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CTSJ2:1 (Spring/Summer 1996) p. 9

The Filling of the Holy Spirit:

A Quality of Life

Tommy Ice, Ph.D. *

Chafer Theological Seminary

[*Editors note: Tommy Ice received his B.A. degree from Howard

Payne University, Th.M. from Dallas Theological Seminary, andPh.D. from Tyndale Theological Seminary. He presently is director

of the Pre-Trib Research Center in Washington DC. Dr. Ice has

also pastored churches in Oklahoma and Texas, is an adjunctprofessor at Chafer Theological Seminary, conference speaker and

author of several books, includingDominion TheologyandOverrun by Demons.]

Introduction

There are two basic approaches to spirituality: metaphysical or ethical.

Metaphysical spirituality teaches that a believer is directly connected to God

and that His Spirit is infused into the believer, as electricity flows through a

motor, energizing to action. It is taught that when a believer sins the flow stops;when sin is dealt with, the flow resumes. The standard of spirituality may or may

not be character development, but usually focuses upon internal experiences andpower displays. This is the view universally taught by mysticism.

Ethical spirituality teaches that our relationship with God is mediatedindirectly and develops in a way analogous to physical growth. True, Christian

growth begins with a direct, metaphysical act of God through the new birth.

However, as in physical birth, once conceived and born, all of the capacity wasimparted at birth and the believer is now to grow through eating (learning the

Word) and exercise (obedience) which results in spirituality (i.e., Christlikeness

or fruit of the Spirit). Progress in the spiritual life focuses upon ethical progressoutside of the believer as he measures spirituality in terms of character

development.

I believe that every instance of teaching and illustration about spirituality inthe New Testament supports the ethical or growth approach to sanctification. Yet

many evangelicals have taught a blend of both views. Perhaps this explains why

the last few decades have seen a steady stream of evangelicals moving toward

charismatic spirituality. Ephesians 5:18 is an important passage where ametaphysical interpretation has been widely held by evangelicals. Yet, I do not

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believe that a proper exegesis of the passage will support such an understanding. I

therefore present the following study of what it means to be filled by the Spirit inEphesians 5:18.

The Lukian Passages

Luke describes a special filling of the Holy Spirit that is a sovereign work ofGod. It is a work by which God gives men power by the Holy Spirit to do a

divinely ordained service. This filling is temporary and has its background in theOld Testament. Here are a few references:

1. Exodus 31:35 (35:3135).

2. Numbers 11:17, 2526.

3. Numbers 27:18; Deuteronomy 34:9.

4. 1 Samuel 16:13.

These are a few passages that give us to understand that the Holy Spirit

empowers men to do a specific divine task. When the task was complete, this

special filling was withdrawn. Such filling was not the normal experience of theOld Testament saints daily life.

In the New Testament, we see the same type of filling for a special service.Special filling emphasizes the event of filling (we find the verb 8 times), rather

than a state of fullness. Luke indicates this by the Greek phrase filled with the

Holy Spirit ():

1. Luke

1:15,

John the Baptist 5. Acts 4:8, Peter

2. Luke

1:41,

Elizabeth 6. Acts 4:31, They all

3. Luke1:67,

Zacharias 7. Acts 9:17, Paul

4. Acts

2:4,

They all 8. Acts 13:9, Paul

The verb always occurs in the aorist tense (emphasizing an event, not a state)

and in the passive voice (the subject or person is acted upon).

Nature of the filling: It is an instantaneous filling that gives power or ability

to the believer and mostly deals with prophetic utterance.

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Condition of the filling: No conditions are mentioned, but rather the

recipients were filled by the Spirit as a sovereign work of God and mans

human will is not a factor in these cases (passive voice of the verbs).

Repetition of the filling: Peter was filled with the Spirit at Pentecost (Acts

2:4) but was filled again in Acts 4:31. This context does not indicate that Peterhad lost the initial filling because of unconfessed sin, but that theempowerment of the Spirit was needed again for a new task. The same could

be said about Paul (Acts 9:17 and 13:9).

Purpose of the filling: Each filling was used for special prophetic activity. Itis also used for boldness in their witness of the Word of God. It was a special

enablement to do a specific task.

Duration of the filling: The filling lasts as long as it takes to accomplish the

given task. This can be seen from Peter (Acts 2:4; 4:31) and Paul (Acts 9:17;

13:9). In no instance is there an indication that sovereign fillings lasted onlyuntil there was personal sin in ones life.

Scope of the filling: In every instance, the special filling of the Holy Spirit is

a sovereign work of God by which men are empowered by the Spirit for adivine task. There are no conditions and no one is ever commanded to seek it.

Some conclude that, since the fillings produced prophetic utterances that only

occurred in the first century, there are no such sovereign fillings by the Holy

Spirit today.

Normal Filling

The normal filling of the Holy Spirit emphasizes the abiding conditionoffullness (adjective: 5 times; the verb is used once as an adjective in the participial

form). The second Greek phrase is or(pleresorpleroo pneumatos hagiou).

All but one verse uses the adjectival form full ([pleres]) that clearlydescribes an abiding condition. The verb form were filled, ([pleroo])(Acts 13:52), also emphasizes the condition or state of fullness. The difference

between the words Luke uses for special filling and normal filling is that special

filling, (pimplemi), indicates that the actionof filling has occurred

while the normal filling, (pleroo), indicates that astateof fullness hasbeen achieved. See the following verses.

1. Luke

4:1,

Jesus 4. Acts 7:55, Stephen

2. Acts

6:3,

Seven men 5. Acts 11:24, Barnabas

3. Acts Stephen 6. Acts 13:52, The disciples (verb)

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6:5,

Perspective Regarding Normal Fullness

Nature of the fullness: Luke does not present this phrase as a spiritual

method, or as any kind of special endowment of the Spirit to do a specific task.


The phrase appears to be a way of describing someone who isalready Spirit-motivated. One does not become full in order to

achieve a great measure of spiritual motivation, one is spirituallymotivated and is then described as full of the Spirit. This is much

the same in the case of a man who is exceedingly wise; we

describe the greatness of his wisdom by saying he is full ofwisdom. He does not become full in order to be wise, but he is

exceedingly wise and is thus full.1

Thus, a man full of the Spirit is someone who has consistently exhibited in his

life a high degree of control by the Holy Spirit. This state did not comeinstantaneously but through a growing process of spiritual maturity.

Condition of the fullness: There are no explicit conditions set down in

Scripture. A man full of the Spirit is a spiritually mature man. Therefore, the stepsof spiritual maturity would be the means of achieving the end characteristic of

fullness.

Purpose of the fullness: The fullness is not means for accomplishing an end,

but it seems to be an end in itself. One does not become full in order to live thevictorious life, but one becomes so submitted to and influenced by the Holy Spiritthat the extent of the Spirits influence over his life may be described by saying

is full of the Holy Spirit.2

Duration of the fullness:The accomplishment of this state of fullness did notcome instantaneously (like the sovereign filling) but through a growing process.

As long as a man manifests a relatively high degree of the Spirits control in his

life, he would be characterized by the phrase full of the Spirit. A young believeror an immature believer may exhibit the Spirits influence in his life, but not in a

high degree. Spirituality comes through the process of spiritual maturity.

Scope of the fullness: The fullness of the Spirit is normative truth that may

be, and should be, true of the experience of every follower of Christ.

1Timothy Crater, The Filling of the Spirit in the New Testament, (unpublished Th.M. Thesis,

1971 Dallas Theological Seminary).2Crater, p. 46.

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The Lone Pauline Passage:

Ephesians 5:18

The New Testament mentions the filling of the Spirit only once outside ofLukes writings in the New Testament. In Ephesians 5:18 we find the command to

be filled with the Spirit ([pleroo en pneumati]).

Pauls solitary reference refers to the normal filling of the Spirit. We find the

phrase by the Spirit ([en pneumati]) also in Ephesians 2:22; 3:5;and 6:18. These all refer to the Holy Spirit as a personal agent. Some hold that

spirit in Ephesians 5:18 refers to the human spirit and not the Holy Spirit.3

While this is a grammatical possibility, it is not the proper rendering according to

the context. It refers to the Holy Spirit because Paul only uses this phrase in

reference to the Holy Spirit. We find the phrase in one Spirit ([en eni pneumati]) in Ephesians 2:18.

1. Ephesians 5:18 refers to the normal filling of the Spirit because thedescription that follows this command (5:1921) describes abidingcharacteristics of a person that correspond with Lukes usage in Luke 4:1;

Acts 6:3, 5; 7:55; 11:24; and 13:52.

2. Also, Ephesians 5:18 refers to the normal filling of the Spirit because Paul

uses the same Greek verb be filled, (pleroo) and not (pimplemi), as Luke did to describe the normal filling of the Spirit.

Function of the Spirit

In Greek grammar the nouns have case endings that dictate the way we mustuse the word. The nominative is the naming case and is the form the subject of a

sentence would take. The genitive is the case of description and separation. It is

usually translated with the prepositions of or for. You may have of theSpirit to denote the material. The dative would denote interest, location, or

means, thus, we would translate to, in, or by. The accusative designates or

limits the context to the person/thing being addressed: it would be the object in

the sentence.

You may be saying at this point, Thats a nice grammar lesson, but what doesit have to do with being filled by the Spirit and spirituality? It is important in

understanding the meaning of filled by the Spirit. Let me show why!

It is a law of grammar that the verb to fill, (pleroo), may governmore that one case of a noun, in order to distinguish and to enable us to identify

3Editors Note: We plan to provide in the future a two-part series that presents the arguments for

this position, i.e., thatpneumatidemotes the human spirit.

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its exact function for the purpose of precise communication. So when context uses

the verb to fill, (pleroo), with various cases it looks like the following:

1. With the genitive it refers to the material that fills, i.e., the content of thefilling is the Spirit.

2. With the dative it refers to the agent or instrument that effects the filling,

i.e., be filled by means of the Spirit.

3. With the accusative it refers to the thing filled; i.e., be filled in your human

spirit.

Most English translations incorrectly render the phrase in Ephesians 5:18 as

be filled withthe Spirit. This makes the English reader think that the genitivecase in the Greek is behind this English translation. However, this is not the case

(no pun intended)!

The Greek uses the dative case. A proper English value for the Greek thenwould be be filled bythe Spirit, the dative denoting the agent of the filling, not

the content of the filling as with would lead one to believe.

Ephesians 5:18 should be taken in the same way as 2:22: You are built

together for an habitation of God by the Spirit. So it denotes the One who fills,

not the content with which one is filled.

What, then, does the filling of the Spirit mean? It seems to imply the real

presence of the Holy Spirit in the believers life, but the force of Pauls

exhortation to the Ephesians is that they are to be more and more controlled bymeans of the Spirit and that this relationship will produce the effects set forth in

the Epistle. This does not mean that the Holy Spirit is not involved in the process..He is. However, He is involved in the same way that human life animates our

physical bodies. It is the mans by which we act and do all kinds of things. So the

fact that we are animated by means of the Holy Spirit, as opposed to the flesh,should produce visible behavior that indicates that we are alive spiritually--the

fruit of the Spirit of Christ-like character.

The figure of speech Paul uses here is that of metonymy in which the cause is

put for the effect, the cause being the Spirit producing the effects of verses 1920.

The same kind of figure is found in Colossians 3:16, let the word of Christ richlydwell within you, resulting in the same effects produced by the Spirit in

Ephesians 5:1820. Here the agency is the Word of Christ. In other words the

Spirit is the one who causes the believer to produce spiritually mature actions(5:1921) and it is the believer who exhibits the effect. Also, the behavior enabled

by the Spirit (i.e., a spiritually alive person) is to be consistent in character with

that of God (i.e., the Holy Spirit).

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The Meaning of the Filling

1. It cannot mean absolute control by the Spirit since this would necessitate

sinless perfection; a believer would not be able to resist the sovereign

work of God. So filling does not denote Spirit possession


as some suggest. If God the Holy Spirit absolutely controlled a believers life,it would be impossible for that one to sin because God does not sin (James

1:13). Even the decision to thwart the control of the Spirit and fall back under

the control of the flesh would be impossible if God were 100% in control ofthe person. Thus, the filling of the Spirit is not total control but rather a

progressive and dominant control by the Spirit. When a person is controlled

by the Spirit to a high degree he is described as full of the Spirit.

2. Filling emphasizes the effects of the Spirit in ones life (metonymy of causefor effect). Thus, our focus should be on whether or not we are speaking

truth each one with his neighbor (Ephesians 4:25), being kind to one

another, tender hearted, forgiving each other (4:32), trying to learn whatis pleasing to the Lord (5:10), making the most of [our] time (5:16).

Speaking to one another in psalms and hymns and spiritual songs (5:19

20), being subject to one another (5:21), and there are many more

commands, of which Ephesians 5:18 is just one.

3. Paul presents this filling as a process that progresses to a goal, thus it isprogressive, not complete or total (compare Luke 2:40, John 16:24, which

imply progress toward a goal). The goal is the control of the Holy Spirit.This rules out a state of being filled, often coupled with being in or outof fellowship. An example of this incorrect view is seen in Campus

Crusade for Christs booklet The Wonderful Discovery of the Spirit-filledLife(their track-sized blue booklet). Note especially their concept called

Spiritual Breathing. Now in Ephesians 5:18, the illustration of becoming

drunk indicates a progressive process. Each drink brings a man closer todrunkenness. When a man is drunk, then we say he is full of wine or

strong drink. Likewise, the Spirit progressively gains control of our lives

so that others notice when we are full of the Spirit.

4. The meaning of filled is control: to exercise restraining or directinginfluence over (Websters Dictionary).

5. The verb be filled (pleroo) has certain implications: a. It is plural in

number: Be all of you filled by the Spirit. Accordingly, being filled is

not a privilege reserved for a few; it is potentially available to allbelievers. b. It is in the present tense: All of you be continually filled by

the Spirit. The present tense in Greek describes continuing action. Again

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this fits well with our understanding that normal filling is an abiding

characteristic of a persons life. c. It is a command. This is not an optionbut a clear statement of the will of God for all believers. The bottom line is

that Paul commands us to be spiritually mature, which is the same as

saying, be filled by the Spirit.

6. There is no formula or mechanical method for achieving a state of beingfilled by the Spirit. Instead, as has already been mentioned, there is a

process that is continuous in this life. If there were a formula or technique

that would produce immediate results, we could speak of a special fillingwith immediate results but no conditions. I am not saying that the Holy

Spirit does not produce results (i.e., love, self-control, power, etc.).

However, many teach that if we meet certain conditions then we willautomatically see certain fruit in our lives and thatis not taught in the

Bible. The filling of the Spirit is not gained by one prayer or meeting

certain steps and lost by one act of sin. This concept has led many to

frustration in their walk.

7. Assurance of being filled by the Spirit is not based upon following a

formula, but on the fruit of the Spirit in ones life. Simply, am I acting like

one is supposed to act who is being controlled by the Spirit?

The Conditions of the Filling of the Spirit

There are no conditions for the filling of the Holy Spirit per se. However,the following are a number of New Testament admonitions that enhance spiritual

growth. For example:

Dedication to Christ (Romans 12:12; Philippians 3:810)

Growth in Christ (2 Peter 3:18; Acts 2:42)

1. Study the Word (Colossians 3:16; 1 Peter 1:232:2; Matthew 4:4; 2

Timothy 2:15; John 8:31; Psalm 1:23).

2. Prayer (1 Thessalonians 5:17; Colossians 1:9ff, 4:2; Ephesians 6:18).

3. Fellowship (Hebrews 10:2325; Ephesians 4:1116).

4. Witness (Romans 1:1416; 10:915; 1 Peter 3:15; 1 Thessalonians 2:8;Colossians 4:36 5).

5. Obedience (Romans 6:1315; James 1:2225).

Purity and confession of sin (1 Corinthians 11:3132; Ephesians 4:30; 1

John 1:72:2).

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A Dependent Life--Pauls word to describe the Christian life is walk.

1. A new way of living (Romans 8:24; Galatians 5:16).

2. Each step of your life (Galatians 5:25).

The Results of Filling, or How Do I Know I Am Full of the Spirit?

1. Worship and praise (Ephesians 5:1920).

2. Submission in relationships (Ephesians 5:216:9).

3. Fruit of the Spirit (Galatians 5:1625).

4. Walk not according to the flesh (Romans 8:4, 1217).

5. Walk according to the new creation (Romans 6:4; Galatians 6:16).

6. Walk in love (Romans 14:15; Ephesians 5:2; 2 John 6).

7. Walk by faith (2 Corinthians 5:7).

8. Walk in good works (Ephesians 2:10).

9. Walk worthy of calling (Ephesians 4:1; Colossians 1:10; 1 Thessalonians

2:12).

10. Walk as wise (Ephesians 5:15; Colossians 4:5; 1 Thessalonians 4:12).

11. Walk like Christ (Philippians 3:1718; Colossians 2:6; 1 John 2:6).

12. Walk in truth (2 John 4; 3 John 34).

13. Walk in the light (Ephesians 5:8; 1 John 1:67).

Conclusion

The Holy Spirit is the agent of the filling, whether special/sovereign or

normal. The Holy Spirit is the One who works quietly behind the scene, whogives us the power and ability to live in accordance with the Lords norms andstandards, producing in us Christ-like behavior.

Christ Jesus is the focus of the believers relationship with God. Thisrelationship is evident by growth in terms of the fruit of the Spirit. We see this

in the parallel passage to Ephesians 5:18, that is, Colossians 3:1516. Christ is the

content, as spelled out by the Word of Christ (the Bible), so that one can evaluate

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