e avoivtivg r!ic! ye !are receirea of !iv abiaet! iv yoa, ava ye veea vot t!at avy vav teac!
yoa, bat a t!e ave avoivtivg teac!et! yoa of a:: t!ivg, ava i trat!, ava i vo :ie, ava erev a it
!at! taag!t yoa, ye !a:: abiae iv !iv (1 ohn 2.2,
g) He "Quickens" our Physical Bodies.
at if t!e irit of !iv t!at raiea a ]ea frov t!e aeaa are:: iv yoa, He t!at raiea a C!rit
frov t!e aeaa !a:: a:o aicev yoar vorta: boaie by Hi irit t!at are::et! iv yoa. (Rom 8.11,.
Thc word 'mortal' mcans 'doomcd to dic' and rccrs to our physical bodics. Thc word
'quickcn' mcans to 'impart lic'. Thcrcorc thc promisc o this Scripturc is that thc loly
Spirit, whcn lc dwclls with us will impart lic, strcngth, hcalth and vigour to our
bodics. Living in thc Spirit is a hcalth promoting cxcrcisc.

h) The Holy Spirit Gives us Power for Service.
at ye !a:: receire orer after t!at t!e Ho:y C!ot i cove aov yoa, ava ye !a:: be ritvee avto
ve.... (Acts 1.8,.

csus uscd thc word 'dunamis' rom which wc dcrivc our word 'dynamo', a machinc
that scl gcncratcs a consistcnt and continuing supply o powcr. Thus thc powcr o thc
Spirit within us gcncratcs powcr to cnablc us to bc witncsscs o thrist. Not only arc wc
cnablcd to bcar witncss o csus, wc actually bccomc witncsscs unto lim.

i) The Holy Spirit Lmpowers our Prayers.
Prayivg iv t!e Ho:y C!ot (udc 20,.
Prayivg a:ray, rit! a:: rayer ava a:icatiov iv t!e irit. (Lph 6.18,.
Iv t!e ave ray t!e irit !e: a iv oar reave. e ao vot vor r!at re oag!t to ray, bat t!e
irit !ive:f ivterceae for a rit! groav t!at rora cavvot ere. .va !e r!o earc!e oar !eart,
vor t!e viva of t!e irit, becaae t!e irit ivterceae for t!e aivt iv accoraavce rit! Coa ri::
(Rom 8.26,2 Ncw Intcrnational Vcrsion,.

j) The Holy Spirit Inspires Praise and Worship to God.
e ao !ear t!ev ea iv oar tovgae t!e rovaerfa: ror of Coa (Acts 2.11,.
or re !eara t!ev ea rit! tovgae ava vagvify Coa (Acts 10.+6,.
e r!o ror!i Coa, by t!e irit of Coa (Phil 3.3 N.I.V.,.
e fi::ea rit! t!e irit. eaivg to yoare:re iv a:v ava !yvv ava iritaa: ovg, ivgivg ava
vaivg ve:oay iv yoar !eart to t!e Iora (Lph 5.18,19,.
Thc loly Spirit And lis Manicstations. Pagc 1+
Chapter S
RLCLIVING THL HOLY SPIRIT
The first qualification necessary to be a candidate for the Baptism in the Spirit is that
you must have received Jesus Christ as your Saviour. If you are a child of God, then
you may receive the gift of the Holy Spirit. The second requirement is that you must
deeply desire this blessing. Jesus expressed it this way, "If any man THIRST, let him
come unto me and drink." Are you thirsty for the water of the Spirit? If you are, then
you may come unto Jesus and drink. It is just as simple as that. Remember that you do
not have to earn this blessing. If you did, then it would not longer be the gift of the
Holy Spirit. You could never earn or merit this wonderful blessing, nor do you have
to. It is yours as a free gift. I would like to suggest three simple words that could
enable you to receive this precious blessing. The words are RELAX, RECEIVE,
RESPOND. Let us look at them briefly together.

1. RLLAX.
So often people become tensed up when it comes to receiving the Spirit. There is
no need for that to happen. It will hinder you rather than help you. Let me
therefore encourage you to relax. Relax physically first and this will help you
relax spiritually and emotionally. Why not sit down somewhere comfortably. On
the Day of Pentecost, the disciples were actually seated, so this is a good
scriptural posture for receiving the Spirit. Sit back and relax. You are in good
hands - the hands of Jesus. He is the baptiser with the Holy Ghost.

2. RLCLIVL.
It would be good, right now, for you to ask Jesus to baptise you in the Spirit. Ask
simply, quietly and in faith. Do not begin to beg or plead. You do not have to
shout or moan. Jesus is right there with you. He can hear your prayer. When you
have quietly asked Him to fill you with the Spirit, then in faith, you must believe
that He has answered your prayer and RECEIVE THE SPIRIT BY FAITH.
Remember that the word for spirit is also the same word for breath. Why not just
open your mouth, take a deep breath, and breathe in the Holy Spirit. This is what
Jesus referred to as drinking of the Spirit. Just as you open your mouth to drink
water, you can also open your mouth to drink in the Spirit. Open your mouth and
breathe in as you do, believe that the Holy Spirit is coming into your life in a new
way.

Do it in faith. "What things soever you desire, when you pray, believe that you
receive them, and you shall have them" (Mark 11:24). You are doing this by faith.
Remember, it is not feelings. You may not feel any emotional response. This is
not an emotional experience. It is a spiritual experience. There may, or may not
be an emotional accompaniment. If there is, relax and enjoy it. If there is not,
then do not worry about it. Emotions are very erratic and unreliable. The
important thing is not what you feel. It is what you believe. Believe that you have
received the Spirit. This is the first step then. "Breathing in" - the Holy Spirit. As
you do it, begin to give joyful thanks and praise to God for filling you with the
Spirit. Let your heart begin to reach out to God in praise and keep drinking ever
more deeply of the Spirit.

3. RLSPOND.
Now we come to the third step, your response to the Spirit who is now beginning
to fill your whole being. Having breathed in, you must also breathe out. You
breathe in the Spirit, now you must breathe out praise to God, in faith, for His
blessing. When you do this, do not speak in your own native tongue. Aspire to
praise God, but believe to do it in a new language that the Spirit will give to you.
Speaking in tongues is a miracle. It is a supernatural ability given by the Spirit.
This does not mean that it is difficult to do. It simply means that you must co-
operate with God. This is well illustrated by the story of Peter walking on the
water (Matt 14:29). Jesus called out to Peter, "Come, and then we read "And
when Peter was come down out of the ship, he walked on the water to go to
Jesus." When Peter walked on the water he was not consciously doing anything
supernatural. He was walking just as naturally as though he was on solid ground.
The miracle was that he did not sink! It is like this when we begin to speak in
tongues. We use our tongue and lips in just the same manner as we always do to
speak. The miracle is not in the physical act of speaking. The miracle is in the
language that we are given to speak. In other words, it is not HOW you speak, but
WHAT you speak that is the miracle.

Speaking is a natural act, just as walking is. When you speak in tongues, the
physical part of it is just as natural as any other time you exercise your powers of
speech. The miracle occurs when the Holy Spirit gives you words to speak in a
language that you have never learned or possibly even heard before. I must
emphasise this matter of the easy simplicity of speaking in tongues, because so
many people have a problem at this point. They make it hard for themselves.
They believe that it is too difficult for them to do. Some become tense instead of
nicely relaxed. Many people are so sincere in their desire that it should not be
themselves, that they sit woodenly inactive, waiting for God to take over their
vocal chords and speak through their lips, without they themselves playing any
active part.

Please notice in Acts 2:4, "They" - (the disciples) are the subject of the sentence.
It was therefore the disciples who were all filled with the Holy Ghost, and they,
the disciples, who "began to speak with other tongues, as the Spirit gave them
utterance." They began to speak. When you begin to speak in tongues, it will be
YOU who will initiate it. YOU will speak the words. But the Holy Spirit will
give them to you. The Holy Spirit will furnish you with sounds, words, phrases in
your mind. These will sound very strange to you. It is a language that you have
never heard before. Very probably an angelic or heavenly language that sounds
very different from any earthly language that you have ever listened to. As the
Spirit gives you these words in your mind, speak them out. Speak them forth
boldly. Do not be afraid. Initially you may have only one or two words. You may
find yourself repeating them over and over. Just do that. As you speak them out
boldly in faith, the Holy Spirit will increase your vocabulary. The flow of words
will increase until rivers begin to flow forth from your innermost being.
Determine therefore, that when you have breathed in the Holy Spirit you will
follow that by breathing out praise to God.

Determine to do it with your voice, but not with your native language. Expect the
Holy Ghost to give you a new tongue at that very moment and by faith begin to
speak forth that new language. Speak out forcefully whatever the Spirit puts into
your mind. You may sense your lips beginning to tremble and feel that your
mouth is full of strange sounds. Speak them out loudly. Once you begin to speak,
keep it up. Do not stop. Let it keep flowing. The more it flows, the freer you will
become. Do not worry what it sounds like, that is the Holy Spirits business. He
will give you the particular language He desires you to have at this time. As you
continue to exercise the gift of tongues you may go from language to language,
for there are different kinds of tongues (1 Cor 12:10). Once you have spoken in
tongues, as the Spirit gives you utterance, you can then exercise this gift
whenever you wish. It will depend on your decision and initiative.

Paul says, "What is it then, I WILL pray with the Spirit, and I WILL pray with
the understanding also" (1 Cor 14:15). Whether with the understanding, or
with the Spirit you pray when YOU WILL. Exercise this ability every day and
several times each day. Whenever you do, it will strengthen and bless you, for
Paul tells us, "He that speaketh in an unknown tongue, edifies himself" (1 Cor
14:4).

You build yourself up spiritually every time you speak and pray in the new
language.

This is one gift of the Spirit that edifies the one who exercises it. All the other
manifestations of the Spirit are for edifying others. This one is to enable you to
build up yourself in your most holy faith (Jude 20).

Chapter 6
WHY SPLAK IN TONGULS:
What is the purpose or benefit of speaking in languages that one may not understand?
The following is a brief list of some of the benefits of communing with God in
languages given by the Spirit.

1. IT IS A SCRIPTURAL LVIDLNCL OF THL FULLNLSS OF THL SPIRIT.
.va t!ey a:: begav to ea rit! tovgae, a t!e irit gare t!ev atteravce (Acts 2.+,.
or t!ey !eara t!ev ea rit! tovgae ava vagvify Coa (Acts 10.+6,.
..`t!e Ho:y C!ot cave ov t!ev, ava t!ey ea rit! tovgae ava ro!eiea (Acts 19.6,.
2. IT IS GOD'S WILL FOR US.
God says, (through Paul) "I would that ye all speak with tongues (1 Cor 14:5).
Paul also said, "I thank my God I speak with tongues more than ye all." Notice
the intimate emphasis, "I thank MY God..." Speaking to God in languages of the
Spirit increases and strengthens the awareness of ones personal intimate
relationship and fellowship with God.

Paul thankcd God or thc .-
ABILITY to speak in tongues, for this can only be given by God, through His
Spirit.
PRIVILEGE of speaking such sacred and intimate mysteries (1 Cor 14:2).
AVAILABILITY of this rich blessing. That any time, anywhere, under any
circumstances, one may intimately commune with God. We may pray, sing, give
thanks, bless God in the Spirit. Our mind at this time is neutral, (1 Cor 14:14)
thus we are relaxed, refreshed and edified by this spiritual exercise.

3. A THLRAPLUTIC MLANS OF CLLANSING AND RLLLASL.
In Romans 8:26, Paul tells us that one of our human weaknesses is that we do not
always know what to pray for as we should. Sometimes we are conscious that we
need help and assistance, but we do not understand what is really wrong nor how
to pray about it. However, the Spirit overcomes this inadequacy for us. He
searches our heart, and discovers just where we are and what is amiss. He also
knows what is the mind of the Spirit - the will of God for us. He then begins to
pray for us according to the will of God, thus bringing us into harmony with that
will. He prays out all the complexes, inhibitions, negative thoughts that have
hindered us and He prays us into the positive, powerful, beneficial purpose of
God for our life. This kind of praying is one of the most powerful means of
renewing the spirit of our mind.

4. A SOURCL OF PLRSONAL LDIFICATION.
"He that speaketh in an unknown tongue edifies himself" (1 Cor 14:4). It is from
the word edify that we derive our word edifice or building. To edify therefore
is to build up. Whenever we speak in tongues, though the words may be a
mystery to our human intellect, we are building ourselves up spiritually. We grow
a little stronger every time we exercise this ministry.

S. A RLALM OF INTIMATL SPIRITUAL COMMUNION WITH GOD.
The primary purpose of this spiritual exercise of speaking in tongues is not that
we speak unto men, but rather that we speak to God. The range of tongues seems
to vary from imprecise words, or stammering lips (Isa 28:11) through
languages of men and tongues of angels (1 Cor 13:1) none of which are
studied or intellectually learned. Communing with God in this manner we are
freed from the limitations and restrictions of our puny, finite mind and its
deficiencies of expression. We are not restricted to speak only of those things
which we have learned and imbibed in our intellect. We are released to speak also
of things that we are taught intuitively by the Spirit of God (1 Cor 2). We
commune with God about deep things, that remain a mystery to our finite mind.
This is the depth of communion of which David spoke. "Deep calleth unto deep"
(Psalm 42:7). The depth of our spiritual being communes with the depths of
God's being, and vice-versa.

or !e t!at eaet! iv av avvorv tovgae, eaet! vot avto vev, bat avto Coa, for vo vav
avaertavaet! !iv, !orbeit iv t!e irit !e eaet! vyterie (1 tor 1+.2,.
It is also an intimate language of lovers.
Intimate lovers often have a secret love language that may only be interpreted by
themselves. To an outsider, uninitiated to the secrets of their relationship, what
they declare is surely a mystery. The whispered words of endearment and use of
pet names, make little sense to the uninitiated. Who has never witnessed with
wonder, the happy gurgles of a baby communicating with a parent? So it is at
times with speaking in tongues. The Bible intimates that at times speaking in
tongues may approximate stammering lips, i.e. words that are unintelligible to
the intellectual mind, yet thoroughly meaningful and valid to those who speak
them to each other. ( Isa 28:11)

Both Isaiah and Paul speak of a future time when such imperfect speech will be
perfected.
Isa 32:4
1. 7!e viva of t!e ra! ri:: vor ava avaertava, ava t!e tavverivg tovgae ri:: be f:aevt ava c:ear.
Ì1

1 Cor 13:10-11
10. bat r!ev erfectiov cove, t!e iverfect aiaear. Ì1

6. SPLAKING IN TONGULS KLLPS US CONSCIOUS OF THL HOLY SPIRIT
WITHIN.
Whenever we speak in tongues we are immediately aware of the Holy Spirit's
movement and activity within us. Our intimate awareness of the Spirit within us
is increased as we commune with God in those words which the Spirit is speaking
through us. We are channels or vehicles which the Spirit uses to convey worship
and praise to the Father.

7. IT ALSO HLLPS US TO LLARN TO TRUST GOD MORL COMPLLTLLY.
Developing in the life in the Spirit is a walk of faith. Every expression in tongues
is an act of faith. As God begins to bring us from the realm of personal
edification to the sphere of Body edification (1 Cor 14:6) every new phase is a
step of faith.

8. A RLLLASL OF POSITIVL LMOTION
The Baptism in the Spirit is not an emotional experience, it is a spiritual one.
Nevertheless our emotions inevitably respond to this experience and become
involved in it. Our emotions are frequently stirred by the Spirit, and we give
expression to them at the Spirits instigation. This is not a harmful or negative
thing. On the contrary, it is health-giving and beneficial. Too many Christians
seek to completely deny or suppress their emotions as though there were
something evil or sinful about emotional expression. This is not so. We are
emotive beings, God made us that way. In order to function fully, there must
needs be emotional expression from time to time. When that expression is
induced and encouraged by the Spirit within us, we can be sure that this is the
healthiest and finest emotional expression possible. It will cleanse and release us.
It will strengthen and edify. Do not be afraid of it. Give vent to such expressions.
You will be healthier and happier for the exercise.

9. AN OPPORTUNITY TO 'GIVL THANKS' TO GOD ACCLPTABLY.
Have you ever felt unable to adequately express your thanks and appreciation to
God? He has been so good that mere words seem so weak to express the reservoir
of thanks that you feel within. Then here is a fulfilling way to do it. Paul says we
can give thanks well by speaking it to God in the Spirit, in the language He
gives. This giving of thanks supersedes anything that our human mind could
furnish. It goes beyond the realm of poetry and ministers to God in the Spirit. (1
Cor 14:17,18).

10. LNABLLS ONL TO PRAY "IN THL SPIRIT.
!at i it t!ev, I ri:: ray rit! t!e irit, ava I ri:: ray rit! t!e avaertavaivg a:o (1 tor 1+.15,.
..`bat t!e irit ite:f vaet! ivterceiov for a rit! groavivg r!ic! cavvot be atterea. .va !e t!at
earc!et! t!e !eart voret! r!at i t!e viva of t!e irit, becaae !e vaet! ivterceiov for t!e aivt
accoraivg to t!e ri:: of Coa (Rom 8.26,2,.
at ye be:orea, bai:aivg a yoare:re ov yoar vot !o:y fait!, rayivg iv t!e Ho:y C!ot (udc 20,.
11. IS A SOURCL OF RLST AND RLFRLSHING.
or rit! tavverivg :i ava avot!er tovgae ri:: !e ea to t!i eo:e. 7o r!ov !e aia, 7!i i t!e ret
r!ererit! ye vay caae t!e reary to ret, ava t!i i t!e refre!ivg: (Isa 28.11,12,.
Communing with God in tongues is a most relaxing and refreshing experience.
The body and mind can relax completely. We do not have to think what to say
next or how to say it. The Spirit flows through us in perfect communion with the
Father and we receive the benefit of that beautiful communion. It is a tonic, for
spirit, soul and body.

12. A MINISTRY OF PRAISL AND WORSHIP TO GOD.
..`re ao !ear t!ev ea iv oar tovgae, 7H O`DR|I ORK O COD (Acts 2.11,.
or t!ey !eara t!ev ea rit! tovgae, .`D M.CÌY COD (Acts 10.+6,.
eaivg to yoare:re iv a:v ava !yvv ava iritaa: ovg, ;ovg r!ic! t!e irit gire) ivgivg ava
vaivg ve:oay iv yoar !eart to t!e Iora ;Lph 5.19,.
Very often, when we speak in tongues, the Spirit is worshipping, praising and
eulogising God. The Holy Ghost is magnifying the wonderful works of God
through us. What a privilege and joy that He would use our lips to speak forth
such high praise to God!

13. SINGING IN THL SPIRIT.
I ri:: ivg rit! t!e irit, ava I ri:: ivg rit! t!e avaertavaivg a:o (1 tor 1+.15,.
..`....iritaa: ovg, ivgivg ava vaivg ve:oay iv yoar !eart to t!e Iora (Lph 5.19,. Scc also tol
3.16.
14. A SCRIPTURAL MLANS OF MAINTAINING THL FULLNLSS OF THL
SPIRIT.
"But ever be filled with the Spirit (Williams trans) Speaking to yourselves in
psalms and hymns and spiritual songs" (Eph 5:18,19). Ministering to God in
other tongues is a valid means of keeping filled with the Spirit. Therefore we
ought to do this every day, and many times each day.

1S. WITH INTLRPRLTATION, IS A MLANS OF LDIFYING OTHLRS.
..greater is he that prophesieth than he that speaketh with tongues, except he
interpret, that the church may receive edifying" (1 Cor 14:5b).

Our personal, devotional tongue, or prayer language is edifying to the one who
exercises it. He alone is built up by the use of it. However this tongue may be a
blessing to others also if it is interpreted for them. So the one who speaks in
tongues should pray also that he may interpret, that other believers may receive
edification too (1 Cor 14:12,13).

16. A KLY TO BRINGING IN THL MIND OF CHRIST OVLR OUR OWN MIND.
(James 1:26; 3:1a).
James teaches that the tongue is the control centre of a man. It is like a ships
rudder, and the bridle in the horses mouth (Jas 1:26; 3:1-18). When we offer our
control centre to the Holy Spirit he begins to bring our conversation under
Christs control. Our surrender to the Holy Spirit in the gift of tongues is a release
of the sweet water of life, Gods words, By regular daily use of this gift we will
find strength to resist negative and critical talk. What James calls "bitter water"
(Jas 3:11).

It is a means of producing Christs mind in us, so that we speak only those things
that are useful to build up ourselves and our hearers (Eph 4:29). Speaking in
tongues purifies and renews our mind, which is the source of our conversation
and way of life.
Chapter 7
THL GIFTS OF THL SPIRIT
The great spiritual revival that has recently swept the world has often been called the
"Charismatic Revival. This phrase has been used to describe an extremely important
aspect of this revival, which is the restoration to the church of the supernatural
manifestations that were so powerfully obvious in the New Testament church. These
manifestations, or gifts of the Spirit, have been noticeably absent from the church for
many centuries. In the past fifty years, God has been restoring these features and His
restoration program has been accelerated greatly in the last twenty years. The
Charismatic Renewal has invaded every part of the Christian church, bringing new
life and power to the Body of Christ. The restoration of these blessings creates a great
need for teaching on these important subjects.

Paul told the church at Corinth, "Concerning spiritual gifts, brethren, I would not
have you ignorant" (1 Cor 12:1). God certainly does not want believers today to be
ignorant either.

BL FILLLD WITH THL SPIRIT. (Lph S:18)
Jesus predicted that when the Holy Spirit came, believers would have "power to
become witnesses unto Him." (Acts 1:8) What He intended was that we would receive
power to become His representatives in this world. Power to live and act as He did.
This involves power to "be like Him', and "power to act like Him.

Thcrc arc two major actors that comprisc our human idcntity .-

1. Character
2. Personality.

Character is the passive aspect of our being, what we are!
Personality is the active aspect of being, what we do!

The character of Christ is formed within us by His Spirit and is called
"The fruit of the Spirit. (Gal 5:22,23)

It is manicst in us pcrsonally through
j Love, Joy and Peace.

It manifests itself in our relationships with others in
j Longsuffering, Kindness and Goodness.

It is revealed in our relationship to God in
j Faithfulness, Meekness and Temperance.

As we continuously surrender to the Spirit of Christ within us, His character is formed
within us and is manifested in and through us in the characteristics we have just
mentioned, i.e. The fruit of the Spirit. (Gal 5:22,23) This is to enable us to live as He
lived. It enables us to relate to God, others and ourselves as Jesus did.

However, God also wants us to do the works that Jesus did and He has given us His
Spirit and the manifestations (gifts) of His Spirit to accomplish this.
There are many charismatic gifts mentioned in the Bible. The main areas of reference
are Romans 12:3-8; 1 Cor 12:8-10; 28-30; Eph 4:11.
For the purpose of this brief study we will limit ourselves to a consideration of the
nine manifestations listed in 1 Cor 12:8-10.
To simplify our study of them we will classify them in three categories: -
1. GIFTS OF SPLLCH (Utterance)
Tongucs
Intcrprctation o Tongucs.
Prophccy.

2. GIFTS OF RLVLLATION (To "see" in the Spirit)
A \ord o \isdom.
A \ord o lnowlcdgc.
Disccrning o Spirits.

3. GIFTS OF ABILITY (To "do" the works of God)
Git o Faith.
Gits o lcalings
\orking o Miraclcs

I have often heard a person claim to "have" a certain gift of the Spirit. For example
they may say, "I have the gift of tongues, "I have the gift of interpretation, "I have
the gift of prophecy.

I do not personally believe that anyone "has" a gift of the Spirit. What has happened is
that we are now filled with the Spirit and He may manifest His presence in any way
and at any time that He wishes. He will do so, with our co-operation, through any of
the manifestations, as He desires. We should not limit ourselves or the Holy Spirit to
any particular manifestation that we think we "have. We should be available to the
Spirit at all times so that He may manifest Himself in any way He wishes as He
deems appropriate to the situation.

WHO MAY THL SPIRIT USL IN THL OPLRATION OF SUCH GIFTS:
1. Any Spirit-illcd mcmbcr o thc Body may bc uscd. 1 tor 12.,11; 1+.26,31.
No mcmbcr should comc bchind in any git. 1 tor 1..
2. \c should all bc continuously illcd with thc Spirit. Lph 5.18.
3. \c must bc dcsirous o bcing uscd in this way. 1 tor 12.31.
+. \c should not bc ignorant conccrning thc opcration o thc gits. 1 tor 12.31.
5. \c must bc dcsirous o spiritual gits. 1 tor 1+.1.
6. \c should bc motivatcd by gcnuinc lovc or thc Body. 1 tor 13.
-a purc dcsirc to cdiy thc Body. 1 tor 1+.12
. \c should scck to cxccl in thc opcration o thc gits. 1 tor 1+.12.

THL OPLRATION OF THL SPLLCH GIFTS.
1. THL GIFT OF TONGULS (1 Cor 12:10).
This manicstation o thc Spirit has two unctions. Firstly, as 'dcvotional tongucs' or our
own pcrsonal usc, thc purposc o which is to cdiy thc pcrson using it. Sccondly, as thc git
o tongucs, which uscd in conjunction with thc companion git o intcrprctation o tongucs
is or cdiying o thc wholc church, and not mcrcly thc individual.
GUIDL-LINLS FOR THL USL OF TONGULS IN A PUBLIC ASSLMBLY.
a,. Its usc should always bc motivatcd by lovc (1 tor 13.1,.
b, Must always bc accompanicd by intcrprctation (1 tor 1+.5;13,28,.
c, Should bc conincd to thrcc uttcranccs in any onc gathcring (1 tor 1+.2,.

Any bclicvcr, who has cvcr spokcn in tongucs, is capablc o cdiying thc Body through an
uttcrancc in tongucs. \ou should thcrcorc bc prcparcd to do so at any timc. Scck to bc
yicldcd to thc Spirit. Bc rclaxcd in your mind and bc opcn to thc loly Ghost. Dcvclop a
scnsitivity to what thc Spirit is sccking to do or say in any particular scrvicc. \hcn thc loly
Spirit wants to bring a tonguc uttcrancc through you, thcrc will otcn bc an inncr awarcncss
o this or somc timc bcorc you actually spcak. This is otcn a gcntlc stirring in your spirit, a
growing cxcitcmcnt and anticipation. This dcvclops into a dccp awarcncss that thc Spirit is
going to bring an uttcrancc and that this uttcrancc is within you.

\ou do NOT havc to spcak out immcdiatcly. Thc spirit, within thc prophct, is subjcct to
(thc control o, thc prophct (1 tor 12.32,. \ou can wait quictly or thc right momcnt to
spcak. Thc loly Spirit will prompt you clcarly at that timc. lc will not intcrrupt what is
alrcady happcning in thc scrvicc. lc will ncvcr causc conusion, or lc is not thc author o
conusion (1 tor 1+.33,.

Rcmain calm and rclaxcd and whcn thc Spirit prompts you, spcak in a normal but clcarly
audiblc voicc. \ou do not havc to shout or bcllow. \ou can spcak in a normal voicc, at a
mcasurcd pacc, sccking all thc timc to quictly low with thc Spirit who is giving you
uttcrancc. \hcn thc uttcrancc is complctc, all must wait upon God or thc intcrprctation.
Otcn somc othcr bclicvcr will bc givcn thc intcrprctation but whcn this docs not happcn,
thcn thc onc who has spokcn in tongucs must pray quictly that hc may also bc givcn thc
intcrprctation
(1 tor 1+.13,.

2. THL INTLRPRLTATION OF TONGULS. (1 Cor 12:10)
Is thc companion git to that o Tongucs, and is always uscd in conjunction with that git. It
is thc supcrnatural cnablcmcnt, by thc loly Spirit, to intcrprct an uttcrancc in tongucs into
thc natural languagc o thc congrcgation. It is NOT thc git o translation. Thc intcrprctcr
docs not undcrstand thc tonguc cmploycd in thc uttcrancc that was givcn. Thc
intcrprctation is just as supcrnatural as was thc uttcrancc. lowcvcr, by this git o thc Spirit,
thc bclicvcr conccrncd is ablc to rcndcr thc uttcrancc intclligiblc to thc congrcgation so thcy
may rcccivc it and bc cdiicd by it.

WHO MAY USL THIS GIFT:
Thc intcrprctation o tongucs is givcn, a t!e irit ri:: (1 tor 12.11,. Any Spirit-illcd
bclicvcr may bc choscn and anointcd by thc Spirit to manicst this git. lcrc again, wc must
scck to dcvclop a scnsitivity to thc loly Spirit. \hilst you arc worshipping God in a
gathcring o bclicvcrs kccp your mind and spirit opcn to thc loly Spirit. Frcqucntly you will
scnsc bcorchand that thcrc is going to bc an uttcrancc in tongucs and that God is giving
you thc intcrprctation o it. \hcn that uttcrancc comcs, wait quictly until it is concludcd.
Initially you may only havc thc irst scntcncc o thc intcrprctation and a bric idca o what is
to ollow, whcn you irst bcgin to spcak.

Likc all othcr gits o thc Spirit, this onc opcratcs by aith as wcll. As you commcncc to givc
orth what thc Spirit is giving you, spcak in a normal, clcar, audiblc voicc. Takc carc not to
spcak 'bcyond thc proportion o your aith' (Rom 12.6,. Strcnuously avoid lctting any
pcrsonal thoughts, cclings or idcas crccp into thc intcrprctation. Lct your own thoughts bc
in ncutral, and your mind bc a clcar channcl or thc loly Spirit to low through. \hcn thc
intcrprctation is complctc and you scnsc that thc Spirit has inishcd all lc wishcs to say,
thcn stop! Do not thcn try to intcrprct thc intcrprctation. In othcr words do not bcgin to tcll
thc pcoplc what you 'think' thc intcrprctation mcans. Lcavc that to thc pcoplc thcmsclvcs.
laving dclivcrcd thc intcrprctation kccp quict whilst thc uttcrancc is judgcd by thosc who
sit by. I thcrc arc any bclicvcrs prcscnt who arc rcgularly uscd in thc vocal gits, thcy should
judgc whcthcr thc words arc truly rom God. Thc standard by which onc may judgc is
similar to that which wc would usc or judging prophccy which is thc ncxt manicstation
that wc shall considcr.

3. THL GIFT OF PROPHLCY. "Inspired utterance. (1 Cor 12:10)
Simply translatcd thc word prophccy mcans 'to uttcr inspircd words'. According to 1 tor
1+.31 all bclicvcrs may cxcrcisc this git at somc timc, as thc Spirit wills. Lvcryonc may
prophcsy, onc by onc, and not morc than thrcc in any onc gathcring (1 tor 1+.29-33,.

Thc purposc o such prophctic uttcrancc is to.-

a, Ldiy thc thurch. This mcans to build up, strcngthcn thc bclicvcrs.
b, Lxhort thcm. Stir up thc bclicvcrs. tonront and challcngc thcm.
c, tomort. To spcak cncouragingly, words o comort.
(Somctimcs a prophccy may includc all thrcc o thcsc clcmcnts.,

THRLL MISUNDLRSTANDINGS ABOUT PROPHLCY
1. It Should Not Be Confused With Preaching.
Many today insist that thc git o prophccy is thc ability to prcach wcll. lowcvcr, prcaching
and tcaching arc usually thc rcsult o praycrul mcditation in thc \ord o God and carcul
prcparation o onc's mind and spirit in ordcr to ministcr undcrstanding to thc pcoplc. In
contrast, thc git o prophccy is not thc rcsult o carcul study. It is a spontancous spcaking
orth by thc Spirit.

2. The Gift of Prophecy is Not for Foretelling the Future.
This git is or 'orthtclling' rathcr than orctclling. Its purposc is or Ldiication,
Lxhortation and tomort and not or sccking to prcdict uturc cvcnts. \hcncvcr thcrc is an
clcmcnt o prcdiction within a prophccy it is usually thcrc bccausc thcrc is anothcr git
(word o knowlcdgc or wisdom, working along with it.

3. This Gift is not for Personal Guidance.
I wc arc in nccd o pcrsonal guidancc wc should ask csus limscl or it (amcs 1.5,. \c
may also scck such guidancc in thc pagcs o God's \ord, thc Biblc. I a prophctic uttcrancc
comcs to us with instructions or thc uturc it should only bc to conirm what God has
alrcady shown us pcrsonally.

SCRIPTURAL TLACHING ON THL GIFT OF PROPHLCY.
1. It Is For Speaking Supernaturally To Men (1 Cor 14:3).
Thus convcying thc mind o thc Lord to thc church. Thc prophct is spcaking on bchal o
God, to thc bclicvcrs or thcir cdiication, cxhortation and comort.

2. Prophecy Requires No Interpretation. Thc git o tongucs rcquircs an intcrprctcr,
prophccy docs not.

3. Prophecy Convinces The Unlearned. (1 Cor 14:24,2S).
Through thc opcration o thc git o prophccy hc will .-
Bc convinccd o all.
Bc judgcd o all.
Thc sccrcts o his hcart will bc madc manicst.
lc will all bcorc God in humility.
Acknowlcdgc that God is truly amongst you.
\orship God.

4. Prophecy Functions So That Believers May Learn.
1 tor 1+.31. This docs not rccr to thc tcaching which normally comcs rom thc cxposition
o thc \ord o God through thc ministry o a tcachcr. Rathcr it is thc lcarning o spiritual
truths through thc anointing o thc Spirit. Such tcachings should bc tcstcd by thc writtcn
\ord o God bcorc bcing digcstcd.

S. Lveryone Should Desire And Covet This Gift.
1 tor 1+.1,39. For by such a mcans wc may bc uscd o God to thc cncouragcmcnt o lis
pcoplc.

6. The Person Operating The Gift Is Responsible For Its Use Or Abuse. 1 Cor 14:32.
Prophccy is NOT an uncontrollcd uttcrancc. Nor is thc prophct undcr any kind o trancc or
mind control. lc is ncithcr doing anything nor saying anything against his will. Thc spirit o
prophccy is subjcct to thc prophct. It is thc prophct who is spcaking, on bchal o God, and
thc prophct has control at all timcs o all that hc or shc is saying.

7. Because The Human Llement Is Fallible, Prophecy Must Be Judged. (1 Cor 14:29).

8. How Shall We Judge A Prophecy:
To know i it is a gcnuinc, Spirit inspircd prophccy,

a) will never contradict the written word of god.
Thcrcorc cvcry prophctic uttcrancc should bc 'tcstcd' by thc \ord o God.
God would ncvcr tcll you by prophccy, to do anything that lis \ord orbids.

b) it will always exalt Jesus Christ, and never denigrate him.

c). It will edify, exhort and comfort the believers.
It should ncvcr lcavc thcm conuscd, distrcsscd, unccrtain.

d) It should "witness" with the majority of believers present.
Lspccially thc morc maturc oncs who arc thcmsclvcs rcqucntly uscd in
opcration o vocal gits.

e) It will not break the spirit of the meeting, though it may change the course of it.

f) If there is a predictive aspect, it will come to pass.

g) The "Fruit Test" (Matt 7:16,. Spcaking o alsc prophcts, csus dcclarcd "Ye !a::
vor t!ev by t!eir frait.` \c should rcjcct any so callcd prophccy coming rom onc
whosc lic and practisc arc a rcproach to thc causc o thrist.
HOW TO PROPHLSY
Be relaxed. Do not be under a strain.
Quietly wait upon the Lord in your spirit. Keep your mind open to His voice
within you.
When you feel the prompting of the Spirit within your spirit, commit yourself
afresh as a channel for Him to flow through.
Remember the gift operates by faith.
Begin to speak out whatever God gives you. Keep it simple.
While you are speaking, be waiting upon Him quietly for the remainder of the
message.
Do not prophesy beyond the proportion of your faith. (Rom 12:6)
Discern when the Spirit has finished speaking and stop!

4. A Word Of Knowledge (1 Cor 12:8)
A DLFINITION. A \ord o knowlcdgc is a ragmcnt or small portion o God's
knowlcdgc, givcn to a pcrson by thc loly Spirit.
It givcs us ccrtain acts and inormation through thc supcrnatural rcvclation o thc loly
Spirit. This inormation was prcviously unknown to thc pcrson and thc knowlcdgc could
not bc gaincd by any natural mcans. It is supcrnaturally impartcd.

N.B. It is a "word" o knowlcdgc, not thc git o knowlcdgc.
It usually comcs quictly to onc's mind as do most thoughts. lowcvcr, it is inormation and
knowlcdgc that could not bc gaincd or asccrtaincd by any natural mcans. It is a ccrtain
knowlcdgc about a pcrson, cvcnt, or circumstancc that onc could ncvcr know by natural
mcans o obscrvation or dcduction.

It otcn comcs so quictly and unobtrusivcly that it may sccm to bc mcrcly a natural thought
but thc act that it convcys inormation that could not bc naturally dcduccd or known
indicatcs that it is a word o knowlcdgc givcn by thc Spirit.

LXAMPLLS FROM SCRIPTURL:

a) In the Ministry of Jesus. John 1:47-S0.
csus kncw ccrtain acts about Nathanicl bcorc lc cvcr mct him.
ohn +.18-20.
Again csus kncw many acts about thc woman o Samaria although lc had ncvcr
prcviously sccn hcr. Shc was amazcd by thc accuracy o lis knowlcdgc conccrning hcr
past and prcscnt lic. Thc cxcrcisc o this \ord or lnowlcdgc cvcntually brought
about a grcat rcvival.

b) In the Larly Church. Acts 9:10-20.
Ananias rcccivcd spcciic inormation in grcat dctail about Saul, whom hc had ncvcr
mct bcorc. lc kncw cxactly thc strcct and housc in which Saul was staying. lc kncw
that hc was prcscntly praying and that whcn hc, Ananias, laid hands upon him hc
would rcccivc his sight.

c) Lxample from the Old Testament. 2 Sam 12:1-14.
God rcvcalcd to Nathan ccrtain acts and dctails rcgarding David's transgrcssion.

DISTINCTION:
A Word of Knowledge is distinct from human knowledge gained by natural means.
It is not merely human knowledge sanctified by God.
A Word of Knowledge cannot be gained by intellectual learning. Such knowledge
cannot be gained by studying books or pursuing an academic course of study in
college or university.
Nor is it the ability to study or understand or interpret the Bible.

ITS LMPLOYMLNT IN SCRIPTURL:
a, To Uncovcr Sin. 2 Sam 12.1-10; Acts 5.1-11.
b, To Bring Pcoplc to God. ohn 1.+-50; +.18-20.
c, To Givc Guidancc and Dircction. Acts 9.11.
d, To Ministcr Lncouragcmcnt in Pcriods o Dcspondcncy. 1 lings 19.9.
c, To Impart lnowlcdgc o Futurc Lvcnts. ohn 11.11-1+.
, To Rcvcal liddcn Things. 1 Samucl 10.22.

THL OPLRATION OF THIS GIFT:
a, It is supcrnatural in charactcr - not obtaincd by logic or dcduction, rcasoning, ctc., nor
by thc natural scnscs, but by supcrnatural rcvclation through thc loly Spirit.
b, It opcratcs by aith - Thc pcrson rccciving thc rcvclation docs so by aith.
c, Thc rcvclation is rcccivcd in onc's spirit - not in thc intcllcct or thc cmotions.
d, It is not csscntially a vocal git (Acts 9.11,. It is rcccivcd quictly and inaudibly within
thc pcrson's spirit.

c, It may bccomc vocal whcn sharcd with othcrs (ohn 1.+; +.18,.

I. Any Spirit-illcd thristian who is willing to listcn to God may cxpcricncc a
unction o this git.
II. It is an invaluablc assct in thc ministry o counsclling.

III. Obcdicnt action and rcsponsc is csscntial to thc continuing unction o this
manicstation in onc's ministry.

IV. Thc \ord o \isdom is rcqucntly manicstcd in conjunction with it. This is thc
divincly impartcd wisdom to know what to do about a word o knowlcdgc and
how to apply it corrcctly and wiscly.

S. A WORD OF WISDOM (1 Cor 12:8).
INTRODUCTION.
This git stands at thc hcad o thc list bccausc it is so important. It cnablcs us to spcak and
act with divinc wisdom and thus cnsurcs thc corrcct usc and application o othcr gits.
\hcn thc word o wisdom is abscnt, thc othcr gits can bc uscd wrongly which otcn causcs
much conusion.

DLFINITION:
Thc word o wisdom is a ragmcnt o divinc wisdom supcrnaturally impartcd by thc loly
Spirit. It supplics onc with thc immcdiatc wisdom to know what to say or do in a givcn
situation.

God rcqucntly givcs it togcthcr with thc word o knowlcdgc so that bclicvcrs can know
how to apply that word o knowlcdgc corrcctly. God rcvcalcd to Ananias, thc whcrcabouts
and condition o Saul through a word o knowlcdgc. lc also showcd him, by thc word o
wisdom, what hc should do in this diicult situation.

NOTICL:
It is . ora ;:ogo) o wisdom, and not 7!e Cift o wisdom.

ILLUSTRATION:
A man gcts into lcgal diicultics and consults his lawycr. Thc lawycr docs not givc his clicnt
all thc wisdom and knowlcdgc hc has. lc cxtracts thc word, or portion o his knowlcdgc
that applics to his clicnt's nccds, and imparts that word. Likcwisc, God, who knows all
things, cxtracts rom lis ininitc storc o wisdom, thc particular portion o wisdom nccdcd
or onc o lis childrcn. lc scnds this by thc Spirit.

DISTINCTION:
THL WORD OF WISDOM
It is not natural wisdom.
It is not thc wisdom gaincd rom acadcmic achicvcmcnt.
It is not wisdom gaincd rom cxpcricncc.
It is not cvcn thc wisdom to undcrstand thc Biblc.
It is aervatara: in charactcr.
It is givcn as thc loly Spirit wills (1 tor 12.11,.
It is givcn or a spcciic nccd or situation.
It is vot thc git o wisdom, but thc rora o wisdom.

SOML BIBLICAL LXAMPLLS:
a) Lukc +.1-13. csus, tcmptcd in thc wildcrncss. Thc rcplics that csus gavc to Satan wcrc
words o wisdom impartcd by thc loly Spirit.
b) Lukc 20.22-26. Thc Scribcs tricd to trap csus; but thc word o wisdom, givcn by thc
Spirit, conoundcd thcm all.
c) ohn 8.3-11. Again thc Scribcs and Pharisccs sought to trap csus, but lis wisc words
and handling o thc situation conoundcd lis advcrsarics.
d) Acts 6.1-5. Giving wisdom in church administration.
e) Acts 15.28. Solving a church crisis.
f) Acts 2.23,2+. Gavc Paul control o thc situation, rcsulting in thc salvation o many
livcs.

Notice: Thc \ord o \isdom is promiscd to all thrist's disciplcs. "Scttlc it thcrcorc in
your hcarts, not to mcditatc bcorc what yc shall answcr. For I will givc you a mouth and
wisdom which all your advcrsarics shall not bc ablc to gainsay or rcsist" (Lukc 21.1+,15,.

Observation: Thc \ord o \isdom is not csscntially a vocal git, but rathcr, a git o
rcvclation. It is rcccivcd quictly within onc's spirit. It comcs out whcn vocaliscd in
counsclling, prcaching or prophcsying or whcn actcd upon.

6. DISCLRNING OF SPIRITS (1 tor 12.10,.
Disccrning o Spirits is a morc important subjcct than wc gcncrally rcalisc.
I this spiritual git wcrc uscd morc rcqucntly with its countcrpart, casting out dcmons,
many o thc problcms wc acc today would bc grcatly minimiscd.

Disccrning o Spirits is thc third o thc rere:atiov gift, thc \ord o \isdom and thc \ord o
lnowlcdgc arc thc othcr two. It is a divinc ability impartcd by thc loly Spirit so that wc can
pcnctratc thc spiritual rcalm and distinguish bctwccn thc spirit o Satan (cvil spirits,, thc
Spirit o God, and thc human spirit. By it wc can disccrn thc origin o ccrtain actions,
tcachings, circumstanccs ctc., that havc bccn inspircd by spiritual bcings.

This git is morc limitcd than thc othcr two rcvclation gits. Thc rcvclation givcn in this
instancc is limitcd to thc origin o thc bchaviour in qucstion. Noncthclcss, thc disccrning o
spirits is just as aervatara: in its opcration as arc any o thc othcr cight gits. It supplics thc
thurch with inormation availablc in no othcr way.

a) The Function of the Gift.
Thc git o disccrning o spirits givcs onc a supcrnatural undcrstanding o thc naturc
and activity o spirits. It cnablcs him to distinguish bctwccn thc divinc, satanic and
human origin o spiritual activity and rcvcals thc naturc o thc spirits thcmsclvcs.

It is not always casy to distinguish bctwccn thc works o Satan and thosc o thc Spirit
o God. Satan always trics to countcrcit thc works o thc loly Spirit. Satan is known
as thc dcccivcr, thc athcr o lics, and thc scrpcnt. All thcsc titlcs signiy thc subtlc,
craty dcccptivcncss which hc uscs to bring about cvil whcncvcr hc can. Many timcs his
countcrcit is so plausiblc that onc will bc cntircly dcccivcd unlcss somconc is prcscnt
who unctions with thc supcrnatural git o disccrning o spirits. I dcmon activity wcrc
always so obviously rccking with cvil and wickcdncss as wc tcnd to imaginc, thcrc
would bc no rcason or this particular git o thc Spirit.

In thc account o thc girl with thc spirit o divination in Acts 16, Paul challcngcd thc
spirit that might casily havc dcccivcd othcr scrvants o God. Thc girl gavc a pcrcctly
truc statcmcnt whcn shc said, 7!ee vev are erravt of t!e vot !ig! Coa r!o !or to yoa t!e
ray of a:ratiov, but thc spirit spcaking was an cvil spirit.

\hy would an cvil spirit advcrtisc thc apostlcs in that ashion Bccausc it was o no
crcdit or hclp to thc gospcl or its ministcrs to havc such a pcrson ollowing thcm and
no doubt causing many to think that shc was onc o thcm.

b) The Operation and Need for the Gift Today.
Thc git o disccrning o spirits is cxpcricncing its own rcvival in much o thc world
today. It can bc sccn in action in thc ministry o many mcn o God in thc prcscnt
rcncwal. It is absolutcly csscntial that this git opcratc i thc thurch is going to
accomplish hcr ull mission and dcstroy thc works o thc dcvil. Thcrc arc as many
dcmons in thc world today as thcrc wcrc whcn csus walkcd thc carth and in thc days
o thc Larly thurch. Thcir purposc is cqually as cvil though thcir opcration today is
rcqucntly morc sophisticatcd and plausiblc. This supcrnatural git is cspccially
ncccssary or thristian workcrs in nations whcrc spiritism, Satanism and alsc worship
systcms abound.

c) How the Gift of Discerning of Spirits Operates.
Thc irst and most obvious unction o this git is to rcvcal thc prcscncc o cvil spirits
in thc lic o pcoplc or situations. lowcvcr, it also unctions to cvaluatc thc sourcc o a
prophctic mcssagc, a particular tcaching, or somc supcrnatural manicstation. Thc
pcrson unctioning with this git will bc ablc to tcll whcthcr thc sourcc o thc mcssagc
or act is dcmonic, divinc or mcrcly human. I thc sourcc is disccrncd to bc dcmonic,
thc pcrson unctioning in this git will also usually bc ablc to rcvcal .-

I. 7!e vatare of t!e aevov. This is what his work is, whcthcr lying, causing inirmity
(such as canccr, blindncss, dumbncss ctc.,, unclcan bchaviour and thc likc.

II 7!e vave of t!e aevov. This is usually rcvcalcd with thc naturc o thc dcmon,
although it isn't at all uncommon to rcvcal a dcmon's propcr namc.

III 7!e vavber of aevov. This is thc casc o "Lcgion, or Mary, out o whom csus cast
scvcn dcvils. It is not uncommon or a pcrson to bc dcmoniscd by morc than onc
spirit at a timc. This is part o thc inormation rcvcalcd by thc git o thc
disccrning o spirits.

IV 7!e trevgt! of artica:ar aevov. Otcn during an cncountcr with an cvil spirit, thc
onc who unctions with thc disccrning o spirits will know by rcvclation which o
scvcral dcmons is strongcst and has grcatcst authority.

V Obtaivivg ivforvatiov. Otcn dcmons will givc much inormation vcrbally t!eve:re
to onc thcy know has supcrnaturally disccrncd thcir prcscncc and who has powcr
to cast thcm out. lowcvcr, sincc dcmons can bc countcd on to lic, it is a good
idca to trcat thc inormation thcy givc with suspicion and count on inormation
supcrnaturally givcn by thc loly Ghost.

d) Discerning of Spirits doesn't always involve Faith to expel Demons.
Although thc git o disccrning o spirits is csscntial or ccctivc dclivcrancc, it is not
suicicnt by itscl. It must work in conccrt with thc git o aith and thc cccting o
miraclcs. It is thosc who unction with thcsc gits who usually havc thc grcatcst succcss
in casting out dcmons.

7. THL GIFT OF FAITH. (1 Cor 12:9)
Sincc aith dcals with thc uturc and thc unsccn - things not physically cxpcricnccd - thc git
o aith is thc spccial cndowmcnt givcn to somconc callcd upon to cxcrcisc an cxtraordinary
capacity o trust. God supcrnaturally cmptics him o any doubt and ills him with spccial
aith that cnablcs him to accomplish God's purposc dcspitc cvcry contrary and
contradictory circumstancc o lic. oshua, in commanding thc sun and moon to stand still (
osh 10.12-1+, is probably thc clcarcst biblical cxamplc o this. Firstly hc spokc to God
(praycd, thcn hc spokc by aith to thc sun and moon. This would havc to bc a supcrnatural
manicstation o uniqucly rcmarkablc aith. It is ccrtainly not thc kind o aith that onc
cxcrciscs cvcry day. It is a spccial dispcnsation o aith God grants a bclicvcr whcn thc task
lc has givcn that bclicvcr rcquircs morc than ordinary or gevera: aith.

Thc gift of fait! has a vastly supcrior unction to that o gcncral aith, which grows rom thc
original sccd o saving aith that God has plantcd in our hcarts (Scc Romans 1.1,. Thc
dcgrcc o gcncral aith varics with stagcs o dcvclopmcnt o thc bclicvcr ("littlc aith, "grcat
aith, ctc.,. Gcncral aith grows as a rcsult o ccding on thc \ord, bcing cxcrciscd through
thc circumstanccs o lic, and thc likc. It can dcvclop to a vcry high dcgrcc. lowcvcr, thc
git o aith has a supcrior unction to cvcn thc highcst dcgrcc o gcncral aith.

Somc translators rccr to thc git o aith as ecia: fait!. This indicatcs a aith bcstowcd by
thc loly Spirit to mcct our nccd in spccial and cxtcnuating circumstanccs. This suggcsts
urthcr that thc git o aith is not pcrmancntly rcsidcnt in any bclicvcr, but rathcr that eac!
vavifetatiov is a scparatc gift o aith. An cpisodc in Llijah's lic illustratcs this whcn hc
dcclarcs to ling Ahab that thcrc will bc no morc rain until hc spcaks thc word and thcn it
will rain again at his word (1 lings 1.1,. lis git o aith produccd thc miraculous
ulilmcnt o that prophccy.

tontrariwisc, this cxtraordinary aith was lacking whcn Llijah sat undcr thc junipcr trcc,
carul, discouragcd and wanting to dic bccausc it was not nccdcd at that timc (1 lings
19.+,. lc had not lost his aith in God or lis \ord. lis own aith was strcngthcncd and
taught him to bclicvc God and takc couragc whcn God told him lc had 000 othcr aithul
ollowcrs in Isracl.
God wants you to know you can go orth conidcntly knowing that whcn spccial dcmands
arc madc upon you, lc will supcrnaturally givc you spccial aith to cnablc you to ulil lis
purposcs.

How Does the Gift of Faith Work:
Thc git o aith sccms to opcratc in a passivc manncr, but this is not always so. Danicl's
protcction rom thc lions (a passivc instancc o thc git o aith, sccms to contrast with
Samson's slaying thc lion which is an cxamplc o man's activc involvcmcnt in thc
manicstation o thc powcr o God. This would bc an cxamplc o thc rorivg of virac:e. This
imprcssion that thc git o aith unctions activcly is bccausc it otcn works in co-opcration
with morc dramatic gits (c.g. thc working o miraclcs, thc gits o hcalings ctc.,.

Thc git o aith also opcratcs through thc spcaking o words o aith - I be:ierea, t!erefore
!are I oev. (ll torinthians +.13, - whcrcby thosc words a man o God spcaks whcn
inspircd by thc Spirit arc backcd by God a Hi orv rora. Thc rcsults arc not always
immcdiatc, but thcy arc surc. And this git can unction in many ways (c.g. or blcssing, or
cursing, or crcating, or dcstroying ctc.,.

Thcrc arc somc notablc cxamplcs o thc git o aith working through thc spokcn word.
oshua covvava thc sun and moon to stand still (osh 10.12-1+,.
Llijah covtro: thc wcathcr by his word (1 lings 1.1, - 7!ere !a:: vot be aer vor raiv t!ee year
bat accoraivg to vy rora .... ava it raivea vot aov t!e eart! for t!e ace of t!ree year ava i vovt!.`
Paul i:evce Llymas (Acts 13.11, - yoa !a:: be b:iva, vot eeivg t!e av for a eaov.
Pctcr judgcs Ananias and Sapphira (Acts 5,.
Thc Scripturcs tcach thc principlc o thc rora of fait!: (Mark 11.23, ..`!e !a:: !are r!atoerer !e
ait!... in rclation to thc injunction, !are fait! iv Coa,` and ob 22.28 7!oa !a:t aecree a t!ivg
ava it !a:: be etab:i!ea avto t!ee.`

8. GIFTS OF HLALINGS. (1 Cor 12:9).
Thc thrcc rccrcnccs to this git in 1 torinthians 12 arc in vcrscs 9, 28 and 30. In cach o
thcsc, thc original rcading is c!arivata iavatov. Both words arc :ara:, making thc corrcct
translation o this phrasc, gift of !ea:ivg.
Gits o hcalings opcratc supcrnaturally to hcal discascs and inirmitics without natural
mcans o any sort. It is thc powcr o thc loly Spirit that comcs upon a pcrson's body,
dissolving thcir discasc, driving out thcir pains to hcal thcm.

Thc usc o thc plural nouns hcrc cmphasiscs thc abundancc o God's hcaling gits to
alictcd mankind. It may also cmphasisc that csus' hcaling will dclivcr rom cvcry sickncss,
wcakncss, plaguc, dcormity, and aliction. It also implics that thcrc is a grcat varicty o thc
manicstations o this git (1 tor 12.+-,.

Thc cxcrcisc o thc gits o hcalings docs not givc thc gitcd an ability to hcal all thc sick all
thc timc. Somc havc misundcrstood this and havc askcd why wc do not go into hospitals
and thc likc and raisc up all that arc sick. Lvcn csus did not do this. lc only wcnt to what
may corrcspond to a modcrn hospital oncc whcn lc wcnt to thc Pool o Bcthcsda whcrc
thcrc wcrc multitudcs o sick pcoplc. Lvcn thcn lc chosc only onc rom all o thcm and
hcalcd him. On othcr occasions wc rcad o grcat crowds o sick olk who camc to csus and
wc arc told lc "hcalcd thcm all. An important principlc o Divinc hcaling is that thc
pcrson must comc to csus as an cxcrcisc o aith and co-opcration.

The Purpose of Gifts of Healings.
a) To dclivcr thc sick and sucring and to dcstroy thc works o thc dcvil in thcir livcs. (1
ohn 3.8; Acts 10.36; Lukc 13.16,.
b) To provc thrist's claim to bc thc Son o God (ohn 10.36-38,.
c) To conirm thc \ord (Mark 16.1-20; Acts .29, 30, 33,.
d) To attract pcoplc to thc sound o thc Gospcl (Matthcw +.23,25,.
e) To bring glory to God (Mark 2.12; Lukc 13.13; 18.+3; ohn 9.2,3,.
Thc loly Spirit givcs Gits o lcalings to thc scrvant o God to pass on to whomcvcr thc
Lord dcsircs to hcal or lis own purposc. Likc all othcr gits, thc gits o hcalings not only
havc to bc girev, but also must be receirea.
ust as thcrc is a principlc o aith which rcgards how to ministcr thcsc gits, thcrc is also a
principlc which dcals with how to rcccivc thcm. lczckiah had diiculty rccciving thc git o
hcaling that God scnt him. lis aith had to bc built up in a spccial way by thc miraclc
rccordcd in 2 lings 20.8-11 (Scc also 2 lings 5.10-1+,. Naaman had diiculty rccciving thc
git o hcaling that God had scnt him through Llisha. lcaling rcquircs otcn a doublc act o
aith. aith to rcccivc and aith to administcr thc git o hcaling.

Although thcrc arc cxccptions to this rulc, it is a:ray God's dcsirc to hcal. lowcvcr,
somctimcs thc normal channcls through which lis hcaling virtuc would low arc not
working too wcll. This may rcquirc that God scnd a spccial git o hcaling. Somctimcs God
communicatcs gits o hcalings through thc vorva: hcaling channcls; at othcr timcs through
cxtraordinary mcans, according to lis will (c.g. Pctcr's shadow,.

(Thc subjcct o Divinc hcaling is dcalt with morc ully in thc subjcct mattcr cntitlcd "low
to ministcr God's lcaling powcr.",

9. WORKING OF MIRACLLS. (1 COR 12:10)
A Miraclc happcns whcn God supcrscdcs thc ordinary coursc o naturc. Thc git o t!e
rorivg of virac:e comcs whcn God cnducs us with powcr by thc loly Spirit to do
somcthing complctcly bcyond thc rangc o human ability. lc givcs it to us at a spcciic timc
or a spccial purposc. A miraclc is usually an instantancous occurrcncc as distinct rom a
manicstation o hcaling which may bc gradual.

All thc gits o thc Spirit arc miraculous, but thc usc o thc word 'miraclc' in this instancc
rccrs to act of orer.

Thc Biblc is a book o miraclcs. God is a God o miraclcs. thristianity is a aith oundcd
upon miraclcs. \ithout thc manicstation o miraclcs thristianity is lacking in crcdibility or
God attcstcd thc ministry o csus through miraclcs, wondcrs and signs. ( Acts 2.22,

MIRACLLS GIVL US PROOF OF THL RLSURRLCTION.

I csus wcrc not alivc, lis namc would havc no powcr to hcal thc sick and work miraclcs
(Acts +.33,. Pctcr covrivcea t!e avbe:ierivg ]er of t!e rearrectiov o csus thrist and thcir veea of
reevtavce on thc strcngth o thc act that csus' namc still had thc powcr to hcal thc sick and
work miraclcs.

a) It gavc boldncss to thc bclicvcrs to prcach thrist (Acts +.29,30,. Pcoplc rccogniscd that
thcy had bccn with csus - thc miraclc workcr - (Acts +.13,.
b) It madc bclicvcrs hungry to havc morc o God (Acts +.31,.
c) It convinccd and convictcd mcn o thcir sins (Acts 5.28,33,.
d) Fivc thousand wcrc convcrtcd in onc day through onc miraclc (Acts +.+; 5.1+,.
e) All mcn gloriicd God or what was donc (Acts +.21,.
f) It sprcad thc gospcl quickly (Acts 5.1+-16,.

Bcorc csus startcd to work miraclcs, no onc ollowcd lim anywhcrc. lc must havc
prcachcd otcn in thc synagoguc, or Lukc + says it was lis custom. But, whcn thc miraclcs
in Lukc +.33-35 took placc Hi fave revt oat ivto erery :ace of t!e coavtry roava aboat. From
thcn on thc multitudcs prcsscd in upon lim to hcar lis words and to scc lis miraclcs. .
great va:titaae fo::orea Hiv, becaae t!ey ar Hi virac:e r!ic! He aia ov t!ev r!ic! rere aieaea
(ohn 6.2,.

LVLRYWHLRL THL DISCIPLLS PRLACHLD, HLALLD THL SICK, CAST
OUT DLMONS AND WORKLD MIRACLLS, MULTITUDLS TURNLD TO
CHRIST.
a) Samaria gavc hccd to Philip, hcaring and sccing thc miraclcs which hc did (Acts 8.5,.
b) .:: t!e iv!abitavt of !arov ava Iyaaa tarvea to t!e Iora r!ev Peter to:a .evea, ]ea C!rit
vaet! t!ee r!o:e, arie ava vae t!y bea. .va !e aroe ivveaiate:y (Acts 9.3+,.
c) Many pcoplc in oppa bclicvcd whcn Pctcr raiscd Dorcas rom thc dcad (Acts 9.+2,.
d) Thc pcoplc at Lystra thought thc gods had comc down to thcm whcn thcy saw thc
cripplcd man walk and lcap at Paul's word (Acts 1+.8-18,. "And by thc hands o thc
apostlcs wcrc many signs and wondcrs wrought among thc pcoplc... and bclicvcrs wcrc
thc morc addcd to thc Lord, multitudcs both o mcn and womcn. Insomuch that thcy
brought orth thc sick into thc strccts and laid thcm on bcds and couchcs that at thc
lcast thc shadow o Pctcr passing by might ovcrshadow somc o thcm. Thcrc camc also
a multitudc out o thc citics round about crusalcm, bringing sick olk and thcm that
wcrc vcxcd with unclcan spirits, and thcy wcrc hcalcd cvcryonc" (Acts 5.12-16,.
e) Thc Book o Acts closcs with miraclcs in ull swing (Acts 28.8,9,. \hcn thc pcoplc saw
Publius hcalcd, thcy bclicvcd that i God would hcal onc thcn lc was ablc and willing
to hcal cvcryonc that had nccd. \hcn pcoplc think and bclicvc right about God, thcn
thcy gct rom lim what lc wants so much to givc to thcm.

Thc working o miraclcs is thc cnabling o thc loly Spirit, giving thc bclicvcr thc
ability to work a miraclc, in contrast to God working miraclcs in thc lic o a bclicvcr.
Thus many who havc ncvcr rcccivcd thc git o working miraclcs havc otcn
cxpcricnccd astounding miraclcs that God has wrought on thcir bchal.

SOML LXAMPLLS
a) Miraclcs o dclivcrancc such as Pctcr's in Acts 5.1-20 and again in Acts 12.1-10. Also
Paul and Silas in Acts 16.15-30.
b) Miraclcs o transportation (Acts 8.39,. 7!e irit of t!e Iora caag!t aray P!i:i t!at t!e
eavac! ar !iv vo vore.
Thcsc, and many othcr instanccs, arc miraclcs pcrormcd by God in thc livcs o
bclicvcrs, somctimcs cvcn without thc co-opcration o thc bclicvcr.
Thcsc arc not, thcrcorc, instanccs whcrc thc git o working o miraclcs was opcrating.
In contrast now arc thrcc whcrc this git was in opcration.

I. Acts 19.11, "And God wrought spccial miraclcs by thc hands o Paul."
II. Acts 9.+0, Pctcr raiscd Dorcas rom thc dcad.
III. Acts 20.9-12, Pctcr rcstorcd Lutychus to lic.

Practical Operation of the Gift.
a) Thc anointing o thc loly Spirit to crcatc spccial conidcncc and authority.
b) A spokcn word o aith and authority. Llijah said that thc God who answcrcd by irc
should bc Isracl's Lord. Thc irc that camc down was an cxamplc o thc working o
miraclcs.
c) A bold act o aith.

LPILOGUL.
In this brief teaching on the Holy Spirit and His manifestations we have sought to
keep to what the Bible declares on this subject rather than what our own human
experience may be or what position our particular denomination holds. Nothing is
ever achieved for God by taking a negative position on anything that the Bible
declares. God works through our faith not our unbelief. So, irrespective of what your
traditional theology, or your personal experience may be, may I encourage you not to
close your heart and mind to the possibility of the supernatural and the miraculous.
Read the Bible and this study with an open heart. Commit yourself to God in regard to
your response to it. Tell Him sincerely that you are open to whatever He declares and
that you want to experience the fullness of all He has for you.

Jesus Christ is the same, yesterday, today and forever. (Heb 13:8) The Holy Spirit is
also the same. Whatever He has accomplished at any time, He is able to accomplish
today or He is no longer God the Holy Ghost.

May God further open our hearts to all the wonders of His glorious truth and may we
all grow up into Him an all things. (Eph 4:15)

Gerald Rowlands.

The Holy Spirit

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