Since angels are still free moral agents, even though created and composed of spirit, could they still sin and rebel against God? Or, could some demons still repent and become righteous? And what will happen to Satan and those demons who will not and therefore cannot repent and change?

These are interesting questions, and even though the Bible may not give us total and complete answers in each case, there are in fact several references and hints in Scripture which might allow us to reach certain conclusions.

In our free booklet, “Angels, Demons and the Spirit World,” we are addressing the possibility that some very few angels could still “fall” and become demons. One such Scripture can be found in 1 Kings 22, which reads:

“Then he came to the king; and the king said to him, ‘Micaiah, shall we go to war against Ramoth Gilead, or shall we refrain?’ And he answered him, ‘Go and prosper, for the LORD will deliver it into the hand of the king!’ So the king said to him, ‘How many times shall I make you swear that you tell me nothing but the truth in the name of the LORD?’ Then he said, ‘I saw all Israel scattered on the mountains, as sheep that have no shepherd. And the LORD said, “These have no master. Let each return to his house in peace.”’ And the king of Israel said to Jehoshaphat, ‘Did I not tell you he would not prophesy good concerning me, but evil?’

“Then Micaiah said, ‘Therefore hear the word of the LORD: I saw the LORD sitting on His throne, and all the host of heaven standing by, on His right hand and on His left. And the LORD said, “Who will persuade Ahab to go up, that he may fall at Ramoth Gilead?” So one spoke in this manner, and another spoke in that manner. Then a spirit came forward and stood before the LORD, and said, “I will persuade him.” The LORD said to him, “In what way?” So he said, “I will go out and be a lying spirit in the mouth of all his prophets.” And the LORD said, “You shall persuade him, and also prevail. Go out and do so.”’” (1 Kings 22:15-22).

In our before-mentioned booklet, we state the following:

“In reference to the spirit being in 1 Kings 22 who wanted to become a lying spirit in the mouth of all the prophets so that king Ahab would fall in battle, was this spirit being a demon? It is very possible. We know that Satan has been appearing before God to accuse God’s people day and night (Revelation 12:10). Satan appeared before God twice to accuse Job, as recorded in the book of Job (see Job, chapter 1 and 2). Also, it appears from Zechariah 3:1–2 that Satan stood before God to accuse the high priest, Joshua.

“On the other hand, the spirit being in 1 Kings 22 who is not described as an evil spirit or a demon, could very well have been an angel of God—part of the hosts of heaven—who decided at that moment to become a lying spirit. This would be an example of an angel who had not sinned before, but who decided at that time to sin because of pride about his own intelligence, as no one else came up with a solution as to how to defeat Ahab.

“God might have conducted His council with His angels for the very reason to see what the angels would suggest to do in that particular situation—would they stay loyal to God’s Way of Life, even in times of difficulties, or would they be willing to deviate from it for the sake of ‘easy’ solutions?”

Of course, none of this means that God approves of lying, since lying is a sin. But God does test us, and He tests the “spirits.” In our booklet, we also explain WHY God might allow all of this to happen. We also state this:

“Paul makes this alarming comment in Galatians 1:8: ‘But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed.’ Apparently, Paul felt it might be possible that an ‘angel from heaven’ could sin, by preaching a wrong gospel message. We also read that ‘Because the outcry against Sodom and Gomorrah is great, and because their sin is very grave, I will go down now and see whether they have done altogether according to the outcry against it that has come to Me; and if not, I will know’ (Genesis 18:20–21). It appears that God was told by some of His angels how sinful the people of Sodom and Gomorrah were, and that God wanted to see for Himself whether these reports were totally accurate. This would be one way God tests the spirits—to check out the accuracy of their reports.”

It appears that we will have a say, as it were, in the final disposition of demons and angels.

I Corinthians 6:3  tells us: “Do you not know that we shall judge angels? How much more, things that pertain to this life?”

Why would God have us judge angels, under God the Father and Jesus Christ? Does this passage imply that some fallen angels might still repent?

Again, quoting from our free booklet:

“We are told in 1 Peter 3:19–20: ‘… by which [the Spirit] also he [Christ] went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water’ (Authorized Version). The correct understanding of this passage is that Jesus Christ preached to the spirits in prison—the demons—at the time of Noah, when God was about to protect Noah from destruction. Christ used this example to show that the demons who had sinned “sometime”—before the creation of man—were still awaiting their judgment.

“Why did Christ preach to the demons? Was the only purpose to announce to them what they already knew, that they would be punished in the future? Or, was it done in order to bring some of them to repentance so that they could be spared from punishment? Proverbs 16:2 tells us that ‘the LORD weighs the spirits.’ If the fate of all spirit beings—good and bad—is sealed, why would God still weigh the spirits?

“We are also told, in 1 Corinthians 6:3, that we will judge angels. This judgment might include demons who are called ‘angels’ in Revelation 12:7. ‘Judgment’ can mean ‘condemnation.’ “’Judgment’ can also refer to a process of judging, leading, guiding and directing, which requires time, until at the end of the process, the verdict is pronounced. Is the Bible telling us that we are to judge demons, not only in the sense of condemning them for what they did, but also for the purpose of trying to lead some of them to repentance?”

Look what Christ said about Jezebel in Revelation 2:20-22:  

“Nevertheless I have a few things against you, because you allow that woman Jezebel, who calls herself a prophetess, to teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols. And I gave her time to repent of her sexual immorality, and she did not repent. Indeed I will cast her into a sickbed, and those who commit adultery with her into great tribulation, unless they repent of their deeds.”

Notice, God gave her time to repent; then the time was up. The same applies to us today. Does it also apply to demons? Is God granting time to those demons to repent who have not committed the unpardonable sin?

On the other hand, we know from Scripture that the fate of Satan and most of his demons is sealed. What is that fate?

Jude 1:6  says: “And the angels who did not keep their proper domain, but left their own abode, He has reserved in everlasting chains under darkness for the judgment of the great day.”

As for Satan, the leader of the fallen angels, his fate is already determined, since his mind is so corrupted that he will not repent.

Notice Revelation 20:10: “The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet [had been cast]. And they [Satan and his demons] will be tormented day and night forever and ever.” (For a correct and full explanation of this Scripture, please read our free booklet, “Is That in the Bible? The Mysteries of the Book of Revelation.”)

There is no talk of having to judge Satan’s and his demons’ outcome here, since by their actions and refusal to repent it is predetermined. We are just dealing here with the execution of the final judgment.

Regarding the ultimate fate of Satan and his demons, let us quote again from our free booklet, “Angels, Demons and the Spirit World”:

“We have already discussed the fact that a full one-third of God’s angels sinned in times past, thus becoming demons. God did not prevent them from sinning. He created them as free moral agents and He knew that they could sin. The angels who sinned are presently in chains of darkness, to be reserved for future judgment (2 Peter 2:4; Jude 6). They are living today in a state of darkness. They are spiritually imprisoned by their own perversions. Sin has enslaved them… They are not literally imprisoned and jailed at a certain place. Rather, they are roaming to and fro on this earth. Satan is compared to a roaring lion, walking about, to see whom he can devour (1 Peter 5:8)…

“After a time period called the Great White Throne Judgment, Satan and his demons will be cast into the lake of fire, and they will be tormented day and night forever and ever (Revelation 20:10; Matthew 25:41). Their torment will be spiritual, as they will see all of their evil works destroyed by fire (compare 2 Peter 3:10–13), and their influence on others will be gone forever. Their final fate might be revealed in Jude 13, referring to ‘wandering stars for whom is reserved the blackness of darkness forever.’ Compare, too, 2 Peter 2:17.”

In conclusion:

It appears that some few of the fallen angels could perhaps be able to repent and turn to God while the vast majority of the other demons (since they committed the unpardonable sin) will be cast into outer darkness. Satan will also be cast into outer darkness for ever, since he will not and therefore cannot repent.

The same principle is applicable to God: He cannot sin, because He will not sin.

God is a just God, and His punishment is a just punishment because Satan and his angels allowed themselves to become corrupted by sin.

Sin carries inescapable consequences, and by rebellion and sin, Satan and his demons will pay the ultimate price for their sin: Since they are spirit beings and cannot die, they will have to experience total removal from the presence of God and His immortal servants, as well as from God’s faithful angels.

Lead Writers: Rene Messier and Norbert Link

During one of His most famous discourses, Jesus Christ states with utmost clarity that love is the greatest commandment (Matthew 22:37-40). Since we have the instruction and command to love, it is vitally important that we know what love is. How do you know if you have the love that God expects you to have? What qualities does an expression of love have? In what ways is love expressed? These questions are basic, but fundamental to the life of a Christian.

The first thing to consider is that there are different types of love. The Greek language makes this distinction with different words. Since the New Testament was originally written in Greek, the types of love that we may express can be distinguished easily, and guide our understanding about what type of love God expects of us. Before getting into the qualities of what an expression of love is, we need to know what different types of love the Bible mentions, and in what context. The Greek language contains 3 main words that can be translated into the English word “love.” These words each express a distinct nuance of love including sexual love between husband and wife (eros), friendship (philia), and moral or spiritual love (agape). Some also consider the Greek word “storge” to express a kind of love, such as that affectionate and nurturing love that a parent has for his or her child. “Storge” does not appear in the Bible, and is less commonly considered when distinguishing between types of love in the Greek language. Therefore, it will not be necessary to discuss it in depth as we reveal the essence of love. In order to express the true love that God requires of a Christian, one must learn how to distinguish between these types of love. Only by discerning the ways that love may be expressed can a Christian understand how to properly express love towards one another, and towards God.

The glamorous type of love is the romantic kind. The Greek word “eros” describes a type of love that involves passion, physical, and sensual desire shared between two people. The state of “being in love” expresses the notion of “eros.” The most obvious example of romance is the love shared between a husband and wife. As common as it is, the “eros” love of romance does not appear in the New Testament. However, the Bible contains a beautiful and poetic example of romantic love shared between a man and woman in the Song of Solomon. Throughout the book, the story expresses passion, physical attraction, tenderness, and sensual elation between the Shulamite and her Beloved. The language is descriptive enough to nearly make the reader blush as the deep and personal emotions are shared between two romantic lovers. The romantic love between a man and woman is unquestionably important since God created them to be together. Still, the description and instruction for this kind of love in the Bible is limited. 

The Greek word “philia” is another word that expresses a concept of love in the Bible. The New King James Version frequently translates this word as “friendship”, but it is translated as “love” in several places as well.  From Herbert W. Armstrong’s book entitled The Missing Dimension in Sex, the definition of “philia” or the related “philadelphia” follows. “This is the love of friendship—brotherly love—love of parent, or child.” The brotherly love of “philia” is the kind of love that exists between those who have mutual respect and care for one another.

Brotherly love is a kind of love that a Christian must build, both for other Christians (Titus 3:15), and for Jesus Christ (Matthew 10:37, John 16:27, 1 Corinthians 16:22). The model for brotherly love is set by God the Father Himself, in that He has brotherly love for Jesus Christ (John 5:20) and His followers (John 16:27). Jesus Christ too has brotherly love for Christians (Matthew 10:37). Something that is interesting to note is that brotherly love sometimes may take a form which may not be very pleasant, but still fits the requirement to unselfishly seek the well-being of a friend. The Bible reminds us of the following. “As many as I love, I rebuke and chasten….” (Revelation 3:19). The word for “love” here is the brotherly love of “philia”, which God has for His followers. The expression of God’s love taken at face value may seem to not be love at all, but the absolute opposite is true. Brotherly love sometimes requires the straight talk to help another be their best. The gift of brotherly love is clearly something that must be shared between Christians, Jesus Christ, and God the Father.

The third and most important word that describes a type of love in the Greek language is “agape.” Where the other words for love appear in relatively few places and are not often translated as “love” in the English language, “agape” dominates the New Testament. Most of the occurrences of the word “love” in English versions of the New Testament turn out to be translated from the Greek word “agape.” The meaning of “agape” is expressed as benevolence, and charity. However, agape love is much more than mere charity. This is the love of God. “Agape” describes the love that God has for us, the love that we must have for God, and the love that Christians must have for one another. Truly, this is an important type of love to learn and demonstrate.

The characteristics of godly love go far beyond physical attraction and camaraderie of friendship. Quoting again from The Missing Dimension in Sex, Mr. Armstrong illuminates the definition of “agape” love, “This is the love GOD expresses toward humanity. It is the divine, spiritual love, supplied by God’s Holy Spirit. The natural and unconverted man does not have this love! But God longs to fill him with it—if he will surrender and believe!”

An active expression of that concern may take many forms, but when the fulfillment of the godly purpose is the sole intent, that action is love in the form of “agape”. The greatest example we have of this kind of love is God’s love for the world, which is so great that He sacrificed His only Son (John 3:16). If merely the love of affection, friendship, or romance was at the root of God’s love for the world and His Son, a sacrifice of death would not make sense. However, offering sacrifice for the benefit of another is a high form of benevolence. This act of mortal sacrifice may be difficult to conceive of as love without careful and spiritually guided consideration, but this is indeed the love that God has for His children, as well as the love that He requires in return.

A critical aspect to consider when discussing the nature of “agape” – the love of God – is that it is only obtained by the receipt of the Holy Spirit. The Bible explains the origin of godly love in man quite clearly, “Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit [which] was given to us” (Romans 5:5).  This means that without the Holy Spirit, the love of God cannot reside in the heart of a Christian. Mr. Armstrong, in The Missing Dimension in Sex, explains the unique nature of this love quite succinctly. “A human can only really and truly love God with the very love which we first must receive from Him! This is the spiritual divine love God GIVES us by the Holy Spirit! But we must first REPENT—surrender unconditionally to live GOD’S WAY—turn from our former contrary way—and truly BELIEVE in Christ, accepting Him as personal Savior.” The necessity of a Christian to have godly love requires obtaining it through the Spirit of God, so that it may be returned to Him, and shared with brethren.

God proved His love by sacrificing Jesus Christ’s life so that His children may have eternal life. A statement could not be more clear than this, “In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10). The love that God has can be nothing other than the “agape” type of love, which seeks the best for others. Though it was a brutal event, that sacrifice was an act of love by God the Father and Jesus Christ so that Christians might receive the benefit of eternal life. God seeks the benefit of the Christian, and not His own.

Just as God loves His children, He requires that love be returned. Knowing that godly love is benevolent to the recipient of love, how can love be expressed to God? Since He is all-powerful and has need of nothing, it might be difficult to come up with ways that His benefit may be sought. However, the Bible is very clear in its instruction about how love towards God might be expressed. Quite simply, love towards God is proven by obedience to His commandments (1 John 2:3-5). Jesus Christ instructs His followers in a way that is very easy to remember, “If you love me, keep my commandments” (John 14:15). The message could not be any clearer. Knowing that keeping God’s commandments is how to show love to God, it is imperative that a Christian understands what those commandments are. In fact, we read in 1 John 5:3 that “this is the love of God, that we keep His commandments. And His commandments are not burdensome.”

A critical component of God’s commandments is the requirement of a Christian’s love for one another. “This is My commandment, that you love one another as I have loved you.” (John 15:12). The sacrifice of Jesus’ life for the benefit of the everlasting life of His followers serves as the benchmark by which godly love is measured (1 John 3:16). The selfless sacrifice of individual desire and ambition for the true benefit and prosperity of another is the love that Christians must have for one another (Philippians 2:3-4), and this love is only obtained through the Holy Spirit working in the heart of a Christian.

Much may be said regarding what love is, what it is not, and how to express it. Even so, in order to build an accurate, consistent, and complete understanding of it, we must first establish discernment about the different types of love that the Bible contains.  It is at the core of Christianity to know these things. “Beloved, let us love one another, for love is of God; and everyone who loves is born [better: begotten] of God and knows God. He who does not love does not know God, for God is love” ( 1 John 4:7-8).

Lead Writers: Eric Rank and Norbert Link

This pivotal Scripture does indeed reveal that God gives His Holy Spirit by measure to some. However, in the case of Jesus Christ, the Holy Spirit of God the Father dwelt in Him without measure from conception to fulfill His mission—the work given to Him by the Father.

It is important to understand this verse in the context given when John the Baptist testified about who Jesus was:

“‘He who comes from above is above all; he who is of the earth is earthly and speaks of the earth. He who comes from heaven is above all. And what He has seen and heard, that He testifies; and no one receives His testimony. He who has received His testimony has certified that God is true. For He whom God has sent speaks the words of God, for God does not give the Spirit by measure. The Father loves the Son, and has given all things into His hand’” (John 3:31-35)

Note that some translations, such as the King James Version, translated verse 34 with added text—as underlined:

“For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.”

In fact, many translations add this, but these words are not in the Greek. As a consequence, some wrongly believe that verse 34 is saying that when God gives His Holy Spirit, it is given fully to everyone receiving it. Others rightly understand that it is Jesus Who is the subject of this unrestrained gift of the Holy Spirit.

Both the Hebrew and Greek are written with “elliptical” text. What this means is that sometimes utterances are contextually incomplete and require the hearer to supply contextual information. This is the case in verse 34, and it is why the words “unto him” or “unto Him” are added in many translations—this is the implied understanding based on the overall context.

English also leaves out words which we, as native speakers, are able to immediately fill in and understand. For example, one might say, “Jack drank milk and Jane water.” Obviously, Jane drank water, and we understand the implied meaning. This elliptical style is why in many literal translations of the Bible, italicized words are added to the text for clarification—even though they are not in the source text. (However, sometimes, the added italicized words obscure or even alter the intended meaning, so caution is always in order.)

Next, let’s also consider what is stated in some commentaries regarding the verse in question.

Barnes Notes on the New Testament—John 3:34: “By measure. Not in a small degree, but fully, completely. The prophets were inspired on particular occasions to deliver special messages. The Messiah was continually filled with the Spirit of God. ‘The Spirit dwelt in him, not as a vessel, but as in a fountain, as in a bottomless ocean’ (Henry).”

John Gill—John 3:34: “For God giveth not the Spirit by measure unto him as he did to the prophets of the Old Testament, and to the apostles of the New; and to the ordinary ministers of the word, who have gifts differing one from another; to one is given one gift of the Spirit; and to another, another gift… and to everyone is given grace, or gifts of grace, according to the measure of the gift of Christ, (Ephesians 4:7).”

But even though God had given Jesus Christ the Holy Spirit without measure at the time of conception, we still read that after His baptism, Christ received additional powers to work miracles (compare Acts 10:36-38).

Other examples in the Word of God clearly show that when God gives us His Holy Spirit, He does so by measure. We read in 1 John 4:13 that God has given us “OF” His Spirit… He did not give us His Spirit without measure. A most remarkable example is that of Elijah and Elisha:

“And so it was, when they had crossed over, that Elijah said to Elisha, ‘Ask! What may I do for you, before I am taken away from you?’ Elisha said, ‘Please let a double portion of your spirit be upon me.’  So he said, ‘You have asked a hard thing. Nevertheless, if you see me when I am taken from you, it shall be so for you; but if not, it shall not be so.’ Then it happened, as they continued on and talked, that suddenly a chariot of fire appeared with horses of fire, and separated the two of them; and Elijah went up by a whirlwind into heaven. And Elisha saw it, and he cried out, ‘My father, my father, the chariot of Israel and its horsemen!’ So he saw him no more. And he took hold of his own clothes and tore them into two pieces. He also took up the mantle of Elijah that had fallen from him, and went back and stood by the bank of the Jordan. Then he took the mantle of Elijah that had fallen from him, and struck the water, and said, ‘Where is the Lord God of Elijah?’ And when he also had struck the water, it was divided this way and that; and Elisha crossed over. Now when the sons of the prophets who were from Jericho saw him, they said, ‘The spirit of Elijah rests on Elisha.’ And they came to meet him, and bowed to the ground before him” (2 Kings 2:9-15).

We find in another account that Moses became overwhelmed in leading the Israelites, and God helped him by consecrating seventy elders. Note how God accomplished this:

“The LORD therefore said to Moses, ‘Gather for Me seventy men from the elders of Israel, whom you know to be the elders of the people and their officers and bring them to the tent of meeting, and let them take their stand there with you. Then I will come down and speak with you there, and I will take of the Spirit [which] is upon you, and will put [it] upon them; and they shall bear the burden of the people with you, so that you will not bear it all alone’…

This account reveals that God took from Moses some of the Holy Spirit God had given to him and gave portions to the seventy elders of Israel. However, since we are to replenish the measure of the Holy Spirit within us to be “renewed day by day” (compare 2 Corinthians 4:16), we understand that Moses was not diminished in the measure of the Holy Spirit which He had taken from him to give to the elders. In fact, God further established the office of Moses by having him serve as the leader through whom God imparted His Spirit. This is much like most of the ordinations which would later occur in the Church of God—beginning with the apostles Jesus Christ chose. But this passage also shows that God gives portions of His Holy Spirit to people—not the fullness of it, and not always in the same quantity.

We have further evidence of God working through Moses to ordain His chosen leaders. In this case, God selected the individual who would lead Israel as Moses’ replacement:

“And the Lord said to Moses: ‘Take Joshua the son of Nun with you, a man in whom is the Spirit, and lay your hand on him; set him before Eleazar the priest and before all the congregation, and inaugurate him in their sight. And you shall give some of your authority to him, that all the congregation of the children of Israel may be obedient. He shall stand before Eleazar the priest, who shall inquire before the Lord for him by the judgment of the Urim. At his word they shall go out, and at his word they shall come in, he and all the children of Israel with him–all the congregation.’ So Moses did as the Lord commanded him. He took Joshua and set him before Eleazar the priest and before all the congregation. And he laid his hands on him and inaugurated him, just as the Lord commanded by the hand of Moses” (Numbers 27:18-23).

We read that God gave His Spirit of wisdom to artisans to enable them to fulfill the task of making Aaron’s garment (Exodus 28:3). In Ezekiel 2:2-3, we read that God gave Ezekiel His Holy Spirit, to enable him to do his job.

This is not unlike what now occurs in the Church of God. When a man or a woman is ordained to the office of deacon or deaconess, they receive an extra portion of the Holy Spirit to accomplish their responsibilities. But a deacon is not a minister. To become a minister, a further ordination is necessary. And so, when a member or a deacon is ordained to the ministry, an additional extra portion of the Holy Spirit is given them at that time. Note what Paul wrote to Timothy:

“Therefore I remind you to stir up the gift of God which is in you through the laying on of my hands. For God has not given us a spirit of fear, but of power and of love and of a sound mind” (2 Timothy 1:6-7). This passage refers foremost to Timothy’s ordination as a minister. Timothy had received a measure of the Holy Spirit when he was baptized, but when he became ordained, he received an extra measure of the Holy Spirit to fulfill his work as a minister.

There is a hierarchy of spiritual offices within the ministry (elder, pastor, evangelist, etc.). When God’s ministers are raised in rank through an ordination and the laying on of hands, they will at that time obtain still more of God’s Holy Spirit to enable them to fulfill their added responsibilities, including spiritual discernment to make right decisions (compare Matthew 16:19; 18:18). We have an example in which two ministers were ordained to offices of greater responsibility, indicating, also, that they were given more of God’s Holy Spirit:

“Now there were at Antioch, in the church that was there, prophets and teachers : Barnabas, and Simeon who was called Niger, and Lucius of Cyrene, and Manaen who had been brought up with Herod the tetrarch, and Saul. While they were ministering to the Lord and fasting, the Holy Spirit said, ‘Set apart for Me Barnabas and Saul for the work to which I have called them.’ Then, when they had fasted and prayed and laid their hands on them, they sent them away” (Acts 13:1-3).

Note that these men are first identified as “prophets and teachers”; however, after the laying on of hands in this account, the two men, Barnabas and Saul (Paul), are subsequently called “apostles” (compare Act 14:14).

We read about two witnesses who will do an outstanding work in the future (Revelation 11:3-6). God will give them extra powers and an additional measure of the Holy Spirit to enable them to accomplish their task.

The New Testament reveals just how God has organized the church:

“There are diversities of gifts [margin: “allotments of various kinds”], but the same Spirit. There are differences of ministries, but the same Lord. And there are diversities of activities, but it is the same God who works all in all. But the manifestation of the Spirit is given to each one for the profit of all: for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, to another faith by the same Spirit, to another gifts of healings by the same Spirit, to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues. But one and the same Spirit works all these things, distributing to each one individually as He wills” (1 Corinthians 12:4-11).

“Now you are the body of Christ, and members individually. And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues. Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? Do all have gifts of healings? Do all speak with tongues? Do all interpret?” (1 Corinthians 12:27-30).

Also:

“And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ” (Ephesians 4:11-13).

Now Paul says in Ephesians 5:18, to “…be filled with the Spirit.” “Be filled” is translated from the Greek, plerousthe, and means—literally—“be being kept filled.” 

Paul also warned : “Do not quench the Spirit” (1 Thessalonians 5:19).

Christ warns us, in the parable of the ten virgins, in Matthew 25:1-13, that five virgins were foolish. They allowed that their lamps were going out. They were running out of oil—a symbol for the Holy Spirit.

People who are called by God, who are led to repentance and then are baptized also receive the gift of God’s Holy Spirit. Understand that this portion of God’s Spirit is a first step, and is referred to as “a down payment,” “the earnest” and “the guarantee” of what is yet to come:

“In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory” (1 Corinthians 1:13-14; Compare 2 Corinthians 1:22; 5:5).

From the foregoing references, we see that Christians who have God’s Holy Spirit may not always draw the same measure of God’s power in their lives. Rather, it is our challenge to submit to God’s guidance so that we can “be filled with” and “stir up” the gift of God. We are to live and walk according to the Spirit (Romans 8:3-4; Galatians 5:16), and set our minds on the things of the Spirit (Romans 8:5). God gives us of His Spirit so that we can overcome our human nature, society and Satan the devil. We are to grow in God’s knowledge, which only His Spirit can give us. But when we are not diligent in obeying God, He will not bestow us with more of His Holy Spirit. In fact, when we continuously refuse to obey Him, He may take His Spirit away from us.

As mentioned, the Word of God also reveals that He allots His Holy Spirit to individuals for the work He wants them to do. Jesus Christ was given the ultimate job to accomplish, and because of this, God also gave to His Son the complete help He needed—His Spirit without measure:

“‘The Spirit of the Lord is upon Me, Because He has anointed Me To preach the gospel to the poor; He has sent Me to heal the brokenhearted, To proclaim liberty to the captives And recovery of sight to the blind, To set at liberty those who are oppressed; To proclaim the acceptable year of the Lord’” (Luke 4:18-19).

Lead Writers: Dave Harris and Norbert Link