Holy Spirit
An Indepth Study
By John Mathew Thekkel M.A., Ph.D.
(Dr. SUNNY EZHUMATTOOR )
Sermons delivered at: Colonial Hills Bible Chapel - Houston, Texas During 1997-1998
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Another account from John Arnott
The origin of the Pentecostal Movement
William J. Seymour - The Apostle of Azusa Street
Similarities with Holy Laughter and the Corinthian Church
Natural Talents Spiritual Gifts
General Characteristics of Spiritual Gifts
Confusion About Baptism of the Holy Spirit
Baptism of the Holy Spirit Universal among Christians
Baptism into the body of Christ - Union of the body
Baptism at the moment of saving faith
The Distinctive Tenet of the modern Charismatic Revivalism
The meaning of the Samaritan Revival:
The meaning of Cornelius' conversion
Baptism of the Spirit and filling are different
17Superiority of Prophecy to Tongues
Reasons for Pentecostal movement
The Nine Gifts and Graces of the Spirit
Self proclaimed super prophets and prophetesses in the USA
Holy Spirit.
I Timothy 4:1-2 "Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons, speaking lies in hypocrisy, having their own conscience seared with a hot iron."
Acts 20: 29-31 "For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears."
1 John 4:1 "Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world."
Revelation 22:18 "For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book."
Introduction
It must be obvious, even to the most casual observer, that there is something wrong in this world of ours, in which there can exist such a state of appalling religious confusion and doctrinal jumble, as is found in this present day. It is amazing that Christians having one Bible, following one way, serving one Saviour, and led by one Spirit, can arrive at such diverse and contradictory interpretations and conclusions, even from the same passage of scripture, and be divided into so many sects and isms.
The lamentable facts of Christian disunity and disharmony must largely remain an unsolved riddle, a source of endless misunderstanding, and a cause of stumbling to those ignorant of the devices of Satan (II Corinthians 2:11). Satan has thus gained large advantages over many, because the teaching of the doctrine of the Holy Spirit has created much confusion in the world.
One of the most noteworthy features of twentieth-century Christianity is the rise of a strong charismatic movement within the church. Appearing in various forms, this species of revivalism has one common basic element. It highlights the baptism of the Spirit, which it construes as an experience of power subsequent to salvation and maintains that the evidence of this experience is speaking in tongues.
Although disciples of Christ, the writers of scripture were human and fallible, the revelations that came through them are infallible because the Holy Spirit is the author. Hence, we cannot see any contradictions in the scripture. But the modern day charismatic super prophets not only contradict scripture, but they contradict and accuse each other of witchcraft and satanic influence.
The Toronto Blessing is part of the work of the Antichrist to bring about world apostasy and the creation of a one-world church under satanic delusion. The renewal at the Airport Vineyard is not a work of God; rather, it is a mighty delusion brought on the church to create ultimate loyalty to the evil one. The Bible proclaims that there are no distinctions for God and He loves everyone. In Ephesians, Paul, speaking about Jews and Gentiles, writes, "But now in Christ Jesus, you who once were far off have been made near by the blood of Christ. For He Himself is our peace, who has made both one, and has broken down the middle wall of division between us" (Ephesians 2:13-14). Verse 18: "For through Him we both (Gentiles and Jews) have access by one Spirit to the Father."
"There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus." Galatians 3:28
Charles Parham and William J. Seymour are known as the founders of modern Pentecostalism. Pentecostals believe that they have direct access to God's mind through the various experiences of the Holy Spirit. These super prophets believe that in the last days, the Lord was restoring the fivefold ministry of apostles, prophets, pastors, teachers and evangelists.
In the early morning hours of the first day of the twentieth century, Charles Parham laid his hand on a young woman named Agnes Ozman and she began to speak Chinese. This is the beginning of the modern Pentecostal movement.
William Seymour considered Parham as his spiritual father. Since Seymour was black, Parham did not allow him to sit in his class and he had to sit in the hallway. Later, Seymour moved to Los Angeles and Azusa Street revivals started between 1906-1909. Although speaking in tongues was the central phenomenon, crying, laughing, falling down, convulsing, prophesying, and even levitations were reported among them. When Charles Parham visited Azusa, he rejected all manifestations as satanic. The underlying reason was his prejudice toward other races, because he was a racist. (Synan, Holiness - Pentecostal Movement. pp.112-113)
When Parham attempted to establish his own authority over the meetings, however, Parham
was asked to leave. It is probable that Seymour rejected Parham's authority because of
reports that the latter was a homosexual; the following year, Parham was arrested on
charges of sodomy. As a segregationist, Parham taught that the Anglo-
Saxon race was the chosen one of God (Anglo-Israelism) - and later an avid supporter of
the Ku Klux Klan - Parham could not tolerate the interracial atmosphere of Azusa. (B.J.
Oropeza. A Time to Laugh. Hendrickson Publishers, 1995. p.171)
The wild manifestations have been common among various groups of revivalists. The Quakers received their name because they quaked. Many fall into dreadful tremblings throughout their body and joints, with risings and swellings in their bowels; shrieking, yelling, howling, and roaring also occur. Mormons in America encountered their own ecstatic experiences. Mormon leader Brigham Young not only spoke in tounges, he also interpreted them. Shouting, jerking, and dancing, could also be seen at Mormon gatherings. (Synan, Holiness - Pentecostal Movement pp.25-26)
This writer urges the normal and sensible readers to consider what type of spirit operated to formulate this movement. All Christians commit errors and mistakes, but when believers and leaders in one particular group noticeably commit fraud and impurity, time and time again, and become known for it, then there is something obviously wrong with that system. These false prophets use various techniques to work followers into altered states of consciousness. One of the most disarming methods used is to sing one song over and over until participants finally lose touch with reality.
It is obligatory on the part of each believer to study the scripture, and to test and adhere to the correct doctrine.
I request the reader to read this with an open, impartial mind and with prayer. Then the Lord will speak to you.
This writer had the privilege to study the doctrine of the Holy Spirit in detail in the 8th grade. Ever since that time, I have observed the Pentecostal movement with the mind of a researcher. After coming to the USA, this writer studied many books concerning this subject. For the sake of the correct usage of the English language, I have quoted extensively from books that conform to my belief in the doctrine of the Holy Spirit.
I would like to thank Christy Varghese who diligently and enthusiastically arranged the matter in the computer. She did this as a service to the Lord and refused to accept any reward.
I would also like to thank my youngest son Cyril Mathew who edited these notes and made many corrections. His intellectual acumen and scriptural knowledge is great asset for believers all over the world.
I am grateful to C.V. Vadvana and Sathyam Publications for printing and publishing this book.
It is my prayer that God will use this book, the fruit of intense study, to help others to unravel the doctrine of the Holy Spirit.
As we are approaching the dawn of the third millenium, we can see a rapid explosion of charismatic cults all over the world. Modern society, without God and materialistic, and out of frustration, embrace these false and demonic groups to quench their spiritual hunger. These people loose their rational and objective views; and even after the faults and failures and immoral lifestyles of these leaders, the followers have no problem to believe the lies perpetrated by these leaders.
For example, there have been different divine healers and miracle workers that were caught for fraudulent miracle crusades. Their ministries have failed and filed for bankruptcy. But after some years have passed the same false revivals and crusades attract thousands of people again. Many people have short memories and many people don't care about knowing the past of these demonic preachers.
Out of all Pentecostal groups in the world, malayalee Pentecostals are more sober and have not gone to the extremes like Benny Hinn and Oral Roberts. This is because of their Plymouth Brethren background. Today, many malayalee Pentecostals are Brentecost. Brother T.G. Oomen, one of the pioneers of Kerala's Pentecostal movement, once urged all the Pentecostals to adhere to many Brethren doctrines and asked them to be known as Brentecost, but I do not know how long malayalee Pentecostals can hold on to their traditional beliefs. In the future, they may be taken over by extremist groups who preach prosperity philosophy.
This writer encourages everyone to read the book written by Hank Hanegraaff named "Counterfeit Revival." He has written a book about the history of all the counterfeit prophets of this age. This author has studied books by most of the counterfeit prophets such as Benny Hinn, John Arnott and Oral Roberts. I will be quoting from the Counterfeit Revival extensively because it has a summary of all other false prophets. James A. Beverley also has a study and research about Holy Laughter and the Toronto Blessing. He has written an impartial and balanced account of this new phenomena.
Occults, cults, and socio-psychological manipulations have been in existence in all religions for centuries. So, at various times, extreme charismatic cults also existed in the history of the Christian church. The modern day super-prophets and healers make big claims, but many of their lives are replete with adultery, fornication, cheating and lying. How do you know that a person is speaking through the power of the Holy Ghost?
When looking back at Christian history one should examine the lives of these present day super-saints with the lives of John Darby, William Kelly, George Muller, Hudson Taylor, David Livingston, etc. The present day super-saints can not stand in comparison to the impeccable reputations of these well established Christian leaders, thus posing the important question of how reliable these prophets are and if indeed the Holy Ghost could possibly be speaking through these people.
Modern charismatics do not need a Bible. In their sermons, you can hear Bible quotes here and there. Meetings are filled with anecdotes about the miracles and healings that happened in their revivals at Singapore or Hong Kong. Many of the healings are backache, joint pains, mental anguish, etc. As believers, we have to read scripture and understand the dangers of charismatic movements. I John 4:1 says, "Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world." This warning is particularly relevant today, as Christianity is undergoing a shift from faith to feelings and experiences, from facts to fantasy.
Some of the most recognizable names in the Christian community are endorsing this paradigm shift. The appeal is staggering that churches on every continent are now inviting people to experience God in a new way. This movement is spreading like wildfire. Even secular medias have become involved in reporting regularly.
Time magazine wrote an article titled, "Laughing for the Lord," which pointed out that Anglican parishes across England today bear a greater resemblance to "rock concerts and rugby matches" than to Christian worship. Newsweek, in an article titled, "The Giggles are for God," reported that people in churches worldwide were jerking spasmodically, dancing ecstatically, and acting like animals. The article reported that this behavior has already spread from Canada to roughly 8000 congregations in Norway, South Africa, and Australia, including the United States.
Journalist Robert Hough did a story on the airport vineyard for Toronto Life magazine. His account gives a picture of part of an evening meeting. "The men sitting beside me, Dwayne from California, roared like a wounded lion. The woman beside Dwayne started jerking so badly, her hands struck her face. People fell like dominoes, collapsing chairs as they plunged tot he carpeting. They howled like wolves, brayed like donkeys and - in the case of a young man standing near the sound board - started clucking like a feral chicken. And the tears! Never have I seen people weep so hysterically, as though every hurt they'd ever encountered had risen to the surface and popped like an overheated tar bubble."
Despite these strange manifestations, there has been no hesitation on the part of many Christians around the world to engage in similar behavior. Paul Carden noted the influence of the Toronto Blessing in England: "An epidemic of laughter is spreading across the land, flashing like lightning from church to church."
There was also a national news story about a laughter movement in Puna and Bombay in India among Hindus. The roots of this movement began in the ministry of John Wimber, the international leader of the vineyard. Todd Hunter, national coordinator of vineyard churches, believes that it is Wimber's international reputation that set the stage for people being willing to come to vineyard meetings in Toronto.
One of the other major leaders behind the Toronto Blessing is Rodney Howard - Brown. Known as the "Laughing Evangelist," Howard-Brown is from South Africa, but felt the call of God to come to America in 1987. He has played a central role in the origin of the Toronto Blessing. He believes that God has given him a special anointing to renew the church with the power of the Holy Spirit. He actually refers to himself as "The Holy Ghost Bartender," in light of his claim that he is giving to the church the new wine of the Holy Spirit.
Rodney Howard-Brown says that his revival had its origin in July of 1979. At the age of 17, he says he gave God Almighty an ultimatum. "Either you come down here and touch me or I am going to come up there and touch you." Reference: (Rodney Howard-Brown, Fresh Oil From Heaven. Louisville, KY: RHBEA Publications, 1992, page 28, The Touch of God.)
According to Young, the anointing Brown received was so powerful that he had to beg God to lift it off of him so he would live. Howard-Brown says that even he was amazed at what happened when he prayed for people. At times they would be picked up and thrown over three rows of chairs like a piece of rag. On one occasion, while Howard-Brown was praying for a man, the power of God came over his shoulder like a whirlwind. The man saw it coming and tried to duck, but it was too late. The whirlwind picked him up off the ground level and then struck him to the ground. "I was shocked," Brown says, "as the power hit him, the first couple of rows all went out. It was like a Holy Ghost tornado came in there." In addition to becoming drunk in the spirit, being knocked down by the Spirit, and getting enveloped in the mist of the Spirit, suddenly, people were subjected to the glue of the Spirit.
While the drinks dispersed by the Holy Ghost Bartender do not produce hangovers, churches, much like bars, find themselves recommending designated drivers to protect the lives of others. A large Assemblies of God church in Argentina now provides a special taxi service to help people who are not fit to drive home.
One woman, singled out by Howard-Brown, allegedly became intoxicated just by listening to him on the radio. A police officer pulled her over. The woman was so drunk in the spirit, she had difficulty just rolling down her car window. When the officer tried to remove her from the car, the officer became so drunk himself that she had to lead him back to his patrol car.
John Wimber and the Vineyard
John Wimber has become the most recognized person in the vineyard movement. Wimber was born in 1934 in the American Midwest. His alcoholic father left the family when John, an only child, was very young. He had no introduction to Christian faith in his youth. In 1955 he married his wife, Carol, a nominal Roman Catholic.
Gifted in music, he began his career as a writer for a rock group. John and Carol separated in 1962, but their marriage was saved.
In the early 1970's, John Wimber served as co-pastor of an evangelical Quaker church in Southern California. In 1979 his healing ministry began. After his Quaker days, Wimber became identified with Chuck Smith's group of Calvary Chapels. In 1982, Wimber left Calvary Chapel and became leader of a small group of churches known as The Vineyard, founded in 1974 by Kenn Gulliksen. Though Ken has started the vineyard movement, he relinquished the leadership reins to Wimber out of conviction that his gifts lay elsewhere and that Wimber would bring a visionary dynamic to the movement.
In June 1986, Wimber suffered a heart attack, but he recovered and continued his leadership of the vineyard church in Anaheim and of Vineyard Ministries International, the organization founded in 1982 to promote his teaching, healing and music ministry. In 1995 he retired from both official appointments, though he clearly remains the Vineyard's international leader and ultimate voice of authority.
Mike Bickle, an energetic and powerful preacher from Kansas City, offered Wimber encouragement and advice in late 1987 and early 1988. he went on to tell him about the supernatural ministry of Bob Jones and Paul Cain and other prophets connected with Bickle's Kansas City Fellowship. In 1990, Mike Bickle's Kansas City Fellowship became known as Metro Vineyard, under the umbrella of the Association of Vineyard Churches.
In America, many are familiar with the "Happy Hour." After work, friends, especially men and women jointly, go to restaurants and spend time together drinking and partying. The bartender will serve liquor. One person won't drink so that he can drive the others home safely. That person is known as the designated driver. Similarly, charismatics also get drunk in the Holy Spirit and do all similar manifestations of a drunkard.
Rodney Howard Brown's name is synonymous with Holy Laughter. His meetings at the Carpenter's Home Church in Lakeland, Florida, and at Oral Roberts University have reached legendary status in the charismatic and Pentecostal world.
Descriptions of the Manifestations
At a typical evening rally, during ministry time, people expect to see a large number in the crowd "slain in the Spirit" (this is also known as "resting" in the Spirit). People simply fall backward allegedly under the power of the Holy Spirit. Such behavior has been common in Pentecostal and charismatic meetings as well as in vineyard worship over the years. Occasionally, one or two people will run during the service; these are sometimes called "Jesus laps." One man recalls what happened to him and his girlfriend in the church: "We burst into uncontrollable laughter. It overwhelmed us and we just howled with laughter. No matter how hard we tried, we couldn't stop - it was totally out of our control. My girlfriend was lying across the seats and crawling along and trying to get away from me. That evening my friend and I decided to go back - this time, we wore ski pants."
Many people roar like lions and bark like dogs. Some make noises like cows. Another group of people is found to be oinking like pigs and crowing like roosters. These animal noises have created the most disgust among some critics. The dog barking has been linked historically with a famous Kentucky revival, while the lion roaring is said to be a prophetic action to signal a powerful word from Jesus, the lion of the tribe of Judah. One account revealed that a person not only barked like a dog, but also lifted up his leg to pretend to urinate.
Another account from John Arnott
He speaks about people "prophetically acting like lions and oxen and eagles and even warriors." He refers to a situation in another church, where someone was "acting like an eagle, flying around the room." The person would not stop, so it was suggested that they "throw a rabbit out in the middle of the floor, and maybe the eagle would come down." (John Arnott, sermon, Airport Vineyard, October 19, 1994.)
Was the above actions fitting and orderly? In the same message, Arnott refers to a woman "on all fours, snorting and pawing the ground like an angry bull." What course in hermeneutics will explain this kind of behavior? And what of the meaning of all the chopping, waving, head-shaking, twitching and other more radical body contortions that occur at their meetings?
End Time Restorationism
These false prophets believe that at the end of the age, God will restore supernatural signs and raise "super apostles and super prophets." In the early morning hours of the first day of the twentieth century, Charles Parham laid his hand on a young woman named Agnes Ozman, and she began to speak Chinese. When she tried to write, only Chinese characters would emerge from her pen. Parham was utterly convinced that Ozman's experience was a prelude to global revival and a precursor to endtime restorationism. It was believed that Christians need only receive the gift of tongues and they could go to the farthest corners of the world and preach in languages they had never learned. By the middle of the twentieth century, another hoax took center stage. Men like A. A. Allen, William Branham, and Jack Coe perpetrated the myth that a restoration of healing would lead to a final Pentecost greater than the first.
They claim that "no prophet or apostle who ever lived equaled the power of these individuals in this great army of the Lord in these last days. No one ever had it, not even Elijah or Peter or Paul, or anyone else enjoyed the power that is going to rest on this great army." (Bob Jones and Paul Cain, Selections from Kansas City Prophets audiotape; tape 155c)
The promised land, described by John Arnott, Rodney Howard-Browne, is a utopia in which Christians will be "the head and not the tail"," the lender, not the borrower." They will dominate the socio-political system of the day, and their leaders will be the greatest in the history of humanity.
Another false prophet, James Ryle, claims that the apostle John's visions on the Isle of Patmos seem too pale by comparison to his visions. Ryle says he once dreamed he was literally inside the Lord. John Arnott conveys a conversation he had with Jesus Christ. During the dialogue (similar to Jesse Duplantis who had appointments and meetings with God the Father), Arnott asked the Almighty what He would like to do when they met. Christ allegedly responded, "Oh John, I just want to wash your feet." (John Arnott, The Father's Blessing. Orlando, FL; Creation House 1995, p.28)
The wife of John Arnott, Carol, claims she had a conversation with the Holy Spirit. During the dialogue, the spirit that spoke with her communicated sorrow over being separated from Jesus. "You know the Father, and Jesus and I have been together for all of eternity. But when Jesus went back to heaven to be with God the Father, I came to earth." And He said, "I am so lonely for Jesus." He said, "Some people really, really have Jesus, and really honor Him, and really worship Him." He said, "I love to be around those kinds of people." He misses Jesus, and He misses the Father. (By Carol Arnott, "Receiving the Spirit's Power.")
( John Arnott's book "The Father's Blessing." p.26; section titled "Jesus Wants a Love Affair With You") Arnott describes how Jesus appeared to a woman and fulfilled all her fantasies. Jesus laughed with the woman as together they ran around with arms stretched out like airplanes. Jesus lay on the ground with the woman and played with Legos (toy building blocks); then Jesus played with her hair and met her deepest needs and desires.
Carol had visions of marrying Christ at the wedding feast. Carol Arnott said she "was standing in an open spot when Jesus walked up and said, 'Carol, may I have the first dance.'" ("Father's Blessing." pp.163-165)
The origin of the Pentecostal Movement
On the first day of the twentieth century, a twenty-seven year old preacher from Topeka, Kansas named Charles Parham placed his hands on the head of his young student, Agnes Ozman. Suddenly, a "halo seemed to surround her head and face and Agnes began to speak Chinese. For three days, she was incapable of speaking a single word in English. Even more incredibly, when she tried to write, only Chinese characters would emerge from her pen. According to Parham, his students, "all Americans, spoke in twenty-one known languages, including French, German, Swedish, Bohemian, Chinese, Japanese, Hungarian, Bulgarian, Russian, Italian, Spanish, and Norwegian. (Synan, Vinson. The Holiness - Pentecostal Movement in the United States. Grand Rapids, MI; Eerdmans 1971)
Parham told Kansas City Times that "his students had never studied these languages and that natives of the countries involved had heard them spoken and verified their authenticity. Parham proudly proclaimed that while missionaries throughout church history necessarily studied foreign languages, this would no longer be the case. As a result of the endtime restoration of tongues, "One need only receive the baptism with the Holy Spirit and he could go to the farthest corners of the world and preach to the natives in languages unknown to the speaker.
Pentecostal historian Vinson Synan points out that when Parham's theory was put to the test, the result was a fiasco. He recounts the tragic tale of Alfred Garr, pastor of the L.A. Burning Bush mission. Garr received the gift of tongues, moved to India, and began preaching to the natives in what he believed to be their own language. This was the outstanding attempt at carrying out Parham's teaching concerning the missionary use of tongues and it ended in failure. in 1905, he moved to Houston, Texas, and opened a school to propagate his newfound theology.
William J. Seymour - The Apostle of Azusa Street
This apostle of Azusa Street was a short, stocky man with one eye, a poverty stricken black man with no knowledge of religious history. Because he was black, Seymour was not permitted to sit in Parham's classes. He heard Parham's teaching sitting in the hallway. While Seymour rejected Parham's teaching that Anglo-Saxons were God's chosen race, he embraced Parham's theology on tongues. (How amazing it is that Mr. Parham, who claims to communicate with God, failed to understand that Christ died for everybody, rich, poor, black, white, Jew, without any distinction. A tree is known by its fruits. Compare the lives of George Mueller and John Darby with those of Pentecostal leaders. The distinctions are as definite as day and night.) Days later, Seymour fell to the floor and began speaking in tongues. Parham denounced the Azusa encounters from the devil and both fell apart.
The man Seymour extolled as his father in the Gospel of the kingdom went on to spend the later years of his life as an avid supporter of the Ku Klux Klan. The Ku Klux Klan, popularly known as the KKK, believes in Aryan supremacy, and considers Hitler as their ideal hero. This terrorist organization burned and hanged many blacks in the United States. They believe that the white race is the only chosen race. So the endtime restorationist and Father of Pentecostalism, believed the above-mentioned theory.
Azusa Street is also associated with the birth of Pentecostalism, similar to the event associated with Charles Parham. Although speaking in tongues was the central phenomenon, crying, laughing, falling down, convulsing, prophesying, and even levitations were reported among early Pentecostals.
When Charles Parham visited Los Angeles, he rejected the manifestations as satanic in origin. When Mr. Parham attempted to establish his own authority over the meetings, however, Parham was asked to leave. It is probable that Seymour rejected Parhams' authority because of reports that the latter was a homosexual; the following year, Parham was arrested on charges of sodomy. In later years, the underlying motivation behind his rejection of the revival became all too apparent. As a racist, he taught that the Anglo-Saxon race was the chosen race of God (Anglo-Israelism) and later an avid supporter of the Ku Klux Klan, Parham could not tolerate the interracial atmosphere at Azusa. (The following quote from Parham indicates his racial view):
"There was a beautiful outpouring of the Holy Spirit in Los Angeles. Then they pulled off all the stunts common in old camp meetings among colored folks - that is the way they worship God. but what makes me sick to my stomach is to see white people imitating unintelligent crude negroism of the southland, and laying it on the Holy Ghost."
"Apostolic Faith " (Baxter Spring, KA "Holiness - Pentecostal Movement" by Synan p.180)
Pastor William J. Seymour was portrayed negatively by white media also.
Brother Joseph Smale's church, The Daily Times reported, "muttering an unintelligible jargon, men and women rolled on the floor, screeching at the top of their voices at times, and again giving utterance to cries which resembled those of animals in pain. There was a Babel of sound. Men and women embraced each other in the fanatical orgy." ("Rolling on the Floor in Smale's Church," Los Angeles Daily Times, 14 July 1906, pt. ii-1) Another newspaper reports one young man behaving with much groaning and foaming at the mouth and distortion of his body and limbs. The report continues that Azusa's Negro leader, Seymour, commanded "come out of him thou unclean spirit." After three hours of labor and much repetition of the command, the penitent "turned and writhed on the floor, barking and snarling like a dog when finally the unclean spirit departed and he immediately received the gift of tongues." (Tongues of Fire - Gift of Languages and Holiness Union, Daily Oregon. Statesman. 4 October 1906, p.6)
What was the problem? Most of the Pentecostal members were young, uneducated, and mostly lower class people (a universal fact among Pentecostals); many were also minorities and immigrants. Few had any Bible schooling that would allow them to teach and interpret scripture properly; but tragically, few Bible colleges would allow the "holy rollers" in their classes.
Women leaders like Maria Beulah Woodworth - Etter, Aimee Semple McPherson, and Kathryn Kuhlman were caught in false prophecies and adultery. Most of the male prophets, contrary to the claim of being eunuchs of the Lord, were caught in extra sexual encounters. So, we can see a system that thrives in the midst of unholiness and impurity. There are hundreds of experiences described by these false prophets and this writer doesn't intend to quote more. Charismatic movement is a cancer on the body of Christ and a disgrace for Christianity.
Similarities with Holy Laughter and the Corinthian Church
In Graeco-Roman cultures, the god Dionysus was the son of Zeus. Dionysian devotees drank wine and believed that Dionysus manifested himself through the wine. Since the wine itself changed, in their belief, into a drink potent with divine power, the cult's drunkenness transcended mere intoxication - it involved spiritual ecstasy. Converts also ate the raw flesh of a bull that had been torn apart by the Maenads (from the Greek word mainas or "raving woman"), who were among the followers of Dionysus. Other Dionysian ritual practices included reversing the sex roles in one's outward appearance, swinging a virgin in a chair hung on a tree, crowning one's head with snakes, playing the flute and cymbal, holding the thyrsus (a long stick with ivy leaves), and wild dancing.
The Maenads participated in ecstatic Dionysian dances. As a Maenad, a Corinthian housewife could escape boredom and responsibilities by dancing into a mindless state. "The greatest gift of Dionysian was the sense of utter freedom, and in Greece, it was the woman with their normally confined and straitened lives, to whom the temptation of release made the strongest appeal." (W.K.C. Guthrie; Greeks and Their Gods. p.148)
Thus, the Corinthian women were participating in a religion that gave them a sense of power through possession by the god of wine. Dionysiac worship therefore appealed to the lower and slave classes. (Mary Lefkowitz and Maureen B. Fant, Women's Life in Greece and Rome; London: Gerald, Duckworth & Co. 1982. pp.250-251) Once the Dionysian faithfuls reached their final state of ecstasy, miracles and supernatural phenomena allegedly took place. In the first century, Philo describes this ecstasy in terms of alienating the mind.
Dionysian Worship and Women in the Church of Corinth
Dionysian sects operated in the Corinthian church. Paul's language warrants this conclusion. He speaks of the Corinthian saints as possessing a "secret wisdom" (I Corinthians 2:7), and being entrusted with the "secret things of God" (I Corinthians 4:1). Such language reflects Paul communicating to a culture steeped with the secret rituals of mystery religions such as the Dionysian sects.
The Corinthian Christians once participated in the pagan practices of their culture (I Corinthians 6:9-11). They were well aware of the idolatry surrounding them. As former worshippers of pagan deities, the Corinthians were once "carried away" by dumb idols (I Corinthians 12:1-2). "This may be an allusion to the practice of pagan ecstatic cults where initiate was seized and violated by demonic power" (Arnold Bittlinger, Gifts and Graces). Because the church was new, Paul exhorts the Corinthians to refrain from compromising with their former practices and rather pursue holiness (I Corinthians 13:1). The "sounding brass" and "tinkling cymbal" may be reminiscent of a maenadian practice. The Phrygian worship of Cybele, popular in the first century, where Maenads wearing ivy throw back their heads, where they practice the sacred rites with sharp yells, made use of cymbals, tambourines, and pipes. Like the Maenads, the many members of the Corinthian assembly came from the lower end of the social spectrum. There were among them "not many wise" and "not many noble;" they were the "foolish things of the world" (I Corinthians 1:25-27). Apparently, as converts from empowering cults, the Corinthians had found in the power provided through operating in the gifts of the Holy Spirit an appealing alternative. Yet, they had, at times, abused this power through impropriety in worship (I Corinthians 11-14).
Head Covering: I Corinthians 11
As Paul encourages propriety in worship, Paul exhorts the Corinthian women who have a covering for their hair (I Corinthians 11:2-16). What prompted the apostle to discuss sex roles and women's hair in relation to proper worship in the church? The text reflects a concern that Christians not to be affected by the reversal of male and female roles represented maenadic dances, etc. Dionysian festivities involved wearing the apparel of the opposite sex.
Today's holy laughter movement is similar to Dionysian worship. We should never become a stumbling block to believers or unbelievers who will think our conduct borders on that of a lunatic (I Corinthians 14:22-23). Unlike the maenads and charismatics, the Christian should always be in control of himself or herself. The prophetic spirit of God is subject to a Christian (I Corinthians 14:32). Thus, the Bible contradicts the holy laughter advocates who say such a move of the Spirit is uncontrollable. We can stay in control.
The wild manifestations have been common among various groups of revivalists. The Quakers received their name because they quaked. Many fall into dreadful tremblings in their whole bodies and joints, with risings and swellings in their bowels; shrieking, yelling, howling and roaring.
Mormons in America encountered their own ecstatic experiences. Mormon leader Brigham Young not only spoke in tongues, but also interpreted them. Shouting, jerks and dancing could be seen at Mormon gatherings (Synan, Holiness - Pentecostal Movement. pp.25-26).
It is a divine endowment of a special ability for service upon a member of the body of Christ. In Greek pneumatikos, I Corinthians 12:1, literally our text reads, "Now concerning spirituals." The translations have supplied the word gifts. As to its source, a spiritual gift is divine. They are "spirituals," that is divine in their source. So the word gifts is based upon two words. First is spirituals, and the second word translated as gifts is charisma.
As to its essence, a spiritual gift is an ability. It is an ability to function effectively and significantly in a particular service, as a member of Christ's body, the church.
What it Embodies
Every spiritual gift embodies four features. Most apparent of all, a spiritual gift involves ability. One has the ability to pastor because he is gifted. Billy Graham is a great evangelist because evangelism is his gift. Ability in any sphere of the Lord's service, ability that enables one to do an effective piece of work that glorifies God and advances the cause of Christ, is to be traced to a spiritual gift.
The qualification to engage in this service is also embodied in the possession of a gift. One is qualified to preach not because he is a seminary graduate nor because he has the "gift of gab." Some assemblies assign all male members to speak and they take turns. Success in the business world, stardom on the athletic field, or influence on the church, budget is not a qualification for speaking or serving in any other capacity. To be qualified in the work of God is initially and essentially a matter of gift. This is as true of teaching a Sunday school class as it is of running the nursery. It ought to be a major consideration in asking anyone to function in a particular way in the local body. It surely ought to be a primary factor in accepting responsibility in the work of the Lord. One is qualified by virtue of the gift God has given to him or her.
Another feature of any and every gift is strength. The Christian lady with the gift of mercy will have a divine supply of strength to minister to those in need of unmerited aid. The young man with the gift of helps will manifest a supernatural supply of strength to serve diligently and faithfully behind the scenes. Their strength can be traced to their gift.
What About Talents
In the light of our definition of a gift and what it embodies, it seems imperative to distinguish between a spiritual gift and a natural talent.
Talents, of course, are also given by God. However, they are given to every creature. Talents are often derived from or through parents. "She is just like her mother." Talents are possessed by believer and unbeliever alike and are present from birth. God bestows them upon His creatures to benefit mankind on the natural level. Such talents may and ought to be used for His glory and in His service, but they must always be considered consecrated talents, not spiritual gifts.
Observe the following similarities and contrasts between talents and gifts.
| Natural Talents | Spiritual Gifts | |
| Source | From God through parents | From God, independent of parents |
| Possessed | From birth | From conversion |
| Purpose | To benefit mankind on natural level | To benefit mankind on the spiritual level |
| Process | Must be recognized, developed, exercised | Must be recognized, developed, exercised |
| Function | Ought to be dedicatedby believers to God for His use and glory | Ought to be used to God's glory and for the benefit of the assembly |
Several questions arise from the distinction between gifts and talents. One of the most difficult and most common is: Doesn't the natural talent become a spiritual gift when one is converted? No. There are unbelieveing professors who have a great talent for teaching, but there is also the spiritual gift of teaching. Spiritual gifts are dispensed to believers (I Corinthians 12:7; Ephesians 4:7-11). An unbeliever may have the talent to teach. He is able to impart knowledge and facts, but not in such a way as to bring spiritual blessing and growth. Power and blessing are missing where there is natural talent only. Even a believer may have the talent without the gift. It is a tragic mistake to assume that every Christian school teacher has the gift of teaching and ought to teach in Sunday school. He may teach our children, but if there is no gift, there will be a mere imparting of facts alone without the power and blessing of God and the spiritual growth of the children. Conversely, one may have the gift of teaching apart from any natural talent to teach. When that person becomes a Christian, he is endowed with a new capacity - the gift of teaching.
Our Lord has often raised up great preachers out of families with no history of such capabilities. There is no element of heredity involved as with a natural talent. Happy is the case where there is an overlap. Often, the Lord seems to have given the gift of teaching to those with the natural talent.
Singing is surely a natural talent. George Beverly Shea has a talent. When he became a believer, he dedicated that talent to the Lord. It has become a channel through which his spiritual gift is exercised to the glory of God and the blessing of souls. Whether it is the gift of evangelism or teaching or exhortation, it is exercised through the believer's talent yielded to the Lord.
Notice the singular use of the word "gift" in Acts 2:38, Acts 10:45 and
Acts 11:17. Now notice the plural use of the word "gifts" in I Corinthians 12:1 and verse 4.
The Scripture differentiates clearly between the "gift" of the Holy Spirit and the "gifts" of the Holy Spirit. The gift (singular) is the indwelling of the Holy Spirit whereby He comes to take up residence in the heart of the believer the moment that the believer accepts Christ as Savior. The "gift" is for salvation to the lost. The paraclete comes at conversion (Acts 2:38). He comes in the new birth (John 3:5). He comes once for all (I Corinthians 12:13) that He may abide with us forever (John 14:16). The gifts (plural) are imparted to the saved by the Holy Spirit for service in the assembly. The child of God is to stir up, to kindle his gift, and not neglect it (II Timothy 1:6).
The gift of the Spirit in this age of grace, the out-pouring of the spirit of God is the supreme characteristic of this marvelous, glorious age in which we live. This is the age of grace, the age of the Holy Spirit. Jesus said of John the Baptist that he was the greatest man born of woman, then He added, "notwithstanding he that is least in the kingdom of Heaven is greater than he" (Matthew 11:11). John did not live to see this incomparable age in which we live. He died before the cross, before the resurrection, before the ascension, before Pentecost. He was denied the privilege of becoming a part of the Church, the body of Christ. However, we are greater than John the Baptist because of our celestial position in Christ. As a disciple of Christ, the least humble Christian can possess the fullness of the Holy Spirit without measure. In the Old Testament, the Holy Spirit came mighty upon men at different times and in different places. In the New Testament, He dwells within us. In the old dispensation, he descended upon men for certain purposes. In the book of Judges, "the spirit of the Lord came upon Othniel (3:10), Gideon (6:34), Samson (13:25), (14:19), (15:14). Yet in the book of Acts, all may possess the divine presence without hindrance or fear (Acts 2:16-18).
There need be no struggling, no waiting, and no agonizing. Just abandon yourself to Him. Let Him fill you and possess you. Pentecost was the beginning of a new dispensation.
The believer's sanctification, spiritual understanding, assurance, service prayer and worship all spring from the work of the indwelling Spirit. A proper understanding of the doctrine of the work of the Holy Spirit in the believer will do much to unlock the possibilities for spiritual blessing and usefulness, and it is the duty of those who teach and preach to give careful attention to its study and proclamation.
The Church, from the beginning, has been plagued by two opposing extremes in its doctrine of spiritual gifts. The Corinthian epistles bear witness that there was abuse of spiritual gifts. In the course of the history of the Church, excesses of the wildest kind are found in relation to this doctrine. On the other hand, there has been an appalling failure to appreciate the importance of spiritual gifts as determining the ministry of the church, and as being essential to all its fruitfulness. The proper balance of doctrine is found in the scriptures. First, the nature of the gifts of the Holy Spirit must be determined from the scriptures.
General Characteristics of Spiritual Gifts
The work of the Holy Spirit in the believer falls into two well-defined categories. The important subject of spiritual gifts as bestowed by the Holy Spirit must be considered first, as the preliminary to all the operations of the Spirit. Second, the work of the Holy Spirit in filling the believer, with consideration of its Biblical conditions and results, must be presented. The two aspects together determine the place and fruitfulness of every believer. The chief passage in the New Testament on the subject of gifts is found in
I Corinthians 12-14. In the opening verse of the passage, the subject is introduced by the word pneumatikon, which with the article indicates "the things of the Spirit" i.e., spiritual gifts. The word directs attention to the source, the Holy Spirit, and the realm of these gifts. The expression has the same reference as charismation. The whole idea of spiritual gifts necessitates a supernatural work of God quite distinct from any natural powers of man or even from any spiritual qualities which are universal among the saved. Spiritual gifts, by their nature, are individual and come from God.
A distinction may be observed in the New Testament between spiritual gifts and gifted men. While the two ideas are inseparable, spiritual gifts have a reference to the supernatural powers possessed by individuals, while gifted men have a reference to the sovereign placing of gifted men in the assembly for the purpose of ministering to the body. While the principal thought of I Corinthians 12-14 is that of spiritual gifts, we find reference to the bestowal of gifted men on the church in Ephesians 4:11. The two ideas are not strictly separated as indicated by the references in the Corinthian passage to both spiritual gifts and to gifted men. It may be noted, however, that gifted men are normally a gift of Christ or of God, while spiritual gifts are a work of the third person.
The principal word for spiritual gift, charisma, is found frequently in the New Testament: Romans 1:11, 5:15,16, 6:23, 11:29, 12:6; I Corinthians 1:7, 7:7, 12:4, 9, 28, 30, 31; II Corinthians 1:11; I Timothy 4:14; II Timothy 1:6; I Peter 4:10. All except one passage in Peter are found in the Pauline epistles. In Romans 5:15,16, the gift in view is that of justification. The sovereign plan of God for each life, some to marry, some not to marry, is referred to as a gift in I Corinthians 7:7.
Distinctive Attributes of Spiritual Gifts
Spiritual gifts are sovereignly bestowed. Spiritual gifts are revealed to be given sovereignly by God, and as such, they are not properly the objects of men's seeking. To the Corinthians, who were exalting minor gifts to the neglect of more important gifts, Paul wrote, "But covet earnestly the best gifts" (I Corinthians 12:31). Yet in his other epistles, it is clear from his silence on the subject that seeking spiritual gifts is not a proper subject for exhortation. Because their bestowal is sovereign, it follows that it is not a question of spirituality. A Christian unyielded to the Lord may possess great spiritual value, while one yielded may have relatively minor spiritual abilities. According to the scriptures, "But one and the same Spirit works all these things, distributing to each one individually as He wills" (I Corinthians 12:11). Proper adjustment in the spiritual life of the believer is essential to proper exercise of his gifts, but spirituality in itself does not bring spiritual gifts. The question has been raised whether spiritual gifts are a part of the original bestowal of grace accompanying salvation, or subsequent work. The scriptures give no clear answer, but from the nature of the baptism of the Holy Spirit, which occurs at the moment of new birth, it would be reasonable to infer that spiritual gifts are bestowed at that time in keeping with the place of the believer in the body of Christ, even if these gifts are not immediately observed or exercised. In the analogy of natural gifts, as seen in the natural man, it is clear that all the factors of ability and natural gifts are latent in the newborn babe. In both the natural and spiritual spheres, it is a matter of proper use and development of gifts rather than any additional gifts being bestowed.
Every Christian has some spiritual gifts (I Corinthians 12:7,11,27; Romans 12:5,6). However small the gift, or insignificant the place, every Christian is essential to the body of Christ (I Corinthians 12:22). There is divine purpose in the life of every Christian, and spiritual gifts are in keeping with hat purpose (I Peter 4:10).
Gifts differ in value: Spiritual gifts to be used in love: I Corinthians 13
While there is equality of privilege in Christian faith, there is not equality of gifts ( I Corinthians 12:28). In the nature of the various gifts, some are more effective and essential than others, for example: I Corinthians 14:5 and again, I Corinthians 14:19.
Spiritual gifts in themselves do not make great Christians. Their use in the proper way, motivated by divine love, which is the fruit of the Spirit, is effective and bears fruit to the glory of God.
Some gifts are temporary
It is clear that the great body of the Bible - loving Christians - do not have all the spiritual gifts manifested in its midst as did the early apostolic church. On the other hand, certain gifts clearly characterize the entire present dispensation.
Permanent Spiritual Gifts
An examination of various spiritual gifts revealed in the New Testament will disclose considerable differences in the character of the gifts. Certain gifts are clearly the possession of the church today, as exhibited in their exercise in gifted men throughout the present dispensation.
The gift of teaching
This is mentioned a number of times in the New Testament: Romans 12:7, I Corinthians 12:28, Ephesians 4:11. It must be considered as one of the major gifts. The foundational character of a teaching ministry is demonstrated in the activities of the apostles. Their principal work was teaching the newborn Christians who had been saved from their heathen estate. The teaching gift consisted in a supernatural ability to explain and apply the truths, which had been already received by the church. As such it is related to, but not identical with, illumination, which is a divinely given understanding of the truth, for example, Darby had illumination when he taught about the rapture. Obviously, many Christians are taught of the Spirit, but they do not possess the ability to teach what they know to others as effectively as those who possess the gift of teaching. The teaching gift does not claim any superior knowledge of the truth necessarily, and is distinct from the prophetic gift, in which the prophet speaks as the mouthpiece of God. The teacher must understand the truth and be taught by the Spirit, but the gift of teaching concerns the explanation and application of the truth rather than the methods by which the truth was originally received. In the present day, the gift of teaching is exclusively that of teaching the word of God, by means of divinely given ability.
The gift of ministering: I Corinthians 12:7-10, Romans 12:6-8
A gift possessed universally among Christians, though varying in its qualities, is the gift of ministering, or helping. It is difficult to imagine any Christian who does not possess some ability to minister or help in spiritual things, while only to a few is committed the gift of teaching and leadership. All Christians are able to minister and help. We who belong to the household of faith are to be like our Savior who came, "not to be ministered unto, but to minister" (Matthew 20:28). In spirit and in attitude, we are to be like He who said, "...ye also ought to wash one another's feet" (John 13:14,15). The task of the Church would be impossible if apart from the gift and its exercise, however greatly endowed might be its leaders.
The gift of knowledge
In I Corinthians 12:8, the apostle Paul names the first two gifts of the Spirit as the "word of wisdom" and the "word of knowledge." These have to do with the mind and the understanding when it is consecrated to God. The first of the nine endowments listed in the passage is the "word of wisdom." The gift has to do with the making known to the people of the Lord, God's plan and purpose for His church. It has to do with the spiritual principles that govern God's elective choices for us. It presents the deep, spiritual truths that lie back of God's will for our lives. It reveals to us what to believe and how to do in the wisdom of God. In I Corinthians 12:32, one of the twelve tribes is described in these words: "The children of Issachar, which were men that had understanding of the times, to know what Israel ought to do." They had the gift of wisdom. In Acts 5:38,39, Gamaliel exhibited wisdom. Stephen had wisdom (Acts 6:9,10). Second only to the "word of wisdom," is the gift of the "word of knowledge." This is the gift of appraisal and of judgement concerning things as they are. It is the ability to grasp the truth about a present situation seeing, knowing and understanding as the Holy Spirit sees, knows and understands. In II Kings 5:20-27, the remarkable story of the prophet Elisha and his servant Gehazi is recounted. As the prophet recounted the perfidy of the greedy Gehazi, he said, "Did not my heart go with you when the man turned back from his chariot to meet you?" This is the word of knowledge. Another incident is found in II KINGS 6:8-12. In the New Testament, the gift is most meaningfully and gloriously illustrated: Matthew 16:16 and another incident in Acts 5:3.
The gift of administration
Necessary to the work of the church is the leadership given to it by God. In keeping with this need, the gift of administration and ruling is sovereignly bestowed upon a few: Romans 12:8; I Corinthinas12:28. it is clear that all Christians are on the same level of privilege in spiritual things, but in the providence of God, some are given places of authority. To those possessing the gift of administration and ruling, all Christians should give proper heed, being exhorted to observe such gifts and honor them by obedience (Hebrews 13:7). According to I Timothy 5:17, the gift was entrusted to the elders of the church.
Another ministry gift of administration Paul describes in Romans 12:7. Diakonian - a servant, a deacon. The recipients of that gift are men who are able to assist the elders.
The gift of evangelism
Propagating gospel is an important gift (Ephesians 4:11). By its title it is clear that this gift has reference to effective preaching of the gospel message to the unsaved, and is such it is to be compared to the teaching which gives instruction to the saved. It is clear that knowledge of the gospel does not bring with it the ability to preach it with success to others. Men may possess the gift of teaching, for instance, evangelism, and vice versa. In some cases, men have possessed both the gifts of teaching and of evangelism, as illustrated in the person of the apostle Paul. While all are called to bring the gospel to the lost by whatever means may be at their disposal, and accordingly like Timothy, should do the work of an evangelist (II Timothy 4:5). It is the sovereign purpose of God that certain men should have a special gift in evangelism.
The gift of being an elder
The general care of the Christian flock is the work of the elders, and to this end, some receive the gift of being an elder (Ephesians 4:11). By its very title, it compares to the work of a shepherd caring for his sheep. A pastor is one who leads, provides, protects and cares for the flock properly. So, in the spiritual reality, a pastor needs a supernatural gift to be to his flock all that an elder should.
A significant insight into the character of a true pastor's work is afforded by the close connection between pastoral work and teaching. In Ephesians 4:11, links between pastors and teachers imply that one cannot be an effective elder without being also a teacher. While it is not necessary for a teacher to have all the qualities of an elder, it is vital to the work of a true pastor that he teach his flock. It is obvious that a shepherd who did not feed his flock would not be worthy of the name. Likewise, in the spiritual realm, the first duty of a pastor is to feed his flock on the word of God. Quite apart from being merely an organizer, promoter or social leader, the true elder gives of himself to preaching the word.
The New Testament uses three titles to describe the same office in the assembly: episcopos meaning overseer, presbuteros meaning elder, and poimen meaning shepherd. The word bishop-episcopos refers to the work of the elder. The word elder or poimen refers to the dignity and rank of his ministry. The word shepherd, "pastor," refers to his relationship to the flock. All three words are referred to in Acts 20:17-28. The qualifications of a pastor are written in I Timothy 3:1-7, Titus 1:5-9, and in I Peter 5:1-4. Elders are to be obeyed and to be held in high honor (Hebrews 13:17). Those who are worthy are to be held in double honor ( I Timothy 5:12). This is the gift of the Spirit that is most preciously cherished by the people of Christ. A worthy pastor is a true benediction from heaven.
The gift of exhortation
As a part of the work of preaching, exhortation fills an important place. Differing from teaching, in that it is an appeal for action, exhortation is the practical aspect of a preaching ministry. Some are given the special gift in this work, enabling them to lead Christians into the active realization of the will of God (Romans 12:8). Translated, exhort has other meanings such as encouragement, comfort, admonishment and entreaty.
The gift of giving
While the gift of giving borders on the graces which are found universally in all spirit-filled believers, it has a definite place in the list of spiritual gifts revealed in Romans 12:8, having in view the proper use of temporal means in relation to others. While exercised to some degree by all Christians, and its manifestation is connected to somewhat with the ability to give, it may be observed as a distinct spiritual gift in some Christians who demonstrate in the superlative quality of committing earthly possessions to the Lord for His use.
The gift of showing mercy
The concluding gift revealed in the series of gifts mentioned in Romans 12 is the gift of showing mercy (Romans 12:8). While the gift of giving had in view the poor and needy in respect to temporal needs, this gift is related to the sick and afflicted and any other who might fall within the sphere of needing help. In dealing with the sick, some Christians are given special ability to show mercy with cheerfulness. It is this attitude which is divinely wrought of the spirit in some Christians, and these may be said to possess the gift.
The gift of faith
In the list of the nine gifts in I Corinthians 12:8-10, Paul names the third one as "faith," meaning trust, belief, faith. There are three uses of the Greek word pistis, or faith in scripture. One meaning refers to natural faith, mental recognition and assent. James 2:19 describes the devils as believing the facts of the Gospel and trembling before them. Another meaning of pistis refers to saving faith, the committal of our souls to Christ as Paul describes in II Timothy 1:12. A third meaning of the word refers to the gift of faith, power to lay hold on God's promises for results beyond our own ability to achieve. This gift of faith is so wondrously illustrated in the Bible. Hebrews 11:17-19 describes the faithful Abraham who believed that God would raise his son Isaac from the dead if the lad were slain in obedience to the commandment of the Lord.
George Muller, by prayer and faith alone, sustained his orphanage in Bristol, England for a generation. He once said, "It pleased the Lord to give me something like a gift of faith so that unconditionally I could ask and look for an answer." This man of prayer never asked another human being for any need of food or clothing or any provisions. He only asked God and God answered abundantly and triumphantly. From paradise in Eden to Patmos in Revelation, this gift of faith marks the trail of the company of the blessed, the heaven-bound saints of God. No wonder chapter 11 in Hebrews sounds like a roll call of God's heroes. The gift of faith was and is their sublime endowment.
The gift of miracles
Three times the charismatic gift of miracles is named in the 12th chapter of I Corinthians, verses 10, 28, and 29.
A miracle is an interruption, an intervention, in the system of nature as we know it. It is a temporary suspension of the laws that govern this world as we commonly observe them. A miracle is "supernatural," above the natural. The virgin birth of our Lord Jesus Christ is a miracle. There is no other way to explain the birth of Christ as one without a human father except as a sovereign act of God suspending the laws of nature. Sometimes, we use the word miracle in a figurative sense. We say "a sunset is a miracle of beauty and loveliness, or a Christian is a miracle of grace." A true miracle is a sovereign act apart from the processes of nature.
The gift of miracles was not for show or for entertainment. Miracles in the Bible were never performed to be spectacular. They were never presented in a circus maximus to attract attention to the doer. In the second temptation, Matthew 4:5-7, Jesus pointedly refused to hurl himself down from the pinnacle of the temple in order to be lavishly applauded by the people for his deliverance in so great a feat. When Jesus required of the Savior a sign (Matthew 12:38-40), He refused to accommodate their empty curiosity with anything but a verbal denunciation of their hard hearts (Matthew 12:41,42). The same reaction was witnessed in our Lord when he was brought to trial before Herod Antipas (Luke 23:5-11). The Lord not only refused to work a cheap miracle for the king's entertainment, but also refused even to answer him a word. In the most part, the miracles of Jesus and of the apostles were works of compassion and mercy.
It is most notable that very few converts were won by signs and wonders and miracles. After the feeding of the five thousand on the eastern side of the Galilean Sea, Jesus left and made His way in a boat to Capernaum. The multitudes followed Him walking to the city around the north end of the lake. When they found Him in Capernaum, they were greeted with the announcement that they sought the Savior, not because they had seen in Him the presence of God, but because "they did eat of the loaves and were filled" (John 6:26). When Jesus proceeded to preach to them a sermon on the bread of life, verse 27, they were offended in Him and walked no more with Him, verse 66. The miracle of the feeding of the five thousand did not convert one life, not one. The rest of the miracles also offended Jews (John 11:47-53). The sterile fruitlessness of conversion by miracles is dramatically emphasized by Jesus in His teaching, for example the story of Lazarus and the rich man (Luke 16:19-31). Miracles do not bring conversion, even the astonishing wonder of raising one from the grave. Thus said and thus taught the Lord Jesus.
The teaching and example of the Master concerning the effect of miracles on the unrepentant is corroborated in the experience of the apostles. In Acts 14:8-18, the story is recounted of the reception of Paul and Barnabas as gods by the city of Lystra when the people saw Paul heal a man. But in verse 19 we read that they stoned him. The incident in Acts 16:12-24 also proves this point. The simple truth is that no saving faith is achieved by the miraculous, nor did the apostles ever seek to evangelize through signs and wonders. They relied entirely upon the power of the Holy Spirit for their converts. No miracles are recorded in the Book of Acts as Luke recounts the founding of the assemblies in various cities.
Then what is the purpose of miracles? Miracles are for introduction, for authentication, for corroboration and substantiation. There have been times in the economy of God when miracles were mightily needed to introduce a new life, a new dispensation. They bore a special testimony at the beginning of each new age. The creation story is filled with miracles. The introduction of the law through Moses is filled with miracles. The revival under Elijah and Elisha, in the dark days of apostasy, is filled with miracles. The introduction of the Christian era, under Jesus and the apostles is filled with miracles. The consummation of the age recounted in the apocalypse is filled with miracles (Hebrews 2:3,4). This writer's (Hebrews) period of miracles ceased to exist. The message was not confirmed to him by these miraculous signs, rather the message was confirmed to them (the apostles and the personal witnesses) by those miraculous authentications. He had heard the report of the miracles; he had not seen them himself.
The dying out of the gift of miracles is most reasonable and obvious. When they served their purpose, they ceased to be. They were needed no longer. Moses, going down in Egypt's land, was armed with three wondrous miracles for introduction: the rod into a serpent, the leprous hand cleansed, the water turned into blood (Exodus 4:1-9). Jesus authenticated His claim to forgive sins by healing (Mark 2:7-12). Paul confirmed apostleship with signs of an apostle ( II Corinthians 12:12; Romans 15:18,19; Acts !9:11,12). The two witnesses from heaven are fortified in the tragic days of the Great Tribulation with the power to do miracles (Revelation 11:3-7).
When the need for the sign ceased, the sign was no longer given.
The church is built upon the foundation of the apostles and the prophets (the New Testament inspired men who told the infant church what to do and what to believe). These apostles and prophets were accredited by signs and wonders and mighty works. After the foundation was laid, the office ceased. There were no more prophetic offices upon which the church is built. The prophet's utterances of wisdom and revelation are written down forever in the pages of the New Testament. Some people still cling to these temporary gifts. It is evident however, that some of the most godly people of recent generations have been entirely without the so-called spiritual gifts. people like J.N. Darby, George Muller, K.V. Simon, Dr. Billy Graham, etc. It is evident, also, that some who have claimed these temporary gifts in the present day have shown a gross indifference to the Bible as a whole, the Christian morality and to the higher claims of a spiritual life. The history of these sects is most convincing in demonstrating that the undue seeking of spiritual gifts results only in excesses of the most unholy kind.
Scripture versus Experience
It is impossible in the nature of the case for anyone to cover the whole realm of Christian experience. Not only in the realm of spiritual gifts, but also in other fields of doctrine, there has been a constant parade of those who justify doctrines on the basis of varied experiences. The final test must always be what the scripture actually teaches. Experience may serve as a partial test of the conclusions, but in itself, the Bible must be taken as the final authority. Experience even possesses two fatal grounds for error: a misapprehension of the experience itself in its content and divine origin, and a faulty conclusion as to the doctrinal meaning of experience. Hence, on the other hand, an experience supposedly of divine origin may be purely psychological, or worse, a deceiving device of Satan himself. On the other hand, a genuine experience may be misunderstood and mislabeled, as the common denomination of the work of the filling of the Spirit as the Baptism of the Spirit. The Christian seeking the truth must come in all humility and dependence on the Spirit to the word of God, relying on it's teachings implicitly, avoiding even by undue emphasis any warping of the truth.
The gift of apostleship
The word apostles means a delegate, messenger or one sent forth with orders. It is used 79 times in the New Testament. Apostleship is a gift (I Corinthians 12:28; Ephesians 4:11). The church was built on the foundation of apostles and prophets. There are two sets of apostles and prophets. Foundation is not built continuously. There were only 12 apostles. The second set were Paul (Romans 1:1; I Corinthians 1:1; etc.), Barnabas (Acts 14:!4; Galatians 2:9), Apollos (I Corinthians 4:6,9; I Thessalonians 1:1, 2:6), Epaphroditus (Philippians 2:25), Andronicus and Junia (Romans 16:7). An apostle was someone who was chosen by the assembly. The original apostles were witnesses to the resurrection of Christ and were formally called by Christ, or the Holy Spirit, to this testimony. In any case, it is clear that every minister of the gospel in the apostolic age was not designated by the term apostle.
Qualities
They were chosen directly by the Lord Himself (Matthew 10:1,2; Mark 3:13; Luke 6:13; Acts 9:6, 13:2, 22:10; Romans 1:1. They were endued with sign gifts, miraculous powers which were the divine credentials of their office (Matthew 10:1; Acts 5:15,16, 16:16-18, 28:8,9). Their relation to the Kingdom was that of heralds, announcing to Israel only (Matthew 10:5,6). Their future relation to the Kingdom will be that of judges over the twelve tribes (Matthew 19:28), consequent upon the rejection of the Kingdom, and the revelation of the mystery hid in God (Matthew 16:18; Ephesians 3:1-12). The church, the apostolic office, was invested with a new enduement, the baptism with the Holy Spirit (Acts 2:1-4); a new power, that of imparting the Spirit to Jewish Christian believers; a new relation, that of foundation stones of the new temple (Ephesians 2:20-22); and a new function, that of preaching the glad tidings of salvation to Jew and Gentile alike. The indispensable qualification of an apostle was that he should have been and eyewitness of the resurrection (Acts 1:22; I Corinthians 9:1). The work of the apostles prior to Pentecost and after Pentecost must be distinguished. The work prior to Pentecost was chiefly in announcing the Kingdom as at hand. During the period immediately following Pentecost, they were leaders in introducing the gospel of salvation, having a divine commission and authority in this leadership and given special revelation as the foundation of their teaching. The apostles, in most instances, had also the prophetic gift, and the gift of working miracles (II Corinthians 12:12), though not all who had these gifts were apostles. The apostolic office died with the first generation of Christians, there being no provision for successors, neither has there been, in the history of the church, any that could stand with the apostles. The fact that the apostles were chosen from those who were eyewitnesses of the resurrected Christ eliminates any possibility of later generations participating in the call to apostleship.
Classed second in importance in the list of spiritual gifts is the gift of prophecy (I Corinthians 12:28). The importance of this gift is attested by definite mention in other passages (Romans 12:6; I Corinthians 14:1-40). The gift of prophecy was evidently possessed by many during the apostolic age. Agabus, with evident prophetic gift, predicted a famine (Acts 11:27-28), and warned Paul of his sufferings (Acts 21:10-22). Barnabas, Simeon, Lucius, Manaen and Paul are mentioned among the prophets and teachers at Antioch (Acts 21:9), indicating that in the New Testament, as in the Old Testament, the prophetic gift was not limited to men. Judas and Silas were evidently prophets (Acts 15:32). In all probability, all the apostles possessed the gift of prophecy.
Characteristics of the New Testament prophet
The New Testament prophet partook of some of the characteristics of the Old Testament prophet. Both spoke for God, both warned of judgement upon sin, both delivered their message as from God and both dealt with contemporaneous events as well as predicted events of the future. The Old Testament prophets however, often had the character of a national leader, reformer, or patriot, and delivered his message normally to Israel. The New Testament prophet has no national characteristics; his message is individual and personal. It revealed the will of God which otherwise might have been unknown, meeting the need which later was to be filled by the written New Testament.
Elements of the gift of prophecy
Three elements were essential to the gift of prophecy. First, the prophet must have divine guidance in the declaration of this revelation, corresponding to the inspiration of the written word. Second, the message delivered by the prophet must bear with it the authority of God. It has been often pointed out that the prophet's message was not necessarily of future things - it might be an interpretation of present events or doctrine. This does not destroy the character of his message as from God , however.
In today's term, mere teaching guided by the Spirit as experienced by many Christians throughout the present dispensation is not evident of prophetic gifts like the first century. Today's prophets are just spirit filled teachers.
The need of the prophetic gift in the apostolic church
The need for the prophetic gift in the apostolic period is evident. There had been a tremendous doctrinal transition from what was commonly believed by the Jews to what constituted the Christian faith. The New Testament was not written immediately, and there was imperative need for an authoritative source or revelation of the will of God. Guidance was required in formulation the doctrine of the church. To this end, God gave to the church prophets who possessed the supernatural gift of prophecy.
In I Corinthians 14:3, in contrast to the gift of speaking in tongues, teaching and exercise of the prophetic gift is declared to be far superior (I Corinthians 14:19). In establishing order in the church, Paul indicates that the prophets should speak in turn (I Corinthians 14:31). Probably related to the prophetic gift is the word of wisdom and the word of knowledge given to some by the Spirit (I Corinthians 12:8).
Temporary charades of the prophetic gift
With the New Testament, it is evident that there is no further need for additional revelation. It is the purpose of God to reveal Himself through the Word, rather than beyond the Word (Hebrews 1:1). It is in this light that we may interpret (I Corinthians 13:8), where in contrast to the abiding character of love, prophecy and special revelation (knowledge) are said to fail and "vanish away."
The solemn warning of Revelation: Revelation 22:18,19
The last to be written of in the New Testament, is that God's judgement will rest upon those who add to the Book, a reference specifically to the Book of Revelation, but embodying the principle which underlies the whole canon.
The gift of miracles, a lesser gift
The gift of miracles (I Corinthians 12:28), is classified as the first of the lesser gifts. While apostles, prophets and teachers are of primary importance, miracles and other gifts are secondary. The use of "then" makes it clear that the order is deliberate. The apostle is putting first things first.
The gift of miracles ceased at the end of the apostolic age. The apostolic age is distinct because in it, some men had the power to perform miracles at will in the name of Christ. Miracles continue though the gift has ceased. In the history of the church, there have been occasional miracles, and God bas intervened in answer to faith and prayer and performed mighty works. to no one, since the apostolic age, has power been given to heal all who are sick, to raise the dead, and in other ways display unusual power to perform miracles. As the gift of apostleship ceased, with it has ceased the need for the signs of the gift. A Christian can still appeal to God to do wonders, and God does answer prayer. God can still heal and even raise the dead if He chooses, but these miracles are sovereign and individual, not committed to the will of men or bestowed as a spiritual gift. While, therefore, the gift of miracles is not a part of the present program of God, the power of God to perform miracles must be affirmed.
The only reference in the scriptures to healing as a gift is found in I Corinthians12:9,28,30. This is mentioned with the other sign gifts: miracles, healing, tongues and interpretation of tongues. In all these three verses, healing is used with gifts.
Iamaton - charismata = gifts. In all three instances, the plural is used. As there are different kinds of sicknesses, we can be sick in our bodies, minds, and souls, so there are different kinds of healing. There is a distinction between the miracles of God and the gift of miracles. Similarly, there is a distinction between God's healing and the gift of healing. The gift is a sign gift, for the purpose of corroboration, authentication, substantiation and introduction while the gospel message is in its formative state, before the New Testament was written. When the Word with authority is written, the sign is no longer needed nor is it necessary. The miracle of the manna in the wilderness was no longer needed. They ate fruit of the land.
Divine healers
They say that God wills that we never be sick, that we all will be well, that all the sick be healed, that there none ever be sick. But you are sick. Why? The doctrine brings anguish to the sensitive soul. Why was Timothy continuously sick (I Timothy 5:23)? Paul left Trophimus at Miletum sick (II Timothy 4:20). Is it truly God's will that we never be sick?
Professional faith healers say that Christ healed all who were sick. He actually raised only 3 from the dead. Jesus healed. The sign designated Him as the Son of God. Read John 5:1-9 and Luke 5:15,16. The miracles of Christ were for the purpose of identifying Him as Savior of the world; they bore evidence of His deity.
The professional divine leader preaches that the atonement of Christ included not only all our sins, but also all our illnesses. Our sins are carried away in the death of Christ and also our infirmities. This prophetic judgement in Isaiah 53 is fulfilled in Matthew 8:17. The say that since disease entered by sin, its true remedy must be found in the redemptive work of Christ. This is true, of course, and the whole system of sin, disease and the works of the devil are to be destroyed by the manifestation of Christ (I John 3:8). But you are a Christian and you still sin, living sometimes in the agony of Paul in Romans 7:24. The curse is still upon creation (Romans 8:22). The woman is still in travail in childbirth. The man still must live by the toil and sweat of hard labor. The body still falls into age and senility. The drag of sin and human weakness is still the despair of our better hopes (Romans 7:15-24). Accepting Christ does not change that. We are saved, but we still groan within ourselves waiting for the redemption of our bodies (Romans 8:23). Forgiven, the Spirit regenerated, we must still wait for the resurrection of the whole purchased possession at the final day of the Lord. Though saved and sanctified, we still are not glorified.
Illness not a sign of disobedience
The faith-healer-for-hire yet avows another thing. He says that illness is a sign of disobedience to God. So, you live through the agony of soul-searching to ascertain what sin of disobedience has brought on such a heavy illness. This whole interpretation is inhuman and unsupported by scripture. Job's comforters steadfastly avowed that Job's sickness was due to his terrible sins. Yet, God said he was the best man in all the earth (Job 1:8, 4:7,8). Daniel became ill because of the abundance of the revelations given to him (Daniel 8:26,27, 10:15-17). Read the following section: John 9:1-3. A like sentiment is expressed by our Lord concerning the terminal illness of Lazarus (John 11:4). Paul wrote in II Corinthians 4:16,17, "Therefore we do not lose heart even though our outward man is perishing, yet the inward man is being renewed day by day." Epaphroditus became ill unto death "for the work of Christ" (Philippians 2:27-30). Whatever Paul's "thorn in the flesh" may have been, when he writes of it, he uses the word infirmity (sickness) (II Corinthians 12:7-10).
He had just written in the first part of the letter, II Corinthians 1:8-11, when in Asia, he had been sick unto death. "We had the sentence of death in ourselves." Were these tragic bodily weaknesses and illnesses due to his sinful disobedience? No. God answered Paul's prayer (II Corinthians 12:9).
The Bible reveals that some sickness is of satanic origin. In some way that we cannot understand, God permits it (Luke 13:11-16). In Peter's sermon to the household of Cornelius at Caeserea, he recounted Acts 10:38. It is undeniable that sickness in large measure is a part of the evil work of Satan, for example, the history of Job.
Sometimes, we are ill because of the chastening of the Lord. God not only permits, but sometimes directs, bodily affliction. If there is divine healing, there is also divine sickness (Exodus 15:26; numbers 11:33; Deuteronomy 28:20-22,27,35,60,61; II Corinthians 7:13). God's judgement through disease is seen in the leprosy of Miriam (Numbers 12:9,10), in the illness of David (Psalm 38:3-8), in the leprous curse upon Gehazi and his family (II Kings 5:27), and in the smiting of Herod Agrippa I by the angel of the Lord (Acts 12:23). If participation in the Lord's supper without holiness occurs, then He will cause sickness. Therefore, we must remember to judge and examine ourselves (I Corinthians 11:30-32; Hebrews 12:5-13). Without doubt, sometimes, we are sick for the glory of God. That certainly was the case with Job (John 9:1-3).
Violating God's Law
Many times we are sick because we have violated God's laws of health. We do not eat right, we do not drink right, we do not breathe right, we do not sleep right, we do not exercise right, we do not do many things right. Then, we wonder why we are sick. A good percentage of deaths in the United States are caused by diseases associated with overweight. We dig our own graves with our teeth. We do not drink right. The human system was not built for the consumption of alcohol.
We do not breathe right. The respiratory system was not made to inhale through incessant days the smoke of burning material. Lung cancer is due to smoking. Heart attacks are 25% more frequent among smokers. We do no jump off a building without paying the consequences of violating God's ordinances. What is true of the laws of gravity is also true of the laws of health. God is author of them both.
We do not rest right. We worry. We have a lack of confidence in God (Philippians 4:6; Matthew 6:25-34).
The majority of us suffer from a lack of rest. The Sabbath was instituted for that purpose (Exodus 16:27-30). Jesus asked disciples to rest (Mark 6:31). No one can ever do all the work.
What the Christian should do in illness
With committal to the sovereign purposes of God, the Lord can heal. The Lord has healed. The Lord also may not heal. He may not answer favorably to prayer (Deuteronomy 3:23-27). We all shall die in the will of God. It is a question of when and how. None of us can escape. The sentence of death has never been cancelled. The last enemy that is to be destroyed is death (I Corinthians 15:26; Revelation 20:14).
Throughout the history of the church, no spiritual gift has occasioned as much continual controversy as the gift of tongues. Many solutions have been offered to the problem of the nature of this gift, but every one has some difficulties.
The modern revival of speaking in tongues has focused attention upon the importance of the second chapter of Acts. No part of God's word has received more prominence in the present day excitement over the gifts of the Spirit, neither has any part been so commonly misunderstood. In fact, a correct understanding of this pivotal passage is basic to any serious study of the biblical teaching on tongues. Error and inaccuracy here are bound to be reflected in faulty doctrine and unsound interpretations elsewhere in dealing with relevant scripture passages.
The paramount issue, therefore, to all who honor the Word and place it above alleged experience, is what the significance of Acts 2 is.
What precisely does Pentecost mean? What bearing does it have on the modern charismatic revival movement? Does Pentecost teach a crisis experience of power subsequent to salvation? Does speaking in tongues have anything to do with enjoying such an experience?
Pentecost signifies the coming of the Holy Spirit from heaven to take up His residence upon the earth in the newly formed church. Jesus told of this occasion in John 14:16-18 and John 16:7,8,13. These prophecies of our Lord unquestionably had Pentecost in view and were fulfilled in the event of that great day. How unscriptural, therefore, in the light of this truth, to "tarry" or wait for the Holy Spirit to come when he has already arrived? How irrational for a regenerated believer to expect Him to come upon him or enter into him, when the spirit of God already permanently indwells his redeemed body (I Corinthians 6:19; Romans 8:9), and is promised never to leave him (John 14:16-18; Galatians 3:2,14)?
Pentecost portrays a once and for all, unrepeated, and unrepeatable event. Pentecost is as unrepeatable as the creation of the world or of man; as once and for all as the incarnation, the death and the resurrection of Christ. The spirit of God could only come, arrive and take up His residence in the church once, which He did at Pentecost. The spirit of God could only be given, received and deposited in the church once, which occurred at Pentecost. The event occurred at a specific time (Acts 2:1). The verb translated "was fully come" literally means "was fulfilled." It is a word which is used to describe an event which takes place according to God's own timing. That is like the birth of Christ (Galatians 4:4) and the death of Christ (Luke 9:51). Pentecost was the divine plan of God and took place according to His own predetermined time.
The claims
All the various factional Pentecostal groups have essentially the same view toward "speaking in tongues." This is the one thing that gives unity and coherence to this movement. Their beliefs:
First, there is an experience called the "baptism with the Holy Spirit" which comes after conversion. This spirit baptism bestows power for life and service, and every believer should earnestly seek it. Second, the one initial outward sign, or evidence, that a person has received this spirit baptism, is speaking with other tongues. Third, the modern manifestation of tongues is identical with the biblical gift. And fourth, Though the gift of tongues may be used to benefit the congregation, its primary purpose is to give the individual speaker some tangible evidence that he is spirit-filled, and to build him up in his Christian life. It is very common, for example, to hear tongue-speakers refer to tongues as a prayer language. In short, modern tongue-speakers claim that their tongues experience is a genuine work of God and is an exceedingly precious and valuable experience.
Tongues in the Gospel of Mark
Only three books of the Bible makes any reference to tongue speaking: Mark 16:17-20; Acts 2:1-13; 10:44-48; 19:1-6, and I Corinthians 12-14. The only reference to speaking in tongues in the Four Gospels is found in Mark 16:17-20. Modern tongue-speakers make much of the importance of the teaching of this passage. The promise of Jesus that tongues will accompany those who believe is taken as exclusive proof that God intended for tongues to remain in the church. They believe that if there is an absence of tongues, it is an evidence of a lack of faith.
What are we to make of this reference to tongues in Mark? To begin with, there is a real question about the genuineness of Mark 19:9-20. Some of the ancient manuscripts of the New Testament do not include these verses as a part of Mark's Gospel. Therefore, we should be cautious about building a doctrine on the passage. However, let us assume that the passage is genuine. What then does it teach about tongues? First, tongues are spoken of here as a sign and not as a gift or experience. There is no hint of a mystical, ecstatic experience. Tongues are mentioned as one of five other signs, and no one would speak of "taking up serpents" or drinking poison as a gift or experience.
Second, tongues are mentioned as only one of five other signs. It is not sound biblical interpretation to focus on one of these signs to the exclusion of others. According to this passage, tongues are no more important than other signs.
Third, these signs are said to accompany the believers as a whole and not to every individual believer. It is important to note that there is a change from the singular in verse 16 to the plural in verse 17. The meaning is clear. Every single individual must believe if he is to be saved, but the signs are not necessarily given to every individual believer. This means that all the signs in verses 17 and 18 were never intended to come to pass in the experience of every believer. They were given to the church collectively.
That this is what is meant here, is verified by the record in Acts. The presence of these signs is limited to a select few in the book of Acts. There is no record, for example, of anyone in the book of Acts performing a miracle except the apostles (Acts 2:43, 4:33), and those upon whom the apostle laid their hands, such as Stephen (Acts 6:8) and Philip (Acts 8:5,6). Besides, if the passage teaches that all these signs are to be present in the experience of every believer, then "the snake handling" cults are given biblical support to the same degree that speaking in tongues is supported.
The purpose of the signs was to confirm the message of the believers. They were not given as proof of a special kind of faith. Mark 16:19,10 states that the disciples went forth and preached and the Lord confirmed "the word with signs following." Modern tongue-speakers claim, on the basis of Mark 16:17, that the absence of tongues is a sign of deficient faith.
There is no hint in this passage that tongues are to be an evidence of the spirit-baptism or any other kind of superior or deeper spiritual experience. The Holy Spirit is not even mentioned in this context. Tongues are never mentioned in the Gospels in connection with the Holy Spirit's work. Matthew 3:11, Mark 1:8, Luke 3:16, and John 1:33 all refer to the "baptism with the spirit," but not one gives any hint that tongues would accompany this experience. In addition, Luke gives several examples of people being filled with the spirit without any mention of tongue speaking (1:15,41,67; 2:25; 4:1).
What, then, may be concluded about tongues from this passage in Mark? The most that can be claimed is that tongues were to be one of several signs given to the church to confirm the word of God. It may even be possible to conclude that these signs were intended to continue after. But this passage cannot be used to support the emphasis which Pentecostals and Neo-Pentecostals place on tongue speaking as the evidence of the spirit-baptism. Neither can it be used to support tongues as a gift to be sought for personal edification.
Tongues in Acts
The second book in the New Testament which mentions tongue speaking, is Acts (2:1-13; 10:44-48; 19:1-7).
Acts 2:1-13 The first and best-known occurrence of tongue speaking is found in the historical account of Pentecost. From it, modern Pentecostalism derives its name and its special doctrine of the spirit-baptism as a post conversion crisis experience, which is evidenced by speaking in tongues. The supernatural fire and the sound of a rushing, mighty wind (Acts 2:2,3), are commonly lost sight of in the present day excitement over the tongues.
If Pentecost is repeatable, in the matter of speaking tongues, why not in the accompanying features of a rushing, mighty wind and the tongues as of fire, dividing and sitting upon each of those claiming to have a repetition of Pentecostal blessing.
Nowhere does this passage indicate that the disciples expected, sought, or prayed for the tongues experience. On the contrary, the whole account indicates that tongues were totally unexpected and unsought.
The most important single factor to keep in mind, is the historical uniqueness of Pentecost. Luke states in Acts 2:1, when the day of Pentecost was fully come. The verb translated "was fully come" literally means "was fulfilled." It is a word used to describe an event which takes place according to God's own timing. This is like the birth of Christ (Galatians 4:4), and the death of Christ (Luke 9:51). Pentecost was in the divine plan of God and took place according to His own predetermined time. The Holy Spirit came as a result of God and not as a result of the efforts of man. It was the historic day on which the Spirit was given to all believers.
Pentecost should then be viewed in the same light as Calvary. As Christ died once (Hebrews 9:26), so the Spirit has been poured out upon all believers once. Both are unique and unrepeatable events. Both events were authenticated by three miracles each. At Calvary, there were the miracles of darkness (Matthew 27:45): the renting of the Veil (v. 51), and the earthquake (v.51). At Pentecost, there were the miracles of the sound of wind, tongues of fire, and speaking in other tongues. When by faith a person appropriates what Christ did for him on the cross, he need not expect the repetition of the three miracles that took place at Calvary. Likewise, when by faith we share in the outpoured Spirit, we need not expect the repetition of the three miracles that accompanied Pentecost.
The baptism with the Holy Spirit has been differently understood by many believers. For one thing, the term "baptism of the Holy Spirit" is so much used and so greatly abused, but it is not in the word of God.
There are only seven passages in the New Testament which speak directly of the baptism with the Spirit. Five of these passages refer to the baptism with the Spirit as a future event; four were spoken by John the Baptist (Matthew 3:11; Mark 1:7,8; Luke 3:16; John 1:33); and one was spoken by Jesus after His resurrection (Acts 1:4,5). A sixth passage looks back to the events and experiences of the day of Pentecost (Acts 11:15-17) as fulfilling the promises spoken by John the Baptist and Jesus. Only one passage - I Corinthians 12:13 - speaks about the wider experience of all believers. In fact, the word "baptize," with reference to the Spirit, is never used in recounting the story of Pentecost, of Samaria, of Caesarea, of Ephesus, or of anywhere else. This is amazing.
But what is more astonishing, we are never told, commanded, or urged to seek the baptism of the Holy Spirit. The idea is alien to scripture. Some seek, pray, and wait for such an experience. They are persuaded that God has reserved for a chosen few that unusual baptism. They expectantly, prayerfully, and sometimes agonizingly wait before the Lord for this heavenly gift. Some even build whole systems of theology upon it, presenting it in their teaching as a second work of grace.
The Baptism by the Spirit in the Gospels and the Epistles
When we seek the scriptural truth concerning any such baptism of the Holy Spirit, we cannot find it in the gospels. There, such an experience is not referred to except in John's prophecy (Matthew 3:11). Neither is the doctrine discussed in the book of Acts. There again, the subject is not referred to except the mention of John's prophecy (Acts 1:5; 11:16). It is in the epistles that the doctrine is unfolded. This is not an accident. It is according to the studied purpose of God.
As we turn to the epistles, a multitude of questions crowds into our minds. What is the baptism of the Holy Spirit? When did it happen? When does it happen today? Who is the baptizer? Into what does the He baptize? What are the results?
Who is the baptizer and with what does He baptize? In Matthew 3:11 and Acts 1:5 and 11:16, the prophecy of John the Baptist is presented. Jesus is unmistakably the baptizer and it could be that the Holy Spirit is the sphere into which He baptizes. But in the epistles, in I Corinthians 12:13, the Holy Spirit is the baptizer and the body of Christ is the sphere into which He baptizes. "For by one Spirit we were all baptized into one body" (I Corinthians 12:13). Are there, then, two different baptisms, one by the Lord Jesus and one by the Holy Spirit? We might think so, but for the fact that the same Greek phrase is used to describe both baptisms, en pneumati. Can we build two separate doctrines of the baptism of the Holy Spirit on the same Greek phrase and on the same Greek preposition?
Many do so. These dualists interpret the Greek preposition "en" used in Acts 1:5 in a location sense, meaning a baptism into the sphere of the Holy Spirit. They, they interpret the same Greek preposition "en" used in I Corinthians 12:13 in an instrumental sense, meaning a baptism into the sphere of the body of Christ. The "en" employed in I Corinthians 12:13 is clearly and only instrumental. The baptizer is the Holy Spirit; it is He who does the baptizing.
But what of the prophecy of John the Baptist in Matthew 3:11 where Jesus is clearly presented as the baptizer? In what sense is He the baptizer? In answering this question, we shall find the answer as to why the Spirit baptism is not discussed in the gospels. The gospel presents pre-ascension events (John 7:39). Before there can be a spirit baptism, there must be an atonement made on earth for our sins and a justification declared in heaven for our souls. Before the Spirit can be poured out, Christ must be put to death, raised from the grave, and must ascend into heaven. Water baptism is that in picture; Spirit is that in fact and reality (Romans 6:3-5; Colossians 2:12). There is no outpouring of the Spirit, there is no ascension gift until Christ has died, been buried, been raised, and has ascended into heaven. After the gospels, after the ascension, then the gift (John 16:7; Ephesians 4:8). The coming of the Holy Spirit at Pentecost is the ascension gift of our Lord to His church.
In this sense, is Christ the baptizer? He was the Giver of the original ascension gift. He sent the paraclete to take His place. But after the Spirit's advent, the Spirit and not Christ is spoken of as the baptizer. In all instances and in all experiences, Christ is the ultimate source or agent in the baptism by the Spirit, as Matthew 3:11 prophesies. Christ sent the Spirit.
The time of the Baptism by the Spirit
We turn now to the question, when did, and when does the baptism occur? John the Baptist, in Matthew 3:11, announced the reality as something beyond himself and his ministry. Jesus in the flesh (John 14:16,26) spoke of it as a future event. In Acts 1:5, Jesus, raised from the dead, but not ascended, referred to the gift as immediately coming. Acts 11:16 speaks of the baptism as having already taken place. The fulfillment of the promise clearly occurred at Pentecost and continued thereafter, joining both Jesus and Gentiles to the body of Christ. This baptism of the Holy Spirit is the new departure at Pentecost. The baptism of the Spirit places believers in the body of Christ, the church.
Ten days after the ascension, Pentecost dawned. The Holy Spirit came on 120 disciples. Although the 3000 believers do not seem to have experienced the same miraculous phenomena (the rushing mighty wind, the tongues of flame, or the speech in foreign languages), they received the Holy Spirit (verses 33 and 39). The 120 were regenerated already, and received the baptism of the Spirit only after waiting for 10 days. The 3000 on the other hand, were unbelievers, and received the forgiveness of their sins and the gift of the Spirit simultaneously, and it happened immediately that they repented and believed without any need to wait.
This distinction between the two companies, the 120 and the 3000, is of great importance, because the norm for today must surely be the second group, the 3000, and not the first. The fact that the experience of the 120 was in two distinct stages was due simply to historical circumstances. But those historical circumstances have long since ceased to exist. We live after the event of Pentecost, like the 3000. With us, therefore, as with them, the forgiveness of sins and the gift or baptism of the Spirit are received together.
From that day onward, the Holy Spirit has lived in the hearts of all true believers, beginning with the 120 disciples who received Him at Pentecost.
Exceptions explained
All believers have the Holy Spirit, who comes to dwell with them at the time of their regeneration or conversion.
The first passage is found in Acts 8:5 where Philip's trip to Samaria is recounted. he preached Christ and performed miracles. The Samaritans were emotionally stirred. Many of them professed faith and were baptized. The apostles in Jerusalem were so concerned about what was happening in Samaria that they sent two of their leaders, Peter and John, to investigate. They found a great stir and readiness to receive the Holy Spirit. "Then they had began laying their hands on them, and they were receiving the Holy Spirit" (Acts 8:17).
As we compare scripture with scripture, we immediately discover one extraordinary feature in this passage: when Philip preached in Samaria, it was the first time the gospel had been proclaimed outside Jerusalem, evidently because Samaritans and Jews had always been bitter enemies. This gives us the clue to the reason the Spirit was withheld till Peter and John came: it was so they might see for themselves that God received even hated Samaritans who believed in Christ. There could now be no question of it.
Notice too what happened when the Spirit of the Lord suddenly removed Philip, taking him down to Gaza where the Ethiopian believed and received Christ and he was baptized with water. But at no time did Philip lay hands on him and pray for him to receive the Holy Spirit, not was anything said about a second baptism. Thus, the situation in Samaria, as recounted in Acts 8, was unique and does not fit with other passages of scripture as we compare scripture with scripture.
Another passage that gives some people difficulty deals with the conversion of Saul on the road to Damascus as recorded in Acts 9. Some say that when he was later filled with the Spirit in the presence of Ananias (verse 17), he experienced a second baptism of the Spirit.
When Saul called Jesus "Lord," he used a term which means "my very own Lord," signifying his immediate conversion. Saul knew that a supernatural person was dealing with him. Some say the term simply means "sir," a title of respect rather than a confession of faith. But in Acts 9:6, Saul, asking, "Lord, what do You want me to do?" indicates an immediate obedience and conversion.
He did not speak in tongues here. Further more, Acts 9:17 says that Paul is to be filled with the Holy Spirit. The verse does not use the word baptism, and when he was filled, it does not say he spoke in other tongues.
Confusion About Baptism of the Holy Spirit
There is an improper understanding of the distinctiveness of the church to this age. This leads to confusion about the baptizing work of the Holy Spirit which forms the church. If one believes that the church began with Abraham or with John the Baptist, then it will be difficult to understand the distinctiveness of the baptism of the Spirit to this age, and what that baptism accomplishes.
There is an overbalance on the doctrine of water baptism, which often obscures the doctrine of Spirit baptism. If the two truths are not distinguished, it is usually the truth of Spirit baptism that is lost, for it is regarded simply as another way of talking about water baptism.
The association of baptism with the gift of tongues multiplies confusion. Of course, if speaking with tongues is the evidence of the baptism of the Holy Spirit, then the baptism does not come at the time of salvation, nor is it experienced by all Christians. Some, to justify the association of baptism with tongues, attempt to make a distinction between the baptism by the spirit of I Corinthians 12:13, which places one into the body of Christ, and the baptism with the Spirit of Acts 1:5, which brings tongues. However, in both verses, the baptism is described as "en pneumati," and it would seem risky, at best, to build two separate doctrines on exactly the same phrase.
Baptism is frequently identified with filling of the Spirit. Sometimes, the terms "baptism" and "filling" are confused, while at other times, the same error is stated by asserting that the baptism does not come at the time of regeneration, but as subsequent work of grace. Confusion is compounded by the fact that great men, like Torrey and Moody were unclear.
1. R.A. Torrey. The Baptism With the Holy Spirit. pp. 13-14
2. R.A. Torrey. Why God Used D.L. Moody. (NY Fleming H. Revell Co.) c. 1923, pp.
51-55
3. Ibid, p. 55
Torrey taught that a person could or could not be baptized with the Spirit at the moment of regeneration. The baptism, as a subsequent work of grace in Moody's life, is recounted in his biography (2).
The confusion prevailing in the treatment of this doctrine has its rise in many factors. The principal cause is the failure to apprehend the distinctive nature of the church. The baptizing work of the Spirit is the one work of the Spirit which is not found in any dispensation. Many theologians regard the church as a universal group of saints of all ages, some extending even theses boundaries to include nominal Christians. Theologically, we can see the proof based on I Corinthians 12:13, "For by one Spirit we are all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit."
It is the baptizing work of the Spirit that places a person in the body of Christ, and if the body of Christ - because it depends on the resurrection and ascension of Christ - is distinctive to this age, then so is the baptism. Biblically, the baptizing work is never mentioned as being experienced in the Old Testament or in the days of Christ's earthly ministry. This phenomena is not mentioned in the millennium. It is peculiarly the work of the Holy Spirit for the present age, beginning with Pentecost and ending at the resurrection of the righteous when the living church is translated.
In all, there are eleven spec