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demonstration of the Spirit and of power' which the Apostle contrasts as here with
"enticing words of man's wisdom" (I Cor. 2: 4). This association of `power' with `the
Spirit' is twofold. It refers to that which was demonstrated or displayed' and so referred
to accompanying miraculous gifts. It also referred to the fact that the `Word of God' was
"In the words . . . . . which the Holy Ghost teacheth" (I Cor. 2: 13). Even so, when
writing the second epistle to the Thessalonians, and speaking of the travesty of truth that
will usher in the man of sin, this travesty is said to be `after the working (energy) of Satan
with all power and signs and lying wonders' (II Thess. 2: 9).
(2) In pneuma hagion (holy spirit). An examination of the usage of these two words
would take more space than we can afford. The matter however resolves itself into the
following features. When the article is used with both pneuma and hagion it is generally
safe to conclude that the Holy Spirit, the Giver is intended. Where pneuma hagion stands
alone without the article, it indicates the gift, never the Giver. These `gifts' may be
miraculous gifts, as detailed in I Cor. 12:, or the new nature as opposed to the flesh
(Rom. 8: 4, 9). In the Acts period when the epistles to the Thessalonians were written,
the gift of the new nature `spirit' was accompanied by supernatural gifts, miracles,
tongues, etc., and they would receive this added confirmation. This gift of `holy spirit' is
mentioned again in verse 6:
"And ye became followers of us, and of the Lord, having received the word in much
affliction, with joy of holy spirit" (I Thess. 1: 6).
This distinguishing mark of the believer is mentioned once more in this epistle, this
time with reference to the Giver:
"He therefore that despiseth not man, but God, Who hath also given unto us His Holy
Spirit" (I Thess. 4: 8).
The third item in this threefold evidence of the reality of the Thessalonian conversion
is given as `much assurance'.
(3) Much assurance. Plerophoria.
This word is made up of pleres `full', and phero `to carry'. Here are the various ways
in which plerophoria, and plerophoreo are used.
Plerophoria.
"The full assurance of understanding" (Col. 2: 2).
"In much assurance" (I Thess. 1: 5).
"The full assurance of hope" (Heb. 6: 11).
"In full assurance of faith" (Heb. 10: 22).
Plerophoreo.
"Those things which are most surely believed among us" (Luke 1: 1).
"Being fully persuaded" (Rom. 4: 21).
"Let every man be fully persuaded" (Rom. 14: 5).
"Make full proof of thy ministry" (II Tim. 4: 5).
"The preaching might be fully known" (II Tim. 4: 17).