The Same Gift of the Holy Spirit?

The Same Gift?

The phrase “gift of the Holy Spirit” appears only twice in most English Bibles. I know of no better example to highlight the “secret decoder ring” style of exposition currently in use regarding the Holy Spirit.

Is the "gift of the holy spirit" used the same in scripture?

Is the “gift of the holy spirit” used the same in scripture?

The first time the phrase appears in Acts 2:38.  The promise extended to those would “repent and be baptized” was that they would receive the “gift of the Holy Spirit.”  Current teaching about this gift highlights at least four of its characteristics:

  1. The Gift is received only At/after baptism – “be baptized . . . you shall receive.”
  2. The Gift is Universal – Per v. 39 it belongs to “as many as the Lord shall call.”
  3. The Gift is Forever (at least until the end of the world) – Per v. 39 – “to all that are far off.”
  4. The Gift is Non-miraculous/Prophetic – Given the three qualities above, we can know the miraculous is excluded.

The second appearance of the phrase is found in Acts 10:45 in the house of Cornelius: “While Peter was still saying these things, the Holy Spirit fell on all who heard the word. And the believers from among the circumcised who had come with Peter were amazed, because the gift of the Holy Spirit was poured out even on the Gentiles” (Acts 10:44-45).

In this second appearance of the phrase, we are also told this gift has at least four characteristics:

  1. The Gift is received Before baptism – Cornelius receives this gift in v.45 and is not baptized until v. 48.
  2. The Gift is Limited – Tongue-speaking and other gifts were only given to a few people.
  3. The Gift is Temporary – As this gift is seen by tongue-speaking (v. 46), it must be temporary.
  4. The Gift is Miraculous – Peter knew the gift was given because he witnessed tongue-speaking.

To review:

  1. One gift is given At/After baptism; one is given Before.
  2. One gift is Universal; one is Limited.
  3. One gift is Forever; one is Temporary.
  4. One gift is Non-Prophetic; one is Prophetic.

Keep in mind, these are the only two times this phrase appears in the text of scripture. The exact same, we are told, describes two gifts that have not one point of commonality between them except that they are both from God.  I understand why people are confused when they hear teaching about the Holy Spirit.  Is there another doctrine where God’s use of language is so unpredictable?

But the situation is worse than that.  In Acts 11, Peter addresses a Jewish audience about his work with Cornelius, a Gentile.  In Acts 11:17, he describes his response to seeing the gift of the Holy Spirit poured out to Cornelius: “If then God gave the same gift to them as he gave to us when we believed in the Lord Jesus Christ . . .”  The same gift?  Which of those four characteristics above is the same?  In fact, as they are often currently described, the gifts are mutually exclusive.There is nothing the same about them.

But it is even worse still.  Peter states that the same gift was given to Cornelius as was given to “us when we believed.”  The gift in question cannot be the “gift” given to Peter and the apostles in Acts 2:4 (as some might suggest).  The gift in question was given at the point when the recipients believed. The apostles were believers in Jesus Christ the Lord well before Acts 2. Their reception of the power in Acts 2:4 was not in any fashion connected to the point of their belief.

Yet the reception the “same gift” in Acts 11 is directly connected to the point in time when the “us/we” developed faith in Jesus.  The “us/we” of Acts 11 must refer to his Jewish audience in Jerusalem (Acts 11:2). For the record, the initial point of faith for Jewish converts in Jerusalem is expressed in Acts 2:37: “Now when they heard this they were cut to the heart. . .” This group of people received the gift of the Holy Spirit “when we believed” because they gladly received the words of Peter and were baptized (Acts 2:41). It is the gift that they received “when they believed” that is the same gift that Peter saw given to the household of Cornelius.

Peter words directly and necessarily tie the gift of the Holy Spirit in Acts 2:38 to the gift of the Holy Spirit in Acts 10:45. They were, in fact, the exact same gift and God uses the exact same phrase to describe them. There is nothing unpredictable or unreliable at all in God’s word of words. It is those seeking to define this phrase in two separate manners that have some explaining to do.

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Do Not Lower the Sail

Do Not Lower the Sail

I am a long way from being an accomplished sailor, but the apostle Paul spent many days aboard ships throughout his life. He understood nautical terms and used one of them three times in the Bible. The Greek word is hupostello and refers to what happened whenever the captain of the ship sensed troubled waters ahead. It was used to describe what happened when he ordered his sailor to lower the sails to avoid what lay ahead.

Do you lower your sails when you sense troubled water?

Do you lower your sails when you sense troubled water?

Paul used the term “lowering the sail” twice in his meeting with the Ephesian elders. He described the teaching he had done in the three years he was located in Ephesus. He specifically mentioned that he taught the same both publicly and from house to house. Those years were filled with adversity—remember the riot his preaching had caused with the silversmiths in Ephesus who made images of Diana—yet Paul stayed the course. He said, “I did not shrink from declaring to you anything that was profitable to you” (Acts 20:20). The expression “I did not shrink” is that Greek word. When troubled water lay ahead, he did not “lower the sails” even once.

Paul’s second use of the word described the heart of this great apostle and preceded his admonition to the Ephesian elders to shepherd the Lord’s sheep and protect them from false teachers, even if the false teachers were part of the eldership. Paul said, “I did not shrink from declaring to you the whole purpose of God. Be on guard for yourselves and for all the flock…” (Acts 20:27). When false teachers threatened the church, Paul did not shrink—he did not “lower the sails!” Imagine the impact there would be on congregations if all elders refused to “lower the sails” even though such actions mean they would have to sail through trouble waters.

In Galatians 2:12, Paul used the term to describe what Peter did because of racial prejudice in the church. On one occasion Peter associated freely with Gentile Christians, but when Jewish brethren arrived, “He withdrew himself…fearing them who were of the circumcision.” The words “withdrew himself” are from this same Greek word. He “lowered the sails” rather than navigating and conquering the troubled waters ahead.

The church needs leaders who will never “lower the sails” rather than doing what was right. Our homes need mothers and fathers who refuse to “lower the sails” instead of creating needed conflict with their children. Our homes need husbands who courageously lead their wives and children, even though it means dealing with trouble waters.

Do not ever “lower the sails.” Remember that “it is always right to do right…”

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Head of the Body, the Church

Head of the Body, the Church

And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent.

Colossians 1:18

Some have the wrong idea about the ownership of the church.

Christians serve Christ who is their Savior and Head.

Christians serve Christ who is their Savior and Head.

Before going further, let me clarify that I’m not one of those radicals who will strain at the gnat of condemning those who refer to their local congregation as “my church” (as in, the church of which they are a member) by shouting at them, “It’s not YOUR church!  It’s Jesus’ church!”  After all, if we want to be consistent, let’s remember that Paul did call the gospel both “the gospel of God” (Rom. 1:1) AND “my gospel” (Rom. 2:16).  What’s good for the goose is good for the gander.  In other words, if it’s inherently wrong to refer to something that the Bible cites as belonging to God as also belonging to oneself, then God should not have inspired Paul to refer to God’s gospel as his own.  Let’s also remember that Paul was inspired to warn about those who have “an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, and constant friction among people who are depraved in mind and deprived of the truth…” (1 Tim. 6:4-5).  Think about that for a minute…

That said, we must not forget that Jesus is in fact the head of his body, the church.  He purchased the church with his own blood (Acts 20:28).  The church is made up of those who have been spiritually resurrected via baptism into the body of Christ (Rom. 6:3-5; 1 Cor. 12:13), but Christ is “the firstborn from the dead” (cf. 1 Cor. 15:20-23).  Through his death and resurrection he laid the groundwork for our own spiritual death to sin and resurrection to a new life.  Thus, it is fitting and proper that in everything in the church he “be preeminent.”

This is why we are commanded to do everything in his name (Col. 3:17), which is more than just something we say (as in, “In Jesus’ name, Amen.”)  Christ foretold of those who would be condemned who sincerely thought they were doing things in his name but in reality weren’t…because they weren’t obeying the will of his Father (Matt. 7:21-27).  The only true revelation of the will of Christ is found in the New Testament (Heb. 8:7-13).  It is therefore to the New Testament where we must go to find the will of our Leader, the Head of his Body of which we are blessed and privileged to be a part by his grace.

How are we saved?  Go to the New Testament to reveal what the Head says about it (Mark 16:16).

How are we to worship?  The Head says to worship “in spirit and truth” (John 4:24), which refers to spiritual worship based on the commands of the truth found in his Word (John 17:17).  What we read of in the New Testament is what we are to do concerning worship (Acts 2:42; 1 Cor. 11:23ff; 1 Cor. 16:1-2; Eph. 5:19; Col. 3:16).

How is the church to be organized?  What does the Head say in his Word?  (Phil. 1:1; Acts 20:28-32; Eph. 4:11-12; 1 Thess. 5:11-13; 1 Tim. 3:1-13; Tit. 1:5-9; Heb. 13:17; 1 Pet. 5:1-4)

Are we to go beyond what the Head says?  No (Gal. 1:6-9; Rev. 22:18-19).  What if we decide to do so anyway?  Then despite what we might say or even sincerely think, Jesus is not truly the Head of the church of which we are a part.  He is not truly our Lord (Luke 6:46), and we are not truly a part of his church.

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What is Your Passion?

Why Don’t We Talk about Jesus?

Do you want to know what someone is really passionate about? Spend just an hour listening to them talk and you will quickly discover their passion.

Maybe it’s their career. Or maybe they are passionate about decorating and having just the right “Magnolia” Fixer Upper look. Or maybe they are passionate about their children or their golf game. Whatever it is, sooner or later that person will talk about it—and when they do, you can almost see their face light up, as they begin chatting away.

What passion drives your conversation?

What passion drives your conversation?

It is somewhat distressing to me that Christians—who are supposed to be passionate about Jesus Christ—don’t talk about Him more often. Sure we may occasionally talk about something that was mentioned in a sermon or we may even offer a “God bless you” when someone sneezes.

But the reality is we often don’t talk about our Savior very much in public. And when we do, it is usually guarded and with a great deal of reservation. I have heard from literally dozens of Christians, who are troubled by the fact that their denominational friends talk about Jesus and religious matters more openly than most New Testament Christians. Yes, we believe He is the way, the truth, and the life (John 14:6), but sadly we don’t bring Him up in everyday conversation.

Here’s what I intend to teach my children regarding talking about Jesus.

Let me start by admitting I don’t know the precise history on this one, but my understanding—having talked to many faithful Christians—is that more than fifty years ago there was a concerted effort for New Testament Christians to separate themselves from the Pentecostal movement. Pentecostals were viewed as those “Holy Rollers” who spoke in tongues, raised their hands, clapped during worship, and often talked about being filled with the spirit.

In an effort to separate us from them, New Testament Christians shifted the pendulum all the way to the other side and avoided anything that could even remotely be viewed as being Pentecostal. In doing so, many members of the Church stopped openly talking about their faith and stopped talking about Jesus. Oh sure, we would occasionally talk about doctrine, but we didn’t want to be viewed as weird or one of “them.” And so we grew silent.

Here’s my first piece of advice about this one: Don’t be afraid to talk about Jesus. After all, if we are passionate about Him and want to share the Truth with others, then we should feel good talking about Him.

Second, get comfortable talking about Him when you are young. If it becomes a part of your everyday speech then you won’t feel awkward later on in life trying to fit Him into your conversations. Part of being ready and able to give a defense of the hope that is in you (1 Peter 3:15) is being able to talk about Jesus.

Third, never ever forget the confession you made at your baptism (Acts 8:37). I want you to soberly consider what Jesus said: “Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven. But whoever denies Me before men, him I will also deny before My Father who is in heaven” (Matthew 10:32-33). I believe many people deny Him by simply remaining silent and not defending Him and His teachings. Later on Paul wrote to the Christians in Rome and declared, “that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation” (Romans 10:9-10).

Notice that with the mouth confession is made unto salvation. Does that sound like Paul wants people to be timid or shy about Jesus? Understand that in talking openly about Jesus some people may be offended. Try to be respectful and kind, but also keep in mind the desperate need they have for His cleansing blood. Additionally, you may make some Christians uncomfortable by openly talking about Jesus. They may not be use to hearing someone talk freely about Christ and their appreciation for Him. But stop and think about what that really says about their beliefs and their love for Him.

Do you really love Jesus? Are you thankful for what He did for you on the cross? Then don’t be afraid to shout it from the mountains or talk about it on the subway! Who knows, it might just open some doors for you to talk to others about Him.

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The “First Times” of the Holy Spirit

The “First Times” of the Holy Spirit

It has been my experience that studying the work of the Holy Spirit is a highly frustrating effort for many Bible students.  It is my belief this struggle exists because of the “secret decoder ring” style of exposition used in so many approaches to the topic. The understanding of words and phrase is unreliable.  For many students, they feel that they are on the outside and need assistance of those “in the know” to help explain the complexities of the Spirit.

Are "Holy Spirit" words and phrases confusing you?

Are “Holy Spirit” words and phrases confusing you?

As the doctrine is currently taught, the Bible’s usage of terms regarding the Spirit cannot be depended on verse to verse.  Consider just a few examples:

  • The Gift of the Holy Spirit – Most take the first occurrence of this phrase to mean the Holy Spirit is given to us as a gift at our baptism (Acts 2:38). This gift we are told is non-miraculous. Yet, the second time it appears in the biblical text (Acts 10:45), we are told it must be miraculous since the gift is given before the baptism of Cornelius. The first time it is found it is blessing received only at/after baptism. The second time it is a unique blessing received before baptism.
  • Receiving the Spirit – In Acts 2, we “receive” the Spirit at baptism and that reception is both universal and non-miraculous. The very next time the phrase is found (Acts 8:15), there are a group of baptized believers (i. e. Christians) who had not yet “received” the Spirit.  So, we are informed that this a second, distinct manner of “receiving.”
  • Full of the Spirit – Also in Acts 2, the apostles are “full of the Spirit” and begin to speak in tongues. We are told this is the product of the spiritual gifts of the Holy Spirit.  In Acts 6:3, Stephen and the other six chosen men are “full of the Spirit.”  Yet, this phrase is now positively devoid of any connection to the spiritual gifts.  But in Acts 6:8, 10, Stephen’s being full of power, grace, wisdom, and Spirit is now evidence of the gifts again.  In Acts 7:55, he is once again “full of the Spirit” and empowered to see visions into heaven.

These examples are perfect illustrations of the “secret decoder ring” style of exposition regarding the Holy Spirit.  All the references above are in the same book – Acts. They appear in within a few verses or chapters of each other.  I know of no other topic on which reliable expositors within churches of Christ would tolerate such inconsistency on the meaning of words and phrases.  Yet, on the Holy Spirit, the ambiguity created by such variability of interpretations is not only required for the viability of the doctrine, but also one’s ability to accept these variances is seen as a sign of heightened spirituality.

Our collective approach to this topic is at odds with our long-standing practice regarding other central teachings of the gospel. I understand completely the frustration of so many in the church who have no real desire to study the topic.

It is my conviction that the study of the Holy Spirit is no different than any other Bible doctrine.  There is no ambiguity in God’s words.  There is little variability in the usage of words. And, importantly, the work of the Spirit is introduced early in the biblical text. Before Peter’s initial gospel sermon, around 100 verses have already spoken directly about the Spirit’s work with/in man. By the time one reaches the Day of Pentecost in Acts 2, there already existed an established language and framework of the work of the Spirit. It is our lack of understanding and acceptance of that structure that leads us down an unreliable path of study in the New Testament.

With only a couple of exceptions, the descriptive words and phrases of the Spirit’s work in the New Testament have already occurred in verses spanning the Old Testament.  In those passages, the work of the Spirit is simple and straight-forward.  What follows is a list of some of those initial appearances of words describing the Spirit’s work:

  • The First Time the Spirit is “IN” man (Genesis 41:38-39): “And Pharaoh said to his servants, “Can we find a man like this, in whom is the Spirit of God?” Then Pharaoh said to Joseph, “Since God has shown you all this, there is none so discerning and wise as you are.”
  • The First Time the Spirit “FILLS” man (Exodus 31:2-5): “See, I have called by name Bezalel the son of Uri, son of Hur, of the tribe of Judah, and I have filled him with the Spirit of God, with ability and intelligence, with knowledge and all craftsmanship, to devise artistic designs, to work in gold, silver, and bronze, in cutting stones for setting, and in carving wood, to work in every craft.”
  • The First Time the Spirit “RESTS ON” man (Numbers 11:25): “Then the LORD came down in the cloud and spoke to him, and took some of the Spirit that was on him and put it on the seventy elders. And as soon as the Spirit rested on them, they prophesied. But they did not continue doing it.”
  • The First Time the Spirit “COMES ON” man (Numbers 24:2-4): “And Balaam lifted up his eyes and saw Israel camping tribe by tribe. And the Spirit of God came upon him, and he took up his discourse and said, “The oracle of Balaam the son of Beor, the oracle of the man whose eye is opened, the oracle of him who hears the words of God, who sees the vision of the Almighty, falling down with his eyes uncovered.”
  • The First Time the Spirit is “UPON” man (Judges 3:10): “The Spirit of the LORD was upon him, and he judged Israel. He went out to war, and the LORD gave Cushan-rishathaim king of Mesopotamia into his hand. And his hand prevailed over Cushan-rishathaim.”
  • The First Time the Spirit “CLOTHES” man (Judges 6:34): “But the Spirit of the LORD clothed Gideon, and he sounded the trumpet, and the Abiezrites were called out to follow him.”
  • The First Time the Spirit “RUSHES UPON” man (Judges 14:6): “Then the Spirit of the LORD rushed upon him, and although he had nothing in his hand, he tore the lion in pieces as one tears a young goat. But he did not tell his father or his mother what he had done.”
  • The First Time the Spirit is “GIVEN” to man (Nehemiah 9:20): “You gave your good Spirit to instruct them and did not withhold your manna from their mouth and gave them water for their thirst.”
  • The First Time the Spirit is “POURED OUT” to man (Isaiah 29:10): “For the LORD has poured out upon you a spirit of deep sleep, and has closed your eyes (the prophets), and covered your heads (the seers). And the vision of all this has become to you like the words of a book that is sealed. When men give it to one who can read, saying, “Read this,” he says, “I cannot, for it is sealed.””
  • The First Time the Spirit “ANOINTS” man (Isaiah 61:1): “The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound.”
  • The First Time the Spirit “ENTERS” man (Ezekiel 2:1-2): “And he said to me, “Son of man, stand on your feet, and I will speak with you.” And as he spoke to me, the Spirit entered into me and set me on my feet, and I heard him speaking to me.”
  • The First Time the Spirit “FALLS ON” man (Ezekiel 11:3-4): “Therefore prophesy against them, prophesy, O son of man.” And the Spirit of the LORD fell upon me, and he said to me, “Say, Thus says the LORD: So you think, O house of Israel. For I know the things that come into your mind.”

No decoder ring is needed to understand the work of the Spirit in those 12 references.  He empowers people to interpret dreams, craft works of art, lead people into battle, see visions, and speak the inspired word of God.  His work is singular and consistent. He provides men/women with divine ability beyond human means. His work is prophetic and/or miraculous.

Instead of redefining these phrases (and related ones in New Testament), why not leave them alone?The Old Testament should be used to provide us a road-map for our journey to understand the Holy Spirit in the New Testament.  Yet, do you ever hear a preacher use any portion of the Old Testament to explain the work of the Spirit?  My guess is you have heard it rarely, if ever.

Most of the teaching I heard in the subject starts in Acts 2 and turns quickly to Romans 8.  Those two passages, almost exclusively, create the framework for our current understanding of the Spirit’s work.  The approach is flawed. Because the expositors never stop to consider the impact of the Old Testament’s teaching about the Spirit, their approach to Acts 2 and Romans 8 is itself incorrect.  This misuse of those two important texts leads them down a path that requires the variability and ambiguity that we hear on the topic.

Just imagine how much simpler it would be; how much more easily understood the teaching would be; how much more in line with God’s desire for people to have certainty in their knowledge, it would be if we simply applied what He taught us about His Spirit in the Old Testament to the identical phrases appearing in the New Testament.

Brothers and sisters, you can read the entire Old Testament and never even begin to be confused about the work of the Holy Spirit.  The Spirit’s work in the New Testament is not a new work. The “indwelling” of the Spirit did begin in Acts 2.  He was “indwelling” Joseph in Genesis 41. When Peter speaks to the Jews present on Pentecost, his audience already knew what the Holy Spirit did.  His presence permeated their scriptures. They knew enough to understand what Peter was promising about the Spirit.  You can to.

Before you allow modern preachers to cloud the issue with varying of meanings and ambiguity, please allow the inspired teachers of the Old Testament to provide you with a sure foundation upon which you can build your understanding of the Spirit’s work in the church.

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