How Humans Experience God

In Lesson 1 it was explained why faith in God as revealed in the Bible and especially the NT is the best belief or hope for salvation, and Lesson 2 focused on the Gospel of Christ and explained the Christian creed. The main purpose of this lesson is to explain how humanity can experience and fellowship with the Holy Spirit of God/Christ, which correlates and coincides with learning God’s Holy Word. Achieving this goal requires systematic study of various biblical doctrines and NT books, including the Holy Spirit, Prayer, Romans and Ephesians, [See the introduction to Lesson 1 for a list of abbreviations.]


I. God the Holy Spirit

The OT Shema (Deut. 6:4) teaches that God is one, and the NT also affirms that there is one God (Eph. 4:6, 1Tim. 2:5). However, the NT teaches that the one God relates to believers in three ways simultaneously: as the Father, as the Son and as the Holy Spirit (HS). God as the heavenly Father is indicated in Jesus’ model prayer (Matt. 6:9), throughout the Gospel of John (John 3:35, 5:17-18, etc.), and in the epistles of Paul (Rom. 4:11, 8:15, Phil. 2:11). God the Father and Christ’s Sonship are discussed in Heb. 1:1-4. The Son of God also is mentioned by John (John 1:14, 3:16, etc.) and by Paul (Rom. 1:4, Gal. 2:20, 1Thes. 1:10). The Holy Spirit is mentioned in three successive chapters in John (John 14:26, 15:26, 16:13), frequently in the book of Acts (Acts 1:5, 2:4, 9:17, 13:2, 19:2), and in many of Paul’s letters (Rom. 8:4-26, 1Cor. 6:19, Eph. 4:30) as well as in some of the other epistles (2Pet. 1:21, Jude 20).

The triune God’s “persons” may be distinguished by role: God the Father as creator or initiator (Gen. 1:1), God the Son as Messiah or mediator (1Tim. 2:5), and God the Spirit as indweller (Rom. 5:5). For example, 1 John 4:7 says love comes from (is initiated by) God (the Father), Gal. 5:22 says that love is a fruit of the (indwelling) Spirit, and Eph. 3:18 speaks of the (mediating) love of Christ (Rom. 5:8, Eph. 2:18). We can denote these distinctions by the use of three prepositions: God the Father is over all creation (Eph. 4:6), God the Son is Immanuel or with humanity (Matt. 1:23), and the Holy Spirit is within all believers (Eph. 1:13). A single passage that comes closest to indicating this distinction is Eph. 3:14-19, in which Paul prays to the Father that through His Spirit of love Christ would dwell in believers’ hearts (also see 1Cor. 8:6).

A study of the HS might well begin with the statements of Jesus in the gospel of John. In John 14:16-18 Jesus said, “I will ask the Father, and he will give you another Counselor to be with you forever—the Spirit of truth… [who] will be in you. I will not leave you as orphans; I will come to you.” This indicates that the indwelling Spirit is how Jesus enters the hearts of believers as they open the door and invite him in (per Rev. 3:20). Jesus mentioned the Spirit again in John 15:26, saying “When the Counselor comes, whom I will send you from the Father, the Spirit of truth who goes out from the Father, he will testify about me.” And yet again in John 16:13-14 Jesus said, “When he, the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. He will bring glory to me by taking from what is mine and making it known to you.”

We see in these passages an identification of the Spirit with truth or the word of God, which we also find in the OT, such as Isa. 59:21b, “My Spirit, who is on you, and my words that I have put in your mouth will not depart from your mouth, or from the mouths of your children… forever, says the Lord.” And also in Ezek. 36:26-27, “I will give you a new heart and put a new spirit in you… I will put my Spirit in you to follow my decrees and be careful to keep my laws.”

II. Spiritual Dynamics

Interaction between God and humans begins primitively when selfish but innocent babies attain the stage of moral accountability or conscience (normally about the stage of pre-pubescence), comparable to when Adam and Eve became aware it was wrong to eat from the forbidden tree (Gen. 2:17). At this stage a soul’s relationship with God begins in an impersonal way when the person exercises God’s seeking grace to becomes a truthseeker, because God’s Spirit is Truth (1John 5:6) and seeking salvation satisfies the command of Jesus regarding saving faith (Matt. 7:7), although the sinner does not know it (Rom. 1:17)

As a truthseeker at any time in history contemplates creation, Paul indicates that they will be able to discern God’s being and loving will in nature (Rom. 1:20, 2:14-15, Gal. 5:14) by means of what theologians call general revelation. When they realize that God has a moral requirement, if they worship Him they become like Abraham, and the relationship with God becomes personal (Rom. 4:1-25). Presumably God provides such believers the opportunity to learn the proto-gospel, so they may repent of sin and accept the pre-incarnate sacrifice of Christ, whether in the form of Abraham’s ram (Gen. 22:13) or Moses’ lamb (Exo. 12:21).

Rom. 5:6-11 says that while we were powerless (unable to save ourselves via works per Rom. 3:9-20), Christ died for the ungodly or sinners or God’s enemies, so that believers (Rom. 3:22-26) are justified or reconciled and saved from God’s wrath. This includes all of humanity potentially, comparable to how humanity became sinners following the original trespass (Rom. 5:15-21). Presumably, God provides pre-Christian believers the opportunity to hear the gospel of Christ in a pre-NT and pre-Abrahamic or provisional form (cf. the proto-gospel), so they may repent of sin and accept the pre-incarnate One God/ Christ as Lord (John 8:42, 1John 1:3-4).  Paul spoke of the Mosaic Law being for the purpose of convicting souls of sin as preparation for the future coming of Christ and the full Gospel (Rom. 3:19-20, 5:20 & 7:6, Gal. 3:19&24,)  The Law or Old Covenant is the second dispensation of revelation.  Rom. 5:1-21 clarifies that faith in God by which we are justified or deemed righteous (v.1) is mediated by Jesus Christ, who graces us with hope despite suffering and with love by the inpouring of the Holy Spirit (v.2-5), so that we may reflect God’s love.

At the moment of repentance/saving faith, the Spirit of Christ/God’s Holy Spirit enters the believer’s spiritual heart (Rev. 3:20)–again even though they do not realize it–because Paul taught that whoever does not have the Spirit of Christ does not belong to Christ (Rom. 8:9). Of course, partial knowledge of God’s Word will limit ability to cooperate with Him, so there is a need for evangelism and learning the full Gospel (Matt. 28:19-20). If a moralist truthseeker (on the basis of general revelation) is taught about God (perhaps via the OT), then he/she may choose to believe in God or become a theist. If theists are taught the Gospel (NT), then they may choose to believe/accept Jesus as Christ. In both cases salvation is a gift/grace from God received by faith “from first to last” (Rom. 1:17).

Similarly but perhaps with greater realization because of learning NT revelation, when a sinner learns the NT Gospel of Christ, repents and confesses Jesus as Lord (Acts 20:21, Rom. 10:9), the Holy Spirit (HS) enters the convert’s heart (Rom. 5:5), uniting them with God as heavenly Father (Rom. 8:9) and identifying them with Christ’s worldwide/catholic body or church (Col. 1:18), which moment is called spiritual rebirth (John 3:3-8) or “baptism by the Spirit” (1Cor. 12:13). Confusion may arise from the fact that Paul says there is only one baptism (Eph. 4:5), but elsewhere the NT seems to refer to two types of baptism: one by water and another by the HS (Matt. 3:11, John 1:26-33, Acts 1:5). Any confusion is resolved by understanding that the two types of baptism are harmonized if baptism with water is viewed as a symbolic way of portraying baptism by the HS. (Most Bibles have a footnote for Mark 16:9-20 saying that the passage is not a reliable or well-attested part of the NT canon, so it is problematic to cite v.16 as requiring water baptism for salvation along with drinking poison or handling asps as signs of being saved.)

Both outward confession and water baptism may be seen as works manifesting love for God that every new Believer will want to (but we cannot say “must”) perform as soon as possible following his/her decision to have saving faith (cf. Matt. 3:13-15, Acts 2:38). Paul referred to the comparable moment for Abraham as spiritual circumcision.  Although Paul did not command baptism, he administered it (in Acts 16:33, 18:8, 19:5 & 1Cor. 1:114-16) even though he said Christ did not send him to baptize but to preach the gospel (1Cor. 1:17). IOW, Paul’s focus was on preaching (spirit baptism) and he probably left the water baptizing to his assistants.

The outward evidence that someone was baptized by the HS and is Spirit-filled (Eph. 5:18) or walking with God is the manifestation of the fullness of Christ (Eph. 3:19, 4:13) or fruit of the Spirit, which consists of such attributes as those listed in Gal. 5:22-23: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Jesus said “All men will know that you are my disciples if you love one another” (John13:35, 1John 4:7-21), because “love” sums up the moral character of God (1John 4:7-8). (He did NOT say “…if you are water baptized”, even though it is an appropriate rite portraying a believer’s death and resurrection in Christ.)

The relationship between Believers/Christians and God may be viewed as having three stages: conversion, spiritual growth or maturation (Eph. 4:13), and glorification (1Pet. 5:10) or immortality (1Cor. 15:53) in heaven. The kerygmatic prayer that is necessary in order for a sinner be saved and walk with God is confession (1John 1:9, Psa. 32:1-5).  Because a convert’s commitment to Christ is in accordance with God’s perfect will (1Tim. 2:3-4), the moment of Spirit baptism fulfills the command to be filled with the Spirit (in Eph. 5:18), which means to cooperate fully with the love of God (Eph. 3:16-19).

The moment or stage of conversion may be described grammatically as occurring in the past: we were saved when we repented/received the baptism of the HS. From the moment of repentance onward begins the second stage of growth, discipleship (Acts 14:22) or sanctification (2Thes. 2:13), which is present progressive: it is the process of being saved now. This stage has two phases: instability and maturity. A new convert does not achieve immediate perfection by remaining filled with the HS (Phil. 3:12). Instead, the combination of temptations, ignorance of GW and the old selfish nature results in immature saints committing post-conversion sins, at which time the are carnal or acting like unbelievers (1Cor. 3:1).

As soon as new Christians realize they sinned, they should confess it (1John 1:9a) rather than compound it by trying to hide it or cover it up like Adam and Eve did (Gen. 3:7-8). Whenever a believer acknowledges to God his/her known sins of immoral attitudes and actions, God forgives all sins (1John 1:9b). This means he/she is pleasing rather than grieving God or once again is Spirit-filled (walking in the Spirit) and has a right relationship with Christ Jesus (Eph. 4:30, 5:10 & 18). This spiritual flip-flopping is the phase of instability, and although it is bad, failure to confess promptly is much worse, because it results in chain-sinning or back-sliding, which may be called prodigal if it continues very long (cf. Luke 15:11-32).

Unfortunately, some saints may not appreciate the process of spiritual growth or being transformed by the renewing of their minds (Rom. 12:2), perhaps because it involves admitting sins or having “guilt trips”. Guilt is like a warning light, and until we gain the wisdom to welcome God’s reproof, we will not feel the satisfaction of becoming a new and improved version of ourselves. Woe to the one who become so callous that no guilt is felt when wrong is done.

The unstable phase is followed eventually by a second phase of relative maturity, signified in the Bible (especially the KJV) by the phrase “walking with God” (cf. Enoch in Gen. 5:24) or walking in light (1John 1:7). Paul also described this phase as walking in love (Eph. 5:2), in a new life (Rom. 6:4) according to the Spirit (Rom. 8:4) and in good works (Col. 1:10). Like physical walking, spiritual walking has two steps. The first step is listening to God (LGW), and the second step is responding to or cooperating with God. God’s message for mankind is revealed partially by the world He has created but more fully by the Scriptures He has inspired. The crux of God’s Word is the Gospel of salvation (kerygma), while the secondary teachings (didache) consist of the manifold applications of the law of love (1John 3:11).

The Believer’s main types of responses to God’s Word are prayer to God and good works unto others for God (cf. 1John 4:20, Eph. 2:10). Prayer is simply talking to God. The power of prayer is God’s, and believers should not talk as though God would not act if they did not pray. Paul exhorted believers (in Eph. 6:18) to pray in the Spirit on all occasions with all kinds of prayers and requests, which leads into a discussion of didachaic prayers/thoughts a believer might address to God. When a believer confesses sin and is refilled by the Spirit, he/she experiences divine love, joy and peace (Gal. 5:22-23), which prompts prayers giving thanks.

III. The HS Elsewhere in NT Scripture

In Matthew, the HS is said to have conceived Jesus in Mary before her pledge to marry Joseph was consummated (via implanting a zygote untainted by sin?) in order to fulfill Scripture prophecy of Messiah being called Immanuel, meaning “God with us”, but the communication between God and Joseph was via an “angel of the Lord” (Matt. 1:18-23).

In Luke, an angel of the Lord named Gabriel told the parents of John that he would be filled with the HS from birth (Luke 1:11-19), and then Gabriel told Mary that the HS would “come upon” and “overshadow” her, so she would “be with child”, who was to be named Jesus, and who would be called “the Son of God” (Luke 1:26-38). Then both Elizabeth and Zechariah were said to be filled with the HS as she blessed Mary and he praised God (Luke 1:41 & 67). Angels attended the birth of Jesus, and then the HS moved Simeon to praise God for sending salvation to all people and presumably Anna, who also thanked God for God’s redemption (Luke 2:25-38). When John grew up the word of God came to him and he began preaching “a baptism of repentance for the forgiveness of sins” using water, but he proclaimed that one more powerful than he would baptize with the HS and with fire or judgment (Luke 3: 2-17). Then Jesus was baptized by John

Like the Gospel of John, Paul also referred to the role of the HS in connection with God’s Word in 2Thes. 2:13b, “From the beginning God chose you to be saved through the sanctifying work of the Spirit and through belief in the truth.” We see in this statement an example of using “and” to indicate equivalence rather than addition of something different. Paul tied the work of the HS to the Gospel in v. 2:14 and also in Gal. 4:6, “Because you are sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, Abba, (Father).” In Rom. 8:9-16, Paul said “You are controlled… by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ. But if Christ is in you… your spirit is alive because of righteousness. And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies through the Spirit, who lives in you… If by the Spirit you you put to death the misdeeds of the body, you will live, because those who are led by the Spirit of God are sons of God… by him we cry, Abba, Father. The Spirit himself testifies with our spirit that we are God’s children.” Paul also wrote of being adopted as God’s sons and receiving the HS in Eph. 1:5a&13b, “In love God predestined us to be adopted as his sons through Jesus Christ… Having believed, you were marked in him with a seal, the promised HS.”

In Gal. 5:22-23a, Paul listed the fruit of the Spirit, including love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Heb. 10:39 also speaks of faithfulness, saying “We are not of those who shrink back and are destroyed, but of those who believe and are saved.” The Bible makes it clear that faithfulness or persevering faith is essential to salvation, just as faith in the redemptive work of Christ was the condition for getting saved.

The priority of saving faith in the order of salvation is also indicated in Eph. 2:8-10, Acts 16:30-31 and Rom. 1:16-17. Such faith is described as the sanctifying work of the HS in conjunction with belief in the truth in 2Thes. 2:13, and when speaking of faith as the condition of salvation, it is wrong to view it as meritorious rather than an undeserved gift.

Faith is the connection between the soul and Christ established by the regeneration of the HS when a sinner cooperates with God’s eternal calling or purpose (cited in Rom. 8:29-30) and is transformed from a fallen state or darkness/death into a state of grace/light/life. Scriptural teachings regarding volition do not mean that sinners are capable of saving themselves. Without divine enabling, souls cannot seek salvation and believe in Christ.

As Jesus said in John 6:44a, “No one can come to me unless the Father who sent me draws him.” And John 1:12-13 says, “To all who received him (to those who believed in his name), he gave the right to become children of God—children born not of genetic descent, but born of God.” Again, John 3:3-16 says God so loved the world that He gave his one and only Son, that whoever believes in him or is reborn of the Spirit shall not perish at death but have eternal life (cf. 1John 5:1), because we are made righteous by the obedience of our Lord Jesus Christ (Rom. 5:1&19).

In John 16:7-11 Jesus told his disciples that it was expedient or for their good that he depart this earth physically so that the HS could come spiritually to convict everyone on earth of sin and the need for salvation by faith in the righteousness of Christ so they would not be condemned at the Judgment. Rev. 3:19 says that Jesus rebukes and chastens sinful souls because he loves them and wants them to invite him as the HS into their heart for fellowship.

Although in John 17:9 Jesus prayed only for his disciples, John 3:16 & 6:39-40 teach that everyone who believes in Jesus will be justified by such faith (Gal. 3:14), have eternal life and become members of his spiritual body or church (Eph. 5:25). Thus we can see that the primary sin souls need the HS to convict them of is that of unbelief or opposition to the Gospel of Christ. This Gospel was veiled until revealed by the advent of Jesus and the preaching of Paul (Rom. 1:16-17, 1Cor. 2:7&10, Phil. 3:9). This revelation was that it is God’s will for all sinners to be saved by learning the Gospel truth, which is that there is one mediator between God and humanity, the man Christ Jesus, who gave himself a ransom for all, to be testified in due time (1Tim. 2:3-6). Paul referred to this testimony “of God” in 1Cor. 2:1, “of our Lord” in 2Tim. 1:8 and “of Christ” in 1Cor. 1:6. Peter wrote of being made alive by the indwelling Spirit in 1Pet. 3:18b, “[Christ] was put to death in the body but made alive by the Spirit.”

Paul called God’s revelation from the HS “wisdom” and said it was “destined for our glory before time began (in 1Cor. 2:6-10). The predestination of God’s wise purpose or plan of salvation revealed to Paul is described in Eph. 1:3-14. Verses 11-12 says, “In him [Christ] we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will, in order that we, who were the first to hope in Christ, might be for the praise of his glory.” Paul perceived that this plan was partially revealed in a few OT prophetic passages, including Isa. 42:6, “I, the Lord, have called you in righteousness… to be a covenant for the people and a light for the Gentiles.” And again in Isa. 54:13-14, “All your children will be taught by the Lord… In righteousness you will be established.” John indicated that this prophecy (cf. Psa. 25:14) was fulfilled by believers receiving “an anointing from the Holy One” [the HS], who “teaches you about all things” as He remains in those who remain in him (1John 2:20-27, cf. John 16:13-14).

IV. The HS and Sanctification

Moving beyond the Gospel, Peter wrote that the sanctification of the Spirit is “unto obedience” (1Pet. 1:2), and Paul also wrote about faithful obedience (in Rom. 1:5). Following the act of faith (1John 3:23), believers will manifest obedience by acts of love (1John 4:19-21, John 13:35). There is no qualitative difference between faith that accepts God’s saving grace at conversion and faith that accepts God’s working grace while walking/obeying (Eph. 2:8-10, 2Cor. 5:7), but only a quantitative difference as each additional moment passes–and of course faith remains non-meritorious during the saint’s entire lifetime.

As Paul said in Rom. 1:17, “In the Gospel a righteousness from God is revealed, a righteousness that from faith to faith (KJV) or by faith from first to last (NIV), just as it is written, ‘The righteous will live by faith.’” The phrase “from faith to faith” may mean historically, as from the faith of Abraham to the faith of NT believers, or it could be meant chronologically, from initial saving faith thru persevering/sanctifying faith. The latter is implied in Phil. 2:13, “For it is God [the HS] who works in you to will and to act according to his good purpose.”

Paul wrote (in PHP 1:6) of being confident “that he who began a good work in you will carry it on to completion until the day of Christ Jesus”. He cited the work of the HS again in 1Cor. 6:11b, “You were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.” Note that this verse refers to water baptism and to baptism by the HS (1Cor. 12:13, “We were all baptized by one Spirit into one body”).

Confusion may arise from the fact that in Eph. 4:5 Paul says there is only one baptism, but elsewhere the NT seems to refer to two types of baptism: one by water and another by the HS. Any confusion is resolved by understanding that the two types of baptism are united if baptism with water is viewed as a symbolic way of portraying baptism by the HS. The details for this work are vague, but the mode of immersion best portrays a Believer’s spiritual union with Christ in His death, burial and resurrection to eternal life (Col. 2:12, Rom. 6:4). As a practical matter, a new Believer normally would be baptized by the local congregation of the catholic (worldwide) church in which he/she will want to participate as an acknowledged member of the body of Christ.

Paul also wrote of being thankful for the believers in the Thessalonian church with reference to the work of the HS, saying “…from the beginning God chose you to be saved (cf. Eph. 1:4-9) through the sanctifying work of the Spirit and through belief in the truth” (cf. 1Tim. 2:3-4). This work is described in John as reproving the world of sin by exposing evil to the light of righteousness and judgment (John 16:8, 3:20). And this light signifies the words of God’s Spirit, which give life (John 6:63); the Spirit of truth, which testifies that Jesus is Messiah (John 15:26) or glorifies him as God’s Son (John 16:14). Thus, we see the HS is GW/Truth indwelling and thereby sanctifying souls (John 17:17-19), so they may obey Christ’s law of love and produce loving fruit (Acts 5:32, 1Pet. 1:2) as they continue to partake of the word and water of life (Matt. 4:4, 5:6, cf. Isa. 44:3 & Ezek. 36:26-27).

The sanctifying work of the HS is described as being washed in 1Cor. 6:11, and being washed with water is described as being through the word for the purpose of being holy or blameless in Eph. 5:25-27, as being cleansed of wickedness in 2Tim. 2:19-21, as being cleansed of past sins in 2Pet. 1:9, and as cleansing our consciences of sinful acts so that we may serve the living God in Heb. 9:14-15. When this occurs, the HS makes believers in Jesus as Lord conscious of being children of God as they share in Christ’s suffering while awaiting/hoping for the redemption of creation (Rom. 8:5-25, cf. Zech. 12:10, 1Cor. 12:3). As Peter said in Acts 5:30-32, the HS is given by God to those who obey him as a testimony that God raised Jesus from the dead and exalted him to his right hand so that sins may be forgiven, which is called the “sanctification of the Spirit unto obedience of Jesus Christ” in 1Pet. 1:2.

The same spirit that worked in OT believers to prepare the way for the coming of the Lord Jesus (Luke 1:17) is received by believers in God, so that the Gospel may be revealed to them in retrospect (1Cor. 2:4-13, Eph. 1:13). The Gospel seems foolish to those without the Spirit of God (1Cor. 1:18, 2Cor. 2:14), but for those who seek salvation there is no good reason to be ashamed of Christ (Rom. 1:16-17). Those who reject the Gospel are described as being stiff-necked, having uncircumcised hearts and resisting the HS, like those who persecuted the OT prophets (Acts 7:51-52, cf. Matt. 13:14-15, Rom. 2:29 & Neh. 9:30).

Again, the sanctification of the Spirit that accompanies belief in the truth (2Thes. 2:13) is found mentioned in terms of spiritual circumcision in the OT (Deut. 30:6), because God desires for all sinners to be saved (1Tim. 2:3-4) by discerning and believing the Truth (1Cor. 2:14, Col. 1:5b) or receiving revelation and wisdom (Eph. 1:17), so that souls may know or experience the hope of God’s calling that is the blessing of heaven (Eph. 1:18, Col. 1:5a).

Paul described the preaching of the Gospel as being empowered by the HS (in 1Thes. 1:5), and he prayed that the Ephesians would experience the same power that God exerted when He raised Christ from death to His right hand in heaven (Eph. 1:18-20). Similarly, Paul prayed that God would empower the Thessalonians to fulfill every good purpose prompted by their faith (2Thes. 1:11, cf. Eph. 2:8-10), the same faith and seal that Abraham had (Rom. 4:11-12, cf. Eph. 1:13), the promise of the HS (Acts 2:33-39 & Isa. 44:3), the Spirit of Christ who gives life (1Cor. 15:45, John 5:21, 6:63, Rom. 8:2) to the redeemed, both Jew and Gentile (Gal. 3:13-14, Rom. 3:21-30).

Those who receive the HS are free from control by the old sinful nature and obligated to put sinful deeds to death by gaining spiritual maturity even though we are saved because of sharing the imputed righteousness of Christ (Rom. 8:1-13). Moral perfection should be every Christian’s goal, even though it will not be obtained in this earthly lifetime (Phil. 3:7-16).

Peter described Christians as a holy priesthood and nation, and he urged them to grow up in their salvation and to “abstain from sinful desires, which war against your soul”, including malice, deceit, hypocrisy, envy and slander (1Pet. 2:1-11). And Paul wrote that a Christian’s body “is a temple of the HS”, so one should honor God with one’s body (1Cor. 6:19-20), and the HS baptizes believers into the body of Christ (1Cor. 12:13&27), giving them various abilities for the common good (1Cor. 12:7), so that Christ’s church will become unified and spiritually mature by speaking the truth in love as each part does its work (Eph. 4:1-6).

Jesus said that all sin is forgivable except blasphemy against the HS (Matt. 12:31), which in context seems to mean attributing evil to God (Matt. 12:24-32). Paul indicated (in Heb. 6:4-6) that apostasy is also unforgiveable, because the person who commits that sin will never repent (cf. Heb. 12:17). Such blasphemy is akin to calling good evil and evil good (Isa. 5:20, cf. Heb. 5:14). Such a person is completely corrupt, totally depraved, demonized and self-condemned (Tit. 3:11, John 3:19-20, 8:42-44, cf. Rom. 14:22). IOW, the crucial choice is between belief and blasphemy (attributing unrighteous hate to God). Much of GW teaches that God is omniloving (1Tim. 2:3-4, John 3:16, etc.), and Jesus, Paul and John define divine righteousness most succinctly as love for all (Matt. 5:44&48, 22:37-40, 1Tim. 2:3-4, 1John 4:8), but souls may be hateful and reject rather than reflect God’s love/grace, although they ought to want (be biased toward) oneness or spiritual unity by way of answering the prayer of Jesus in John 17:20-23.

Paul taught that it is via the HS that saints have fellowship with God by saying that the impersonal letter of the law in the ole covenant is replaced by the ministry of the HS in their hearts in the new covenant (2Cor. 3:3-9). The new covenant was foretold by Jeremiah (in Jer. 31:31-34), when spiritual Israel will know the Lord experientially as well as via the written word. The new ministration of the HS was also mentioned by Ezekiel (in Ezek. 36:26-27). Isaiah said that the new covenant included Gentiles (Isa. 42:6, cf. Rom. 15:16, 2Thes. 2:13-14, Acts 26:17-18), and it was initiated by the shedding of Christ’s blood on the cross for the remission of sins (Matt. 26:28), which is the Gospel and saving power of God (Rom. 1:16).

In Rom. 8:9-11 Paul said that anyone who does not have the HS does not belong to Christ, which agrees with 1Cor. 12:13 saying that the HS baptizes believers into the body of Christ. Because believers have the HS, they have been freed to live a godly instead of a worldly life, and so saints have no excuse for continuing to be sinful (1Cor. 6:13&20). Although Jesus once described the invitation to salvation as “bringing… compelling”, the fact that many who were invited refused to come indicates that God’s calling is not irresistible (Luke 14:21-24).

V. The Holy Spirit and the Doctrine of Prayer

In Eph. 6:18 Paul instructs believers to “pray in the Spirit”, so the doctrines of the HS and Prayer are closely related. The most logical way to begin a study of prayer seems to be by examining what Jesus taught about prayer in Matthew 6:9-13 (cf. Luke 11:2-4).

Jesus’ Sample Prayer

1.Pray to God as heavenly Father(Matt. 6:9a//Luke 11:2a) [TOJ #32]. Addressing God as our heavenly Father connotes that we who pray are children of God, reborn of the Spirit (John 3:3-8) through union by Faith with God’s Son (Rom. 8:9-17, 1John 5:1-6). James 2:19 says demons or ungodly souls may believe in God’s existence, so perhaps they might address God in order to curse Him (Job 2:9, cf. John 17:1).

2.Reverence the CreatorMatt. 6:9b//Luke 11:2b) [TOJ #33]. God’s name refers to His being or essence rather than to a particular word, whether Yahweh, Jehovah or Allah. However, among the names for the personifications of God, Paul believes Jesus should be given preeminence as Lord (Phil. 2:5-11, cf. TOJ #196).

3. Desire God’s will to be done (Matt. 6:10//Luke 11:2 c) [TOJ #34, cf. #2]. “On earth” begins with the prayer’s own life. Jesus exemplified this teaching when He prayed in Gethsemane before His crucifixion {Matt. 26:39-42//Mark 14:36}. God is not our genie; we are His ministers, who cooperate with His Holy Spirit (Phil. 2:12-13) in doing His work (Eph. 2:10). Thus, there is an implicit condition in “whatever you ask for”, i.e., we must ask in accordance with God’s will (TOJ #51).

Jesus prayed for the Kingdom of God (KOG) or God’s will to be done on earth as it is in heaven, referring to His spiritual reign in the hearts of believers (as in Luke 17:20b-21). The KOG is manifested in the world as salt and light or as love and truth (cf. TOJ #19). Examples of such love are mentioned in the Parable of the Sheep and Goats (Matt. 25:31-46, TOJ #35). In the writings of Paul, the KOG is called the body (1Cor. 12:13, Eph. 1:23 & 5:30) or church of Christ (Col. 1:13 & 18, Eph. 2:22, 3:10 & 5:23), which is comprised of local churches (Acts 9:31, 20:28).

4.You may desire physical as well as spiritual necessities. (Matt. 6:11//Luke 11:3) [TOJ #35]. God is the ultimate source of material blessings (Jam. 1:17), and He is concerned about our complete welfare, wanting everyone to be fed, clothed and sheltered {Matt. 6:32, 25:31-46, TOJ #34} as well as saved.

5.Admit your faults as you forgive others theirs (Matt. 6:12//Luke 11:4a) [TOJ #36]. The second part of this teaching echoes TOJ #14. Genuine saving Faith motivates loving forgiveness. Confession is the key to having a right relationship with God (1John 1:9), which is manifested by mercy (TOJ #148). {Mark 11:25, Matt. 18:15-17}.

6.Pray for power to resist temptations (Matt. 6:13//Luke 11:4b) [TOJ #37]. Jesus reiterated this teaching on the Mount of Olives before He was betrayed. {Matt. 27:41//Mark 14:38//Luke 22:40&46} We know that God will always grant this prayer request (1Cor. 10:13). This prayer seems equivalent to protection from the evil one {John 17:15}. This also was a major theme of James (Jam. 4:2, 1:5,12-13) and of Paul (Eph. 1:17-19, Phil. 1:9-11, Col. 1:10-12), whose prayers we will now peruse.

The Prayers of Paul

1. We should direct prayers to God the Father and begin by expressing gratitude (Col. 1:3).

2. We pray because of faith in Jesus as Messiah/the incarnate Lord (Col. 1:4).

3. Prayers should be “continual” or frequent and include intercession for others (Col. 1:9a).

4. Prayers should ask God for knowledge of His will or spiritual wisdom (Col. 1:9b).

5. A main purpose of prayer should be moral improvement (Col. 1:10). Moral perfection should be the life-long goal of every believer. The fruit of the HS includes all good works.

Like in Colossians, Paul began his prayer in Ephesians 1:16-17 by thanking God the Father for the faith of the recipients of his epistle and by asking God to give them the Spirit of wisdom/spiritual wisdom, and “revelation” surely refers to “knowledge/understanding of His will”. The word “so” is equivalent to “in order that”, so it is likely that “knowing God better” is another way of saying living “a life worthy of the Lord”.

6. We should pray for enlightenment (Eph. 1:18a). The continuation of Paul’s prayer refers to the “eyes of the heart”. The heart in Scripture refers to the human spirit (2Cor. 1:22, 3:2-3, 4:6, Eph. 3:17, Col. 3:15), and “eyes” refers to the human will (MFW, Matt. 13:14-15). Enlightenment is akin to edification, which occurs as a believer learns God’s Word (Psa. 119:105), and it is in the same vein as “growing in the knowledge of God” (in Col. 1:10).

7. A main purpose of Paul’s prayer and aspect of learning is understanding the hope of heaven and experiencing it in part during one’s earthly sojourn (Eph. 1:18b). Paul compares spiritual blessings to physical wealth and calls them “glorious”, as he did the Father in v.17, which indicates that desire for heaven is the proper motivation for wanting salvation.

As in Eph. & Col., Paul’s prayer in Philippians 1:3-4 begins with thanksgiving (cf. Phil. 4:6). This sounds like Paul took time to pray for each individual believer.

8. Pray with joy (Phil. 1:4a). In this epistle “joy despite suffering” seems to be the major theme (cf. Phil. 2:2, 3:1, 4:1, 4 & 10).

Paul continues his prayer in Phil. 1:9-11 in a way similar to Eph. 3:17-19, and it also is in the same vein as Paul’s prayer for the Ephesians and the Colossians to understand God’s Word and become morally blameless, “filled with the fruit of righteousness” (Phil. 1:11a, cf. Gal. 5:22-23).

9. Keep on praying and learning to love “until the day of Christ” (Phil. 1:10b). This refers to the Second Coming of Christ (cf. Phil. 3:20-21). Sinlessness is not merely being devoid of sin, but rather filling the void with the Christ’s Holy Spirit (cf. Matt. 12:43-45).

10. Prayers should glorify God (Phil. 1:11b). This is akin to gratitude/thanksgiving, and so is an apt bookend to this prayer.

11. Pray for God to sanctify souls completely, so their “whole spirit, soul and body may be kept blameless at the coming of our Lord”(1THS 5:23). We see this prayer reiterates Phil. 1:9-11.

12. Pray for divine power to enable good intentions and faithful acts (2THS 1:11-12). We note another reference to praying for others “constantly”, that God may continue to count them worthy of his calling (cf. Rom. 4:1-25). The request for divine strength is repeated in 2THS 2:16-17, with for good words added to deeds.

13. Pray for perseverance (2THS 3:5). For increasing love (Eph. 3:17b-19) and enduring suffering like Christ (Heb. 5:7-9).

Prayer in the Gospels

1. Pray in private (Matt. 6:5-6).

2. Pray without babbling like the pagans (Matt. 6:7).

3. Pray for ministers of the Gospel (Matt. 9:38).

4. Prayer for miraculous signs is evil (Matt. 12:39, cf. Mark 8:4).

5. Pray with fellow believers (Matt. 18:19-20).

6. Pray with faith in God’s Word (Matt. 21:21-22).

7. Pray during the days of distress (Matt. 24:20 & 29).

8. Pray that you will not succumb to temptation (Matt. 26:41, Mark 14:38, Luke 22:46).

9. Pray for God’s will to be done (Matt. 26:42, cf. 6:10, Mark 14:36, Luke 22:42).

10. Pray that doubts will be overcome by greater faith (Mark 9:24).

11. Pray for God’s indwelling via the Holy Spirit (Luke 11:13).

12. Pray that believers will be spiritually one (John 17:21-23).

Prayer Topics in Scripture

The kerygmatic prayer that is necessary in order for a sinner be saved and walk with God is confession (1John 1:9, Psa. 32:1-5). From the moment of repentance onward begins the second stage of spiritual growth (Eph. 4:14-15), discipleship (Acts 14:22) or sanctification (2Thes. 2:13). The believer’s main types of responses to God’s Word are prayer to God and good works unto others prompted by God (cf. 1John 4:20, Eph. 2:10). Prayer is simply talking to God. The power of prayer is God’s, and believers should not talk as though God would not act if they did not pray. Paul exhorted believers (in Eph. 6:18) to pray in the Spirit on all occasions with all kinds of prayers and requests, which leads into a discussion what types of prayers a believer might address to God.

When a sinner confesses sin and filled by the Holy Spirit, he/she experiences divine love, joy and peace (Gal. 5:22-23), which prompts prayers giving thanks. Jesus led a prayer of thanksgiving during the Last Supper (1Cor. 11:23-24). As we have seen, Paul frequently expressed thankfulness for believers he had helped to convert and who had helped support his ministry (1Thes. 1:2, Phil. 1:3), and he instructed believers to “Pray continually; give thanks in all circumstances.” (1Thes. 5:17-18)

A type of prayer akin to thanksgiving is praise, which expresses love and glory to God for who He is and what He means to us. Numerous Psalms express this type of prayer (from Psa. 9:1-2 to Psa. 150:1-6). Hebrews 13:15 says, “Through Jesus, therefore, let us continually offer to God a sacrifice [prayer] of praise.” Revelation 5:13 refers to prayers of praise in heaven.

A fourth kind of prayer is petition, which may be the most used and least understood type. The Lord’s Sample Prayer (Matt. 6:9-13) includes a series of petitions. In Philippians 4:6 Paul taught:  “By prayer and petition, with thanksgiving, present your requests to God.” A petition in which we ask God for something on behalf of another person is called intercession. We have noted that Paul frequently interceded for others (Eph. 1:16-18, Php. 1:3-4&9, Col. 1:3&9), and he asked believers to pray for him (Eph. 6:18-20, Col. 4:3-4, 1Tim. 2:1, 2Thes. 3:1), so perhaps intercession should be our most frequent type of petition (Eph. 6:18b).

The privilege of petitioning God should not be viewed as a blank check, nor is the primary purpose of prayer to persuade God to do our will like a genie. Rather, in prayer we should express our agreement with the perfect will of God.  As 1 John 5:14 says, “if we ask anything according to his will, he hears us.”  Although agreement with God is not always mentioned (cf. EPH 3:20, JN 16:23), Jesus exemplified this principle when He prayed in the Garden of Gethsemane (MT 26:36-46).  Again, we should approach God’s “throne of grace” (HB 4:16) not to ask Him to do some good He otherwise would not do, but rather to remind ourselves of His presence and that He is the source of all blessings (JM 1:17).  Prayer is like surfing:  one does not need to ask God to send waves, but rather for readiness to ride them.  In order to pray in accordance with God’s will, we must know God’s Word (JN 15:7).  Like bread and butter or romantic love and spiritual marriage, prayer and LGW go together.  Pray for God’s will to be done.

Knowing God’s will is necessary in order for us to pray more specifically than “Thy will be done”.  Much of God’s will is prescriptive or stated in clear moral teachings such as the Ten Commandments (EX 20:1-17, MT 19:17-21, GL 5:22-23).  We may not know how to pray, but we can “live up to what we have already attained” (PHP 3:16). That we pray is more important to God than our wording (EPH 6:18a, 1THS 5:17, RM 8:26-27).  Not praying would be like giving God “the silent treatment”.

God may answer a petition in various ways:  1. He may grant it as requested (1KG 18:37-39), 2. He may grant the underlying desire in a way different than requested (GN 17:18-19), 3. He may grant the request, but it will not satisfy our desire (NM 11:4-34, PS 106:15), and 4. God may say “no” or “not yet”, perhaps but not necessarily because we are committing some sin, including:  a. lack of faith (JM 1:6-8), MT 21:21-22), b. disobedience or lack of love (1JN 3:21-23, PR 21:13, JOB 35:12-13), c. marital strife (1PT 3:7), and d. selfishness (JM 4:3).

Some people wonder whether God’s will includes a specific plan for their lives, including career and spouse.  While some Believers may feel called to serve the Lord in a specific way, probably most Christians do not have a “Damascus road experience”, and so they are free to choose whatever morally respectable vocation (1THS 4:11-12) or spiritually compatible spouse (if any, 1CR 7:8-9, 2CR 6:14) appeals to them.  Every soul’s general calling has been revealed or taught in the Holy Scriptures, which is to experience the miraculous fullness of Christ or become a Christ-like person (EPH 4:1-2, 2THS 1:11-12).  We may make any moral choice.

The way God has chosen to answer our prayers for the kingdom of heaven to come on earth in our lifetime is for us to partake of the bread of truth (MT 6:10-11, cf. LGW above).  We cannot live by physical bread (or prayer) alone; our souls need every word God speaks (MT 4:4).  Jesus said that He is God’s way and the word/bread of life (JN 14:6, 6:35&63).  He also said, “If anyone loves me, he will obey my teaching.” (JN 14:23) 

In order to obey, we must learn, even as Jesus did (HB 5:8).  This is the reason Believers should attend a local church (fellowship) where the pastor/lead learner is a good Bible teacher (HB 10:25, RM 10:14).  The numerous practical problems we experience in this pre-heavenly life—poverty, war, disease, divorce, crime and so forth—find their solution to the extent that as many people as possible LGW as soon as possible.  Again, we do not live by prayer alone but need all Scripture inspired by God (MT 4:4, 2TM 3:16-17), although some parts are purer or yield more truth per chapter than others (e.g., RM versus ECC or EZRA).

Paul prayed three times (per 2Cor. 12:7-11) that God would remove a “thorn in the flesh” that tormented him, but God did not grant his request, saying “My grace is sufficient.” This indicates that the prayer request was inappropriate because not in accordance with God’s will, which may be the case with our prayers for someone’s healing, indicating that the miracle most desired by God is for people to accept Him or have faith without demanding proof or signs (2Cor. 5:7, Matt. 12:39, 1Tim. 2:3-4). As was the case for Job, God chooses to allow Satan to torment souls on earth so that their weakness will teach them humility and their need to value salvation to heaven (2Cor. 11:23-30, 12:7). Thus, our primary and summary prayer should be for God’s will to be done (Matt. 26:39&42), which is our moral perfection (2Cor. 13:9, Phil. 1:9),

VI. The Roles of the Holy Spirit

  1. He leads and directs. (Matthew 4:1; Mark 1:12; Luke 2:27; 4:1; Acts 8:29; Romans 8:14)
  2. The Holy Spirit speaks – in, to and through. (Matthew 10:20; Acts 1:16; 2:4; 13:2; 28:25; Hebrews 3:7)
  3. He gives power to cast out devils. (Matthew 12:28)
  4. He releases power. (Luke 4:14)
  5. The Holy Spirit anoints. (Luke 4:18; Acts 10:38)
  6. The Holy Spirit “comes upon” or “falls on”. (Matthew 3:16; Mark 1:10; Luke 2:25; 3:22; 4:18; John 1:32,33; Acts 10:44; 11:15)
  7. He baptizes and fills. (Matthew 3:11; Mark 1:8; Luke 1:15,41,67; 3:16, 4:1; John 1:33; Acts 1:4-5; 2:4; 4:8,31; 6:3,5; 7:55; 10:47; 11:24; 13:9,52; 1 Corinthians 12:12)
  8. He gives new birth. (John 3:5,8)
  9. He leads into worship. (John 4:23)
  10. He flows like a river from the spirit man. (John 7:38-39)
  11. He ministers truth. (John 14:17; 15:26; 16:13)
  12. He dwells in people. (John 14:17; Romans 8:9,11; 1 Corinthians 3:16)
  13. The Holy Spirit gives comfort, health, and strength. (John 15:26; Acts 9:31)
  14. He proceeds from the Father. (John 15:26)
  15. He shows us things to come. (John 16:13)
  16. He gives the gift of tongues. (Acts 2:4)
  17. He releases prophecy, dreams and visions. (Acts 2:17,18; 11:28)
  18. He can transport people physically. (Acts 8:39)
  19. The Holy Spirit brings direction and guidance. (Mark 13:36; 13:11; Acts 10:19; 11:12; 21:11; 1 Timothy 4:1
  20. He is Holiness. (Romans 1:4)
  21. He is the Spirit of life and gives life. (Romans 8:1,10)
  22. The Holy Spirit invites us to walk with Him. (Romans 8:4-5)
  23. He groans, prays and intercedes. (Romans 8:26-27)
  24. He is a Sword. (Ephesians 6:17)
  25. The Holy Spirit produces fruit in our lives. (Galatians 5:22-23; Ephesians 5:9)
  26. He helps us in our weakness. (Romans 8:26)
  27. He bears witness. (Acts 5:32 15:28; 20:23; Romans 8:15-16; Hebrews 10:15; 1 John 4:13; 5:6-8)
  28. He is the Spirit of Adoption. (Romans 8:15)
  29. He gives power to mortify the deeds of the flesh. (Romans 8:13)
  30. He provides power for signs, wonders and preaching. (Acts 1:8; 1 Corinthians 2:4)
  31. He ministers love. (Romans 15:30)
  32. He searches the deep things of God. (1 Corinthians 2:10)
  33. He quickens the mortal body. (Romans 8:13)
  34. He brings revelation. (Luke 2:25; 1 COrinthians 2:10,12; Ephesians 1:17-19; 3:5)
  35. The Holy Spirit reveals to us what has been given by God. (1 Corinthians 2:12)
  36. He washes, sanctifies, purifies and justifies. (Romans 15;16, 1 Corinthians 6:11; 2 Thessalonians 2:13; 1 Timothy 3:16; 1 Peter 1:2,22)
  37. He gives gifts. (1 Corinthians 12:4-11; Hebrews 2:4)
  38. He seals us. (2 Corinthians 1:22; Ephesians 4:30)
  39. He is liberty. (2 Corinthians 3:17)
  40. He changes us into the image of Christ. (2 Corinthians 3:17)
  41. He is the promise of the blessing of Abraham. (Galatians 3:14)
  42. He releases a cry to the Father. (Galatians 4:6)
  43. He gives access to the Father. (Ephesians 2:18)
  44. The Holy Spirit builds us together for a house for God. (Ephesians 2:22)
  45. He strengthens us with might. (Ephesians 3:16)
  46. He is unity. (Ephesians 4:3-4)
  47. He is wine. (Ephesians 5:18)
  48. He supplies. (Philippians 1:19)
  49. He is fellowship. (2 Corinthians 13;14; Philippians 2:1)
  50. He is grace. (Hebrews 10:29)
  51. He is glory. (1 Peter 4:14)
  52. The Holy Spirit speaks to the churches. (Revelation 2:11,17,29; 3:6,13,22)
  53. He calls for the Bridegroom. (Revelation 22:17)
  54. The Holy Spirit has the power of conception and anointing for God’s purposes. (Matthew 1:18,20; Luke 1:35)
  55. He teaches. (Luke 12:12; John 14:26; 1 Corinthians 2:13; 1 John 2:27)
  56. He gives commandments. (Acts 1:2)
  57. He provides power to be a witness. (Acts 1:8)
  58. He provides boldness. (Acts 4:31)
  59. He give sight. (Acts 9:17)
  60. He commissions. (Acts 13:4)
  61. He restrains. (Acts 16:6)
  62. He appoints ministries and gives them authority. (Acts 20:28)
  63. He releases love. (Romans 5:5)
  64. He is righteousness, peace and joy. (Romans 14:17; 15:13; 1 Thessalonians 1:6)
  65. He confesses Christ’s Lordship. (1 Corinthians 12:3)
  66. The Holy Spirit brings the gospel. (1 Thessalonians 1:5-6)
  67. He is keeping power. (2 Timothy 1:14)
  68. He brings renewal. (Titus 3:5)
  69. He moves on believers. (2 Peter 1:21)
  70. He convicts the world. (John 16:8)

Comparing the role of the Holy Spirit with the roles of angels, the writer of Hebrews (probably Paul) asked in HB 1:14) whether angels were ministering spirits sent to serve those who will inherit salvation, which seems to duplicate the ministry of the HS described in the Gospel of John as advocate (14:16-17), testifier about Jesus (15:26) and guide (16:12-15)? The word “angel” means messenger, and they appear as men a few places in the Bible, but there are no references to angels and the HS working together, and Paul taught (in 1TM 2:3-5) that there is only one mediator between God and man, the man Christ Jesus (possibly addressing Gnosticism of that era, which viewed angels as such mediators).

Although there is Scripture supporting belief in angels, some beliefs concerning them are rather problematic. Do angels have moral free will and thus need God’s salvation, or are they extensions of God’s HS? Should angels grow less as the HS is glorified in the church era? (Cf. JN 3:30.) If angels are separate lesser beings, they certainly should not be glorified or addressed by devotional prayers. Why not credit the HS with helping souls in every way; why are ministering angels needed? (It seems like “too many cooks in the kitchen” per the NT.)

Thus, perhaps one should think of OT angels as akin to (or functioning in a way similar to) the Mosaic Sacrificial Law: Just as the Law foreshadowed the Gospel, so angels may foreshadow or represent the HS before the triune God was revealed in the NT, because their roles are not very different. In light of the NT, angels can be viewed as preparing the way for the Gospel of Christ. The Law of Moses revealed our sinfulness, the Sacrificial System pointed to Christ’s atonement, some of the prophets revealed that God’s Plan of Salvation (POS) included the Gentiles, and angels may have manifested the HS. As John said with regard to Jesus (in JN 3:30), and just as the NT superseded the OT (per Hebrews 7-9), perhaps angels should become less important as the HS becomes greater. It is not a matter of replacing belief in angels but rather of keeping them in their proper place (cf. problematic gifts per 1CR 12:30-14:1).

This understanding is not taught explicitly in the NT, but there are implications and reasons that have been shared. When Scriptural statements about angels seem unclear, it is better to celebrate the Holy Spirit, about whom much is clearly taught in the NT, while understand that Satan is the evil angel/spirit of evil, whom should be despised. The Holy Spirit may be holy angels/spirits, who do God’s will because they ARE the one God perceived as diversified (vice triune). Interpreting unclear passages by applying clear biblical teachings is better than speculation.