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THE FILLING OF THE HOLY SPIRIT
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IS IT THE BIBLICAL BASIS
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FOR CHRISTIAN MATURITY?
Arthur F. Temmesfeld,
Th.M.
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THE ONGOING CONTROVERSY CONCERNING THE HOLY SPIRIT'S MINISTRY
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Perhaps the area
of greatest doctrinal controversy in Christendom today (circa 1970s), apart
from the issue of the Verbal Plenary Inspiration of Scripture, is the
teaching concerning the ministry of the Holy Spirit in the life of the
believer. This controversy has manifested itself in open conflict and even
permanent division in a great number of churches, as charismatic and
non-charismatic have come into confrontation over the use of the gifts of
the Spirit. The conflict is not likely to decrease in the next few years,
particularly if we continue to witness the degree of growth of the
charismatic movement that we are now seeing worldwide.
There are a number of reasons why the charismatics are experiencing such
extraordinary growth: Partly it is due to the apparent warmth with which
they accept new members of every social category; partly it is due to the
emotionalism they generate in their meetings. Yet, there is another, more
subtle, reason for their continued growth that is even a greater inducement
than these. It is something which tends to appeal to everyone, especially in
Western culture, to a degree: It is their offer of immediate
gratification of one's desires, both material and spiritual.
In the material realm this promise of
gratification is seen in their offer of immediate healing of diseases and
pledges of material prosperity. In the spiritual (actually, emotional) realm
it is seen in their claims of supposed miracles and in the offer of instant
spiritual power by means of the "Baptism of the Holy Spirit."
It is not our purpose here to argue against
the errors and misleading emphasis of the charismatic movement in the area
of Spirit Baptism; there are many fine works which do an excellent job of
this.[1] Many charismatics when confronted with the proper biblical
interpretation of such key passages as 1 Corinthians 12:13, Romans 6:3,4,
Galatians 3:27, and Ephesians 4:5, have actually admitted their error;
however, it has not led them to discard their emphasis on instant
spirituality. They have only transferred that emphasis to the
doctrine of the filling
of the Holy Spirit.
Unfortunately, because they miss where the
New Testament writers (especially Paul) place their emphasis for mature
Christian living, some conservative evangelicals are unwittingly guilty of
providing the charismatics with fuel for their false teaching. Those in
particular who make the filling of the Holy Spirit their primary focus in
the spiritual life have no effective rejoinder to the charismatics. They
have unintentionally left themselves wide open to this devastating error,
for now, instead of teaching, "Be baptized by the Holy Spirit and
receive the sign of power by speaking in tongues," many charismatics are
saying, "Be filled with the Holy Spirit and speak in tongues!" |
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THE CURRENT EMPHASIS ON THE FILLING OF THE SPIRIT
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The current
emphasis on the filling of the Holy Spirit as a source of Christian maturity
is probably most clearly illustrated by the extensive influence of Dr.
William R. Bright's booklet, "Have You Made the Wonderful Discovery of the
Spirit-filled Life?" [2] Through highly effective promotion and
teaching by Campus Crusade for Christ, this approach to the spiritual life
has perhaps been more widely taught throughout the world than any other.
According to Dr. Bright, "Millions of copies of this booklet ... have been
distributed in most major languages around the world." [3]
The basic teaching of this booklet did not originate with Dr. Bright. It
actually began with Dr. Lewis Sperry Chafer, founder and late President of
Dallas Theological Seminary, as he outlined it in his book, He That is
Spiritual, first published in 1918. Miles J. Stanford has concisely
summarized Dr. Chafer's teaching in this area:
Dr. Chafer centered his Christian life
teaching upon what he termed "spirituality." He defined this condition
as being "rightly adjusted to the Holy Spirit." He taught that this
adjustment would result in the filling of the Spirit with immediate
manifestation of all the fruit of the Spirit, as well as power for
service in the exercise of a "gift of the Spirit." No waiting, no
processing, no development necessary!
For this filling of the Spirit and the
resultant instant spirituality, Dr. Chafer laid down three conditions:
(1) repentance and confession of all known sin (1 John 1:9); (2)
yielding and dedication of all to God (Romans 6:13); (3) reliance upon,
and walking in, the Spirit (Galatians 5:16). [4]
As to whether Dr. Chafer actually taught
"instant spirituality" or not, he himself stated on page 47 of his book,
The Christian may realize at once
(his emphasis) the heavenly virtues of Christ, not by trying, but by a
right adjustment to the indwelling Spirit.
It is worthy to note that some of Dr.
Chafer's successors at Dallas Theological Seminary have subsequently sought
to correct this emphasis. For example, Dr. Charles C. Ryrie has written:
The word maturity seems to hold
the key to the concept of spirituality, for Christian maturity is the
growth which the Holy Spirit produces over a period of time
(emphasis mine) in the believer. To be sure, the same amount of time is
not required for each individual, but some time is necessary for all.
[5]
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THE TEACHING OF EPHESIANS 5:18 AS A SOURCE OF SPIRITUALITY
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Dr. Bright for the most part has taken over Dr.
Chafer's teaching on "spirituality" and condensed it by outlining three
conditions for the filling of the Spirit. In the most recent version of
his booklet he writes: You can appropriate the filling of the Holy Spirit
right now if you:
A. Sincerely desire to be controlled and empowered by
the Holy Spirit (Matt. 5:6; John 7:37-39).
B. Confess your sins. By faith thank
God that He has forgiven all of your sins--past, present, and
future--because Christ died for you (Col. 2:13-15; 1 John 1; 2:1-3; Heb.
10:1-17).
C. By faith claim the fullness of the Holy
Spirit, according to:
1. HIS COMMAND--Be filled with the Spirit. "And do not get drunk
with wine, for that is dissipation, but be filled with the Spirit" (Eph.
5:18).
2. HIS PROMISE--He will always answer when we pray according to His
will ... (1 John 5:14,15). [6]
A key area of emphasis in Dr. Bright's tract is on the command given in
Ephesians 5:18. Although we certainly find much to agree with in the
material and in his desire that every Christian learn to experience a
Spirit-led life, there is, nevertheless, a problem in his emphasis and usage
of this particular verse.
First, it is important to note that this is the only passage in the Bible
which refers to the filling of the Spirit as a command for the
believer. This, in itself, ought to give us a reason to question whether it
should receive the priority of emphasis it does in any doctrine of the
spiritual life. This is especially important in view of the fact that there
are commands related to our identification with Christ and subsequent growth
in spiritual maturity which are repeated numerous times in the New
Testament.
Secondly, the context of Paul's Epistle to the Ephesians gives us a basis
for seriously questioning whether Dr. Bright and others are justified in
using this verse as they do. If their interpretation of Ephesians 5: 18 is
shown to be in error, then those who depend upon the command given there for
their walk in the Spirit will also be shown to be building their concept of
spirituality on a wrong foundation. Later in this article we will show that
the context of the letter demands a different interpretation than that held
by many teachers of spiritual life doctrine in recent years.
Let us state here also, that it is not the purpose of this paper to
attack Dr. Bright or the work of Campus Crusade for Christ. The reason his
particular tract was selected is because, among the many who currently teach
this view, he has had the most influence due to his effective promotion and
teaching methods. Dr. Bright is only one example among many reputable
Christian teachers who emphasize the filling of the Spirit as the key in
their doctrine of the spiritual life. |
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THE FILLING OF THE SPIRIT IN THE GREEK NEW TESTAMENT [7]
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The filling of the
Holy Spirit is mentioned fifteen times specifically in the New Testament,
and all the references to it are found in the writings of Luke and Paul. In
the Gospel of Luke it occurs four times (Lu. 1:15; 1:41; 1:67 and 4: 1); in
the book of Acts it is mentioned ten times ( 2: 4; 4: 8; 4: 31; 6: 3; 6: 5;
7: 55; 9: 17; 11: 24; 13: 9 and 13: 52); it is referred to in Ephesians once
(5: 18), the only occurrence in the epistles.
The problem we face in the interpretation of these verses is that, though
the English translations intimate the writers are describing the same
phenomenon, the expressions in the original Greek of Luke and Acts differ
from each other and from that used by Paul in Ephesians. There are actually
three different expressions used in these writings, all translated in
English either as "filled with the Spirit" or "full of the Spirit. |
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PIMPLEMI PNEUMATOS HAGIOU |
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The first of these
expressions uses the Greek verb pimplemi followed by the
genitive case and is rendered pimplemi pneumatos hagiou ("to
fill of, or by, the Holy Spirit"). This expression is used in Luke 1:15;
1:41; 1:67; Acts 2: 4; 4: 8; 4: 31; 9: 17 and 13: 9. Where it is used
it seems to describe the Spirit's "coming upon" an individual for
special empowerment, usually for witness or to make an inspired
utterance. This is commonly related to Acts 1: 8 and to the Old
Testament concept as seen in 1 Samuel 10: 6, 10. |
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PLEROO PNEUMATOS HAGIOU |
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The second of
these three expressions uses the Greek verb pleroo or its derived
adjective pleres, also with the genitive case, and is
rendered pleroo pneumatos hagiou
("to be filled with, or full of, the Holy Spirit"). This expression
occurs in Luke 4: 1; Acts 6: 3; 6: 5; 7: 55; 11: 24 and 13: 52.
Wherever it is used it seems to refer to a characteristic quality of
life, and seems to be roughly equivalent to the term "spiritual" as we
use it today. |
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PLEROO EN PNEUMATI |
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The third
expression in the Greek also makes use of the verb plero-; however, instead
of being followed by the genitive case, it is followed by the preposition
en plus the dative case
and is rendered pleroo en pneumati ("to be filled with the
Spirit"). This expression occurs only in Ephesians 5:18;
however, it is typically equated with experiences described in passages such
as Luke 1, or Acts 2, 4 and 13, where individuals who are said to be filled
with the Spirit are seen to prophesy, perform miracles, or speak by direct
revelation from God. [8] If these
passages all refer to the same phenomenon, one is inclined to raise the
question: Are we still expected to prophesy and perform miracles as did
those individuals when they were "filled with the Spirit"? The
charismatics, in fact, take the position that these passages justify such a
teaching; however, most sound Bible teachers hold the opposite view. A
proper interpretation of Ephesians 5:18 in its context will clear up any
confusion among Bible expositors as to which view is the correct one. |
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VARIOUS INTERPRETATIONS OF EPHESIANS 5:18
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Beyond the fact that there are three different
expressions in the New Testament translated "filled with the Spirit" or
"full of the Spirit", there is an additional interpretive problem with
Ephesians 5:18, in that there are at least three possible translations of
the Greek expression plerousthe en pneumati, translated as "Be
filled with the Spirit." The translation one prefers depends upon the
meaning one gives to the preposition en. Depending on the context,
en can be translated "with" or "by means of" denoting means or
instrumentality; it can be translated "in" denoting sphere, or
it can be translated "by" denoting agency. [9] The question
is, which of these various translations favors the context? |
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"BE FILLED WITH (BY MEANS OF)
THE SPIRIT" |
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In the first translation, en is
translated "by means of" or simply "with." The Holy Spirit is thus made to
be the means or instrument of the believer's filling. Those who
interpret the verse this way usually relate it to the fillings described in
Acts 2: 4; 4: 8 and 4: 31, where the apostles or disciples were said to have
"spoken with boldness."[10] There are two possible inferences one may draw
from this interpretation, depending upon whether the interpreter is
charismatic or non-charismatic. |
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The Non-charismatic
View |
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The non-charismatic who holds this
interpretation takes the verse as a command to be filled with the Holy
Spirit, and then says that "filling" is equivalent to control by the Holy
Spirit. [11] After having made this assertion, most who hold this view give
conditions similar to those outlined in Dr. Bright's tract, above. [12] In
studying this particular view, certain problems of an exegetical and
theological nature arise:
(1) The dative (instrumental) case is used to denote the impersonal
instrument or means by which something is done; it is not used to denote
the content of the filling. [13] Since this is the case, it is somewhat
odd to see this usage applied to the Holy Spirit, who is neither an
impersonal "tool" nor an object, but a Divine Person in His own right.
(2) Nowhere does Scripture specifically equate the filling of
the Holy Spirit with the idea of control. Those who interpret it
this way draw the inference from the supposed contrast of being drunk
with wine and being filled with the Spirit; the idea being that
"drunkenness" is equivalent to "being under the control of wine." [14]
This view ignores the fact that the two expressions are not
grammatically parallel in the Greek. Me methuskesthe oino ("Be
not drunk with wine") is a simple dative construction, whereas
plerousthe en pneumati contains the preposition en
plus the dative. Because of this lack of parallelism, there is a question
as to whether Paul was really seeking to make a direct contrast between
"being drunk" and "being filled."
It would appear from the context that the primary contrast Paul was
making was not so much between the ideas of being drunk and being filled
as it was between the actions accompanying these phenomena. In
one case the accompanying result is "dissipation" (asotia, also
translated "debauchery" or "profligacy"); in the other, the
accompaniment is "speaking to one another in psalms and hymns and
spiritual songs," etc.
The adjective asotia is used to describe the "loose living " of
the Prodigal Son (Lu. 15:13), but the noun asotia occurs only
twice elsewhere in the New Testament. In Titus 1:6 it refers to the
qualification that the overseer's children must not be "accused of
riot or unruly." In 1 Peter 4: 4 it refers to the life-style of the
idolatrous Gentiles as one of "excess of riot." In this latter
case there seems to be a clear connection with the activities and rites
of idol worship (cf. 1 Pet. 4: 3).
This connection is also evident in Ephesians Five, for in verse twelve
Paul refers to "the things which are done of them in secret" as being "a
shame even to speak of." It is highly probable that what we see here is
a reference to the orgies and rites practiced by the pagan mystery
religions in the Ephesus of Paul's day. The cult of Diana of Ephesus was
particularly known for its occult practices and cultic prostitution.
[15]
Since this is the likely idea Paul is alluding to here, the contrast is
plain. Instead of contrasting the ideas of "control by wine" with
"control by the Spirit," what Paul is really contrasting is the activity
of the pagan idolators in the debauched rites and orgies with that of
the saints meeting together in the local church ministering to one
another under the leadership of the Holy Spirit.
The point is simply that the basic meaning of the verb pleroo is
not "to control" but rather, "to occupy, to put something into something
else, to bring to completion." To justify changing the basic meaning of
a verb takes more justification than some imagined contrast between
"being drunk" and "being filled." To take the idea of "control" as the
primary thrust of the passage is to ignore the entire context.
(3) Another question must be raised: If we are truly "controlled" by
the Holy Spirit when we are filled, how is it possible then to sin
so as to become "unfilled"? Few who hold this view will assert that the
filling is of a permanent nature, yet how could the Holy Spirit permit
the person to sin if He were actually in control? Either you have
a type of "control" which is not really control, or the Holy Spirit is
not actually in control at all.
From the New Testament examples of the Spirit's filling we have
referred to, it would appear that while the Spirit was in control of any
believer, He was in complete control
until the time He sovereignly withdrew from His filling ministry (cf. Acts
2:4; 13:9; see also I Sam. 19:23,24 for a related Old Testament
example). We do not see many non-charismatic Bible teachers asserting
that this is the type of "control" we ought to regularly expect from the
Holy Spirit today. But if not, should we presume to say we are being
"filled" in the same sense as the early Christians?
(4) Another problem with this view is that no such "conditions" for
filling are specified in this passage similar to those put forth by the
teachers of this theory. On the contrary, no conditions seem to be laid
down at all, except the unstated assumption that the saints will be
assembling together to practice the activities described in verses 19
and 20. The act of filling seems rather to be left up to God's
initiative, as is seen by the use of the passive verb form (plerousthe).
One would certainly agree that yieldedness and confession of sin are
requisites for fellowship with the Father (1 John 1:6-10; Rom. 12:1,2),
but where are these laid down as specific conditions for the filling
of the Holy Spirit?
(5) This view also de-emphasizes the need for the Cross to be applied
continually to the Old Man to deal with the problem of sin in the life
of the believer, and it overlooks the need for a resting in the ascended
life of the Lord Jesus at the right hand of the Father (Lu. 9:23,24;
Rom. 6:311; Gal. 2:19, 20; Phil. 3: 10, 11). We are not saying that
those who teach this view demonstrate a lack of spirituality in their
own lives, but what so often happens is that when new believers are
taught this concept, they tend to reduce it to a mechanical formula
which is "guaranteed to produce instant spirituality."
Thus they overlook the need for time and processing (growth) for
the Holy Spirit to manifest His fruit of Christlikeness in our lives.
Such an emphasis must be corrected by looking at what the sum total
of Scripture has to say about the spiritual life, rather than looking at
a few isolated verses. In the New Testament, and Paul's epistles in
particular, the concept of our identification with the Lord Jesus in
His death, burial, resurrection and ascension receives a far greater
emphasis than any filling of the Spirit. [16]
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The Charismatic View |
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The charismatic also interprets the filling of
the Holy Spirit to mean "control," but his interpretation has certain
significant differences from that of the non-charismatic. Some charismatics
realize that the old-line Pentecostal view concerning the "baptism of the
Holy Ghost" has been thoroughly refuted by proper exegesis of 1 Corinthians
12:13, and in casting about for Scriptural support for their teaching on the
"second blessing" their attention has centered on Ephesians 5:18. They now
no longer say "Be baptized by (or in) the Holy Ghost and
receive a 'second blessing' along with the gift of tongues"; instead they
say, "Be filled with the Spirit, and as evidence of His control, you
will speak in 'spiritual songs' (i.e. , tongues)." [17] Apart from
the obvious exegetical difficulty of asserting that everyone who is baptized
or filled with the Spirit should speak in tongues (refer to Ryrie,
Balancing the Christian Life, Chapter 16, for a concise, Biblical
refutation of that assertion), there are more serious theological problems
with this error:
1) Scripture nowhere speaks of any "second blessing" or "second work of
grace." This error arises out of Arminian holiness circles and is based
on the Pelagian heresy that man somehow has sufficient ability to
achieve a "higher state of grace" based on his own efforts. This not
only denies the fact of the total depravity of man (Rom. 3: 9- 20), but
it also denies the efficacy of the finished work of Christ for the
eternal forgiveness of sins as well as for the condemnation of the
sin principle
(Rom. 8:3).
In Romans 8:3 Paul stated that when Christ died unto sin, "He condemned
sin in the flesh," i.e., the indwelling principle of sin, or sin,
in our flesh. To argue for a "second work of grace" or for a need
of another "baptism of the Spirit," or even for a special filling of
the Spirit to live the Christian life, is to say in effect that
the Cross of the Lord Jesus Christ is insufficient to deal with the
problem of sin in the believer's life, and that His resurrection life is
insufficient to supply all that we need to live unto our Father.
In Romans 6: 1- 11, Paul answers those who suppose that the
believer has an excuse for continuing to live in sin, and his argument
is built on our union with the Lord Jesus in His death unto sin, burial,
resurrection and ascension--nothing else. The believer is called to
reckon on this by faith in the facts in order to "grow in grace, and in
the knowledge of our Lord and Saviour, Jesus Christ" (2 Pet. 3:18).
If the Cross and resurrection of Christ were sufficient for Paul why do
we need to resort to some other "special powers"? Paul wrote, "I can do
(present tense, implying continuous action) all things through Christ
who strengthens me" (Phil. 4:13). The issue is one of faith: either the
Father has united us with His Son in His death, burial, resurrection and
ascension, or He has not. Since He has, we need no other "special
power," for we already have all the power of the universe at our
disposal (Col. 2:9,10)!
(2) The charismatic does not merely de-emphasize the need for a
faith-reckoning on our identification with Christ in His death unto sin
and His life unto God (Rom. 6: 11), he tends to completely ignore
it. For him the "Holy Ghost" is the beginning and end of the spiritual
life. This emphasis has resulted in tragic consequences, for it places
the focus of his life on the wrong person. Instead of centering
on the Lord Jesus Christ in glory (cf. Col. 1:18; 3:1-3; Eph. 1:10; 2
Cor. 3:18; Phil. 2: 9, 10; 3: 10, 11), the charismatic instead has his
focus on the Holy Spirit. (Ironically, many non-charismatics commit the
same error!).
While not minimizing the Holy Spirit's deity and prerogatives in any
way, the Lord Jesus clearly taught that the Holy Spirit would not
glorify Himself, but the Son
(John 16:13, 14). [18] This is, in the author's view, one of the most
serious errors in the charismatic movement: They have put their focus on
the "power" supplied by the Holy Spirit, and not on the Person of
the glorified Lord Jesus Christ.
We do not question the love some of the charismatics have for our
Lord Jesus Christ; on the other hand, for many "Jesus" is only a means
to an end. He "heals me," or He "answers my prayers," or He "blesses me
financially"; but He is not regarded as the Christian's very life, nor
is He worshipped as the ascended and glorified Son of God. Wherever this
attitude exists, be it in charismatic or non-charismatic circles, we
have the strongest evidence that what we see there is not of the
Holy Spirit; for if it were, it would teach and glorify the Person
of our Lord Jesus Christ.
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"BE FILLED IN (your) SPIRIT" |
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In the second of the three translations of
Ephesians 5: 18, the preposition en is rendered "in." Tim Crater, who
put forth this view, asserts that the filling takes place in the sphere
of one's own human spirit. In his Master's Thesis he writes:
Several different lines of evidence indicate that the phrase in
Ephesians 5:18 does not refer to a filling of the Holy Spirit for power
to live the "victorious life," but rather to a full exercise of the
human spirit in worship and service to God, and is primarily
applicable to the assembly worship of the Church.
This is not to say that the Holy Spirit is not involved in the worship
activity of the Christian, for unquestionably all Christian service to
God is ultimately dependent upon the work of the Spirit. However, the
emphasis which has been placed on the Holy Spirit has tended to
overshadow the fact that the human spirit does have a legitimate
function in the worship activity of the believer, as well as in the
Christian life as a whole.... [19]
This view has a number of advantages over the previous view. First,
Crater has clearly established in his thesis that the phraseology used in
Luke and Acts to refer to the filling of the Spirit is different from
Ephesians 5: 18 (see footnote 7). Where the expression pimplemi pneumatos
hagiou is used, it refers to a supernatural utterance or speaking
prophetically by direct inspiration (cf. Acts 4:31), which is not in view in
Ephesians Chapter 5. On the other hand, when the expression pleroo
(pleres) pneumatos hagiou is used, it refers to a characteristic quality
already existing in the believer's life (cf. Acts 13:52). As such, it is not
a command to be followed like Ephesians 5:18, but merely a statement of
facts as they already exist.
Secondly, Crater has pointed out that there is a definite lack of
emphasis on the filling ministry of the Holy Spirit in the New Testament
epistles. Concerning this lack he has written:
If filling were such a crucial doctrine in the Pauline concept of the
Christian life, we would expect plerousthe en pneumati to be used
in Colossians as well as Ephesians (not to mention many other areas of
his writings). At the very least we would expect to find some discussion
of how filling will enable one to overcome the flesh and live the
Christian life, but in the context of both passages (i.e. , Ephesians 5
and Colossians 3) there is no mention of such a concept. In both
passages the apostle seems to be concerned about activities which are
primarily relevant to worship in the assembly. [20]
Thirdly, though this expression cannot be directly related to expressions
in Luke or Acts, Crater has clearly shown that it can be related to the
activities of the local church meeting as seen by the immediate context of
Ephesians 5:18-20. [21] These activities ("speaking to one another in
psalms, hymns, and spiritual songs") describe the worship of believers in
the Church. According to his thesis, we are then "filled in our spirit" at
the same time we engage in these worship activities in the meeting of the
Church. [22]
Although his interpretation does much better in relating to the context
of the epistle and of explaining differences in terminology than the former
view, it still presents some problems:
(1) Crater's thesis fails to answer the key question: If we are to be
filled in our human spirit, what are we to be filled with? We
have the receptacle, but what is the content? Crater attempts to deal
with this in passing by saying, "Paul does not need to state what it is
that the spirit is to be filled with since it is not stated that there
is an intoxicant for the spirit which corresponds to wine." [23]
However, seeing that we have already demonstrated that the two phrases
concerning "drunkenness with wine" and "filling with the Spirit" are not
grammatically parallel (see above), his statement actually begs the
question. If one is to be filled (assuming the normal meaning of the
verb, which Crater does), he must be filled with something. We
have already demonstrated that filling cannot mean control, and we have
also shown that the Spirit of God cannot Himself be the content if one
follows the rules of grammar. This leaves us with a "content-less
filling."
(2) We would agree with Crater that the primary emphasis of the passage
is on the circumstances attending the filling, [24] but to largely
eliminate the Holy Spirit from the picture as he does goes contrary to
the context of the epistle as well. It creates the impression that there
is no need for a Divine dynamic in the ministry of the Church.
He is also too restrictive in describing the activities of verses 19
and 20 as merely "worship," for they also include ministries of mutual
edification by the saints. The key phrase is "speaking to each other,"
for this does not involve worship directed to the Father alone, but
ministry and teaching directed to the saints, and this is a primary
theme of the latter half of the letter (4: 7- 16, 28- 32). It is
also the major thrust of the parallel passage in Colossians (3:15,16).
The third interpretation of Ephesians 5:18 endeavors to answer all of
these questions while relating to the context of the entire epistle. |
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"BE FILLED BY THE SPIRIT" |
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In the third translation of the verse in
question, the preposition en is translated "by." The Holy Spirit is
thus regarded as the personal Agent of the filling. [25] This view
answers the question raised by the former interpretation by looking at the
development of the theme of "filling" as it is seen in Ephesians. (1) To
begin, in Ephesians 1: 10 Paul refers to the "summing up (anakephalaiosasthai)
of all things in Christ" (NASV). The idea expressed is that the Lord
Jesus Christ is the very Center and Focus of all that God is doing to work
out His sovereign purpose (cf. Col. 1: 18; John 16:14). This point is
crucial to the understanding of the development of the overall theme of
Ephesians expressed in Chapter 3, verse 21: "Unto Him be glory in the Church
by Christ Jesus throughout all ages, world without end." All ministry the
Holy Spirit performs to the believer has this as its primary purpose.
(2) In Ephesians 1: 23 Paul states that the Church is "His Body, the
fullness (pleroma) of Him that filleth all in all." The word
pleroma has a passive meaning of "something which is filled" where the
-ma ending indicates the result of an action. [26] Thus the Church is
"Christ's fullness," that is, something which is filled with Christ,
Who fills all things. We see then, that Christ has a specific "filling
ministry" with respect to His Body, the Church.
(3) In 3:18,19 Paul prays that we may be able to know the
knowledge-surpassing love of Christ with the result that we may "be filled
up to (plerothete eis) all the fullness (pleroma) of God"
(NASV), i.e., that we may attain to His full character, or Godlikeness. This
is virtually equivalent to Christlikeness.
(4) In 4: 10 the Lord Jesus is said to have "descended" (become
incarnate) for the express purpose "that He might fill all things (hina
plerose ta panta). "This is directly connected with His giving spiritual
gifts (or more specifically, gifted men) to the Church for the mutual
ministry of believers (see verses 7 through 16).
(5) In 4:13 the goal of giving gifted men to the Church to equip the
saints is that we all might attain to the maturity exemplified by "the
fullness of Christ" (tou pleromatos tou christou). In other words, as
we are filled with Christ, we are to become like Him in every respect of His
revealed character. There is no higher mark to press to (Phil. 3: 14), nor
is there any greater purpose in the Christian life (Rom. 8: 28, 29)!
(6) With the development of the theme of "filling" as seen in Ephesians,
it is therefore far more consistent to take the thought of filling in 5: 18
to be the same as that of the other references in the epistle, especially in
view of the fact that Paul uses a different Greek expression here than Luke
does in his Gospel or Acts to speak of the "filling of the Spirit."
This, of course, is the first rule of hermeneutics: interpret by
context--immediate context before remote! The meaning of Ephesians 5:18 is
that Christ Himself is the unexpressed content of the filling, which
is produced by the expressed agency of the Holy Spirit. He produces this
filling, or Christlikeness, in the believer as the believer ministers his or
her spiritual gift to others and as others minister to him in the context of
the local church. This is exactly what Paul was expressing in Chapter 4 (cf.
4:16). He would therefore see no need to repeat the complete statement in
Chapter 5, as he had already made this assertion explicitly or implicitly
five times previously in his letter!
The advantages of this latter interpretation are obvious:
(1) It puts the focus of the believer's life where it should be--on the
Person of Christ. It thus agrees with the nature of the Holy Spirit's
scriptural role. We have shown that in John 16:13-15 His ministry is for the
purpose of glorifying Christ, not Himself; yet the way most people have
interpreted this verse, the Holy Spirit has received practically all of the
attention! The best way to glorify the Lord Jesus in this dispensation is
for people to be made like Him, i.e., "to fill them with Christ" (cf. Col.
2: 9, 10; Gal. 4:19).
(2) It explains the difference in terminology used here from that in the
Gospel of Luke and Acts. Luke and Paul were not talking about the same
experience, for the experience in Luke/Acts (pimplemi pneumatos hagiou)
was more closely akin to a sovereign "coming upon" the individual by the
Spirit for prophetic proclamation.
If we hold to the completion of the canon of Scripture, we should
question whether this experience is normative for the believer today. We
certainly have no need for further authoritative revelation in the present
dispensation, for the Scripture we now possess is sufficient to equip us for
every good work (2 Tim. 3:17).
There is therefore no good work that needs to be done in this
dispensation for which we need "further revelation." We should also
recognize that the primary source of truth regarding the Church and the
Christian life is the New Testament epistles, preeminently the epistles of
Paul. To go outside that realm for authoritative determination of which
experience is normative for the believer in the Church today is to subject
him to confusion and misapplication of biblical truth not intended for this
present economy.
(3) This interpretation is more in agreement with the tense and voice of
the verb in Ephesians 5:18. Plerousthe is a present passive
imperative with an emphasis on a continuing process to be received by
the believer. [27] "Keep on getting filled by the Holy Spirit" would be a
more accurate translation of the verse. Spiritual growth is always the
result of a process that takes place over a period of time. [28]
Views which hold that we can be "filled" one moment simply by praying and
yielding, then "unfilled" the next, have reduced the spiritual life
dangerously close to a mechanical formula. Spiritual growth is the
product of a relationship, not the application of a formula. If the
"fullness of the Spirit" means anything, it means Christlikeness (cf.
Gal. 5:22,23), and this only comes by walking with Him through a lifetime of
intimate association!
(4) This view agrees with the context of Ephesians better than the other
two views. It takes the meaning of the term "filling" as Paul uses it in
this particular epistle, which is the first place we must go to resolve
any interpretive problems.
It especially fits in with the theme of Ephesians Chapter 4, which
emphasizes that the "equipping of the saints" is a ministry of the Body as a
whole. It is not a question of individualistic spiritual growth as the
first interpretation would have it, for our spiritual growth is tied
directly to our relationship with other members in the Body of Christ.
Spiritual growth is nurtured preeminently in the context of the local
Church, not in a vacuum!
(5) It agrees better with the parallel passage of Colossians 3:16, 17:
"Let the word of Christ dwell in you richly, in all wisdom teaching and
admonishing one another, in psalms and hymns and spiritual songs singing
with grace in your hearts to the Lord. And whatever ye do in word or deed,
do all in the Name (i.e., the revealed character) of the Lord
Jesus, giving thanks to God and the Father by Him." The parallel passage
emphasizes both the mutual ministry of believers in the Body of
Christ and the goal of Christlikeness.
(6) It explains the lack of other references to the filling of the Spirit
in the writings of Paul and the other epistles. If "the filling of the
Spirit" were intended to be the basis for Christian maturity, we would
expect to see a much greater emphasis on the subject. Instead, we find a
complete absence of its emphasis in the key passages dealing with maturity
in Christ. Please note, we are not saying the Holy Spirit has no place
in producing the believer's maturity in Christ. What we are saying is that
it is not His filling ministry (in the sense of the book of Acts or
in the Old Testament) that does it.
(7) This view is also in accordance with the lexical meaning of the term
pleroo
("to fill, to make complete"). The Holy Spirit's ministry is to fill us with
Christ, not Himself. We are not differentiating between the essential
Nature of the Second and Third Persons of the Godhead, which is the
same; we are differentiating between their roles. The present role of
the Spirit is to glorify the Son (John 16: 14).
Whether one agrees totally with the grammatical analysis of the author in
distinguishing between the Spirit's role as Agent vs. means/instrument or
not, he must nevertheless acknowledge that the context of Ephesians clearly
puts the Lord Jesus Christ as the content of the filling and that
filling does not mean "control," but rather "to put Christ in us," or "to
make us complete in Christ" (cf. Gal. 4:19). By so acknowledging, we thus
agree with the ultimate purpose of the Father for each believer--to make him
like His Son, Jesus Christ (Rom. 8:29; Eph. 1:4,5; 4:13,15; Col. 1: 28). |
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Conclusion: What IS the
New Testament Basis of Developing Maturity? |
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Having gone to a good bit of effort to
establish the point that the Holy Spirit is the Agent of the filling and
that Christ is the Content and Object, some readers may be inclined to feel
that the author is "straining at a gnat." Does it really matter whether it
is the Holy Spirit or the Person of the Lord Jesus who is in view in
Ephesians 5:18? Does it make any difference? As a matter of fact, it makes
a great deal of difference with respect to our whole philosophy of the
spiritual life. Do we focus on the Holy Spirit of God, or on Christ, the Son
of God? This is the basic issue that divides charismatics from
doctrinally sound Christians. Our real contention is not over the "gift of
tongues" (although we do contend!); it is over our entire approach to the
concept of Christian maturity.
If one would dispute the importance of this, let him observe the
confusion and division resulting when the charismatic issue has been raised
in vast numbers of churches throughout the world during the past twenty-five
years. It is not simply the issue of whether one group is receptive to the
gifts of the Spirit and the other is not. The issue goes much deeper.
The first question we need to ask is, "Is the filling ministry of the
Holy Spirit really normative for the believer today?" If by "filling"
of the Spirit one refers to instances where the fullness expresses a
characteristic quality in the believer's life (e.g. , Acts 13: 52), we
would say, "definitely yes! "--but only
with the stipulation that the "fullness" refers to the character of the
Lord Jesus Christ developed and manifested over a lifetime via spiritual
growth.
If, on the other hand, by "filling" we mean the instances where the
Spirit came upon the disciples for special empowerment to perform miracles
or speak prophetically (e.g., Acts 2: 4; 4: 3 1; 13: 9), we must say,
"Emphatically no! This kind of filling was always seen as a sovereign act of
God related to ministry, and not to maturity. Furthermore, such a filling
was apparently independent of the recipient's maturity at the time. At the
very least, no such criteria were specifically stated, so to argue for such
would be to argue from silence. Spiritual maturity may have increased the
likelihood of being filled this way, but this type of filling was not seen
as producing the maturity.
The second question is, "Can or does this sovereign filling of the Spirit
occur at all today? The author does not want to be put into a position of
limiting the omnipotent Spirit of God, so we must acknowledge that it
certainly can, but whether it does
in the large number of cases where it is reported is highly conjectural.
This kind of filling is not the result of human effort (or even human
receptivity, considering the case of Saul!), but is brought about when and
where the Spirit of God finds it desirable. It must not, however, be
regarded as a "shortcut" to Christian maturity; neither should it be
regarded as a vehicle for additional prophetic revelation nor a resurgence
of certain miraculous or sign gifts (cf. 2 Tim. 3: 17; Rev. 22: 18; 1 Cor.
13: 8- 11).
Are we saying then that we are to reject the concepts of confession of
sin and yieldedness to God taught by many as requisite to spiritual growth?
No, these teachings are thoroughly biblical, but we must emphasize along
with Dr. Chafer that the end result of these actions is fellowship with
the Father not the filling of the Spirit. True fellowship with the
Father and the Son (not the application of a formula, but the desire of a
hungry heart for intimate fellowship with the Holy) should result in
spiritual growth, but only if we refocus our affections in the place the
Holy Spirit would have them, and that is not on Himself.
First, there needs to be a refocusing on the requirement for time
to produce spiritual maturity in the life of the believer--away from any
emphasis on "instantaneous spirituality." When God wants to grow a shoot of
bamboo, He does it overnight, but He takes a hundred years to grow an oak.
Likewise, when He wants to develop a mature believer, He does not do it in a
hurry.
Secondly, there needs to be a recognition that as the Father matures the
new believer in Christ, there may be some areas in which that maturity is
more evident than others. It is possible for a person, for example, to
mature quite rapidly, say, in the area of personal stewardship while still
be struggling with a quick temper. Another Christian may find this growth
pattern reversed. There is no teaching in Scripture that all who mature must
do so uniformly. The important thing is that we all grow more Christlike in
every area of our lives (Eph. 4:15).
Third, and most important, there needs to be a return to the New
Testament emphasis on the Lord Jesus as the Source of the believer's
new life. The New Testament writers, especially Paul, when they do refer to
the Holy Spirit, do so to show His agency in producing the life of Christ
in the believer. The "fruit of the Spirit" (Gal. 5:22,23) is, in reality,
the manifestation of the life of the Lord Jesus in us.
Are we seeking to minimize or negate the work of the Third Person of the
Trinity? By no means. In fact, we are cooperating with Him to better
experience His ministry! Paul stated in 2 Corinthians 3:18:
But we all, with open face beholding as in a glass the glory of the
Lord, are changed into the same image from glory to glory, even as
by the Spirit of the Lord.
Here we establish our proper focus: "the glory (or, character) of
the Lord" and the proper agency: "by (lit. from) the Spirit of
the Lord." As we reckon on this truth, the Spirit carries out His work of
progressively manifesting the life of the Lord Jesus in our mortal body (2
Cor. 4: 11).
As previously stated, if there is any emphasis in the New Testament
writings regarding Christian maturity, it seems not to be on any "filling of
the Holy Spirit," but rather on our identification with the Lord Jesus in
His death, burial, resurrection and ascension. Reckoning on our co-death
with Him sets us free from the governing power of the principle of sin in
our lives, while reckoning on our co-resurrection and ascension with Him
brings the Spirit's ministry of providing His power to live the Christ-life.
[29]
This twin theme is seen again and again in New Testament Scripture (cf.
Rom. 6:1-11; 2 Cor. 4:7-17; Gal. 2:20; 3:27; Eph. 1:3-14; 4:21-24; Phil.
3:10,11; Col. 3:1-3; 2 Tim. 2:11; 1 Pet. 3:21-4:1). In fact, the need for
this emphasis is why we were given the ordinance of water baptism, which,
when properly practiced by immersion, gives us a beautiful picture of that
total identification.
It is safe to say that virtually every heresy or false emphasis that has
plagued the Church, from its inception at Pentecost down to the present day,
could have been avoided had the focus of her public teaching and her
member's private devotional lives been steadfastly on the Person of the Lord
Jesus Christ! Miles J. Stanford has pointed out the real purpose and
emphasis of the Spirit's work in the life of the believer:
An understanding of the ministry of the Holy Spirit is basic to
Christian living. Spirituality is Christlikeness, and Christlikeness is
the fruit of the Spirit. Spiritual power is not necessarily or usually
the miraculous or spectacular, but rather the consistent manifestation
of the characteristics of the Lord Jesus in the believer's life. All of
this is the work of the Spirit, of whom the Lord Jesus said, "He shall
glorify Me."
"They were all filled." But remember, this was a testimony to Christ,
for the Holy Spirit ever and always works in relation to Him. It is the
Father's beloved Son who is to "fill all things." To be filled with--or
by--the Spirit is to be filled with the Lord Jesus Christ. Do not make
the Holy Spirit a fenced-around and separate Object. His ministry is to
fill all things with the Lord Jesus Christ. [30]
It has always been the tactic of the Deceiver to steer us away from
Truth. If he cannot prevent us from being saved, he will do his best to lead
us into sin. If he cannot tempt us with the "pleasures of sin," he would
lead us into false cults. If he does not succeed in steering us into cults,
he will try to have us take our focus off what is "best" for that which is
merely "good."
We must not allow what is spoken of as "good" in the Scripture (i.e., the
various ministries of the Holy Spirit) to take our focus off where the
Spirit, through His ministries, actually wants it to be. The primary
ministry of the Spirit in the New Testament believer is to establish his
faith in the Lord Jesus as his Object and the very Source of his
Christian life. The believer is to depend on the Spirit and abide in the
risen Christ (Col. 3:1-3). This, by means of the Word, will keep him from
centering upon the wrong object, and will also protect him from the
surrounding error that would seek to engulf him. Questions for Mr.
Temmesfeld? Contact him
HERE. |
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FOOTNOTES |
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[1] For example, the following give an
excellent treatment of this subject:
Chafer, Lewis Sperry, He That Is Spiritual, Zondervan
Publishing House, Grand Rapids, 1969 (Chapter 2).
Ryrie, Charles C., Balancing the Christian Life, Moody Press,
Chicago, 1969 (Chapter 11).
Stanford, Miles J., The Line Drawn, Living Spring Press, Hong
Kong, 1972.
Walvoord, John F., The Holy Spirit, Zondervan Publishing
House, Grand Rapids, 1954 (Chapter 15).
[2] Published by Campus Crusade for Christ, International (Here's
Life Publishers), San Bernardino, California, 1966.
[3] Bright, "Spirit-filled Life," p. 16. According to data supplied
in March, 1984, by Here's Life Publishers of San Bernardino, between 1981
and 1984 at least 106,000 copies of this booklet have been published in
English alone. 1981 is as far back as their official records go, so Dr.
Bright's claim is well within the range of probability.
[4] Miles J. Stanford, "Spiritual Sharing Service," Series II, p.
1, published by the author, Colorado Springs, Colorado, n.d.
[5] Ryrie, Balancing the Christian Life, p. 13. Dr. J.
Dwight Pentecost, another of Dr. Chafer's successors, also expresses a
similar idea on page 281 of his book Pattern for Maturity (Moody
Press, Chicago, 1967).
[6] Bright, "Spirit-filled Life," p. 10.
[7] I am greatly indebted to Mr. Timothy D. Crater for doing the
work to develop this grammatical analysis in "The Filling of the Spirit in
the Greek New Testament," his unpublished Th.M. Thesis, Dallas Theological
Seminary, 1971. I have taken the liberty of diverging from Mr. Crater
in some key points as will be shown later.
[8] Cf. Chafer, He That Is Spiritual, p. 43.
[9] Dana and Mantey in A Manual Grammar of the Greek New
Testament,
Macmillan & Co., Toronto, 1927, p. 105, list only the first two of these
possibilities; however, Blass and Debrunner in A Greek Grammar of the
New Testament and Other Early Christian Literature, University of
Chicago Press, 1961, p. 102, show the clear use of the Dative of Agency in
Luke 23:15, and at least one of the ancient manuscripts (D) renders that
verse with the Greek preposition en, showing that the preposition
en plus the dative can indicate agency. A similar situation is seen in
Romans 10: 20, where p46, B, D, F and G all include the
preposition en
plus the dative case to show personal agency. Compare also Matt. 9:34;12:
24; Acts 17: 31; 1 Cor. 6: 2; 7: 14; Eph. 3: 5; 4: 30; Col. 1: 16.
[10] Chafer, He That Is Spiritual, p. 43. From the
author's experience, it has been the common practice of those who hold this
teaching to emphasize the "boldness" aspect of the Spirit's filling when
they are training others for evangelism.
[11] Ryrie, Balancing the Christian Life, p. 111.
[12] Cf. Ryrie, Op. Cit. , p. 114f; Chafer, Op. Cit., pp. 69-133;
Walvoord, Op. Cit., 196-218. Note: Chafer makes these as conditions for
spirituality, not filling, but he also states that the
believer must be spiritual to be filled
(Chapter 3). Ryrie and Walvoord go into much greater detail than
Bright in setting forth the conditions for filling, but these three
conditions seem to be common to the writings of each.
[13] Dana and Mantey, Manual Grammar, pp. 83-91. To
express the idea of content requires the use of the genitive case.
[14] Ryrie, Balancing the Christian Life, p. 114.
[15] Cf. Acts 19:7-9, also The International Standard Bible
Encyclopedia
(ISBE), Vol. II, pp. 824f. We should note that as bad as it was, the
cult of Diana was by no means the worst. For example, the cult of
Bacchus, the Roman god of wine, was considered by the Romans to be so
depraved that they made his worship illegal in the city of Rome!
[16] In addition to the verses mentioned, see also 2 Cor. 4: 7- 12;
Eph. 1: 3- 14;4:21-24; Col. 3:1-3, and 2 Tim. 2:11.
[17] The author has had discussions with charismatics who make this
very claim, using Ephesians 5:18-20 as key support for their view!
Justification for their theory is also taken from Acts 2:4, which speaks
directly only of the "filling of the Spirit" in connection with speaking in
tongues. One must go to Acts 11:15,16 to determine that what really
took place in Acts 2 was, in fact, the Spirit's Baptism.
[18] Chafer, He That Is Spiritual, p. 42.
[19] Crater, "The Filling of the Spirit," p.50. It would also
be theoretically possible to interpret the verse as "in the sphere of the
Holy Spirit," except that this interpretation would have no practical
application and presents even more difficulties that the interpretation
regarding the human spirit.
[20] Ibid., pp. 57,58.
[21] Ibid., pp. 57.
[22] Ibid., pp. 55,59,60.
[23] Ibid., pp. 60.
[24] Ibid., pp. 57,60
[25] Refer to footnote 9 for justification of this view.
[26] J.H. Moulton, Grammar of New Testament Greek, Vol.
II, T&T Clark, Edinburgh, 1968, p. 355.
[27] Chafer, He That Is Spiritual, p. 43.
[28] For an excellent treatment of this topic, see Miles J.
Stanford, Principles of Spiritual Growth (The Green Letters),
Chapter 2, Back to the Bible, Lincoln, Nebraska, 1979 (also Zondervan
Publishing House under separate editions).
[29] We do not hold, as some do, that the "old man" can be
eradicated, but rather that it can be rendered inoperative as far
as producing sin in us when we count on the Cross-work of Christ in us
(Romans 6:6-11). Cf. Miles J. Stanford, "The Adamic Natures,"
Voice Magazine, Vol. 63, No. 1, January/February 1984, pp. 11-13.
[30] Quotes from personal correspondence with author, April 24,
1984. |
Spiritual Sharing Service
(Tri-S-Series) Number 15a of 19
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General &
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Christian Agnosticism
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