Unloving Pentecostals

The baptism in the Holy Spirit opens the way to many wonderful gifts of God, but it does not provide instant holiness or perfection. Far from it, we must not confuse the gifts of the Spirit with the fruit of the Spirit. The fruit of the Spirit, which Paul lists in Galatians 5:22–33, is evidence not of the baptism in the Holy Spirit, but of conversion or the new birth. (See 1 John 3:14.) 

And it is not always quick to appear in the life of a Christian, even one baptised in the Holy Spirit. Just as one may manifest a measure of the fruit of the Spirit, yet experience none of the charismatic gifts, it is also possible (although not desirable) for one baptised in the Holy Spirit to manifest gifts of the Spirit, yet little fruit. But its very nature fruit takes time to produce. 

Paul criticised the church at Corinth because he saw little evidence of the fruit of the Spirit, yet he said, “1 give thanks to God always for you…that you are not lacking in any spiritual gift” (1 Corinthians 1:4, 7).

On the other hand, no matter if the fruit of the Spirit is in evidence in the life of the Christian (and ideally this should always be the case), without the baptism in the Holy Spirit, with its attendant gifts, that person is missing out on a great measure of divine power that will equip him or her for a more powerful Christian witness.

Of course, the ideal is for the Christian to be fully manifesting both the gifts and the fruit of the Spirit. To advocate either without the other is to err. The two go hand in hand. This is why we find Paul’s beautiful psalm to love in 1 Corinthians 13—and remember, love is a fruit and not a gift of the Spirit—sandwiched neatly in between chapters 12 and 14. 

Many Christians, though able to quote 1 Corinthians 13 by memory, remain woefully ignorant of chapters 12 and 14. Paul offers the best of both possible worlds in chapter 14, verse 1, when he says, “Make love your aim [or do not be content until you manifest the fruit of the Spirit], and earnestly desire the spiritual gifts [or do not seek the fruit alone, but the gifts of the Spirit as well]” (1 Corinthians 14:1). 

Many Christians seem to read that verse as if it said: “Make love your aim, and earnestly reject spiritual gifts.” When speaking of the fruit and gifts of the Spirit, what Paul advocates is not either/or but both/and.

The major point to remember in order not to confuse 

• The gifts and fruit of the Spirit are this: the gifts are supernaturally bestowed by the Spirit, being miraculously manifested in the believer at a specific time and for a specific purpose. 

• The fruit of the Spirit can more accurately be described as traits developing in Christian character, qualities in the Christian’s life that—although made possible only by God’s grace—develop and mature slowly.

People who have not yet come to understand the experience of the baptism in the Holy Spirit often cite the faults and weaknesses of Spirit-filled Christians (the lack of the fruit of the Spirit, if you will) as a valid reason for not seeking the baptism. Their criticisms should help to keep us humble. 

But they should not let such criticisms turn them aside from seeking the supernatural power of God. To do so is as foolish as accepting a non-Christian’s criticism of an imperfect Christian as valid proof that there is nothing to Christianity.

Paul’s criticism of the abuse of tongues in 1 Corinthians 14 is often used by the sceptic to rule out the exercise of the gifts entirely. But while Paul did criticise the undisciplined display of tongues there, we should remember he was speaking to people who had received the ability to pray in tongues, advising them how to use the manifestation wisely for the building up of the church. 

He was neither disparaging the proper manifestation of tongues nor suggesting that it be removed from the worship service.

• So, my brethren, earnestly desire to prophesy, and do not forbid speaking in tongues; but all things should be done decently and in order.(1 Corinthians 14:39–40)