HOLY SPIRIT, BE MY GUIDE

Holy Spirit, my heart yearns for Thee;
Holy Spirit, abide in me.
Make me clean; oh, make me pure!
I must know the double cure!

Never, never shall I be set free;
Never, never, till Thou purgest me!
“Come just now”—my cry, my prayer;
Inbred sin I cannot bear!

Ne'er my trust will be in vain,
Naught to lose and all to gain.
Take my life, my self, my soul;
Burn the chaff and make me whole!

Holy Spirit, be my Guide.
Holy Spirit, my door's open wide.
Make me know Thy will divine;
Holy Spirit, be Thou mine!

Mildred Cope
Special Voices Number 5:
Sacred Solos and Duets
Page 10

I will not leave you comfortless: I will come to you.
—John 14:18

LIKE WATER to a thirsty pilgrim is the Gospel of John in our quest for the Holy Spirit. The insatiable desire to know him and to experience his fullness finds a sense of satisfaction in the knowledge of what Jesus taught about him. He alone could speak to the sufficiency of the Spirit in meeting all of our needs, for the Holy Spirit is like unto Christ (Rom. 8:9). Jesus alludes to this “living water”: “If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive: For the Holy Ghost was not yet given; because that Jesus was not yet glorified)” (John 7:37–39).

Having spoken of this adequacy to satisfy the soul, John hurries on to remind us that the Holy Spirit had not yet been given in his fullness. However, he points to the time when Christ would be glorified and Pentecost would become a reality for all who believe. It is because of this that we find in this Gospel the most influential source of material regarding the Holy Spirit. While the Holy Spirit is recognized as an active participant in the work of regeneration (John 3:5–8), the major body of John's material about the Spirit is found in chapters 14, 15, and 16. These passages center around the last days of Christ's earthly ministry. His followers—not fully grasping all of his teachings, unwilling to turn lose of him—face the possibility of disillusionment, discouragement, and despair. For three years they have had a companion, counselor, and guide in whom they could trust. Now Jesus counsels them about the future and his provision for their continued hope through the ministry of the Holy Spirit.

His Comforting Assurance

Once again the word used to describe the Spirit is of importance to the student of Scripture. As noted in previous chapters, the Old Testament writers spoke of ruach, “the breath of God.” In the synoptic Gospels and many of the Epistles, the word pneuma refers to the “wind of God.” But now, in an attempt to convey to the followers of Christ the full intent of Jesus' concern, John brings into use the Greek word paraclete. While translated in the King James Version as “comforter,” the word has a much greater meaning. It was the intent of Jesus that the disciples would be sustained by the promise of the Comforter during this time of transition between the resurrection and Pentecost. His assurance is comforting to all humanity as we capture a glimpse of the intent of Christ, our Lord: “I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of Truth, whom the world cannot receive, because it seeth him not, neither knoweth him, but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you” (John 14:16–18).

This is no security blanket for the saints! He assures his followers of the indwelling presence of the Holy Spirit in their lives. While in a measure the Spirit had been “with” them, here was the assurance that he would be “in” them. Jesus gave his word that this Comforter would become for them the “wonderful Counselor” of Isaiah. As such, he would intercede for them and become their helper in times of weakness, one to walk beside them no matter how difficult the situation or circumstance.

This kind of assurance was built upon the possibilities of Pentecost. It was God's revelation through the Son of provision made for all who would follow the “way, the truth, and the life” (John 14:6). In Jesus' high priestly prayer in John 17, the far-reaching effects of this truth touches our lives today: “Neither pray I for these alone, but for them also which shall believe on me through their word” (17:20, italics added). Reaching across the ages, Jesus gives to us the comforting assurance of the divine adequacy of the Spirit-filled life. No sorrow is too severe, no tragedy too terrible but that the Holy Spirit can make us “more than conquerors” (Rom. 8:37).

His Continuing Presence

Words of assurance must always be supported by the awareness of God's divine presence with you. Therefore, John's writing clearly indicates by direct statement or implication that this “presence” will be within the obedient believer.

As Jesus prayed for the comforting assurance of the Holy Spirit, his words were, “That he may abide with you forever” (14:16, italics added). In the discourse about the true vine, he indicates that our life sustenance and accessibility to the resources of God are dependent upon this continuing relationship. “If ye abide in me, and my words abide in you ye shall ask what ye will, and it shall be done unto you” (15:7, italics added). While the word abide is not used in John 17, it is implied in the meaning of Jesus' words, “that they all may be one; as thou, Father, art in me, and I in thee, that they also maybe one in us” (17:21).

While limited by his earthly body, it was not possible for the Christ to be in every place all the time. In reality, to be with them and in them permanently, it was necessary for him to leave them temporarily. Only through the coming of the Holy Spirit would he be able to “abide” with them; for that reason it was expedient or necessary that he return to the Father. Essential to the relationship of his continuing presence is the requirement that we “abide” in him. The emphasis placed upon love and obedience cannot be overlooked in this context. “If ye love me, keep my commandments” (14:15), and “If ye keep my commandments, ye shall abide in my love” (15:10) are both indicative of the Spirit-filled life. The abiding presence of the Holy Spirit within us will be obvious by the witness of our lives as we abide in him.

Herein was the stabilizing influence of the Spirit. Rather than an experience based on the emotional feelings, it is the strong assurance that you are abiding in God's love, obedient to his Word. Because of this, the Holy Spirit abides within your own life. A life of ethical and moral holiness is a natural outgrowth of this “constantly abiding” experience. A total life of unity through the Holy Spirit is God's plan for the Church.

His Calling to Remembrance

Jesus knew what was in us, our strengths and our weaknesses. Therefore, he was concerned lest we forget or fail to comprehend all that he had taught. To assist us in remembering, the Holy Spirit becomes our Teacher, calling to mind the teachings of Christ and his Word: “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26).

Spiritual restlessness is often the result of failing to respond to, or to remember, Jesus' words. It is not by accident that the verse on peace immediately follows the above mentioned passage. Divine peace is based upon knowing and doing the will of God. Truth is never destroyed, but ofttimes it has been pushed aside to be forgotten or ignored. Some truth has never been rightly understood due to our human limitations. Because of this, Jesus wants to give the Holy Spirit as a Teacher to enable us to understand and to remember the truth which he taught.

“All truth,” as mentioned in John 16:13, is not to be misconstrued to claim for ourselves a superior knowledge or exclusive right to doctrine. The “truth” refers primarily to the redemptive life, death, and resurrection of Christ. This Teacher within in no way relieves the Child of God of the need to study to show oneself approved unto God as one who rightly divides the word of truth (2 Tim. 2:15). It only places upon us the greater responsibility because we have had the opportunity of being under the tutelage of the Holy Spirit, who enables us to assimilate truth into our lives. Such a relationship with the Teacher of truth leaves no room for the attitude of “we have received all the truth.” Always in the heart where the Spirit rules there is a humble attitude, desiring to know more of God's will.

His Convicting Influence

Assuring the disciples of the Holy Spirit's presence in their continued growth in holiness, Jesus also speaks of his influence in the world. “When he is come, he will reprove the world of sin, and of righteousness, and of judgment” (John 16:8). While the King James Version uses the word reprove, the American Standard Version and Weymouth translations use the word convince, meaning to awaken to a sense of sin, or to unmask one's sin. Such a ministry has been performed by the Holy Spirit through his influence in the world following the day of Pentecost.

To a disbelieving world there is nothing more disturbing nor convincing than persons surrendered to and possessed by the Holy Spirit. His very presence within the obedient life produces a holiness that confronts sinful people with their failures, thus becoming a disturbing influence. It is equally true that the most convincing evidence of the sanctifying experience is a life of holiness—a life that has recognized sin for what it is, has turned unto righteousness through repentance, and now lives in the constant awareness of the judgment to come. Only such lives, convicted and convinced by the Holy Spirit, lend credence to our theology of the Holy Spirit. His love in the heart of the sanctified brings conviction to a disbelieving, Christ-rejecting world, awakening in them the desire for holiness of heart and life. His counsel makes us to know that there is a divine plus to the experience of Pentecost; it is a positive, not a negative.

In an age when we are tempted toward manipulation and exploitation through the use of advertising gimmicks and modern communication media, we would do well to read this passage of Scripture often. Conviction is the work of the Holy Spirit. It is not mood-setting music, soft lighting effects, and spiritual showmanship in the pulpit. Such antics may create an emotional stir that will bring a response for the moment, but will not be able to stand the test of time. Conviction is the work of the Holy Spirit in the hearts of those who will heed his call. He may work through the life of the weakest or strongest vessel; but if lasting good is produced it will be the convicting influence of the Spirit of God. It is the kind of influence we desire and seek through our divine Counselor.

For Further Study

1. Explain the use of the term Comforter in our understanding of the Holy Spirit as spoken of in John 14:15–18.

2. Discuss the evidence of the abiding presence of the Holy Spirit in the individual life. Is this evidence merely a refined human nature, or is there a divine/human interaction that makes it possible?

3. As Counselor, the Spirit seeks to guide us into “all truth.” What does this say with regards to the person who never comes to any new truth or spiritual growth?

4. Evaluate the use of different techniques in seeking to produce conviction in the life of the unbeliever. How can one know when conviction is of the Holy Spirit?

5. How does one remain sensitive to the counsel and leadership of the Holy Spirit? When is one most receptive to his leadership?

6. If the Holy Spirit convicts the world of sin, why is it that there is such a difference in interpretation as to what sin is? Is there a distinction to be made between “sin” and “sins”?

Chapter 6
The Promise of the Father

HO! EVERY ONE THAT IS THIRSTY

Ho, every one that is thirsty in spirit!
Ho, every one that is weary and sad!
Come to the fountain; there's fullness in Jesus,
All that you're longing for, Come and be glad.

Child of the world, are you tired of your bondage?
Weary of earth joys, so false, so untrue?
Thirsting for God and His fullness of blessing?
List to the promise, a message for you!

Child of the Kingdom, be filled with the Spirit!
Nothing but fullness thy longing can meet;
'Tis the enduement for life and for service.
Thine is the promise, so certain, so sweet.

“I will pour water on him that is thirsty;
I will pour floods upon the dry ground.
Open your heart for the gift I am bringing,
While you are seeking Me, I will be found.”

Lucy J. Rider
Special Voices Number Two:
Gospel Solos and Duets
Page 7

And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem until ye be endued with power from on high.
—Luke 24:49 GOD'S PROMISES never fail! Though not always fulfilled when we would like, the plan of God moves on inevitably toward his perfect goal. Israel, God's people, had discovered the reliability of these promises. In community celebration their history always recounted these blessings as the fulfillment of God's promise. “I profess this day unto the Lord thy God, that I am come unto the country which the Lord swear unto our fathers for to give us” (Deut. 26:3; see vv. 1–10).

God had promised them a land of milk and honey, a Messiah, and a life of abundance. Through all of their wilderness wanderings they continued to hold onto these precious promises from the past, believing at times against insurmountable obstacles. The promise lured them on. Jesus, resurrected from Joseph's borrowed tomb and endeavoring to prepare the disciples for his ascension, reminds them once again of the “Promise of the Father” Luke 24:49. Here was a link with their past history and a foundation for their faith in the future. While God had made the promise to their ancestors and Christ had become the embodiment of that promise in the flesh, now God's promise of the Spirit would be poured out upon them, to dwell in them. When such a reminder was given by Christ, at least three things took place. The promise of the Father made them realize the validity of their past, it enabled them to visualize the possibilities of their future, and it allowed them to actualize the reality of the present experience. Let us look at God's promise to us in this same context.

Realize

In the Old Testament teachings of the Holy Spirit there are at least three passages that the people of God would have related to this statement of Jesus regarding the promise of the Father. Found in the writings of Isaiah, Ezekiel, and Joel they focus our attention upon that to which Jesus pointed. Certain truths surface in each passage and they are important to our understanding of the Spirit-filled life. First, each promises the coming of God's Spirit upon his people. Second, each promises that the Spirit will be given in abundance, liberally poured out upon them. And finally, each promises that the Spirit will make them productive, growing in godliness and for his glory. These same promises are given to us and may be realized through the Holy Spirit in this very hour:

Thus saith the Lord that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen. 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: And they shall spring up as among the grass, as willows by the water courses (Isa. 44:2–4, italics added).

Then shall they know that I am the Lord their God, which caused them to be led into captivity among the heathen: But I have gathered them unto their own land, and have left none of them any more there.

Neither will I hide my face any more from them: For I have poured out my spirit upon the house of Israel, saith the Lord God (Ezek. 39:28–29, italics added).

And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my spirit (Joel 2:28–29, italics added)

Only against Israel's background of nomadic wanderings and struggles can the richness of the Father's promise be fully understood. As the patriarch of old would bless the oldest son, pouring out his inheritance upon him, so Israel longed for this outpouring of God's Spirit upon them. Having faced the barren wilderness without sufficient water to produce vegetation, they were captivated by visions of springs of living water, poured out upon the dry ground. With this promise before them, their hopes were kept alive—even during the silent years following the prophecy of Malachi—as they awaited the coming of their Messiah. Now this resurrected Lord stands before them, helping them to realize once again the validity of these ancient prophecies.

The promise of the Father is just before you. Don't become impatient! Wait! God will validate his promise to you.

Visualize

In calling to remembrance the promises of God, Jesus also helped the disciples to visualize the possibilities of the future. The words of Jesus found in Luke 24:49 and Acts 1:4–5 place a command upon his followers. They are to “tarry” or “wait” for the promise of the Father. Only then do dreams and visions become a possibility. Though they had received the divine commission to “go” into all the world, preaching and teaching the gospel, the success of their work was contingent upon their obediently waiting to receive the Spirit's infilling. Without him, they could do nothing but fail! With him, nothing they would do could fail! They could hardly visualize what would happen during the first century of the young Church. Signs and wonders followed them. The sick were healed, prison doors were opened, social and cultural barriers were broken down, devils were cast out, and people were saved by the thousands. The Scriptures speak of the early Christians turning their world upside down (Acts 17:6).

It was beyond their fondest dreams, but it was exactly what the Father had promised. Upon these barren, unproductive lives, God would pour out his Spirit—making them productive, fruit-bearing Christians. Joel had been right when prophesying, “Your old men shall dream dreams, your young men shall see visions” (2:28).

Without question we, too, need to be reminded of the Father's promise, so that we might visualize the future for the Church. When some speak of a “post-Christian era” and others refer to the church's having lost her relevance in this age, we need to capture a vision of what the Father's promise can mean today. “Where there is no vision the people perish” (Prov. 29:18), and without the Holy Spirit we can have no true vision of God's purpose for the Church. But when claiming the promise given by our heavenly Father, we recall that it is his “good pleasure to give” us the Kingdom (Luke 12:32). The Kingdom has come! The Church is alive and well! And under the leadership of the Holy Spirit it marches as a mighty victorious army.

Actualize

Past prophesy and future possibility mean little unless there is a present reality. Therefore, the promise of the Father—the promise for which they were waiting in the upper room—must be actualized. To be authentic it would be necessary to fulfill the three thoughts common in the passages of Isaiah, Ezekiel, and Joel. However, the Holy Spirit could not—yea, would not—come until proper readiness had been made. Therefore we should note the setting for this inauguration of the Church.

In obedience to the command of Christ to tarry for the promise of the Father, 120 believers gathered in the upper room (Acts 1:13–15). We do well to recognize that not every believer was there for this Pentecostal outpouring. Paul tells us that about 500 of the “brethren” saw the risen Christ (1 Cor. 15:6); but in the Acts account of the Pentecostal experience, only 120 were in attendance. Not everyone receives the fullness of the Holy Spirit at the same time, nor in the same way. But it is evident from the account that certain conditions must be met.

First, the giving of the Holy Spirit was at God's time and not the believers'. “When the day of Pentecost was fully come” (Acts 2:1). Divinity had priority! The Holy Spirit never comes where there is competition or where he takes second place. Only through unconditional surrender of the human will, does the divine Spirit enter the heart.

Second, Pentecost can only come when unity prevails. “They were all with one accord in one place” (2:1). Human will had been crucified; jealous competition had been confessed and forgiven; hurt feelings healed and resentment removed. One great desire possessed all who met in that upper room—the desire to be filled with the Holy Spirit, the promise of the Father.

When such conditions are met, God always keeps his promise. There is not a broken life anywhere which God would not bless with his Spirit if a person will only come to the place of total surrender to him. There is not a congregation anywhere, of any size—no matter what difficulties it may be facing—that cannot receive new life if it will but realize the promise of the Father, visualize the possibilities, and then actualize, really experience Pentecost. God will give your congregation new life and growth. Just as Peter said, “This is that which was spoken by the prophet, Joel” (Acts 2:16). God has promised and he will not fail.

For Further Study

1. What are the common passages from the Old Testament that deal with the “promise of the Father”? Study them in their full scriptural context and discover implications for our study of the Holy Spirit.

2. What are other promises in God's Word that the believer may claim regarding the Holy Spirit?

3. Is it possible for one to be a Christian and not receive the “promise of the Father” regarding the Holy Spirit?

4. Is this promise limited to only certain persons? If so, who are they and what are the qualifying factors involved?

5. Compare the prophetic statement of Joel 2:28–29 with the fulfillment in Acts 2:1–4. Do you see in this the keeping of God's promise?

6. In what way is the promise of power through the Holy Spirit manifest in the world today?

Chapter 7
His Spirit in My Personality

HOLY SPIRIT, TRUTH DIVINE

Holy Spirit, Truth divine,
Dawn upon this soul of mine;
Word of God, and inward light,
Wake my spirit, clear my sight.

Holy Spirit, Love divine, Perish self in thy pure fire.

Holy Spirit, Power divine,
Fill and nerve this will of mine;
By thee may I strongly live,
Bravely bear, and nobly strive.

Holy Spirit, Right divine, Firmly bound, forever free.

Samuel Longfellow Page 136

But the fruit of the Spirit is love, joy, peace …
—Galatians 5:22

LIFE in the Spirit is productive! This promise actualized on the day of Pentecost now begins to bear the fruit of the Spirit. While the Pauline letters speak of both the “fruit” and the “gifts” of the Spirit, we will give priority to the “fruit” which is produced in the Spirit-filled life. Although the word fruit is in the singular, it refers to a cluster of Christian characteristics or graces. Paul's intent is to emphasize that all of these are produced through the Holy Spirit's enduement of divine love. He begins his list of the fruit of the Spirit with love. He admonishes the Church that, when speaking of gifts, they should seek a more excellent way” which is God's way of love (1 Cor. 12:31). In his study of life in the Spirit, Samuel Chadwick places emphasis upon the difference between “gifts” and “fruit,” stressing that gifts often are works of the flesh. Yet the “fruit” of the Christian life is always produced through our relationship to Christ, as his Spirit abides in us (John 15). Scripture is very plain in stating that “fruit” is the expected result of every believer; but there is no such concept regarding gifts. God gives the gifts “as he wills” (1 Cor. 12:11), implying that some may not be so endued. The “fruit” listed here in Galatians is not physical but attitudinal, dealing with that which is within us.

The obvious transformation of human personalities through the Holy Spirit is shown by the disciples in Acts 2:14. One immediately recognizes that their attitudes of self-seeking for the choice seats in the Kingdom had been changed. Rather than competing, their main concern now was to demonstrate the unity of the Spirit of Christ. Further evidence is given in verses 41 through 47 as we recognize their harmonious concern for the work of God, their unselfish giving of possessions, their joyful spirit, and their relationship to other people. Already the fruit of the Holy Spirit was being produced. These early Christians were not only spiritual; they were practical and livable.

Such sanctified living stands in vivid contrast to the world, the flesh, and the devil. In his “Magna Charta” of Christian liberty recorded in Galatians, Paul uses this contrast to emphasize the fruit of the Spirit-filled life. After dealing with the concept of being set free from sin by the blood of Christ (Gal. 5:1), he seeks to help them in the continuing struggle between the “flesh” and the “Spirit.” It is the fruit of the Spirit in the Christian life that enables one to triumph over the fleshly attitudes and appetites that confront us continually. No, being filled with the Spirit does not eliminate the possibility of being tempted. But as you allow the Holy Spirit to possess your personality he can give you victory over the temptations of the flesh. Both the works of the flesh and the fruit of the Spirit can be divided into threes, a triad that is common in many scriptural studies. View them side-by-side in Galatians 5:19–23. It may be helpful in gaining a clear perspective as to the pervasive nature of the Holy Spirit in the individual personality.

Works of the Flesh: (Galatians 5:19–21)

I. Sins against God's commandments:
“impure thoughts”
“eagerness for lustful pleasure”
“idolatry”
“spiritism”

II. Sins expressed against other persons:
“hatred and fighting”
“jealousy and anger”
“complaints and criticism”
“group” superiority
“wrong doctrine”
“envy and murder”

III. Sins against one's self:
“drunkenness”
“revellings” (wild parties)

Fruit of the Spirit [1. Various combinations and divisions of these are found in several writings. The author has selected these to help the reader capture a view of the graces ministering to the three relationships indicated.] <(Galatians 5:22–23)

I. God-ward relationship:
“love”—God's agape!
“joy”—love's cheerfulness
“peace”—love's confidence

II. Man-ward relationship:
“longsuffering” (patience)
—love's composure
—patience under trial
“gentleness” (kindness)
—love's consideration
—kindly disposed to others
“goodness”
—love's character
—beneficence, kindness in action

III. Self-ward relationship:
“faith” (faithfulness)
—love's constancy
—fidelity, trustworthiness
“meekness” (gentleness)
—love's humility
—mildness and submissiveness
“temperance” (self-control)
—love's conquest

One recognizes from this comparison that the fruit of the Spirit enables us to deal with personal areas of need. Areas that deal with person-to-God relationships, person-to-person relationships, and person to himself. For our study I have used the terms personality, relationship, and discipline. In this chapter we speak of the Holy Spirit's producing in us that fruit which comes from the person-to-God relationship.

Love

When Paul uses the word love, he is not referring to the term as it is usually understood in today's society. In this hour of history the word may express almost anything from the ludicrous to the laudable. But as used in the context of Galatians 5:22, it carries a much more profound meaning. To the Greek, four words were used to convey the various meanings of love. Eros was the love of man and woman, a physical relationship. It is the word from which we derive the term erotic. The highest type of human love was expressed by the word philia, and referred to a lasting friendship, a kind of brotherly love. The parent-child relationship was known as storge, the love of one's own family. While all of these terms expressed love in varied relationships, Paul sought a word that would convey love at its ultimate, and that word was agape. [2. For a more complete study of the New Testament words for love please see William Barclay, More New Testament Words (New York, N.Y.: Harper and Brothers, 1958), pp. 11–24.] This love is more than physical attraction, family devotion, or brotherly concern. It is love born of God and revealed in Christ. More than emotional feeling, this love finds expression in doing unto others for their own personal good.

To know that “God is love” is to understand our dependence upon the Spirit to reproduce this quality in our personalities. Agape love is not a character trait that one develops because of taking a course in understanding human nature. It is an experience that finds expression through growth in Christ—the

Holy Spirit enabling us to love as he has loved.
The “covenant-love” (chesed) and “election-love” ('ahabah) of the Old Testament [3. For a more complete study of this Old Testament concept of love, please see Norman H. Snaith, The Distinctive Ideas of the Old Testament (London: Epworth Press, 1962), pp. 94–142.] find fulfillment in this New Testament word, agape. All of the steadfast faithfulness of God, the “bands of love” (Hosea 11:4), are now amplified in this Pauline concept of what God's love is like. Such love “wills” to love, even when we are unlovely. It does not count the cost when seeking the good of another. Basically, agape love is the active determination of the will.

John said, “God so loved that he gave …” (3:16). There was no other reason! No one made him do it. He did it because of his love for lost humanity. And Paul portrays this continuing concern of God for us in Romans 5:8; “But God commendeth his love toward us in that, while we were yet sinners, Christ died for us.” This kind of love is not just a good feeling; it is the fruit of the Holy Spirit, who enables us to be “patient and kind, never jealous or envious, never boastful or proud, never haughty or selfish or rude, … does not demand its own way … is not irritable or touchy … does not hold grudges and will hardly even notice when others do it wrong.” (1 Cor. 13:4–5, Living Bible). In light of this passage one understands the term most often used by John Wesley, “perfect love.” Certainly such qualities demand a divine infilling if they are to be reproduced in our personalities. This comes only through the Holy Ghost. “The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us” (Rom. 5:5). It is not a disposition that comes gradually through mellowing with the years. Rather, it is the refreshing love of eternal youthfulness motivating us to strive for the most noble ideals, willing to risk all in their achievement.

Just as Jesus sacrificially gave himself for us, we in response give our selves in sacrificial love and service to him. And as God's love overcame all obstacles and outlasts all else, so this fruit of the Spirit will continue to be productive. For “now abideth faith, hope, love, these three; but the greatest of these is love” (See 1 Cor. 13:13).

Joy

Joy is the emotional expression of love. From the angelic annunciation of Christ's advent into history until the conclusion of the Book of Revelation, an unending joy pervades the Scriptures. In the Gospels it is “good tidings of great joy” (Luke 2:10), and in the consummation of human history it is the joyous victory of those who have overcome and in jubilation make the courts of heaven ring (Rev. 12:11). Joy is the atmosphere of the New Testament. It is the radiant expression of the nature of Christ. Even in the midst of the most adverse circumstances, the excruciating, humiliating pain of the cross, our Lord was able to experience this inner joy. The writer of Hebrews states, “For the joy that was set before him, [Christ] endured the cross …” (12:2). This is joy produced by the awareness that, no matter how unpleasant the surroundings nor how severe the sufferings, God's love is more than adequate. It is the enabling presence of the Holy Spirit that allows us to be joyful in unpleasant situations.

Although the Philippian letter is one of joy, the experiences of Paul and Silas in that community were not always pleasant. On one occasion they were thrown into jail, placed in stocks, and left unattended. But there in the midnight darkness they began to sing and praise the Lord (Acts 16:25). There is only one explanation for such spiritual ecstasy—they had the indwelling source of joy that was not dependent on emotional or physical feelings. Theirs was the fruit of the Spirit—joy produced because of His presence. Because of this, Paul could describe the early Christians as those who were “sorrowful, yet always rejoicing” (2 Cor. 6:10).

Peace

God's love produces personal peace—peace that is expressed even in the midst of conflict. The true peace revealed in God's Word is not simply the absence of frustration, faults, and failures. It is not the state of being freed from all anxieties and worries. Rather, it is produced by the presence of the Holy Spirit, abiding as the dove of peace. It's a peace that comes only when we cease striving to be righteous in our own human goodness and allow the Prince of Peace to possess us completely. He has become our example of peace as he triumphed over tension and trials, remained calm in conflict, and surrendered to suffering without defeat. Remember, it was to disillusioned and discouraged disciples that Jesus said, “Peace I leave with you, my peace I give unto you …” (John 14:27). Here was the peace that prevailed in persecution and enabled the early Christians to change their culture.

Such peace must always begin, as we have indicated, by first making peace with God through the experience of spiritual rebirth. This right relationship with him removes the conflict of contending loyalties. Now we have peace with God. This knowledge within allows me the joyful experience of letting the Holy Spirit produce in me the peace of God. It is the peace of God that continues as he controls my life. “Thou wilt keep him in perfect peace, whose mind is stayed on thee” (Isa. 26:3). The free person in Christ has made a decision to become a love-slave to the Lord, who is the peace-giver. This, and this, alone, can produce in the human personality the “peace … which passeth all understanding” (Phil. 4:7).

For Further Study

1. Why does the author give priority to the “fruit” of the Spirit, rather than the “gifts”?

2. Where does the primary work of the Holy Spirit take place in the individual life? Is it internal or external? Explain your response.

3. In seeking to have the Spirit in your personality, how do you maintain proper motives for doing so? Is it possible to seek him selfishly?

4. Is it possible to love God completely and still love family and friends as one should?

5. How does one reconcile the biblical pattern of perfect love with the fact that some people claim to be incompatible? Can one love perfectly and still not be able to relate to others properly?

6. How is the joy of the Spirit-filled life different from that pleasure of the world?

7. Please distinguish between the peace of God and the “peace of apathy” that sometimes reveals itself among church people. How do we differentiate?

Chapter 8
His Spirit in My Relationships

FILL ME NOW

Hover o'er me, Holy Spirit;
Bathe my trembling heart and brow;
Fill me with Thy hallowed presence.
Come, oh, come and fill me now.

Thou canst fill me, gracious Spirit,
Tho' I cannot tell Thee how,
But I need Thee, greatly need Thee;
Come, oh, come and fill me now.

I am weakness, full of weakness.
At Thy sacred feet I bow;
Blest, divine, eternal Spirit,
Fill with love, and fill me now.

Cleanse and comfort, bless and save me;
Bathe, oh, bathe my heart and brow.
Thou art comforting and saving:
Thou art sweetly filling now.

Fill me now. Fill me now.
Jesus come and fill me now.
Fill me with Thy hallowed presence.
Come, oh, come and fill me, now.

E. H. Stokes
Praise and Worship:
The Nazarene Hymnal
Page 492

The fruit of the Spirit is … long-suffering, gentleness, goodness …
—Galatians 5:22

SEEKING to know God in a personal, intimate relationship prepares the soil of the soul to produce the fruit of the Spirit. Such a relationship with God must always eventuate in right relationship with one's neighbor or it contradicts the Christian faith. The first and great commandment, Jesus said, was to love the Lord with your total personality—all your heart, soul and mind. But the second great commandment is like unto it: “The shalt love thy neighbor as thyself” (Matt. 22:37–39). Right relationship with others can only be experienced when we have rightly related ourselves to God.

This priority was highlighted by the great Danish thinker, Soren Kierkegaard, in his dictum, “Purity of heart is to will one thing.” Until we have come to a place of commitment to Christ and his will, we remain “double-minded” persons (James 1:8). It is difficult to live with ourselves, much less get along with other persons. But when Christ has come to us in forgiveness and acceptance, the inner chaos has been calmed by his “Peace be still!” Then, as we allow his Holy Spirit to dwell within us, “willing with him one will”, we begin to relate rightly with others about us. Ephesians 5 begins by describing this kind of relationship (vv. 1–2). Paul also alludes to the “fruit of the Spirit” (v. 9), then admonishes the reader to “be filled with the Spirit” (v. 18). The remaining verses of this chapter and the opening of chapter 6 deal with human relationships. Paul speaks of husbands and wives, Christ and the

Church, parents and children, servants and masters.
From such clear statements about how we should live together in the body of Christ, some people might conclude that if there is any conflict, you are not living in the Spirit. But before you become disillusioned with this Spirit-filled life, remember that even entire sanctification is no guarantee that you will always agree with your brothers and sisters in Christ. Yes, at times you will even have strong disagreements with brothers and sisters in your own home! Perhaps we should read again the account of Paul and Barnabas when they disagreed over their young missionary companion, John Mark (Acts 15:39). Each man, filled with the Holy Spirit, contended strongly for his own personal conviction—and neither gave in. Rather, they each chose to go his own way, and thus was born the missionary team of Paul and Silas. We should note that as they did so, a Christian spirit prevailed.

We can also recall the serious conflict between Peter and Paul when the missionary ambassador rebuked Peter “because he was to be blamed” (Gal. 2:11). Paul must have believed in the value of “creative conflict”! God had placed in his heart the kind of divine love that allowed him to disagree strongly with other persons and yet maintain a good relationship with them. David Augsburger in his little book, The Love Fight, reminds us that “conflict is neither good nor bad, right nor wrong. Conflict simply is. How we view, approach and work through our differences does—to a large extent—determine our whole life pattern.” [1. David W. Augsburger, The Love-Fight (Scottdale, Pa.: Herald Press, 1975), p. 3.]

Remember your priority list: Love God completely with your total personality, yielding yourself to the infilling of his Holy Spirit. Then, after being able to accept yourself “in the Beloved” or “in Christ,” you will discover how to love and accept your neighbor even as Christ has accepted you. This implies that even when we were irritable, abrasive, and extremely difficult, Christ still loved us. This truth speaks to our relationships with those about us. All of us have those individual traits that are difficult for others to accept—even among pastors and parishoners, parents and children, or husband and wife. Some may want to say, “When I was filled with the Holy Spirit all of that was removed.” But it is much healthier—spiritually and emotionally—to recognize these relational conflicts honestly than to attempt to camouflage them with Christian piety. The Holy Spirit will give us victory—but only as we deal with such conflict honestly rather than ignore it and hope that it will eventually go away. Let us look at some of the areas where relational problems can develop.

The simple statement that “we are all different” is a good place to begin. Few people within the Christian community would desire for everyone to be exactly alike—carbon-copy Christians or rubber stamp saints. We believe that Christ has saved us individually and has given to us glorious freedom. However, there is a tendency to want all holiness people to be alike in outward appearance and inner experience. Because of this tendency, some of us attempt to squeeze other Christians into our own predetermined mold of what the Spirit-filled life should be. For years I seriously questioned my personal experience of the Holy Spirit because there were others in the community of faith who said, “When you are really filled with the Spirit you will do this … or be like this.” They wanted me to be like others, more mature persons, in the church. It was therefore very helpful to me when I came across a book by William S. Deal, in which he said; “As there are no two human beings physically and emotionally alike, so there are no two Christian experiences alike. There are similarities in all persons which identify them as members of a certain family or race, and there are likewise similarities in the Christian experiences of regeneration and sanctification by which they may be identified. There is an overall pattern which is always consistent in the experiences of all Spirit-filled believers, but there is no uniformity as to the details.” [2. William S. Deal, Problems of the Spirit-filled Life (Kansas City, Mo.: Beacon Hill Press, 1961), p. 37.] Personal opinions or ideas that may be good in particular cultures or geographical areas do have value—but they are not to be taken as universally revealed truth. Like barnacles they attach themselves to the Old Ship of Zion, the Church, and continue to hang on across the years until people believe them to be revealed truth. We need to let the Spirit of truth guide us into that truth which is essential to the saving of the soul and the sanctifying of our natures. In so doing, God always uses terminology that is understood universally. Terms like birth, life, light, water, and death are understood around the world. There must be understandable communication among us, even though we are different. This can only be done when we acknowledge that differences do exist between us. Just a few of these would include racial, cultural, educational, economical, and emotional differences. We are also different in our receptivity of religious experience, our aesthetic appreciation of worship, our ability to perceive truth, and our ability to perform or produce. These differences accentuate our relational problems within and without the church. The Good News, though, is that God has given to us particular graces that enable us to relate to other Christians in a healthy manner. Paul referred to these as long-suffering, gentleness, and goodness—more fruit of the Spirit.

Long-Suffering

The Greek word for long-suffering is translated into our modern word, patience. It reflects one's attitude toward persons and events. In a day when persons are anxious about many things, patience is very often misunderstood. Many people see patience as a weakness or an unwillingness to speak up for what could be rightfully theirs. When persons suffer long without losing their temper, people begin to question their courage. But patience is not passive; it is the long look of the Spirit-filled life. It is the quiet confidence that believes truth and love always win out in the final analysis. It is the belief that, when treated wrongly by other persons, forgiveness and acceptance should be exercised rather than vengeance.

This kind of long-suffering is referred to in Helmut Thielicke's sermon entitled, “The Waiting Father,” based Luke 15. He accentuates the fact that the father could have broken off all relationship with the son. In harsh judgment the father could have cut him off, could have preached him under guilt and condemnation. Rather than that, in a loving spirit he patiently waited for the boy to “find himself” and return home. And when he did return home, there was no retaliation, no attempt to make the boy pay for his misdeeds. There was no probation period of holding him off at arm's length until he had proven himself. God is patient beyond human understanding. Peter wrote, “The Lord … is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance” (2 Pet. 3:9). It is this kind of patience that the Holy Spirit produces in our lives. It is a confident belief in people that enables us to have faith in them when others give up. It is a patience that holds onto hope when there is nothing but despair. And even when it makes us look like fools, we are “fools for Christ's sake” (1 Cor. 4:10). In such circumstances we continue to strive, because that is the nature of the Holy Spirit.

Too often we have allowed people to be lost from the fellowship of the church, all because we were not longsuffering with one another in our interpersonal relationships. We become impatient and turn to others who may be more responsive, thus allowing others to feel rejected. There will be times when, because of our patience with another, we will feel that we have been taken advantage of. But at such times we can remember how patient Christ was with us until we responded positively to his love. We relate better to others when we discover the divine grace of patience.

Kindness

Most helpful in our human relationships is the fruit of kindness. While referred to as “gentleness” in the King James Version, the word kindness (from RSV) is more easily understood. Like the other fruit of the Spirit in this triad, it deals with our contacts with other persons.

We may have a kindly attitude, but unless it is tested in relating with other people it may be only an empty, meaningless word. Such testing may come at the most unexpected time—a time when someone disagrees with us or rubs us the wrong way, causing us to react bitterly. Maybe our proposal has been voted down by the Board of Directors. Maybe the children left a toy on the steps and someone is injured. It is in moments like these that we sometimes have a “crop failure” of the fruit of love, joy, peace, patience, and kindness.

Kindness is the ability to understand how another person feels. It means entering into another person's experience and conducting ourself accordingly. It helps us to understand other persons, even when they have done wrong. Someone has called it “love's active consideration of others.”

Isn't it true that all of the people with whom you've had a healthy relationship have expressed kindness? Theirs was not a condescending, paternalistic type of relationship. But as someone trying to understand you and help you, they demonstrated the fruit of kindness.

While the Holy Spirit has the power of a mighty rushing wind it also has a quality that is as gentle as the breeze which one barely feels against the face. This is the quality of kindness.

Goodness

It is reported that Kagawa, the great Japanese Christian said; “I read in a book that a man called Christ went about doing good. It is very disconcerting to me that I am so easily satisfied with just going about.” [3. Quoted by William Barclay in Daily Celebration (Waco, Tex: Word Books, 1971), p. 236.] Many of our relational problems develop at this level. We are Christians! Even Christians surrendered to the Holy Spirit! But we are seemingly content to just be involved in going about, doing busy work. The goodness spoken of in Galatians is defined by Adam Clarke as “the perpetual desire and sincere study, not only to abstain from every appearance of evil, but to do good to the bodies and souls of man to the utmost of our ability.” [4. Adam Clarke, Clarke's Commentary (New York: Methodist Book Concern, n.d.), p. 1166.] Here is a dual expectation in goodness: One is to abstain from all that would appear to be evil. The other is to do good to those in need. James said, “To him that knoweth to do good and doeth it not, to him it is sin” (4:17). We have often been accused of overstressing the negative aspect of goodness while ignoring the dimension of social ministries to people all about us—people who are crying out for an expression of goodness on the part of the church. But the Holy Spirit never goes off on a tangent, overemphasizing one need above another. The Spirit-filled life is always one of balance, beauty, and symmetry.

Truly, Paul was inspired by the Holy Spirit when he wrote this great passage of Scripture. With the wide variety of persons in the world, God knew that only the Spirit could equip us to live in right relationship with one another.

For Further Study

1. What scriptural basis do you find for the implementation of holiness in the area of social ethics?

2. How responsible is the Spirit-filled person for maintaining proper relationships with other people?

3. In what way did the young church in Acts apply the Pentecostal experience to building Christian relationships among people of differing cultures?

4. How long-suffering should the sanctified person be? Is there a limit to how long one should suffer in working with other persons?

5. Define kindness as referred to in Paul's listing of the fruit of the Spirit. Give examples of this type of relationship.

6. Could one be filled with the Spirit and fail to measure up to the standards set forth in the Sermon on the Mount? Read the account given in Matthew 5, 6, and 7; then note the different relationships required of God's people.

7. With the strong emphasis on evangelism, why do many holiness people find it difficult to relate to persons who may differ with them theologically? Can we not be patient, kind, and good?—even with those who may differ with us theologically?

8. Make a list of the ways these fruits of the Spirit may be helpful in our relationship within the family between husband and wife, or parents and children.

Chapter 9
His Spirit and My Discipline

LET THE FIRE FALL ON ME

Lord, I would be wholly thine,
I would do thy will divine,
From the world and sin and self I would be free;
On the altar now I lie, and with all my heart I cry,
Let the holy fire from heaven fall on me.

I would have sufficient grace,
Every foe to bravely face,
And an overcomer evermore to be;
That I well may fill my place,
And that I may win the race,
Let the holy fire from heaven fall on me.

Holy Spirit from above,
Fill my longing soul with love,
Till the Master's image all in me may see;
Make me gentle, true and kind,
Meek of heart and humble mind,
Let the holy fire from heaven fall on me.

In the kingdom I would stay,
There to labor night and day,
Anyway and anywhere thy will may be,
But that I may do my best,
And that others may be blest,
Let the holy fire from heaven fall on me.

Let the fire fall on me,
Let the fire fall on me,
The fire of Pentecost, consuming sin and dross,
Let the holy fire from heaven fall on me.

William J. Henry
Page 214

The fruit of the Spirit is faith, meekness, temperance …
—Galatians 5:22–23

PERSONAL discipline is demanded in the discipleship of the Spirit. While we have looked at what God does for us through the infilling of the Holy Spirit, we would be less than honest if we did not stress the need for our implementation of grace through discipline. “In a general sense, self-discipline is the ability to regulate conduct by principle and judgment, rather than impulse, desire, high pressure, or social custom. It is basically the ability to subordinate.” [1. Richard S. Taylor, The Disciplined Life, (Kansas City, Mo.: Beacon Hill Press, 1962), p. 26.] While we believe that the Holy Spirit cleanses the heart of the believer, there still remains the biblical requirement for self-denial and for cross bearing.

Too many Christians have heard glowing sermons on the miraculous power of the Spirit to transform our natures, and they have assumed that this experience will overcome all their human weaknesses. Such persons have interpreted this teaching to mean that certain habits will be overcome if they can truly be filled with the Spirit. If this myth could be destroyed, our theology of the Holy Spirit would be much more easily understood and much healthier in the life of the church.

While His indwelling Presence does make power available to overcome habits, it is necessary for the believer to bring the self into compliance with this total commitment. Howard Thurman, in his book Disciplines of the Spirit, writes, “The meaning of commitment as a discipline of the Spirit must take into account that mind and spirit cannot be separated from the body in any absolute sense.” [2. Howard Thurman, Disciplines of the Spirit (New York: Harper and Row, 1963), p. 17.]

We must begin a practical implementation of those disciplines that will help us to become mature persons in Christ. Even with the power of the Holy Spirit, we must exercise persistent determination to develop consistent discipline. What are some of the manifestations of undisciplined living? I recently listed the following. One should be extremely careful in always relating these to the lack of discipline, since they may also be caused by other things. However, they are often found where there is a lack of personal discipline:

Restlessness and Instability

Running from Difficult Assignments

Avoiding Incompatible People

Moral Looseness

Shallowness in Stewardship of Life

Spiritual Laziness

We will not always be anxious to be disciplined just because we are surrendered to the Spirit. There remains in all of us what Dr. Hugh Missildine of Ohio State University has called “your inner child of the past.” He deals with the concept that there is a “child” within all of us that seeks its own way, acting out those attitudes developed during the formative years. [3. W. Hugh Missildine, Your Inner Child of the Past (New York: Simon and Schuster, 1963).] Some of these attitudes show themselves in church business meetings, in person-to-person relationships, and even within the family. Does that mean that we are unsanctified? that we have lost the Holy Spirit from our lives?

Certainly not! But when such demonstrations are recognized for the childish attitudes which they express, we can bring our lives under a discipline that produces maturity in the faith. In no way does this support the psychological strategy of suppression. It is only the honest admission that there remains in all of us that human nature which wants its way rather than God's way. For that reason Paul said, “I put away childish things” (1 Cor. 13:11). He pursued the “more excellent way” of loving God with all his soul and ministering to his neighbor rather than pampering his inner child.

Such discipline is needed in many areas of our lives after we have been filled with the Holy Spirit. Paul refers to both body and mind in Romans 12. He speaks of “presenting our bodies” and of “renewing our minds,” neither of which takes place automatically upon being sanctified.

While Paul specifically mentions these two areas—body and mind—every dimension of our lives must be brought under the discipline of the Spirit. Disciplines will affect our devotional life, our responsiveness to the Spirit's leadership, and our obedience to God's Word. To be filled with the Spirit means that he dwells within me and, as he directs, I bring my body into compliance with God's will to me through him. Kenneth Geiger, in a paper on “Sanctification and Growth,” comments; “This is the process wherein the Holy Spirit through willingly accepted disciplines, enables the sanctified Christian to overcome objectionable temperaments and other personality traits which so often distort the image of Christ projected to the world” (italics added). [4. Myron F. Boyd and Merne A. Harris, Projecting Our Heritage (Kansas City, Mo.: Beacon Hill Press, 1969), p. 135.] I have underscored the words willingly accepted disciplines, for what we are speaking about is not something that God makes me do. Rather, out of the more “excellent way” of love I have become a “love slave,” seeking only the highest and holiest, God's plan for my life. It is because of the need for self-discipline in the Spirit-filled life that the last cluster of Spirit fruit deals with the inner self—faithfulness, humility, and self-control. All of these, you will note, are self-imposed because they reflect the nature of the Holy Spirit who dwells within you.

Faith

Faith reveals again the nature of the Spirit of God—one who loved us and sought us persistently until we surrendered to his will for our lives. He was faithful to us. It is this quality to which the fruit of the Spirit refers. Through the power of the Holy Spirit we bring ourselves to a place of loyal devotion, fidelity, and lasting commitment to Christ. It is the power to stand and “after having done all to stand” (Eph. 6:13). It is the kind of faith demonstrated by Job, who said in the midst of life's difficulties, “Though he slay me, yet will I trust (remain faithful, believe) in Him” (Job 13:15). It is the willingness, if needs be, to “contend for the faith which was once delivered unto the saints” (Jude 3).

Such faithfulness is not born of easy living or casualness. It is the result of the disciplined life that seeks first the Kingdom of God (cf. Matt. 6:33), regardless of what the cost or what others may do. Within the word faith there is a resoluteness of purpose, a willingness to endure, even in the midst of the most severe storm or struggle.

Jesus said: “He that endureth to the end shall be saved” (Matt. 10:22). The Master had just spoken of how his followers would be hated for his name's sake. They would face family conflict, and they would be severely persecuted. But in the midst of all this, they were to remain faithful. When some may give up, there is a dimension of faithfulness to God and others that keeps us true. It is not easy—but who said discipline was easy? It is the high cost of holiness. God wants believers to be faithful even unto death.

Meekness

Here is a discipline that is often needed but not recognized by those who may need it the most—humility! We are not born humble. There is something within us that seeks attention. It develops into selfish pride and arrogance. Now not all pride is bad. It can be very helpful when it is kept in proper balance. This kind of positive pride is produced in the believer through the discipline of the Spirit.

Too often we have been guilty of a pretentious type of humility—appearing quiet, subdued, and reserved, while within us there burned the desire to be recognized. When we are sanctified, the Spirit does not remove our pride. But he will cleanse our natures, granting us power to develop a humble attitude about ourselves and our abilities. It brings to our life a strength and sensitivity which Joyce Landorf refers to as “tough and tender”—the ability to not need to demonstrate power to possess it. When Jesus said the meek shall inherit the earth (Matt. 5:5), he indicated a strength born of the Spirit within.

Remember the words of Philippians: “Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, And became obedient unto death, even the death of the cross” (2:5–8).

Self-Control

While some have chosen to refer to this Spirit-fruit as “Spirit-control”—implying that the Spirit is in control of one's life—I would prefer the term as used in the Revised Standard Version, self-control. Certainly the Spirit-filled life is one wherein we yield to His complete will. However, it is wrong to imply that when the Spirit is in control I no longer can exercise my power of free moral choice. Therefore, we speak of self-control through the power of the Spirit.

Perhaps none of the fruit mentioned in Galatians 5 is more vital to our modeling of holiness than self-control. Only through this grace can one maintain spiritual stability, intellectual integrity, moral purity, and social sensitivity. God's Spirit enables me to practice discipline in my personal life. As we conclude these three chapters on the fruit of the Spirit, let us reflect on the areas considered. On the Godward side we have love, joy, and peace produced by his Spirit in our personalities. In our relationships on the human side there is the fruit of long-suffering, kindness, and goodness expressed toward those with whom we live. Inwardly, the fruit produced is faithfulness, meekness, and self-control—all demanding discipline as we continue to grow by his grace.

For Further Study

1. Consider and evaluate the human discipline implied in the following verses: Romans 12:1–2, 2 Corinthians 7:1.

2. Examine the difference between the cleansing of the appetites and the discipline of the appetites. Are they the same? or is there an interrelatedness?

3. Study 1 Corinthians 9:27 as it relates to the concept of discipline in the Spirit. Are we accountable for controlling this body in which the Spirit dwells?

4. To be zealous of good works is commendable, but sometimes our zeal outweighs our wisdom. How can the Spirit-filled person discipline this zeal without losing the enthusiasm needed for the things of God?