In the last chapter we discussed the character Christians seek to develop. How is this achieved after one becomes a member of the Lord’s body? This question has led to numerous answers that have a tendency to create more confusion than clarity. A common idea is that change is an impossible task requiring divine intervention. Significant accomplishments we make in our lives are sometimes viewed as being beyond human ability. In this chapter we will discuss the means by which we can change our lives, the role of the scriptures in this process and the way in which one changes. This will be accomplished by looking at the scriptural doctrine concerning the role of the Holy Spirit.
Characteristics such as faith, virtue, knowledge and temperance, must be actively pursued and incorporated into our thinking and behavior. Peter instructs us to “add” them using faith as the starting point. Change and acknowledging the responsibilities and obligations of a Christian is a matter of trusting and loving God which is dependent on knowing what He has commanded and how we will be blessed for serving Him. Growing as a Christian follows a developmental progression that takes place in the life of the believer. The foundation of faith is knowledge which comes from God’s word (Romans 10.17). Knowledge derived from God’s word leads us to the awareness we are outside the body of Christ, in the case of one who is not converted, or, the degree to which one’s life conforms to the standard presented in the scriptures for those who are Christians.
Awareness of the quality of our relationship with God motivates us to come to terms with adjustments that must be made in the way we think, feel, act and live. Based on this realization are implications for growth and change defined by the scriptures. We have to make a decision about how we are going to handle this realization and how we will achieve positive results. God has given everyone the ability to choose a plan of action. Whether one accepts what we learn from the scriptures or ignores them brings about some degree of change in our lives.
The process of spiritual change presents obstacles and challenges that are no different than any other learning situation. In a classroom information is presented that students need to understand and learn to use. Those who actively study and grasp the material will do well when the time comes for a test. Others, who do not apply themselves, will fail at critical moments for lack of knowledge. Failure breeds a sense of hopelessness or fear when confronted with new material leading to an avoidance of learning situations altogether.
The same thing, or something very similar to it, occurs when one is presented with the Gospel. The seriousness of the material needs to be understood and involves making changes in one’s life. Individuals often turn away from the Gospel feeling they are inadequate to live up to what God wants them to be. Others may accept the message but view conversion as an experience that only God can bring about. The act of changing is sometimes seen as a direct operation of God due to feelings of inadequacy. Individuals many times do not understand that God has given us the ability to understand His word and apply it to our lives and bring about changes in how we conduct ourselves.
Conversion is a controversial subject for many because of this misunderstanding. The view that change is beyond human ability, while intended as a compliment to God’s power, overlooks scriptural teaching concerning our spiritual abilities and obligations. Unfortunately, these same teachings imply that God allows a degree of human weakness to persist in spite of what the Bible teaches. In this chapter, and the next, we will discuss how one is to change, and, more importantly, how this is not accomplished.
Many Bible teachers and believers accept that there is some degree of human involvement in the process of spiritual change while others believe God acts upon the individual in some manner in order for them to be acceptable to the Lord. The Holy Spirit is seen as the agent who transforms the believer and insures one’s faithfulness from that point on. This idea raises questions and creates problems when we examine what the Bible says about the subject. Doctrines exist that teach that once such a change occurs it is no longer possible for an individual to be eternally lost. If God changes the individual, is it possible to fall away? Is God to blame for this in some way? Has the Spirit ever made anyone perfect in the sense that some believe? The best way to answer these questions is to look at what the scriptures say about the Holy Spirit’s role in God’s plan. As the study progresses we will examine the process of change and seek to identify who is responsible for it.
Christ informed the apostles that He had many more things to tell them but prior to His death, burial, resurrection and ascension, they were not able to bear them (John 16.12). Christ told them “But when He, the Spirit of truth, comes, He will guide you into all the truth: for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come.” (John 16.13 NASB). Christ also describes the nature of this disclosure by stating, “He shall glorify me; for He shall take of Mine, and shall disclose it to you. All things that the Father has are Mine, and will disclose it to you.” (John 16.14-15 NASB).
A relationship can be established between the Father, Son and the Holy Spirit. The Father is the origin of the truth. Christ stated, “Do you not believe that I am in the Father, and the Father is in me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works.” (John 14.10 NASB). Christ later stated, “He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me.” (John 14.24). In His final prayer, prior to His arrest Christ stated, “For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.” (John 17.8).
When Christ finished His work, the Holy Spirit completed the process of revelation. Paul describes this in his address to the Corinthians. Speaking of the delivery of God’s word, Paul states, “But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God.” (1 Corinthians 2.10-11). Paul told Timothy, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works.” (2 Timothy 3.16).
The scriptures originated with God who appointed Christ as the agent who began the process of bringing the completed revelation to humanity. When Christ ascended to the Father His work continued through the Holy Spirit who continued the revelation, inspiring the writers of the New Testament to record the message. The scriptures do not represent the individual writers personal doctrines or opinions based on their experience of being Christians. The word belongs to God and was faithfully recorded under the guidance of the Holy Spirit. In this sense the Holy Spirit guarantees the authenticity and accuracy of the events and doctrine found in the scriptures. Both the Old and New Testaments, while being the product of human agents, acting as instruments to record the word, contains the doctrine of God and were inspired by the Holy Spirit.
Statements describing the work of the Holy Spirit and His relationship with the apostles, and prophets in prior dispensations, provides a window into unique periods of time. During certain periods, God spoke directly to heads of households, sent messengers and performed miracles to confirm His power and authority. Misunderstanding results when we do not understand the function of miracles and the relationship between the Holy Spirit and God’s servants as they performed the tasks directed by God. Problems emerge when we focus on miracles in the scriptures, and particularly the gifts of the Holy Spirit, that existed in the first century as the church was established and the Gospel preached for the first time throughout the world. A careful examination of this aspect of the Spirit’s work, and the context in which miraculous events occurred, helps us understand their purpose. We will also define how this affects us today.
The nature of the Holy Spirit must be understood and identified. He is not an impersonal force or a metaphor for God’s actions. In the beginning the Spirit was with God and played an active role in creation. “In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.” (Genesis 1.1-2). This passage provides the first indication that the Holy Spirit is part of the godhead, or trinity.
The Holy Spirit is characterized as a personage in the New Testament indicating that His identity is not that of an impersonal force. Christ referred to the Holy Spirit, or Spirit of truth, as “he” in speaking to his disciples (John 14.26, 16.13-14) indicating that the Spirit has an identity. Paul also speaks of the Spirit in personal terms which complement this (Romans 8.26-27, 1 Corinthians 2.10). John states that the Spirit is in agreement with the Father and Son which identifies Him as a separate personality (1 John 5.6-7).
The Holy Spirit also played a role in the birth and work of Christ while He was on earth. The angel who appeared to Joseph as he contemplated putting Mary away stated, “....Joseph, thou son of David, fear not to take unto thee Mary thy wife; for that which is conceived in her is of the Holy Ghost.” (Matthew 1.20). The Spirit was with Christ as can be seen very early in His work. Matthew states that Christ was “led up of the Spirit into the wilderness” (Matthew 4.1). John informs us that the Spirit was indeed with Christ as a sign that Jesus was from God. In answer to questions about Christ’s work John states, “For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.” (John 3.34).
John’s statement cited above indicates that there are varying degrees by which the Holy Spirit’s power was given. Christ was given the Spirit without measure, as noted above. Christ told the eleven remaining apostles, “All power is given unto me in heaven and in earth.” (Matthew 28.18) detailing the authority of Jesus. Christ continued His work after His ascension to the Father through the Spirit. Christ told His apostles, “.... but tarry ye in the city of Jerusalem, until ye be endued with power from on high.” (Luke 24.49). On the day of Pentecost the Holy Spirit came upon the twelve as Christ had promised (Acts 2.1-4).
The apostles were given a measure of the Holy Spirit which was unique. The degree to which they possessed the gifts of the Spirit can be seen in the promise made directly to them by Christ and the examples found in the scriptures of their use. The primary function of the Spirit was to guide them into all truth (John 16.12-13). Since Christ was not with the apostles they were in need of a companion, who would direct them. Christ referred to the Spirit as the “comforter” (John 14.26). In relation to the revelation of the word, the Spirit would confirm the message by means of signs. Christ stated, “And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.” (Mark 16.17-18).
The miraculous aspects of the work of the Holy Spirit occur within the context of the revelation of God’s word as proof that the apostles were sent by the Lord to preach the Gospel. The book of Acts shows that these things occurred as Christ promised. On the day of Pentecost the apostles were able to teach those assembled in Jerusalem by speaking in other tongues, or languages (Acts 2.4).
Evidence that these tongues were languages can be found in the reactions of the listeners gathered in Jerusalem. “Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galileans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God.” (Acts 2.6-11).
God knew that communication was an important aspect of getting the Gospel message to the world. The inability to speak other languages would be a barrier, not only to those who heard the word spoken, but also to the apostles commissioned to spread the good news. A second aspect of this ability given by the Holy Spirit was the proof that the gospel was for all nations. In this action the Spirit demonstrated that the word would be available to any who would listen. The apostles would be able to preach immediately to those in their audience without having to search for interpreters.
The context of the situation on Pentecost clarifies the purpose for this gift. The time for the preaching of the gospel, and remission of sins in the name of Christ, had come. In order for the word to be preached it was necessary to not only be able to communicate this to the listeners but prove that the things that were spoken had validity. The tongues on the day of Pentecost supplied this proof.
The apostles also performed other wonders as well, as Christ had stated. Peter and John healed a lame man (Acts 3.1-8). The result of this miracle is that the man began praising God (Acts 3.8). The result of the miracle and the praises offered to God were visible to those at the temple (Acts 3.9-10). In Amazement the people ran to see who it was that had done this (Acts 3.10-11). Peter took this opportunity to proclaim that this work was performed by God (Acts 3.12) and preached the gospel to them (Acts 3.13-26).
The furtherance of the gospel by means of these works can be seen in the description of the growth of the church recorded by Luke. “And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon’s porch. And of the rest durst no man join himself to them: but the people magnified them. and believers were the more added to the Lord, multitudes both of men and women.) Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them.” (Acts 5.12-15). Notice the situation in this account. The miracles were being performed by the apostles, Peter particularly being mentioned, which led to the addition of many to the church. The dead were also raised, by the apostles as well. Peter raised Dorcas, or Tabitha, from the dead as a reassurance for those who had known her.
Luke records this event in the book of Acts. “Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did. And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber. And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them. Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and shewing the coats and garments which Dorcas made, while she was with them. But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up. And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive. And it was known throughout all Joppa; and many believed in the Lord.” (Acts 9.36-42).
Once more the context of the situation reveals the purpose for the miracle. Peter, an apostle, had the power to raise the dead, according to the will of God. Peter prayed first, commanded Dorcas to rise, then presented her to those who grieved. The result of this is that the news spread through Joppa and many believed on the Lord as a result.
Paul, also an apostle, demonstrated the power of God over one who challenged the authority by which he taught. Luke records this event which occurred on the island of Cyprus. “And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar Jesus: which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith. Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him, and said, O full of all subtility and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand. Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.” (Acts 13.6-12).
This account dramatically demonstrates the reason why the gifts of the Holy Spirit were needed. Sergius Paulus had a desire to hear the gospel. Elymas stood in opposition to this. Paul utilized the gift given to him to perform two functions. First of all the opposition to the gospel was dealt with in a profound fashion. Secondly, the performance of this wonder stood as evidence of the power of God, by His agent Paul, which caused Sergius Paulus to believe.
The absence of a profound occurrence such as this would have reduced Paul’s preaching to a matter of words without foundation. The reason for this is partly due to the fact that the New Testament scriptures had not been completed. During this early period God saw fit to confirm the word spoken by means of signs that Christ told his apostles would follow those who believed. In this instance, Elymas presented a challenge, not to Paul or his authority, but to God Himself, who revealed the gospel through the Spirit. God answered that challenge through the apostle Paul in such a way that any doubts about the validity of the message were done away.
Paul performed other miracles as proof of his apostleship. Paul healed a man who was unable to walk while at Lystra (Acts 14.8-10). The result of this was that Paul and Barnabas, after preventing the citizens from worshiping them, preached the gospel (Acts 14.14-18). At Troas Paul restored a disciple to life after he fell from an upper floor during Paul’s address. “And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him.” (Acts 20.9-11). This event demonstrated God’s power and Luke records that the disciples were “comforted not a little.” (Acts 20.12).
Throughout his work as an apostle and preacher of the gospel, Paul was challenged by those who wished to detract from his reputation. In defense of his apostleship, Paul gives clear evidence of the nature of the work of the apostles, including himself. Paul clarifies this in his address to the Corinthians. Paul states, “....for in nothing am I behind the chiefest apostles, though I be nothing. Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.” (2 Corinthians 12.11-12).
Paul notes that the apostles were able to perform signs, wonders, and mighty deeds which were the signs of an apostle. Two things are significant in this statement. First is the fact that Christ promised the power of the Holy Spirit to the apostles as a guide and comforter. The identity of the apostles could then be confirmed in the things they did. Secondly, Paul declares that these are signs of an apostle. He does not include believers in this statement in a general sense. The ability to perform a variety of deeds of a miraculous nature was the mark of an apostle and only they had this range of spiritual gifts.
The scriptures reveal that there were others who could perform signs or other deeds, but in a more limited sense. The scriptures also reveal that this power came about by a specific mechanism. Those who were given such gifts possessed them only after one of the apostles laid their hands on the person with the intent to bestow such a gift. An examination of the transmission of spiritual gifts, the manner in which they were given and the abilities of those who received them, helps to further clarify the extent and nature of the Holy Spirit’s work during this time.
The laying on of the apostles hands, as the means by which spiritual gifts were imparted, is demonstrated in an event recorded by Luke. Following the death of Stephen, the church was openly persecuted. Luke records the events following Stephen’s murder. “And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judea and Samaria, except the apostles.” (Acts 8.1). Those who were scattered preached the word of God (Acts 8.4). One of these preachers, Philip, went to the city of Samaria. The events which occurred in this account shows us many aspects of the work of the Holy Spirit.
Philip possessed the power of the Holy Spirit as can be seen in the description of his work in Samaria. “Then Philip went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. and there was great joy in that city.” (Acts 8.5-8). The context of the account is similar in this series of events to those presented above. Philip had gone to Samaria to preach the gospel. As confirmation of the word he taught, miracles were performed, leading those who listened to believe. “But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.” (Acts 8.12).
The situation in Samaria is educational regarding the gifts of the Holy Spirit. Luke states that there was a need for the apostles themselves to visit the city following Philip’s initial preaching. One of the reasons for this is detailed in the narrative Luke records. “Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who when they were come down, prayed for them, that they might receive the Holy Ghost: (for as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Spirit.” (Acts 8.14-17).
Notice that in this account spiritual gifts were absent until the apostles, Peter and John, prayed and laid their hands on the believers. This denotes several things. First of all is the fact that the gifts of the Holy Spirit were not automatically received when one was converted to Christ. Secondly, in spite of the fact that Philip performed miracles, which led to the conversion of those who obeyed the message, he apparently lacked the ability to give this power to others. The apostles were the only ones who were able to do this as we shall see in a moment. Also of note is the fact that Peter and John prayed first before bestowing such gifts. This indicates that the power of God would be bestowed on those to whom the Lord saw fit to give such power.
After praying about the matter Peter and John physically laid their hands on the believers who then, and only then, received the gifts. Throughout the New Testament there are no examples of anyone other than the apostles who were able to do this. Another event which occurred in Samaria at this time clarifies this point.
One of the Samaritans, Simon the sorcerer, had fooled many of the Samaritans for some time. “But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one: to whom they all gave heed, from the least to the greatest, saying, this man is the power of God. And to whom they had regard, because that of a long time he had bewitched them with sorceries. But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.” (Acts 8.9-13).
Luke provides us with a number of contrasts. Simon, by means of his sorceries, was able to fool the people into thinking that he was a “great one” and was proclaimed to be the power of God. Philip’s preaching and works however demonstrated a marked difference between Simon’s abilities and the true power of God. If this had not been so, then those who had believed in the things done by Simon would not have accepted the miracles performed by Philip. The fact that the people readily turned from the deceitful works of Simon shows they recognized a difference. It is also logical to conclude that if Simon was unaware of the nature of his false wonders he would not have believed in Christ. The true power of God was visibly different compared to one who was able to fool a great number of people.
Later in the account, after the arrival of Peter and John, Simon is intrigued by the ability to bestow spiritual gifts. “And when Simon saw that through laying on of the apostles hands the Holy Ghost was given, he offered them money, saying, give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. But Peter said unto him, thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.” (Acts 8.18-22).
Simon had the wrong intentions as evidenced by the response of Peter. Peter indicates that the ability to give these gifts was not to be taken lightly and was given to the apostles as Christ promised. The apostle told Simon, “For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.” (Acts 8.23). This does not imply that if Simon possessed better motives he would have been given this power. The apostles were granted a special degree of the Holy Spirit which was to be guarded faithfully. This is further demonstrated in Simon’s response to Peter’s rebuke. “Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.” (Acts 8.24). Luke apparently does not record all of the things that Peter told Simon but they were sufficient to cause him to be afraid.
Outside the book of Acts the Bible does not give detailed accounts of actual transmission of spiritual gifts. Other passages however show that those who received spiritual gifts did so in a limited fashion. Only the apostles demonstrate the ability to perform a wide range of works as they taught the gospel. Paul brings this out in his address to the Ephesians and Corinthians. Paul writes, “Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. But the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy, to another the discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and selfsame Spirit, dividing to every man severally as he will. For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.” (1 Corinthians 12.4-12).
Paul clearly illustrates that individuals who received gifts did so according to their ability and as God saw fit. Paul further clarifies this in a series of rhetorical questions. These questions in the Greek language, from which the New Testament was translated, imply a negative response. Paul states, “Are all apostles? are all prophets? are all teachers? are all workers of miracles? Have all the gifts of healing? do all speak with tongues? do all interpret?” (1 Corinthians 12.29-30). The negative response implied in these questions points to the fact that individual members of the Lord’s body did not possess unlimited power. Paul’s statements indicate that those who had such gifts were limited by God’s will. What then was the purpose of these gifts?
Paul uses an analogy to the body to demonstrate that the roles performed by individuals added to the whole of the church and it’s work. The context of the writing to the Corinthians was in response to confusion and disagreement over the importance and usage of these gifts. Paul states, “For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now God hath set the members every one of them in the body, as it hath pleased him. And if they were all one member, where were the body?” (1 Corinthians 12.14-19).
Paul shows that each member had an ability, or specifically in this case, a gift. Each of these gifts was to serve a purpose in accordance with God’s will. As each member fulfilled their individual roles, the body would be strengthened spiritually. Paul’s statements do not teach that God only saves some when he remarks that “God hath set the members every one of them in the body, as it hath pleased him.” but denotes the variety of spiritual gifts manifested by each of the members who possessed them. The underlying problem troubling the Corinthians was that they were fighting over who had the most important gift. Paul demonstrates that each of the gifts was important as were the individuals who received them.
Continuing his analogy to the body, Paul demonstrates that each of the members are valuable in the spiritual work of the church. “But now are they many members, yet but one body. And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. Nay much more those members of the body, which seem to be more feeble, are necessary: and those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked: that there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.” (1 Corinthians 12.20-26).
Paul speaks of the purpose of spiritual gifts in his address to the Ephesians. “And he gave some, apostles; and some, prophets: and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up into him in all things, which is the head, even Christ....” (Ephesians 4.11-15).
Paul speaks of the variety of roles taken on by those who had spiritual gifts emphasizing that their place and function was determined by God. Faithful Christians were individually given gifts that would serve and enhance the greater good of those around them and edify the entire body of believers. Although there were different functions performed by various individuals, there was a singular doctrine and intent. Paul speaks of this earlier in the same chapter impressing on the Ephesians that there were no discrepancies in the message and those teaching the Gospel. He reviews the origins and singularity of the doctrine when he states, “I therefore the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all.” (Ephesians 4.1-6). John also brings out the singular nature of the message and work of the Father, Son and Holy Spirit when he states that these three are in agreement (1 John 5.7). It would make no sense to try to convince the world that there was only one God if the message varied with the speaker. The work of the Holy Spirit in the first century was to safeguard the delivery of the message and preserve its integrity. Perhaps this is the reason why we see God acting swiftly and severely in some situations such as that of Ananias and Sapphira who lied about a contribution they were making to the church (Acts 5.1-11). Based on this knowledge it is safe to conclude that the gifts, message preached and miracles complemented each other creating unity rather than diversity.
The Holy Spirit united all possessing spiritual gifts, including those who recorded the scriptures, and delivered the same message to each of them. This precludes the idea that the scriptures represent the personal experiences of the writers who were moved to record the word. The idea that each of the New Testament writers are presenting their own doctrines, is counter to the Gospel story and the work of God. Paul states that God is not the author of confusion. If he is not the author of confusion why would we expect to see different doctrines based on subjective experience?
Based on the above passages it is also logical to conclude that those guided to reveal God’s will, preach and record the word did not create doctrines of their own. Some criticize the New Testament, especially the writings of the apostle Paul, as nothing more than the writers personal memoir of what being a Christian meant to them and their opinion on various subjects. Paul, as noted in the above discussion, states that the things revealed by the Spirit are truth and therefore were not of human origin. This aspect of the inspiration of the Spirit has resulted in the preservation of the word of God which is unified in it’s spiritual content and meaning.
While the Holy Spirit served as a guide into all truth, it was still necessary for those faithful to God to figure some things out as the Spirit revealed them. Some believe that the divine revelation of God’s word included a perfect understanding of those things which were manifested. Peter and the Corinthians demonstrate that this was not the case. A need remained for the application of the things revealed to be understood. The conversion of Cornelius is an example of this.
Approximately ten years are believed to have passed between the day of Pentecost and the events recorded by Luke surrounding the conversion of Cornelius, the first Gentile Christian. Peter was an apostle and a recipient of the gift of the Holy Spirit which enabled him to preach the first gospel sermon on the day of Pentecost and perform miracles. Although Peter had this ability, he still had to figure out what some things revealed to him meant. As the men sent from Cornelius neared the place where he was staying, Peter had a vision that would have serious implications for the Gentiles. A variety of unclean animals were presented to Peter with the command to rise, kill and eat (Acts 10.10-13). Peter responded that he had “never eaten anything that is common or unclean.” (Acts 10.14). Peter was then told “what God hath cleansed, that call not thou common.” (Acts 10.15).
Peter did not understand the meaning of the vision (Acts 10.17) until another sign from God made the point clear. As Peter listened to Cornelius relate the events that led him to send for him, he stated, “Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth him, and worketh righteousness, is accepted with him.” (Acts 10.34- 35). While they spoke the Holy Spirit fell on the household of Cornelius (Acts 10.44) letting Peter know what God thought of the Gentiles. The Spirit was a guide into all truth, but as shown in this example, assisted in realizing spiritual truths God wanted understood. The Holy Spirit did not do Peter’s thinking for him.
Two issues regarding the Holy Spirit and spiritual gifts can be explored using the story of Cornelius and his conversion. One is the question of whether miraculous gifts are given to believers today, and, if they are, under what conditions do these occur. The second issue is dependent on the answer to the first question. If miraculous spiritual gifts do not occur today, then why did the Holy Spirit fall on the household of Cornelius. The answers to these two questions are critical and affect a number of doctrines that regard the experience of miraculous gifts as a foundation of their beliefs. We can clarify this by exploring the scriptures further.
The people of Samaria who believed when they heard Philip’s preaching did not receive a miraculous gift of the Holy Spirit. This is shown by the fact that when Peter and John arrived they had to bestow them on the Christians. Speaking of the absence of spiritual gifts, Luke notes, “For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.” (Acts 8.16). Spiritual gifts were not received until two things happened. First, Peter and John prayed for them to receive a gift (Acts 8.15) then laid their hands on them (Acts 8.17). We will find that this pattern is mentioned in other places in the New Testament. The scriptures indicate, by way of example, that the only way in which spiritual gifts were given, outside of Pentecost and the event at Cornelius house, was by having an apostle pray and lay their hands on the individual.
Returning to the question of why this occurred at the home of Cornelius we have to recall the greater context of the church and the work that was being done. Until this time there are no examples of Gentiles being converted. The Ethiopian Eunuch, who was taught the gospel by Philip (Acts 8.26-39), was a proselyte, and therefore a Jew, spiritually, until his conversion. Peter’s response to the directive to “rise kill and eat” after seeing the vision of unclean animals prior to the arrival of Cornelius servants tells us what the Jewish attitude toward Gentiles was in the first century. Peter’s statements reveal that the Gentiles were regarded as unclean and the Jews did not consider the Gospel to be open to them. The Holy Spirit’s appearance was positive proof that the Gospel was for all of mankind.
This point is further clarified in the account of Peter’s return and contact with the other apostles. “And the apostles and brethren that were in Judea heard that the Gentiles had also received the word of God. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, saying, thou wentest in to men uncircumcised, and didst eat with them. But Peter rehearsed the matter from the beginning, and expounded it by order unto them...” (Acts 11.1-4). Following the account which Peter, gave the apostles and brethren reached a conclusion. “When they heard these things, they held their peace, and glorified God, saying, then hath God also to the Gentiles granted repentance unto life.” (Acts 11.18). The Holy Spirit was the proof in this case that the word of God was for all nations and describes a unique case in the history of the church.
The example of Peter’s vision of the unclean animals and his journey to visit Cornelius shows that although the Holy Spirit inspired the apostles and provided information, that did not immediately result in complete understanding of what was revealed. The scriptures demonstrate the need to understand what was being delivered to them. Peter was told by Christ that he would be given the keys to the kingdom. The door was opened to the Jews on the day of Pentecost and later to the Gentiles beginning with Cornelius. Peter, however, digressed from the acceptance of the Gentiles under the influence of those who had been sent to Antioch by James (Galatians 2.11-13). Paul, chosen by Christ as the apostle to the Gentiles (Acts 9.15, Romans 11.13, Galatians 1.16) stated that he “withstood him to the face” (Galatians 2.11) because of this.
The gifts of the Holy Spirit did not make those who received them perfect in a spiritual sense. As with the case of Peter above, those who had these gifts were subject to human error and mishandling of the power they were given. Paul discusses this at length in his address to the Corinthians. Those in Corinth had been overcome by a number of problems. They had begun to follow after specific teachers and preachers (1 Corinthians 1.11-16, 4.6), allowed fornication to exist in the congregation (1 Corinthians 5.1-5) and misunderstood the Lord’s Supper or Communion (1 Corinthians 11.18-30). Added to these was a misunderstanding of the gifts of the Holy Spirit given to individuals in the group.
Paul discusses the purpose of these gifts and their relationship to the work of the church, clarifying their purpose and proper usage (1 Corinthians 12.1-31). Paul states that the gift of prophecy was for edification (1 Corinthians 14.3), tongues, the ability to communicate with others in their own language, was given as a sign to those who did not believe (1 Corinthians 14.22). The ability to prophesy in this sense includes the ability to preach the gospel or understand the scriptures for the benefit of the body of Christ (1 Corinthians 14.3,22). Paul uses these two gifts and highlights the confusion that had come about in their assemblies (1 Corinthians 14.1-26).
Paul then tells them how to conduct themselves. “If any man speak in an unknown tongue, let it by two, or at the most by three, and that by course; and let one interpret. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. Let the prophets speak two or three, and let the other judge. If any thing be revealed to another that sitteth by, let the first hold his peace. For ye may all prophesy one by one, that all may learn, and all may be comforted. and the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints.” (1 Corinthians 14.27-33).
From the opening of the book of First Corinthians to the end, one may see the spirit of confusion and competition among the members. This caused some to look upon others spiritual gifts as inferior to their own. Paul simply lets the Christians know that the assembly was to be orderly for the sake of those who did not believe who might be present. In other words, Paul was telling the Corinthians to take turns. These examples illustrate that in spite of the gifts of the Holy Spirit, the members of the congregation were far from being perfect in their understanding and practice.
Paul instructs the Corinthians to do things “decently and in order.” (1 Corinthians 14.40). He clarifies that these gifts had their purpose in the assembly and work of the church as noted above. While some had become jealous of the gifts held by others Paul stated, “But covet earnestly the best gifts: and yet shew I unto you a more excellent way.” (1 Corinthians 12.31). In the midst of his discussion of the spiritual gifts, Paul describes the meaning of being a Christian. The purpose for their existence was to teach the gospel, and in doing this they were to love one another (1 Corinthians 13.1-7). In this discussion Paul indicates that the gifts, received by the laying on of the apostles hands, were to come to an end.
Paul noted that the love Christians have for one another should be from the heart with true sincerity and concern. He states, “And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity it profiteth me nothing.” (1 Corinthians 13.3). Paul then describes the attributes of the love they needed to have for one another. “Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek it’s own, is not provoked, thinks no evil; does not rejoice in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things.” (1 Corinthians 13.4-7).
Paul addressed the situation in Corinth directly. The members had become envious and hateful toward one another. Some were proud of their gifts and apparently looked down on what they considered the lesser abilities of others. For this reason Paul tells them they needed to care for one another and detailed the future of spiritual gifts.
Paul stated he would show them a more “excellent way” (1 Corinthians 12.31). Within this context Paul discusses the need for love and the future of spiritual gifts. Paul states, “Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.” (1 Corinthians 13.8-10). Tongues, prophecies and other gifts, were meant to fill a void until the work of revelation was completed. In the early church truth was being revealed and understood with the assistance of the Holy Spirit. Paul indicates that these gifts were partial in nature when he states, “For we know in part, and we prophesy in part.” (1 Corinthians 13.9). Different members had a part of the revelation which they were able to pass on to others since the entirety of the message had not been revealed or recorded.
Realizations took time as we noted in Peter’s case with the conversion of Cornelius. The apostles also had to come to an understanding of other things as well. After hearing of the wonders, miracles and teaching that was done among the Gentiles by Paul and Barnabas, James revealed that God indeed sought to teach the gospel to the Gentiles (Acts 15.1-21). These examples show that the message was being revealed slowly over a period of time. During this period it was necessary that the teachings were consistent in every place. The Holy Spirit, or Spirit of truth, was the agent who guaranteed this. A key to understanding the future of spiritual gifts lies in identifying what Paul referred to as “that which is perfect” (1 Corinthians 13.10).
The word translated as “perfect” in this passage means complete. What was left undone by God at this time? The Old Testament scriptures can be ruled out since Christ stated that he had come to fulfill them (Matthew 5.17-18). Christ was the perfect sacrifice for sin, and yet had not revealed everything to His disciples at the time of His return to the Father (John 16.12-13). The Holy Spirit had come, but Paul in his writing to the Corinthians indicates that the spiritual gifts were not the end of the matter (1 Corinthians 13.9-10). It is reasonable to conclude that the preservation of the revelation in its written form is the “perfect” or completion of God’s work. This can be established from a number of references.
As noted before, the word originated with God, was given to Christ, and continued to be revealed by the Holy Spirit after Christ’s ascension into heaven. Christ told the apostles He would send the Spirit of truth who would guide them into all truth. As the teachings, or further commands of Christ were revealed, they became known as the apostles doctrine (Acts 2.42). This identifies the apostles as the agents who initially taught the Gospel as it was revealed. The term does not imply that this doctrine was the product of their own minds. The apostles and inspired teachers of the first century joined the ranks of God’s servants who delivered His message throughout the ages. Speaking of the Old Testament scriptures Peter states, “But know this first of all, that no prophecy of scripture is a matter of one’s own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God.” (2 Peter 1.20-21 NASB). Paul told Timothy that “all scripture is inspired by God” (2 Timothy 3.16 NASB). The same process of inspiration accounts for the writing of the New Testament since “all scripture” is from God. The writings therefore, being from God, represent His will or commands.
Christ told His disciples, “....the words that I speak unto you, they are spirit and they are life.” (John 6.63). Speaking to those who believed in Him, Christ stated, “If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free.” (John 8.31-32). Prior to His death Christ told his disciples, “If ye love me, keep my commandments.” (John 14.15). Combined with the aspect of a continuing revelation through the Holy Spirit, and the inspiration to record these things, the Spirit performed several functions.
First of all, Christ’s commands were finally made known, as He had promised. Secondly, the Holy Spirit was the proof of the things that were being taught. The writer of Hebrews states, “How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?” (Hebrews 2.34). Notice the progression in these verses. The gospel was first preached by Christ, then the twelve, and later Paul, continued His work of revelation, as His witnesses. The Holy Spirit confirmed the word that was spoken by the apostles and later by those who were given gifts in a more limited sense. The final result is that the New Testament was recorded in a written form as the standard of true faith in God.
The complementary nature of the scriptures can be seen in Paul’s statement to the Ephesians concerning the unity of the faith. “There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all.” (Ephesians 4.4-6). The Spirit revealed one message that was delivered to the saints. When the process of revelation was completed, the miraculous work of the Holy Spirit was completed. An ongoing revelation by the Holy Spirit can be denied based on evidence found in the New Testament.
Jude states, “Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.” (Jude 3). Although there are many today who claim to receive instructions from God, these revelations create problems when compared to the New Testament. Paul stated to the Corinthians, “If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.” (1 Corinthians 14.37). Simply stated, if others claimed to be spiritual, their ideas had to match what Paul had written and taught if they were being guided by the Holy Spirit as Paul had been. If that was not the case it would mean that the Holy Spirit was not the source of revelation especially if one’s ideas denied the teachings of Paul. This can be extended to include the entire revelation of God.
Paul warned the Galatians, “But though we or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.” (Galatians 1.8-9). The inspiration by the Holy Spirit and the message recorded by the writers of the New Testament unifies the doctrine found in the scriptures. The apostles and inspired writers complemented one another in their doctrine since it was the same Spirit that inspired them.
Drawing on the early discussion of limits and boundaries in the scriptures, we can apply this principle to the work of the Holy Spirit. We have already seen that Simon was denied the power to dispense these gifts to others denoting a limitation imposed on those who were not apostles. A boundary can be identified in the fact that only the apostles were commissioned to perform this. A notable example of this is the episode involving the sons of Sceva recorded in the book of Acts. While in Ephesus, Paul preached the gospel in it’s entirety to some who had heard only of the baptism of John (Acts 19.1-5). Paul also laid his hands on the brethren there and imparted gifts of the Spirit to them (Acts 19.6). Luke states that God “wrought special miracles by the hands of Paul” (Acts 19.11). “Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, we adjure you by Jesus whom Paul preacheth. And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. And the evil spirit answered and said, Jesus I know, and Paul I know, but who are ye? And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded. And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified.” (Acts 19.13-17)
Several things may be noted about this example. First of all is the fact that while the name of Jesus was used against the evil spirit, the authority of those calling on the name of the Lord was not recognized. James states, “Thou believest that there is one God, thou doest well: the devils also believe and tremble.” (James 2.19). The evil spirit in this case knew who Paul was, and therefore recognized his authority. These individuals were not teaching the gospel, they were simply using the name of Christ in order to have a show of power. The evil spirit did not obey them because of this.
Secondly, the miracles performed by Paul represented the will of God as Luke states (Acts 19.11). This is true of all the miracles, tongues and other wonders that were performed during this period. The gifts were given to confirm the word and occurred within the context of confirming the things that were being taught. There is no indication in the account cited above that this was the case. The sons of Sceva were simply using the name of Christ for their own good, not God’s.
The miraculous gifts of the Holy Spirit were intended to bridge the gap between the beginning of the church, during which time the believers had only the Old Testament scriptures, and the completion of the writing of the New Testament. Once this was completed the gifts were no longer needed. Paul summarizes the need for the written word in his address to the Philippians when he urges them to “walk by the same rule.” (Philippians 3.16). It was God’s will, through Christ, that all believers have access to the same message. That message is the gospel as revealed in the New Testament.
There is the added consideration of the general gift of the Holy Spirit. Joel, speaking of the coming of the spiritual kingdom of God, addresses this point. “And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my spirit.” (Joel 2.28-29).
This passage is quoted by Peter on the day of Pentecost when some rumored that the apostles were drunk. “But Peter, standing up with the eleven, lifted up his voice, and said unto them, ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words. For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel...” (Acts 2.14-16). Peter using this passage as a starting point preaches Christ from the Law and the prophets.
The language from the passage in Joel shows two distinct things which were to occur. First is that God’s spirit would be poured out upon all flesh. If the gifts of the Holy Spirit were meant to be given in a miraculous sense then it seems that those gathered in Jerusalem on the day of Pentecost would have received them immediately. The promise however of the gift of the Holy Spirit in a miraculous fashion, was directly to the apostles who needed a guide into all truth. The miraculous gifts resulted from the laying on of the apostles hands as God willed. This points to two separate things which would occur. God’s spirit would be poured out upon all flesh, and, wonders would be performed. We have been discussing the wonders, now we can identify the manner in which God’s spirit was poured out on all flesh.
The pouring out of God’s Spirit upon all flesh can be seen later in the chapter. Peter’s sermon convicted the Jews gathered on Pentecost of the murder of Christ. When they were “pricked” in their hearts (Acts 2.37) the multitude asked what they should do (Acts 2.37). Peter replied, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.” (Acts 2.38). The result of this is that they who “gladly received his word were baptized...” (Acts 2.41). This statement emphasizes a distinction that needs to be made. The miraculous gifts are referred to in the plural. Paul’s discussion of these in 1 Corinthians 12 makes this clear. All individuals did not receive the same gift and some had multiple gifts. On Pentecost, Peter refers to a singular gift that God would make available to all who obeyed.
The gift of the Holy Ghost, which was the immediate result of obedience to the message, is the remission of sins. Those who gladly received the word and were baptized were “added to the church...such as should be saved” (Acts 2.47). When these individuals heard the word preached, believed it, repented of their sins and were baptized for the remission of sins in the name of Jesus Christ, God took those sins away. This is the gift which was poured out upon all flesh on the day of Pentecost and continues today when one accepts the gospel message in it’s entirety. The gift is available to all humans throughout the world and has no limitations.
Examples of conversion in the book of Acts demonstrate how those who believed were added to the church. In each of these examples the immediate result of their obedience to the gospel is that their sins are removed. There is no indication that miraculous gifts were immediately bestowed on those who obeyed. The only exception to this is the case of Cornelius which was discussed earlier in the chapter. The gift of God today is that one who obeys from the heart, following God’s instructions in the New Testament, will be saved. One’s sins are washed away by the blood of Christ, through that obedience. In the next chapter we will discuss God’s provision for pouring out His Spirit on all mankind as we seek to define the grace of God.