The doctrine of perfectionism is not always stated in precisely the same terms by its adherents. The definition of Webater’s Dictionary is probably fair to all parties: ”Perfectionism: 2. Theol. The doctrine that a state of freedom from sin is attainable in earthly life.” Some perfectionists limit this freedom to wilful sin. Others limit the freedom from sin, which they conceive of as attainable in this life, to freedom from known sin, excluding sins of ignorance either on the ground that they are not sin or that they cannot in any case be included in the realm of perfection. Some believe the sin nature itself is eradicated. An examination of the Scriptures will not only sustain the fundamental elements of the doctrine of the sin nature itself, but it will make clear that the doctrine of perfectionism is not taught in the Bible at all as it is held by its advocates.

In the Old Testament, while a number of Hebrew words are translated perfect, it is clear from the context that the characters involved were not sinless (Gen 6:9; 1 Kgs 15:14; 2 Kgs 20:3; 1 Chron 12:38; Job 1:1, 8; Ps 37:37; 101:2, 6; etc.). In the New Testament, with which we are primarily concerned, there are thirteen words translated perfect. These thirteen are found to reduce to five roots, however, and only two have important bearing upon the doctrine of perfection as related to sin.

The verb καταρτίζω, having the thought of being complete in all details and therefore fitting, or adjusted, is found frequently as a verb, noun, and adjective with variations and indicates perfection in the sense of completeness (2 Cor 13:9, 11; Eph 4:12; 1 Thess 3:10; 2 Tim 3:17, etc.). A word of equal or greater importance, found in five different forms, is τελειόω, meaning, to bring to the end, or to bring to the goal (1 Cor 2:6; Eph 4:13; Phil 3:15; Col 3:14; 4:12; Heb 6:1; 7:11; 10:14; etc.). The word has the idea, therefore, of attainment.

Other words are found translated perfect in the New Testament, but they contribute little or nothing to the doctrine of perfection. One of them relates to perfection in knowledge, ἀκρίβεια, rather than to sin, and is found in adjective form (Acts 22:3) and more often as an adverb (Luke 1:3; Acts 18:26; etc.). Another word, πληρόω, is found translated in one instance perfect (Rev 3:2), but it means essentially to fill or to make full, as a vessel might be filled, and is translated fulfil fifty-one times, and to fill seventeen times. In Luke 8:14, τελεσφορέω is found, meaning, to bring to the goal, but it has no bearing on the doctrine of perfection. Practically, the first two words considered, in their various forms, furnish us with all the Scriptural information on the doctrine of perfection.

Perfection as related to sin is found in Scripture in three aspects. First, positional perfection is revealed to be the possession of every Christian. In Hebrews 10:14, it is stated, “For by one offering he hath perfected [τετελείωκεν] for ever them that are sanctified.” The verb is found in the perfect indicative, indicating that the perfection indicated was completed once and for all in past time, an act never to be repeated. It is, therefore, absolute perfection, which Christ wrought for us on the cross. There is no reference here to the quality of the Christian’s life. The issue of sinlessness is not in view. All saints (sanctified ones) are partakers of the perfection accomplished by the death of Christ.

Second, relative perfection is mentioned frequently in the Scriptures, as indicated by the context. In some instances, spiritual maturity is referred to as perfection. Paul writes the Philippians, “Let us therefore, as many as be perfect, [τέλειοι] be thus minded” (Phil 3:15). That he is referring to spiritual maturity rather than sinless perfection is made clear by the reference in the same passage in verse twelve, “Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.” The reference in Philippians 3:12 is to ultimate perfection which will include sinlessness, of course, but this Paul denies as a present possession. Spiritual maturity may be compared to physical maturity-full development without, however, absolute perfection. Maturity is viewed in Philippians 3:15 as attained. In other passages, some particular aspect of spiritual maturity may be in view. We may be spiritually mature in respect to the known will of God (Col 4:12); in love (1 John 4:17, 18); in holiness (2 Cor 7:1); in patience (Jas 1:4); in “every good work” (Heb 13:21). In all these instances, there is no indication of a possibility of reaching these attainments once and for all in this life. It is perfection in the relative sense only, an advanced position of attainment. holiness, saint and other less frequent translations, is derived from the Greek word ἁγιάζω. Its other English forms are translations of various Greek words derived from the same root. For all essential purposes it may be concluded that sanctification, holiness, and saint have the same essential meaning, which according to Thayer, is to ”render or declare sacred or holy, consecrate.”5 Among the secondary meanings is found the thought, ”to separate from things profane and dedicate to God,” and ”to purify.”6 The three main ideas emerge of consecration, separation, and purification, which, in turn, combine in the central idea of holiness. The doctrine has a rich background in the Old Testament offerings and the added revelation of the New Testament truth.

As presented in the New Testament, in brief, sanctification is divided into three main divisions, as has been pointed out by many other writers, which correspond roughly to the same divisions in the doctrine of perfection: Positional sanctification, experimental or progressive sanctification, and ultimate sanctification. In the doctrine of sanctification the thought is concentrated upon holiness or being set apart for holy use, rather than perfection in its larger sense. Sanctification is, therefore, also extended to inanimate objects, such as the gold sanctified by the temple (Matt 23:17), to the unbelieving wife or husband where the other party is saved (1 Cor 7:14), to food sanctified by prayer (1 Tim 4:5). Sanctification is used in relation to Christ Himself in the sense that He was set apart for holy use (John 10:36; 17:19; 1 Pet 3:15). Sanctification in these instances does not mean purify or to make holy, but only to separate from the unholy and consecrate to God for holy use.

The most frequent reference in the New Testament is to positional sanctification, that wrought by Christ for every believer, and which is the possession of the believer from the moment of saving faith. All of the approximately sixty-five references to saints in the New Testament are to be classified under this division. In addition to these, a number of other important references are found (Acts 20:32; 26:18; Rom 15:16; 1 Cor 1:2, 30; 6:11; 2 Thess 2:13; Heb 2:11; 10:10, 14; 13:12; 1 Pet 1:2; Jude 1). A particularly significant reference is 1 Corinthians 1:2, where the notoriously worldly Corinthians are declared to besaints, this one reference alone making clear that sanctification does not mean sinlessness.

Progressive or experimental sanctification is an important doctrine of the Scriptures, though with less specific reference than positional sanctification. This aspect of sanctification was probably in view in our Lord’s prayer in John 17:17, where He prayed, “Sanctify them through thy truth: thy word is truth.” Another instance of sanctification is mentioned in Ephesians 5:26, where Christ is revealed to have given Himself in sacrifice, “That he might sanctify and cleanse it [the Church] with the washing of water by the word.” While many have taken this as a reference to water baptism, the text does not warrant the interpretation, and it is more probably a reference to the sanctifying power of the Word of God itself. The blood of Christ is revealed as the cleansing agent in Hebrews 9:13, 14. All the work of God in cleansing us from sin in this life, whether or not the word sanctify is used, pertains to this aspect of the truth. Saints are exhorted, accordingly, to recognize the need for experimental sanctification (1 Thess 4:3, 4; 2 Pet 3:18). This aspect of sanctification is the main objective of the work of the Spirit and is accomplished by walking by the Spirit.

As Dr. Lewis Sperry Chafer points out in his admirable section on walking in the Spirit,7 experimental sanctification has three relationships: (1) the believer’s yieldedness to God; (2) the believer’s deliverance from the power of sin through the power of the Spirit; (3) the believer’s growth in grace which is a constant development throughout life.8 It is the very heart of the doctrine of the spiritual life, and should be the subject of earnest study and prayer by every Christian.

Ultimate sanctification is the expectation of all the work of God in dealing with the believer. Positional sanctification has the promise of issuing in that perfect sanctification which will be the portion of the saints in the eternal state. Experimental and progressive sanctification has its ultimate goal to be realized in the future life. In the Scripture, however, the word sanctification is used only in relation to the present life. It is doubtful if any of the many instances in which it is found apply specifically to the ultimate aspect, though all anticipate it. The doctrine of ultimate sanctification is derived from the Scriptures which picture the attainment of the goal to which we strive for in this life. In 1 John 3:2, for instance, we read, “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.” This Scripture is significant in appointing the time for ultimate sanctification as that glorious future moment when He shall appear. In Ephesians 5:27, our present sanctification is revealed to issue in the future state in perfection: “That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.” According to Romans 8:29, we shall be “conformed to the image of his Son.” According to Hebrew 12:14, every saint will have holiness to perfection when he sees the Lord. These and many other Scriptures combine in anticipating the perfection of the eternal state in every particular. These Scriptures are specific, however, in referring the time of ultimate sanctification to the future life.

The passages which are used in an effort to prove the necessity or possibility of complete sanctification in this life will reveal, upon careful study, a perfect harmony with the truth as it has been here set forth. Misapprehension and resulting false doctrine spring from three sources. First, Positional sanctification which by nature is perfect even in this life is construed to mean sinlessness. This view is easily refuted by a study of the passages speaking of this aspect of the doctrine. It is clear in Scripture that saints commit sin, even though their position in Christ is perfect. A second cause for misunderstanding is a failure to comprehend the varied uses of the word sanctification itself. The word as used in the Bible is never used in the sense of sinlessness, though in the case of Christ He is, in fact, sinless. Even when used in the sense of separation or purification, it cannot be considered absolute. The third source of misunderstanding has arisen from certain passages which seem to demand sinlessness as a condition of salvation. Here again study will solve the problem of each passage.

An illustration of the false idea that sinlessness is essential to salvation is found in 1 John 3:6-9, “Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. Whosoever is born of God doth not commit sin; for his seed remaineth in him; and he cannot sin, because he is born of God.” As given in the English translation, there is room for misunderstanding. In the Greek, however, the difficulty largely vanishes. Throughout the passage the present tense is used. The revelation is that anyone who continually sins, i.e., whose life is characterized as living in sin, is unsaved. Those who abide in Christ and those who are born again cannot by their nature continue without check in a life of sin. It may be difficult for us to judge borderline cases, but the Word of God is specific that God will chastise sinning believers, and will deal with them in other ways to bring them to Himself. From our human standpoint, we have the right to question the salvation of those living in unchecked sin. It may be that there is reference in this passage to the new nature-that which is born of God-which we know does not sin. In any case the theory that sinlessness is essential to salvation in this life would destroy the doctrine of grace, the doctrine of security, and place salvation upon a human works level. It is for this reason that the historic church, whatever its failures in apprehending many important doctrines, has been careful to affirm that sinlessness in this life is not essential to salvation. A proper doctrine of sanctification not only gives glory to God but gives to the believer a revelation of his own need of walking by the Spirit. Apart from the power of God salvation in any of its aspects is impossible.

The theory has been advanced that it is possible in this life to reach a point in spiritual development where the sin nature is eradicated and is no longer operative. This theory is, in effect, a combination of the idea of perfection and sinlessness in this life and attempts to set up a radical change in nature of man. The theory is contradicted by so many plain teachings of Scripture and is so foreign to normal experience that it is not seriously advanced by thinking Christians. The many passages of Scripture which speak of the struggle with the flesh and the universal need for dependence upon God for deliverance are in themselves insuperable obstacles to this teaching.

As Dr. Lewis Sperry Chafer writes in discussing the divine method of dealing with the sin nature: “Two general theories are held as to the divine method of dealing with the sin nature in believers. One suggests that the old nature is eradicated, either when one is saved, or at some subsequent crisis of experience and spiritual blessing, and the quality of the believer’s life depends, therefore, on the absence of the disposition of sin. The other theory contends that the old nature abides so long as the Christian is in this body and that the quality of life depends on the immediate and constant control over the ‘flesh’ by the indwelling Spirit of God, and this is made possible through the death of Christ. In both of these propositions there is a sincere attempt to realize the full victory in daily life which is promised to the enild of God.... The life that is delivered from the bond-servitude to sin is the objective in each theory. It is therefore only a question as to which is the plan and method of God in the realization. Both theories cannot be true, for they are contradictory.”9

After showing that the theory of eradication is not the divine method of dealing with the believer’s difficulties and that it is contrary to experience, Dr. Chafer lists seven arguments to prove that eradication is not according to divine revelation:

“In the Word of God we have ‘instruction,’ ‘correction,’ and ‘reproof.’ By these we must determine our conclusions rather than by any impression of the mind, or by analyzing any person’s experience whatsoever. The Bible teaches:

”(1), All believers are warned against the assumptions of the eradication theory: ‘If we say that we have no sin [nature], we deceive ourselves, and the truth is not in us’ (1 John 1:8).

”(2), The Spirit has come to be our Deliverer and the whole Bible teaching concerning His presence, purpose and power is manifestly meaningless if our victory is to be by another means altogether. For this reason the eradication theory makes little place for the Person and work of the Spirit.

”(3), The Spirit delivers by an unceasing conflict. ‘The flesh [which includes the old nature] lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that [when walking by the Spirit] ye cannot do the things that ye [otherwise] would’ (Gal 5:17, cf. Jas 4:5). So, also, in Rom 7:15-24, and 8:2, the source of sin in the believer is said to be the sin nature working through the flesh, and the victory is by the superior power of the Spirit. The extreme teachings of the eradication theory are to the effect that a Christian will have no disposition to sin to-morrow and thus the theory prompts one to an alarming disregard for true watchfulness and reliance upon the power of God. The Bible teaches that the latent source of sin remains and, should the ‘walk in the Spirit’ cease, there will be an immediate return to the ‘desires’ and ‘lusts’ of the flesh. So long as ‘by the Spirit ye are walking, ye shall not fulfil the lust of the flesh.’ We are creatures of habit and may become increasingly adapted to walk in the Spirit. We store knowledge through experience as well. Thus the walk in the ‘flesh’ may cease at a given time; but the ability to walk after the ‘flesh’ abides. In this aspect of it, true spirituality means, for the time, not wishing to sin (Phil 2:13); but this does not imply the eradication of the ability to sin: it means rather that, because of the energizing power of God, a complete victory for the present time is possible. It remains true that we always need Him completely. He said, ‘Apart from me ye can do nothing’ (John 15:5). Because the ‘infection’ of sin is always in us, we need every moment ‘the conquering counteraction of the Spirit.’ The ‘walk’ in the Spirit is divinely enabled at every step of the way.

”(4), The divine provisional dealings with the ‘flesh’ and the ‘old man’ have not been unto eradication. God has wrought on an infinite scale in the death of His Son that the way might be made whereby we may ‘walk in newness of life.’ The manner of this walk is stated in such injunctions as ‘reckon,’ ‘yield,’ ‘let not,’ ‘put off,’ ‘mortify,’ ‘abide’: yet not one of these injunctions would have the semblance of meaning under the eradication theory. The Scriptures do not counsel us to ‘reckon’ the nature to be dead: it urges us to ‘reckon’ ourselves to be dead unto it.

”(5), The teachings of the eradicationists are based on a false interpretation of Scripture concerning the present union of the believer with Christ in His death. That in the Bible which is held to be positional and existing only in the mind and reckoning of God, and which is accomplished once for all for every child of God, is supposed to mean an experience in the daily life of a few who dare to class themselves as those who are free from the disposition to sin. this, that our old man was crucified with him,” rather than, ”is crucified.” The verb is in the aorist, referring to the one act of Christ. A reference even more decided is that of Galatians 2:20, where Paul writes, “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me...” The verb for crucified is in the perfect tense, action which took place definitely in past time, but the effects of it continue in the present. In contrast to the tense of crucified, Paul states, “Nevertheless I live,” with the verb in the present. The present victorious life of Paul was made possible by the fact that he died in Christ on Calvary. The exhortation is not to die to self by our own act but to realize that we did die to self with Christ on the cross and that we should live in the light of this revelation. The important truth is that we must reckon ourselves dead to self, and this should be done continually by the Christian.

The fact that the believer died with Christ on the cross does not remove the sin nature or make it inoperative, however. The important passage in Romans six where the believer’s death with Christ is discussed includes the exhortation, “Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof” (Rom 6:12). The Christian should reckon himself dead to the sin nature because by the death of Christ the power of God can triumph over it. It is the important truth that the death of Christ not only atones for the guilt of sin, but it has power to deliver the believer from the bondage and corruption of sin itself.

The discussion of the doctrines of perfection, sanctification, eradication, and dying to self, upon being understood in the light of the revelation of the Word of God bear a powerful testimony to the weakness of the flesh and the dependence of every believer upon the Spirit for victory. The doctrine of the sin nature combined with the truth concerning the high standard of Christian life revealed in the Scriptures, the power of Satan and the forces of darkness, and the corrupting influence of the world bring out in stark relief the utter need of the believer in Christ for the empowering ministry of the Holy Spirit. The forces against the Christian and the latent inability of the Christian to cope with them allow no alternative for a spiritual life in the will of God other than by walking by the Spirit.

There can be no doubt that the average Christian is only vaguely aware of the nature of the difficulties which prevent a normal Christian victory in his spiritual life. There is the imperative need to make known the nature of the forces of evil and the hopelessness of facing them without help from God. The first step in waging warfare is to know the enemy and to know one’s own resources. In spiritual warfare, the many aspects involved are reduced in simple terms to the Scriptural admonitions to “quench not the Spirit,” “grieve not the Spirit,” and “walk in the Spirit.” This is not simply a matter of education. The truth must be apprehended and the full will of God must be sought. The believer seeking the power of the Spirit must submit himself to the searching of the Word of God in its revelation of God’s will. There must be waiting on God in prayer that we may be made willing to do His will. The inspiration of fellowship with God’s people and sharing with them the blessings of God is an important source of help. Walking by the Spirit presumes activity; it is not a defensive stand against the enemy, but a positive approach to the problems of the spiritual life, endeavoring to be active in the will of God as well as resting in His sufficiency. The heart of the matter remains in the continued dependence upon the Spirit to do for us what we cannot do for ourselves, to be yielded to the Spirit in all His guidance, to confess every known sin, and to seek from the Spirit in faith that ministry which will work in us “both to will and to do of his good pleasure” (Phil 2:13). The walk by the Spirit is a delight to the heart of the believer in which the intimate joys of fellowship with God are known and the fruit of the Spirit is produced in the heart and life. Here, indeed, is a foretaste of the unstinted and unhindered blessings that will be ours when we see the glorious face of Him who suffered and rose in triumph from the tomb that we might have victory in a world over which He Himself has triumphed.

3. The Results of the Filling of the Holy Spirit.

The effect of being filled with the Holy Spirit is manifest in all aspects of the Christian life and experience. Obviously, a life empowered and directed by the Holy Spirit will evince a distinct quality of spiritual life. A search of the Scriptures will reveal that the entire present program of God in sanctification, spiritual experience and service is qualified by the factor of the filling of the Holy Spirit. There are at least seven results of the filling of the Spirit.

a. Progressive Sanctification.

Previous discussion has brought out that sanctification is in three aspects: positional, progressive, and ultimate. The work of the Holy Spirit is especially related to the present aspect of progressive sanctification. The Christian controlled by the Spirit and empowered to do the will of God manifests a fundamental change in character. While his former sin nature is still present, it has been reckoned dead, and the new nature energized by the Spirit is producing the fruit of the Spirit. According to Galatians 5:22, 23, the effect of the filling of the Spirit is that His fruit is produced: “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law.” This passage of Scripture is worthy of the closest study. It has been considered by some to present a trilogy, as Dr. C. I. Scofield indicates: “Christian character is not mere moral or legal correctness, but the possession and manifestation of nine graces: love, joy, peace-character as an inward state; longsuffering, gentleness, goodness-character in expression toward man; faith, meekness, temperance-character in expression toward God. Taken together they present a moral portrait of Christ, and may be taken as the apostle’s explanation of Gal. 2.20, ‘Not I, but Christ,’ and as a definition of ‘fruit’ in John 15.1-8. This character is possible because of the believers vital union to Christ (John 15.5; 1 Cor. 12.12,13), and is wholly the fruit of the Spirit in those believers who are yielded to Him (Gal. 5.22,23).”11

Another view of the passage is that the fruit of the Spirit is love, from which flows the evidences of love: joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance. While the method of approach is relatively unimportant, the central fact is that progressive sanctification does not proceed from self-effort or from the will of the natural man, nor does it proceed from the new nature in itself. It is a product of the Holy Spirit wrought in a yielded life. The all-important fact is that true Christian character cannot be produced apart from the work of the Holy Spirit. The appeal of the Scriptures, accordingly, is for right adjustment to the Spirit of God first, with the promise that through the filling of the Spirit the longings of the new nature for a holy life in the will of God may be satisfied.

b. Teaching.

The teaching ministry of the Holy Spirit was predicted by Christ as a means of providing the necessary revelation for the ministry of the apostles (John 16:12-15), and its fulfillment is found first in them. The teaching of the Holy Spirit is extended, however, to all Christians, having the peculiar character of illuminating the written Scriptures. The work of the Spirit in teaching is characteristic. The Word of God is written by inspiration of the Holy Spirit, and its divine author, the Spirit of truth, is its best teacher. Facing the problem of the ignorance of the disciples, Christ told them, “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come” (John 16:12, 13). Prior to the cross it was impossible for Christ to teach His disciples the great truths concerning His death, resurrection, and the purpose for the present age, as they were in no position to understand His teachings. The post-resurrection ministry of Christ no doubt dealt with some of these truths, but the Spirit of God was the chief agent of teaching after the death of Christ.

To Christians who are spiritual, i.e., filled with the Spirit, it is possible for the Spirit to reveal the deep things of God. In the extended revelation of this truth in 1 Corinthians 2:9-3:2, it is made clear that the deeper things of spiritual truth can be understood only by those who are spiritually qualified to be taught by the Spirit. The natural man is unable to understand even the simple truths understood by those who are Spirit-taught. The appalling ignorance of many Christians concerning the things of the Word of God is directly traceable to their carnality and failure in seeking the blessings of a life filled with the Spirit. The teaching work of the Spirit also extends to warning against error, and we are told in 1 John 2:27, that the anointing of the Spirit, i.e., His indwelling, makes it possible for us to be taught the truth even without human teachers. While it is impossible to extend the treatment of this important subject here, it is obviously a most important factor in Christian experience and knowledge, and an important revelation explaining at the same time the causes of spiritual knowledge and spiritual ignorance.

c. Guidance.

Closely related to the teaching work of the Holy Spirit is the work of the Spirit in guiding the Christian. Guidance is a most important element in Christian experience, and it is essential to a life in the will of God. Guidance while similar to the teaching work of the Spirit has a distinct character. While the teaching ministry of the Spirit in this age is directed to making clear the content of the Word of God, guidance is the application of the truths thus known to the individual problems of each life. While the Word of God may reveal the purpose of God to preach the Gospel throughout the world, only the Spirit of God can call an individual life to an appointed field of service. In the many details of each life, only the Spirit of God can provide the necessary guidance.

An important point in this aspect of the truth is that guidance is given especially to those who are already walking in the will of God. According to Romans 12:1, 2, surrender to God is necessary, “that ye may prove what is that good, and acceptable, and perfect, will of God.” Even in Old Testament times, the servant of Abraham could bear witness, “I being in the way, the LORD led me to the house of my master’s brethren” (Gen 24:27). To the one who is filled with the Spirit of God, guidance becomes the personal direction of the life in the will of God. That it is an essential part of God’s provision for the Christian is made clear in the Scriptures. According to Romans 8:14, guidance is an evidence of genuine salvation: “For as many as are led by the Spirit of God, they are the sons of God.” Guidance is the present sphere of Christian obligation, providing liberty from the impersonal and more arbitrary requirements of the law for Israel, as is indicated in Galatians 5:18, “But if ye be led of the Spirit, ye are not under the law.”

d. Assurance.

While assurance of salvation is not essential to genuine salvation, it is nevertheless the privilege of every Christian. The possession of assurance, however, is dependent upon a proper understanding of revelation and of the witness of the Spirit. One of the important reasons why some Christians do not have assurance of salvation is their failure to meet the conditions for the filling of the Spirit and the resultant ministry of the Spirit to their own hearts. One of the precious realities of fellowship with God is the assurance that He is ours and we belong to Him. To this important fact the Spirit bears His witness. Romans 8:16 speaks specifically, “The Spirit itself beareth witness with our spirit, that we are the children of God.” Other passages bear out the same idea (Gal 4:6; 1 John 3:24; 4:13). While human reason operating without an understanding of grace and apart from the ministry of the Spirit may arrive at a different conclusion, it is the ministry of the Spirit to assure the child of God of his eternal relationship to his Father in salvation through Christ, of which the Spirit Himself is the seal. It is one of the penalties of carnality and sin in the Christian’s life that many lose the blessing of assurance and are robbed temporarily at least of this blessing.

e. Worship.

In the minds of some Christians, worship is associated with earthly houses of worship, ritual, and other common features of public worship. According to the Scriptures, however, worship is the adoration of God by those who know Him. Important in its content is the wholehearted praise and thanksgiving that can arise only in a heart in proper spiritual adjustment with God. Accordingly, in Ephesians 5:18-20, immediately following the command to be filled with the Spirit, there is mention of the praise and thanksgiving which is the fruit of a life lived in fellowship with God, and which is at the same time a result of the Spirit producing in the heart the joy, peace, and assurance of which He is the source. The soul which is living in unhindered fellowship with God can not only perceive the content of God’s priceless blessings but has every cause to praise the God whom he adores. To him it is a blessed reality that “all things work together for good to them that love God” (Rom 8:28), and in all of the providential dealings of God there abides the sweetness of confidence in His love and power, and the assurance that the wisdom of God prevails. True worship in the fullest sense of the word is possible only for those who are filled with the Spirit.

f. Prayer.

The prayer life of the believer is inseparably integrated into his spiritual life. The teaching ministry of the Spirit reminds of the many promises of the Word of God. The guidance of the Spirit is essential to intelligent prayer, asking for the revealed will of God. Prayer is vitally related to the progressive sanctification of the Christian, prayer being the very breath of the spiritual life and development. In praise and thanksgiving, which are an important part of prayer, the ministry of the Spirit is also apparent. There is hardly an aspect of the spiritual life which does not have a relationship to both prayer and the ministry of the Spirit. The prayer life will prosper in proportion to the spiritual life of the believer in Christ.

The Scriptures reveal in addition to these obvious factors in prayer the ministry of the Holy Spirit in intercession. According to Romans 8:26, “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.” There is no explanation of the nature of this ministry, nor is it related to the intercession of Christ. The context of the passage, however, indicates that it is a ministry undertaken in view of our own inability to pray as we ought to pray, and it may be concluded that the Holy Spirit as the Third Person ministers in His own sphere, interceding for us from His position in us. His ministry no doubt includes a revelation of our own prayer needs and the guidance of our prayers to ask for needs which are above human wisdom. The ministry of the Holy Spirit in all its aspects is inseparable from any vital prayer life.

g. Service.

In the extended discussion of spiritual gifts, it was demonstrated that the natural man cannot serve God, and even the believer in Christ who possesses spiritual gifts can exercise them fully only in the power of the Spirit. It is apparent, accordingly, that all service for God is dependent upon the power of God for its fruitfulness. The possibility of unlimited blessing through the power of the Spirit was revealed by Christ Himself: “He that believeth on me, as the scripture hath said, from within him shall flow rivers of living water. But this spake he of the Spirit, which they that believed on him were to receive” (John 7:38, 39R.V.). The figure used speaks eloquently of the insufficiency of the natural man, of the source of all service and blessing, of the bountiful nature of the supply-“rivers of living water.” The spring of all blessing within must, of course, be unhindered in its flow, and this condition obtains when the believer is filled with the Spirit. It is then, and only then, that the believer in Christ fulfills the good works for which he was created in Christ (Eph 2:10).

The service accomplished in the power of the Spirit, like other results of the filling of the Spirit, is interrelated. Service and our progressive sanctification, our knowledge of the Word of God, our guidance, assurance, worship, and prayer life are not elements which fall into separate categories, but rather are the varied lights of all the colors of the spiritual life, which combined form a holy life in the will of God. Far removed from any human philosophy of self-development or self-achievement, the Scriptural doctrine points to the indwelling Spirit as the source of the experience and fruitfulness of any Christian’s life and pleads with every Christian to walk by the Spirit in intimate fellowship possible only when He is unquenched and not grieved.

Dallas, Texas

(Series to be concluded in the October-December Number, 1942)