Speaker's Notes

M.Kasperson Sermon “Power to the People” 7/2/16

Good Morning everyone. Back in the 60’s and 70’s, I know it was a long time ago, there used to a popular saying “Power to the People.” Being from that time frame I know it meant that us young people, we found that the more we banded together to change the world that we saw as wrong and constricting, the more power we would have -usually through protest, referendums or sit-ins. We felt the “Power” to challenge what we saw as unjust. Also, in that time frame often it was used by rebellious groups in response to their being held back by the “Establishment”, the rich, the ruling class, Vietnam and anything else that the young people saw in their way.

It was an amazing time period, and the rebellions that the young people pursued did usher in some changes but with them came un-intended consequences. Many we are living with today as our society continues to de-evolve, civilization continues to become less civil and there are still other issues still to come in the future. The “love” they tried to spread and seek was and still is elusive and hard to see with the issues of living in today’s World.

All that being said, I would like to stick with the Phrase “Power to the People” and discuss this at some length to add to the sermon I gave on God and his Son being one a couple of weeks ago.

Today, we are going to examine a power that is not elusive, doesn’t come with unintended consequences and brings true love. It is and can be in all of us and can grow like fire – it’s the true Power to the People – God's Holy Spirit given to us!

Let’s start with the essential definition. The Holy Spirit is the power of God the Father and his Son, Jesus Christ, not a person, not a co-equal sharer of power in the Godhead none of these, you know the false Trinity doctrine.

When we truly understand the Holy Spirit we discover how inspiring God’s word, His People, His Family and our calling to it can truly be.

The Power of the Holy Spirit – First what is it?

It’s the singleness of mind and purpose, the Spirit of God is present everywhere and in us here today!

• We are baptized with it
  • Matthew 3:11 I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.[a]
• It is a gift
  • Acts 10:45 45 And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also.
• It is the spirit of wisdom and revelation
  •  Ephesians 1:13-14 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, 14 who[a] is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.
  • Ephesians 1:17 7 that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him,
• It is given without limit 
  • John 3:34 34 For He whom God has sent speaks the words of God, for God does not give the Spirit by measure.
• It’s a down payment to eternal life
  • 2 Corinthians 1:22 who also has sealed us and given us the Spirit in our hearts as a guarantee.
  • 2 Corinthians  5:55 Now He who has prepared us for this very thing is God, who also has given us the Spirit as a guarantee.
  • Ephesians 1:13-14 13 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, 14 who[a] is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.

It is compared to a force of nature in scriptures, and there are some unique parallels that can be gleaned from the scriptures this way

• It is like breath – Breath that God gave Adam brought life, the Holy Spirit is pure life the life he put in Adam. Do we bring life to the world? Are we reflecting God’s pure life or are we out of breath when the moment comes?
  •  John 20:22 And when He had said this, He breathed on them, and said to them, “Receive the Holy Spirit.
  • Even Jesus understood this!
• Theological Dictionary of the New Testament: ἐμφυσάω is found from the time of Hippocrates in class. Gk., and also in the koine and the LXX. Acc. to the latter God “blows” His living breath “into” man2 or “upon” him by His pneuma. The breath of God awakens life in all creation, and when it blows over the place of the dead the dead bones rise up to new life. Thus God will impart His Spirit to Israel that it may come to life again (Ez. 37:5, 14).
• The NT has ἐμφυσάω only in Jn. 20:22; it means “to breathe upon or over,” though here it is used of Jesus rather than God. Jesus takes the place of God:6 εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς πάλιν· εἰρήνη ὑμῖν. καθὼς ἀπέσταλκέν με ὁ πατήρ, κἀγὼ πέμπω ὑμᾶς. καὶ τοῦτο εἰπὼν ἐνεφύσησεν καὶ λέγει αὐτοῖς· λάβετε πνεῦμα ἅγιον … The Christian continues the work of God in a new form. He who is sent by God now sends the disciples into the world equipped with the Spirit, who is released by the work of Christ and who will complete what has been begun. The Spirit is conveyed as a breath, as in Ps. 104. The bearers of the Spirit, however, receive from Christ10 the power of loosing and binding: ἄν τινων ἀφῆτε τὰς ἁμαρτίας, ἀφέωνται αὐτοῖς· ἄν τινων κρατῆτε, κεκράτηνται. Here, then, three processes which are separate in the other Evangelists, the giving of the keys, the missionary command and the outpouring of the Spirit, are combined in a single act of creation which denotes the beginning of a new reality of life.[1]
  •  
• It is like Wind – Wind brings change, a change in temperature, a change in fresh air, a sound of blowing wind the sign that seasons are changing– Are we transforming? Are we helping others to transform? Are we sharing God’s Spirit?
  • Acts 2:2 And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting.
• New Bible Dictionary WIND (Grk PNOE Heb. rûaḥ). 1. The Hebrews conceived of climate as influenced by the four winds from the four corners of the earth (Jeremiah 49:36; Daniel 7:2; Revelation 7:1). The wind may be a source of blessing or a curse, according to its source. Its vast power suggests the wind is the breath of God (Isiah 40:7), controlled by him (Psalms 107:25; Proverbs 30:4; Mark 4:41), created by him (Amos 4:13) and creative for his purposes (Genesis 1:2; Ezekiel 37:9).
• 2. As compound names for winds are impossible in Hebrew, the four cardinal points are used freely to describe other directions (Ezekiel 37:9; Daniel 8:8; Zechariah 2:6; Matthew 24:31; Revelation 7:1).
• a. The N wind (rûaḥ ṣāp̱ôn) is associated with cold conditions, the NE wind dispersing the rain (Job 37:9, Job 37:22; Proverbs 25:23).
• b. The S wind (rûaḥ dārôm) is variable in its effects, whether tempestuous (Isaiah 21:1; Zechariah 9:14) or gentle (Acts 27:13). The Sirocco, usually associated with the S wind, is particularly hot and desiccating, a katabatic wind which descends from the highlands of Sinai and Arabia (Job 37:16–17; Jeremiah 4:11; Hosea 12:1; Luke 12:55). But the katabatic effects can be caused wherever there is a sudden change of gradient so that its effects are also described as E winds (Isaiah 27:8; Ezekiel 17:10; Hosea 13:15; John 4:8). It destroys the grass, and all vegetation wilts (Psalms 103:16; Isaiah 40:6–8; James 1:11).
• c. The E wind (rûaḥ qāḏîm) is similarly described as a dry wind from the wilderness (Job 1:19; Jeremiah 4:11; Jeremiah 13:24), strong and gusty (Exodus 14:21; Job 27:21; Job 38:24; Jeremiah 18:17) and with scorching heat (Amos 4:9; Hosea 13:15), affecting the vegetation (Genesis 41:6, Genesis 41:23, Genesis 41:27; Ezekiel 17:10; Ezekiel 19:12).
• d. The W wind (rûaḥ yām) is in Arabic described as ‘the father of rain’ (1 Kings 18:44–45; Luke 12:54). Distinction, however, should be made between the diurnal sea breezes which are a marked feature of the coast in summer, bringing down the high temperatures, and the westerlies which blow strongly in winter, exposing all anchorages to NW gales. The wind is symbolic of nothingness (Isaiah 41:29) and of the transitoriness of man (Ps. 78:39), and is used also in connection with the Spirit of God (John 3:8; Acts 2:2; *Spirit, Holy).
• e. Euraquilo (rv, rightly, for av ‘Euroclydon’), a hybrid formation from Gk. euros, ‘east wind’, and Lat. aquilo, ‘north wind’, and probably a nautical term, is the name given to the typhonic storm described at Paul’s shipwreck (Acts 27:14). J. Smith has made a strong case for the wind being the ‘north-easter’ (so rsv, neb), and that the shipwreck was, in fact, off the coast of *Malta. Recently, A. Acworth argued that the shipwreck was situated off Mljet in the Adriatic and that the wind was a south-easter. This has been conclusively challenged by C. J. Hemer, who reaffirms the location off Malta. Maltese sailors use the term ‘gregale’ to refer to violent winds, accompanied by sea-storms in the winter season, associated with depressions over Libya or the Gulf of Gabes. A small Rom. ship, caught in such a storm, having crossed Sicily, would welcome the sighting of the Maltese islands. For there stretched another 320 km or more of open sea between them and safety on the Tunisian coast.[2]
  •  
• It is like fire – Fire is a multiplier. It burns old dead things and sparks flames. It grows in intensity and gives light and heat = It is not finite needing to be carved up so you share a smaller amount. Are we giving light and heat sparking it? Is it burning up the old dead human nature in us? Is the Spirit growing in intensity and light in us? Can we share that light, that intensity, with others?
•  Acts 2:3  Then there appeared to them divided tongues, as of fire, and one sat upon each of them.
• FIRE. A word usually represented in the OT by Heb. ’ēš and in the NT by Gk. pyr, the term generally used in the lxx for ’ēš. These signify the state of combustion, and the visible aspects of it, such as the flame. The production of fire by artificial means was a skill known to man from Stone Age times, but then and in later times great care was taken to preserve a burning fire to avoid the necessity for rekindling. Abraham apparently carried a piece of burning fire with him when he went to offer Isaac (Genesis 22:6), and Isaiah 30:14 indicates that this was a usual domestic practice. Probably the commonest methods of kindling a flame in biblical times were by means of the fire-drill, attested in the Egyptian hieroglyphic d’ (18th Dynasty), and the striking of flint on iron pyrites, a practice attested from Neolithic times and therefore assumed to be in use later. It may be that this latter method is referred to in 2 Maccabees 10:3.
• Fire was used in the normal course for such purposes as cooking (Exodus 12:8; John 21:9), providing warmth (Isaiah 44:16; Luke 22:55) and refining metals (Exodus 32:24; Jeremiah 6:29), but also for destroying such things as idols (Exodus 32:20; Deuteronomy 7:5, Deuteronmy 7:25), Asherim (Deuteronomy 12:3), chariots (Joshua 11:6, Joshua 11:9) and cities (Joshua 6:24; Judges 18:27), and the culprits in two cases of sexual breach (Leviticus 20:14; Leviticus 21:9). It also played an important part in the worship of the tabernacle and Temple, where the altars of incense and of burnt offering constantly required it. The fire on the latter having been started by God (Leviticus 9:24; 2 Chronicles 7:13), it was kept burning continuously (Leviticus 6:13). This fire was special, and offerings by means of ‘strange fire’ were not acceptable (Leviticus 10:1; Numbers 3:4; Numbers 26:61)[3]
• It is like water – Water quenches the thirst. Are we quenching people’s desire to understand their Creator – to help them live life?
  • John 4:14 14 but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life.”
• New Bible Dictionary WATER (Heb. mayim, Gk. hydōr). In a part of the world where water is in short supply, it naturally features significantly in the lives of the people of the Bible. Nothing is more serious to them than absence of water (1 Kings 17:1 ff.; Jeremiah 14:3; Joel 1:20; Haggai 1:11), and conversely rainfall is a sign of God’s favour and goodness. An equally serious menace to life is water that has been polluted or rendered undrinkable. This was one of the plagues of Egypt (Exodus 7:17ff.). The Israelites found the water at Marah bitter (Ex. 15:23), and the well at Jericho was unpleasant in Elisha’s day (2 Ki. 2:19–22).
• It was common practice in time of warfare for an invading army to cut on the water-supply of beleaguered cities, as did Jehoshaphat with the wells of Moab (2 Kings 3:19, 2 Kings 3:25), and Holofernes at Bethulia (Judith 7:7ff.). Hezekiah averted this danger by the construction of the tunnel which exists to this day in Jerusalem, running from the Virgin’s fountain (Gihon), outside the city walls of his day, to the Pool of *Siloam (2 Chronicles 32:30). Under conditions when water had to be rationed (Lamentations 5:4; Ezekiel 4:11, Ezekiel 4:16), the phrase ‘water of affliction’ could fittingly be used (Is. 30:20), but the context usually suggests punishment (1 Kings 22:27; 2 Chronicles 18:26).
• Frequently water is symbolical of God’s blessing and of spiritual refreshment, as in Psalms 23:2; Isaiah 32:2; Isaiah 35:6–7; Isaiah 41:18, etc., and the longing for it indicates spiritual need (Psalms 42:1; Psalms 63:1; Amos 8:11). In Ezekiel’s vision of God’s house (47:1–11) the waters that poured out from under the threshold represented the unrestricted flow of Yahweh’s blessings upon his people (cf. Zechariah 14:8). Jeremiah describes Yahweh as ‘the fountain of living waters’ (2:13; 17:13), a phrase that is echoed in John 7:38 of the Holy Spirit. In the NT water is connected with eternal life as the supreme blessing that God gives (John 4:14; Revelation 7:17; Revelation 21:6; Revelation 22:1, Revelation 22:17), but in Ephesians 5:26; Hebrews 10:22, the predominant idea is that of baptismal cleansing for forgiveness of sins.
• The idea of cleansing comes next to that of refreshment. In the ceremonial system washing was a prominent feature. Priests were washed at their consecration (Exodus 29:4); Levites too were sprinkled with water (Numbers 8:7). Special ablutions were demanded of the chief priest on the Day of Atonement (Lv. 16:4, 24, 26), of the priest in the ‘water of separation’ ritual (Numbers 19:1–10), and of all men for the removal of ceremonial defilement (Leviticus 11:40; Leviticus 15:5ff.; Leviticus 17:15; 22:6; Deuteronomy 23:11). Thelaver before the *tabernacle was a constant reminder of the need for cleansing in the approach to God (Exodus 30:18–21). A developed form of this ritual ablution was practised by the Qumran sect and by a variety of Jewish baptist sects which flourished before and after the turn of the Christian era. These provide the background to John’s baptism of repentance and to the Christian *baptism of cleansing, initiation and incorporation into Christ.
• A third aspect is that of danger and death. The story of the Flood, the drowning of the Egyptians in the Red Sea, and the general fear of the sea and deep waters expressed by the psalmist (18:16; 32:6; 46:3; 69:1ff., etc.) indicate that water could in Yahweh’s hands be an instrument of judgment, although at the same time there was the thought of salvation through danger for the faithful people of God (cf. Isaiah 43:2; Isaiah 59:19). It is hard to say to what extent these ideas were moulded by the Canaanite myths of the contest of Baal with the tyrannical waters of the sea, recounted in the Ras Shamra texts. Scandinavian scholars and Hooke’s ‘Myth and Ritual’ school saw in these OT references, especially in the Psalms, a clue to the existence in Israel of an annual kingly festival at which the victory of Yahweh, personified by the king, was re-enacted. That Heb. thought and poetry echoed the language of Near Eastern mythology is clear (cf. the references to Rahab, Leviathan, the dragon, etc.), but to hold that the Canaanite rituals themselves or the doctrinal beliefs underlying them were taken over by the religion of Israel goes beyond the evidence. The views of Gunkel, Mowinckel and others are well discussed by A. R. Johnson in the chapter on ‘The Psalms’ in OTMS, 1951.[4]
• Greek English Lexicon of the New Testatment 2.7 ὕδωρ, ὕδατος n—‘water.’ γῆ ἐξ ὕδατος καὶ δἰ ὕδατος συνεστῶσα … δἰ ὧν ὁ τότε κόσμος ὕδατι κατακλυσθεὶς ἀπώλετο ‘the earth was formed out of water, and by water … and it was by water also, the water of the Flood, that the old world was destroyed’ 2 Peter 3:5–6. In 2 Peter 3:5 the Greek expression is admittedly both strange and obscure. ἐξ ὕδατος presumably refers to the fact that the land emerged from the water, or at least was separated from the water. The phrase δἰ ὕδατος, literally ‘through water,’ may be locative, that is to say, it may refer to a place, but it is more likely to have some reference to water as an instrument which contributed to the act of producing the heavens and earth. However, the active instrument for this creation was τῷ τοῦ θεοῦ λόγῳ ‘the word of God.’ Since the dative case ὕδατι ‘by water’ is clearly instrumental in verse 6, it may be that ἐξ ὕδατος καὶ δἰ ὕδατος in verse 5 refers in a spacial sense to the formation of the heavens and the dry land ‘from water and through a watery area.’
• Even more complex, however, than the interpretation of ‘water’ in 2 Peter 3:5–6 is the fact that in a number of languages there are quite different terms for ὕδωρ depending upon the type of water, its location, and its function. For example, water in some kind of bowl or container (and thus most likely used for drinking or cooking) may be referred to by one term, while water in a lake, stream, or ocean may be identified by quite a different term. Similarly, an important distinction may be made between salt water and fresh water, and an even further distinction may be introduced in the case of brackish water, that is to say, water which is partially salty. Some languages make a distinction between water which collects in pools and water which is flowing in streams or rivers. Accordingly, careful attention must be paid to contexts in order to select the appropriate term for ὕδωρ (see also 8.64 on John 19:34).[5]
• It is like oil – oil soothes burnt skin and blesses people with anointing. Are we gladly sharing our oil?
  • Psalm 45:7 You love righteousness and hate wickedness;
    Therefore God, Your God, has anointed You
    With the oil of gladness more than Your companions.
• OIL. Unless cosmetic ointments (Ruth 3:3; 2 Samuel 14:2; Psalms 104:15) or oil of myrrh (Esther 2:12) are indicated, all other biblical references to oil are to the expressed product of the *olive fruit. The abundance of olive-trees (Olea europaea) in ancient Palestine enabled a flourishing trade in oil to be carried on with Tyre and Egypt. Solomon supplied large quantities of oil to Hiram as part-payment for the construction of the Temple (1 Kings 5:11; Ezekiel 27:17), while Egypt imported substantial quantities of Palestinian oil (cf. Hosea 12:1), because the Egyp. climate is not conducive to successful cultivation.
• As an important element of religious observances, oil was prominent among the firstfruit offerings (Exodus 22:29) and was also an object of tithing (Deuteronomy 12:17). The meal-offerings were frequently mixed with oil (Leviticus 8:26; Numbers 7:19), while the sanctuary lamp (Exodus 25:6) was replenished from a supply of freshly processed oil (Leviticus 24:2). Oil was used ceremonially at the consecration of priests (Exodus 29:2), at the purification of lepers (Leviticus 14:10–18), during the daily sacrifice (Exodus 29:40), and at the completion of the Nazirite’s vow (Numbers 6:15). But certain ceremonies were devoid of oil, such as the jealousy-offering (Numbers 5:15) and the sin-offering (Leviticus 5:11).
• Olive oil was widely employed in the preparation of food, replacing butter in cooking (1 Kings 17:12–16). An equally popular usage in the domestic sphere was that of a fuel for the small lamps found in abundance from an early period in Palestine. Both portable and other types of lamps generally had an indentation in the brim into which the wick of flax (Isaiah 42:3) or hemp was put. When the lamp was filled with olive oil the wick maintained a steady flame until the supply of fuel was depleted. When such lamps were being carried about it was customary in NT times for the bearer to attach a small container of olive oil to one finger by means of a string. Then if the lamp needed to be replenished at any time an adequate supply of oil was readily available (cf. Matthew 25:1–13).
• Apart from the use of oil at the consecration of the priests (Exodus 29:2), it was an important ritual element in the ceremonial recognition of the, kingly office (1 Samuel 10:1; 1 Kings 1:39).
• As a medicine olive oil was used both internally and externally. Its soothing protective qualities made it a valuable remedy for gastric disorders, while its properties as a mild laxative were also recognized in antiquity. Externally it formed a popular unguent application for bruises and wounds (Isaiah 1:6; Mark 6:13; Luke 10:34).
• In OT times olive oil was produced either by means of a pestle and mortar (Exodus 27:20) or by grinding the olives in a stone press. Excavations at Taanach, Megiddo and Jerusalem have uncovered presses hewn out of the solid rock. A large stone roller manipulated by two people crushed the olives to a pulp, which was then either trodden out (Deuteronomy 33:24) or subjected to further pressing. After impurities had been removed the oil was ready for use. The Garden of Gethsemane gaṯšemen, ‘oil press’) received its name from the stone presses set up to extract oil from the berries gathered on the Mount of Olives.
• Oil was commonly used for anointing the body after a bath (Ruth 3:3; 2 Samuel 12:20), or as part of some festive occasion (cf. Psalms 23:5). In ancient Egypt a servant generally anointed the head of each guest as he took his place at the feast. The anointing of the sick (Jas. 5:14) in NT times had become a quasi-sacramental rite. Josephus records as a peculiarity of the Essenes that they did not anoint themselves with oil, since they considered it ‘defiling’ (BJ 2.123).
• The presence of oil symbolized gladness (Isaiah 61:3) while its absence indicated sorrow or humiliation (Joel 1:10). Similarly oil was used as an image of comfort, spiritual nourishment, or prosperity (Deuteronomy 33:24; Job 29:6; Psalms 45:7).[6]
  •  
• It is power
  • Acts 10:38 38 how God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with Him.
•  in evv represents chiefly Gk. dynamis and exousia. exousia means derived or conferred ‘authority’, the warrant or right to do something (Mt. 21:23–27); from this it comes to denote concretely the bearer of authority on earth (Romans 13:1–3), or in the spirit world (Colossians 1:16). IT IS THE ROOT TO OUR WORD DYNAMITE dynamis is ability (2 Corinthians 8:3) or strength (Ephesians 3:16), or it may mean a powerful act (Acts 2:22) or a powerful spirit (Romans 8:38). Christ had all authority given him by his Father (Matthew 28:18) and he used it to forgive sins (Matthew 9:6) and to cast out evil spirits (Matthew 10:1). He gave authority to his disciples to become sons of God (John 1:12) and to share in his work (Mark 3:15).
• Jesus came to his ministry in the power (dynamis) of the Spirit (Luke 4:14), and his power was operative in healing miracles (Lk. 5:17) and he did many mighty works (Matthew 11:20). This was evidence of the power of the kingdom of God as a prelude to the new Exodus (Luke 11:20; cf. Ex. 8:19). But the kingdom had not yet come in its full power. That would happen at Pentecost (Luke 24:49; Acts 1:8? Mark 9:1) and there would be the consummation at the parousia (Matthew 24:30, etc.).
• In the Acts we see the power of the Spirit operative in the life of the church (4:7, 33; 6:8; cf. a32510:38). Paul looks back to the resurrection as the chief evidence of God’s power (Romans 1:4; Ephesians 1:19–20; Philippians 3:10) and sees the gospel as the means by which that power comes to work in men’s lives (Romans 1:16; 1 Corinthians 1:18). (*Authority.)[7]
•  It is a Dove
  • Matthew 3:16 6 When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He[a] saw the Spirit of God descending like a dove and alighting upon Him.

All 4 New Testament books refer to the Holy Spirit descending on Jesus like a dove. Dove was used by Noah to check if the waters receded. Jesus told His apostles to be harmless as doves. Matthew 10:16 The ancient Hebrews saw doves as a sign of sincerity. We also should be seen and behave this way as Jesus instructed the Apostles.

Here are some other details:

• It can be quenched
  • 1Thess 5:19 Do not quench the Spirit.
• People can drink of it
  • John 7:37-39 7 On the last day, that great day of the feast, Jesus stood and cried out, saying, “If anyone thirsts, let him come to Me and drink. 38 He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.” 39 But this He spoke concerning the Spirit, whom those believing[a] in Him would receive; for the Holy[b] Spirit was not yet given, because Jesus was not yet glorified.
• People can share it
  • Heb 6:4 For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit,
• It renews us
  • Titus 3:5  not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit,
• It must be stirred up in us
  •  2Tim 1:6 Therefore I remind you to stir up the gift of God which is in you through the laying on of my hands.

Matt 25:1-10 The Parable of the Wise and Foolish Virgins

25 “Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom. 2 Now five of them were wise, and five were foolish. 3 Those who were foolish took their lamps and took no oil with them, 4 but the wise took oil in their vessels with their lamps. 5 But while the bridegroom was delayed, they all slumbered and slept.

6 “And at midnight a cry was heard: ‘Behold, the bridegroom is coming;[a]go out to meet him!’ 7 Then all those virgins arose and trimmed their lamps.8 And the foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’ 9 But the wise answered, saying, ‘No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.’ 10 And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut.

What Does the Holy Spirit do? How does it lead us?

1. It keeps us in contact with Gods Mind
   1.  1John 3:2424 Now he who keeps His commandments abides in Him, and He in him. And by this we know that He abides in us, by the Spirit whom He has given us.
2. It guides us in all truth
   1.  John 6:13 13 Therefore they gathered them up, and filled twelve baskets with the fragments of the five barley loaves which were left over by those who had eaten.
3. It gives us a deeper understanding of His Word

 1Cor 2:9-11 But as it is written:

“Eye has not seen, nor ear heard,
Nor have entered into the heart of man
The things which God has prepared for those who love Him.”[a]

10 But God has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God. 11 For what man knows the things of a man except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God.

The Power of The Holy Spirit how is it leading us??

4. It makes overcoming possible
   1. Philip 4:13 3 I can do all things through Christ[a] who strengthens me.
   2. Matt 19:26 26 But Jesus looked at them and said to them, “With men this is impossible, but with God all things are possible.”
5. It helps convict our conscious to see sin as it is
   1. John 16:8 8 And when He has come, He will convict the world of sin, and of righteousness, and of judgment:
6. It produces Godly fruits in us
   1.  Gal 5:22-23 22 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, 23 gentleness, self-control. Against such there is no law.
7. It comforts, encourages and helps us
   1.  John 14:16 And I will pray the Father, and He will give you another Helper, that He may abide with you forever—
8. It makes us children of God in the God family
   1. Rom 8:16  The Spirit himself bears witness with our spirit that we are children of God,
   2. 2Peter 1:4 by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust.

Just 3 acts of the Apostles to show the power that the Holy Spirit brings

1. Paul Acts 19:11-12  Now God worked unusual miracles by the hands of Paul, 12 so that even handkerchiefs or aprons were brought from his body to the sick, and the diseases left them and the evil spirits went out of them.
2. Peter Acts 5:15so that they brought the sick out into the streets and laid them on beds and couches, that at least the shadow of Peter passing by might fall on some of them.
3. Peter Acts 9:36-41 At Joppa there was a certain disciple named Tabitha, which is translated Dorcas. This woman was full of good works and charitable deeds which she did. 37 But it happened in those days that she became sick and died. When they had washed her, they laid her in an upper room. 38 And since Lydda was near Joppa, and the disciples had heard that Peter was there, they sent two men to him, imploring him not to delay in coming to them. 39 Then Peter arose and went with them. When he had come, they brought him to the upper room. And all the widows stood by him weeping, showing the tunics and garments which Dorcas had made while she was with them.40 But Peter put them all out, and knelt down and prayed. And turning to the body he said, “Tabitha, arise.” And she opened her eyes, and when she saw Peter she sat up. 41 Then he gave her his hand and lifted her up; and when he had called the saints and widows, he presented her alive.

This is Gods true POWER given TO THE PEOPLE

Here the Holy Spirit is to be given to all.

•  Acts 2:17 ‘And it shall come to pass in the last days, says God,
  That I will pour out of My Spirit on all flesh;
  Your sons and your daughters shall prophesy,
  Your young men shall see visions,
  Your old men shall dream dreams.

POWER TO THE PEOPLE

• It can be poured out on all people
• People Can Be Filled with it
  • Acts 2:4 And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.
  • Eph 5:18 8 And do not be drunk with wine, in which is dissipation; but be filled with the Spirit,
  • ACTS 2:33  Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear.

POWER TO THE PEOPLE

• John 7:37-39 37 On the last day, that great day of the feast, Jesus stood and cried out, saying, “If anyone thirsts, let him come to Me and drink. 38 He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.” 39 But this He spoke concerning the Spirit, whom those believing[a] in Him would receive; for the Holy[b] Spirit was not yet given, because Jesus was not yet glorified.

When this happens in the future, what do you think it will be ?

POWER TO THE PEOPLE!

Has it been poured out on you?

And If it has are you using it to grow God’s people God’s way?

It’s your turn now to share and ignite the Spirit in you and others. Spread the flame!

POWER TO THE PEOPLE

 

[1] Kittel, G., Bromiley, G. W., & Friedrich, G. (Eds.). (1964–). Theological dictionary of the New Testament (electronic ed., Vol. 2, pp. 536–537). Grand Rapids, MI: Eerdmans.

[2] Houston, J. M. (1996). Wind. In D. R. W. Wood, I. H. Marshall, A. R. Millard, J. I. Packer, & D. J. Wiseman (Eds.), New Bible dictionary (3rd ed., p. 1242). Leicester, England; Downers Grove, IL: InterVarsity Press.

[3] Mitchell, T. C. (1996). Fire. In D. R. W. Wood, I. H. Marshall, A. R. Millard, J. I. Packer, & D. J. Wiseman (Eds.), New Bible dictionary (3rd ed., p. 368). Leicester, England; Downers Grove, IL: InterVarsity Press.

[4] Taylor, J. B. (1996). Water. In D. R. W. Wood, I. H. Marshall, A. R. Millard, J. I. Packer, & D. J. Wiseman (Eds.), New Bible dictionary (3rd ed., pp. 1231–1232). Leicester, England; Downers Grove, IL: InterVarsity Press.

[5] Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, pp. 19–20). New York: United Bible Societies.

[6] Harrison, R. K. (1996). Oil. In D. R. W. Wood, I. H. Marshall, A. R. Millard, J. I. Packer, & D. J. Wiseman (Eds.), New Bible dictionary (3rd ed., pp. 843–844). Leicester, England; Downers Grove, IL: InterVarsity Press.

[7] Nixon, R. E. (1996). Power. In D. R. W. Wood, I. H. Marshall, A. R. Millard, J. I. Packer, & D. J. Wiseman (Eds.), New Bible dictionary (3rd ed., pp. 945–946). Leicester, England; Downers Grove, IL: InterVarsity Press.