The Holy & Unholy Spirits

4. The Holy Spirit

     Although the phrase "Holy Spirit" is rare in Old Testament usage (Ps. 51:11; Isaiah 63:10-11), the concept is well attested under the phrases "Spirit of God" and "Spirit of the Lord."  The Holy Spirit appears in the opening verses of the Pentateuch as an active agent in the creation of the universe (Genesis 1:2; cf. Ps. 104:30).  We also find the plural, divine "us" in the creation of mankind (Genesis 1:26-27), the expulsion from Eden (Genesis 3:22-23), and the confusion of languages at Babel (Genesis 11:7).  The Spirit also tried to turn men back from their sin prior to the Noachian flood (Genesis 6:3).  The Spirit was in the midst of Israel (Hag. 2:5; Isaiah 63:10-11) and He had a powerful influence in Israel's successes (Zechariah 4:6).

General Nature and Work of the Spirit

     The Old Testament information provides a helpful background for understanding the working of God's Spirit in the New Covenant era.  Most of what we find in the New has roots in the Old Testament and is often an expansion of the same work we find before the coming of Messiah.

The Holy Spirit is a Person

     "He" (John 15:26; 16:7-8,13-14) can speak (Acts 8:29; 1Timothy 4:1; Heb. 3:7), teach and remind (John 14:26; 1Corinthians 2:13), bear witness (John 15:26), convict men of sin (John 16:8), lead and forbid (Acts 16:6-7; Romans 8:14), guide men into truth/hear/ speak/disclose (John 16:13), dwell in believers (John 14:17), call men to ministry (Acts 13:2), send forth workers (Acts 13:4), intercede for men (Romans 8:26), search and reveal (1Corinthians 2:10), bestow gifts as He wills (1Corinthians 12:11), He has a mind (Romans 8:27), and knows the thoughts of God (1Corinthians 2:11).  Like a person, the Spirit can be lied to (Acts 5:3), tested (Acts 5:9), resisted (Acts 7:51), grieved (Isaiah 63:10; Eph. 4:30), quenched (1Th. 5:19), insulted (Heb. 10:29), and blasphemed (Matthew 12:31).^[1]

     The unity of the Godhead will also tell us some basic truths about the nature and work of the Spirit: God's nature/character is balanced, predictable, and revealed (Exodus 34:6-7; Deuteronomy 7:9-10).  Jesus, in tangible physical form, shows us what God the Father is like.^[2]  Thus, it would be proper to say that the Spirit is very much like Jesus^[3] and the Father (John 4:24; Romans 8:9) and communicates only what He hears from Jesus and the Father (John 16:13-15), just as He communicates to God the deepest concerns of our hearts (Romans 8:26-27).  The Spirit's nature/character is reflected in the various names by which He is referred to - the Spirit of: truth {John 14:17; 15:26; 16:13; 1John 5:7}, Christ {Acts 16:7}, holiness {Romans 1:4}, life {Romans 8:2}, and grace {Heb. 10:29}.

Inspiration and Revelation

     The Spirit spoke through the O.T. Prophets.^[4]  First Chronicles 28:9-12 points out that God searches human hearts and minds and even put the plans for Solomon's Temple into David's mind.  As in the Old Testament era, God's Spirit led/spoke through God's special servants instituting the New Covenant: the Apostles (Matthew 10:19) and Prophets (Acts 11:27, 28; 21:10-11).  The inspiration claim was extended from the men to their writings, the Scriptures (Isaiah 34:16; 2Timothy 3:16-17; 2Pet. 1:20-21).  The Holy Spirit provided "spiritual thoughts and words" (1Corinthians 2:12-13), was sent to teach and remind the apostles of Jesus' words (John 14:26), and guide them "into all truth" (John 16:13).  When the Apostles were before governors and kings, the Father's Spirit would speak through them (Matthew 10:17-20).

     The Holy Spirit always speaks in harmony with what He causes to be written, for Isaiah said that when men do not agree with the written revelation (the Law), it is because they have "no light in them" (Isaiah 8:20).  Paul held the same view as is obvious by his reference to the Word of God as the "Sword of the Spirit" (Eph. 6:17).  Rather than follow the claims of men, we are told to stick to what is written (1Corinthians 4:6)^[5] and be careful about anything other than what came originally through the apostles (1Corinthians 14:37-38; Galatians 1:6-9).

     In the New Testament we read where the Holy Spirit "spoke" about definite things (1Timothy 4:1f; Heb. 3:7f; Heb. 9:8).  While the Holy Spirit spoke "personally," He never spoke "privately" to certain people with different messages!  The Apostles said that there were objective tests which could be applied to alleged "Spirit" messages - the test of doctrinal orthodoxy and the content of the message in relation to previously revealed truth (1John 4:2).  This is why the church in Corinth was told that the "prophetic messages" were to be "judged, examined, and weighed" (1Corinthians 14:29).^[6]

     In harmony with the wisdom of the Old Testament Scriptures, the Holy Spirit gave us some guidelines for what we should be looking for in the realm of true spirituality.  First, the Holy Spirit endorses a definite, objective message about Jesus (Acts 1:2; 1John 4:1-3).  Second, the marks of non-spirituality are definite, observable traits (Galatians 5:19-21) in the same way as the Holy Spirit's presence is recognized by the "fruit" which develops in one's day-to-day life (Galatians 5:22-23).  Third, heavenly wisdom has definite, observable characteristics (James 3:13-18).  Fourth, true spiritual "love" has definite, observable characteristics (1Corinthians 13:4-8) that seek what's best for others and relationships, rather than selfishly advancing yourself.  Fifth, the "goal" of the Apostolic ministry was to see "love from a pure heart, a good conscience, and a sincere faith" produced in people (1Timothy 1:5).  Sixth, the kingdom of God does not consist of physical things, but involves "righteousness, peace, and joy in the Holy Spirit" (Romans 14:17).

The Spirit "Comes Upon" People for Special Tasks

     One of the most common descriptions of the personal working of God's Spirit is the phrase "the Spirit of God/the Lord came upon" someone to enable them to fulfill some purpose of God.^[7]  In this way, the Holy Spirit empowered and guided God's leaders: the men who helped Moses (Exodus 31:1-11), 70 Elders (Numbers 11:16-17,25), Joshua (Numbers 27:18), the Judges,^[8] King Saul (1Samuel 10:1,6,10), King David (1Samuel 16:12-14), Amasai as he joined David in the wilderness (1Chr. 12:18), and the prophets.^[9]  The Spirit also "came upon" a pagan seer, Balaam (Numbers 24:2), when it fit God's purposes.  However, Balaam and King Saul show us that the Spirit's work did not override their own wills/choices as both of them rebelled and did not, ultimately, walk by faith and obedience.  The Spirit's presence also left Samson after he had "played games" with his gift of strength (Judges 16:20).

     In special situations, God's Spirit was also said to "fill" men with wisdom and certain skills (Exodus 31:3; 35:30-36:1).  The Spirit was "in" Joshua (Numbers 27:18).  Elizabeth (Luke 1:41) and Zachariah (Luke 1:67) were both "filled" with the Holy Spirit.  In the same way, the early church had people who, personally, were spiritually immature (1Corinthians 3:1-4), but had been miraculously gifted to help establish the early church (1Corinthians 12-14).

The Promise of the "Indwelling" Spirit

     In common OT usage, the Holy Spirit usually "came upon" leaders for a special task or message.  We also find a few scattered references to the Spirit being "in" someone (Genesis 41:38; Numbers 27:18; Daniel 5:14), but this is not an ordinary element in the Old Testament doctrine of the Spirit.  However, Israel's prophets predicted that God would someday "pour out" His Spirit on Israelites (Isaiah 44:3) and "all flesh" (gentiles, too! - Joel 2:28- 29; Acts 2:16-21,38-39).  Ezekiel spoke of God's Spirit "within" the Israelite nation as it was restored from Babylonian captivity (Ezekiel 36:27; 37:14).  Jesus spoke of the Spirit of Truth as "abiding with" His disciples and shortly to be "in" them (John 14:17).

Distinguishing "the Gift/Gifts" of the Spirit

     The indwelling "gift" of the Spirit is the general indwelling presence of God’s Spirit in the believer and it is connected to conversion and promised to all (Acts 2:38-39; 1Corinthians 12:13; Eph. 1:13-14).  However, the "gifts of the Spirit" were not and are not universals, for Paul clearly says that these God distributed to different individuals for the edification of the whole church (1Corinthians 12-14).  It is the failure to distinguish the "gift" from the "gifts" which has created confusion and problems.  Paul stated the "gifts" matter plainly - all have the "gift of the Spirit," but not all have the same "spiritual gifts" (Romans 12:3-8; 1Corinthians 12:28-30) and each should seek what is good for the whole church, not selfishly seek to glorify/edify themselves (1Corinthians 12:7; 14:12).  In much briefer form, Peter said the same thing to those that he was writing to in Asia Minor (1Pet. 4:10-11).

     Be sure to notice the difference between the "gift lists" in a church where an apostle had been (Corinth - Acts 18; 1Corinthians 12:8-10,12,27-28) and one which had not yet been visited by an Apostle (Rome - Romans 1:9-11; 12:4-8).  This is rooted in the apparent necessity of having Apostolic hands laid upon you prior to the possession of the miraculous gifts.^[10]  Note also that Corinth was the only church that received a letter that dealt with the miraculous gifts and Paul's concern (in 1Corinthians 12-14) is to address the confusion/division that had resulted when converts from paganism (1Corinthians 12:1,2) had misused, misunderstood, and over-emphasized the gift of tongues.^[11]

Salvation and Sanctification

     The Spirit prepared the way for Christ (1Pet. 1:10-12) and credentialed Him at John's baptism (John 1:29-34) and through His ministry (Acts 2:22).  The Spirit's role in salvation was also alluded to in Jesus' comment about being "born of water and Spirit" (John 3:3,5), which (in Christian baptism - Acts 2:38; Tit. 3:5) would be the "birth event" resulting from the implanted "seed" of God's Word (Luke 8:11; 1Pet. 1:22-25).  Jesus said the Spirit would come to convict men of sin, righteousness, and judgment (John 16:8-11).  The Spirit always glorifies and points to Jesus, not Himself (John 14:26; 15:26; 16:13-14).  The Spirit does not originate/initiate doctrine or messages apart from the Father and Jesus (John 16:13).  Jesus described the Coming Spirit as a "helper" (paraklatos - John 14:16,26; 15:26; 16:7; 1John 2:1) who would aid the saints.  The Spirit indwells obedient believers^[12] as a "down-payment/ pledge" towards full redemption (Eph. 1:13-14; 2Corinthians 1:22; 5:5).

     While the Spirit works "with" sinful men to bring them to repentance (Genesis 6:3; John 16:8; Acts 2:37; 1Corinthians 14:24-25), Peter seems to indicate that the Spirit does not take up residence in a believer until the sin within them has been dealt with (Matthew 26:28; Luke 24:46-47; Acts 2:38-41).  The background to this concept is God's presence in the midst of Israel "in the tabernacle" (Exodus 40:34-35), Temple (1Kings 8:10-11), and the body of Jesus (John 1:14; 2:18-21; Colossians 1:19; 2:9).  In this age, God resides in the "body of Christ" - the church, a temple made up of the saints (1Corinthians 3:16; 6:19; Eph. 2:18-22; 1Pet. 2:4,5).  Paul, therefore, makes a distinction between those who have God's Spirit dwelling within from those who don't (Romans 8:9-16), as though this was something you could distinguish.  Both he (Romans 8:16) and John (1John 4:13) discussed the practical evidences of "being in the Spirit" - we now view God as a loving Father and similarly love others who love God (Romans 8:15-16; 1John 3:14; 4:16-21).  The general course of one's life/ behavior is powerful evidence as to which "Spirit" is leading them (Romans 8:5-14; Galatians 5:19-23; 1John 3:1-12).

The “Fruit” of the Spirit

     We need to clarify/distinguish three things: (1) the “gift of the Spirit” is the presence of the Holy Spirit in each Christian’s life, promised to all at baptism (Acts 2:38; 5:32), (2) the “gifts of the Spirit” were often miraculous impartations of information/abilities distributed to different Christians by the Spirit for the common Good of the infant church (1Corinthians 12-14), and (3) the “fruit of the Spirit” which are the spiritual personality elements that grow in a person’s life because of the Spirit’s presence and leading (Galatians 5:22-23).

     When we think of “Spiritual fruit,” we should think of the list Paul gave in his Galatians letter (Galatians 5:22-23) - "love" (avga,ph - a combination of will and action that seeks the good of others above self, affection, good-will, benevolence), "joy" (cara,  - delight, gladness, making glad by gifts), "peace" (eivrh,nh - a state of rest of peaceful attitude, well-being, reconciliation with God and others), "patience" (makroqumi,a - long-suffering, endurance until a goal is reached, endurance with the end result in mind), "kindness" (crhsto,thj - mildness, calm friendliness), "goodness" (avgaqwsu,nh -moral excellence, uprightness of heart and life), "faithfulness" (pi,stij - conviction, lifestyle motivated by trust), "gentleness" (prau<thj - pleasant, mild, calm, friendliness), and "self-control" (evgkra,teia - power over self, to have inner strength, discipline by which one is able to control desires or bear pressures, to be able to refrain from those things which offend or hamper).  However, be sure to note that these are not “nine fruits” but nine “fruit” of the Spirit’s presence in one’s life - all nine should be growing in one’s life!  Different “gifts” were distributed to different people, but all are to produce the nine-fold fruit of the Spirit!

     Another way to say this is that the Spirit is involved in the spiritual growth of individual saints toward Christ-likeness, maturity, or sanctification as they "set their minds" on spiritual things (Romans 8:2-14).  The Spirit "intercedes" for them (Romans 8:26-27) and works to conform saints to the image of Christ (Romans 8:28-30; 2Corinthians 3:18; Eph. 4:11-16).  Since He is the sanctifying agent, the Spirit is called the "Spirit of Holiness" (Romans 1:4).  Unless thwarted by human obstinacy (being lied to, quenched, etc.), He works to produce the "fruit" of godly qualities in the lives of believers.  This is why the Holy Spirit was called the “Spirit of Holiness’ in Romans 1:4 - the Holy Spirit is trying to produce holiness in the lives of those He indwells.

      The question of "what indicates spiritual maturity" is answered in the New Testament writings.  It is NOT "miraculous Spiritual gifts," for Corinth had such things (1Corinthians 12-14) and Paul called them "worldly . . . mere infants in Christ" (1Corinthians 1:10; 3:1-4).  Instead, we find that the "spiritually-gifted" must also accept Apostolic instruction and Scripture as God's commands (1Corinthians 14:37-38).  The "spiritual" are those who restore sinners (Galatians 6:1) and have learned by experience to distinguish good/evil (Heb. 5:12-14).

Being "Filled With” and “Led By” the Spirit

     The Old Testament concept of the Spirit "coming upon" a person is paralleled in the New Testament writings (Luke 1:35; Acts 1:8; 19:6), although the phrase is rare.  Similar ideas may be found (Luke 2:27; 4:14; 5:17; Romans 15:19) where special "power" is given to fulfill God's plan through special servants.  The Old Testament example of "being filled with the Spirit of God" was not tied to any miraculous signs, but rather God giving sensible and usable skills to a man so he could build the Tabernacle (Exodus 31:1-6; 35:30-36:1).  In the New Testament, we also find that being "filled with the Spirit" usually is NOT related to any miraculous manifestations.  Only twice is there such a connection: The Apostles' miraculous languages on Pentecost (Acts 2:4) and Paul's dealing with a false prophet on Cyprus (Acts 13:6-11).

     On the other hand, the bulk of the references connect being "filled with the Spirit" with John's ministry (Luke 1:15-17), speaking a sensible, scripturally-based message (Luke 1:41f,67f; Acts 4:8f,31f), serving the physical needs of the saints (Acts 6:3,5), preparing a man for his martyr's death (Acts 7:55), and encouraging/teaching the saints (Acts 11:23-24).  Both Jesus and Paul were "filled with the Spirit" as they carried out their ministries (Luke 4:1; Acts 9:17).  John the baptizer was "filled with the Holy Spirit" even from the womb (Luke 1:15-17), but he demonstrated no miraculous signs in his ministry (John 10:41).  Paul contrasted being "filled with the Spirit" and being "filled/drunk with wine" (Eph. 5:18).  We also should note that in very similar contexts, Paul paralleled being "filled with the Spirit" (Eph. 5:18-19) with being "filled with a knowledge of God's will" (Colossians 1:9) and "letting the word of Christ richly dwell within you" (Colossians 3:16).

     In the New Testament we read of being "led" and "walking by" the Spirit, but to understand this concept we must see the OT roots of the idea.  Israel was physically and visibly led by God's "cloud" in the wilderness (Exodus 13:21), but most such "leading" is not so outwardly discerned.  In the Psalms, we see the request for God to lead men by His light/ truth (Ps. 25:5) and His Spirit (Ps. 143:10).  In Jeremiah 31:9, God will lead His people back from captivity "with weeping and supplication," perhaps in the sense that they must be repentant (cf. Ps. 34:18; 51:17; Isaiah 66:2).  As in the New Testament, true "spirituality" is strongly tied to one's ethical/moral life, even their marital relationship (Mal. 2:14-16).

     The New Testament writings teach us that God's kindness is meant to "lead people to repentance" (Romans 2:4) and that Scripture provides wisdom which "leads to salvation" (2Timothy 3:15).  Jesus was "led" into His wilderness wandering by the Spirit (Matthew 4:1; Luke 4:1).  The two most obvious passages about being "led by the Spirit" (Romans 8:14; Galatians 5:18) need to be seen in their contexts.  In Romans 8:5-14, the key is offered in verse 5 where we read that "those of the spirit/flesh" are so because of where they have "set their minds."^[13]  In Galatians 5:13-25, the same type of human choice is involved, where we choose to follow one of two lifestyles: submitting to the Spirit's way or the way of the flesh.  Rather than follow subjective "impulses" (2Timothy 3:6), we are to "follow the Spirit" who leads by objective information^[14] and inward conviction concerning the objective message (John 16:8).

Mistaking "Emotion" for the Spirit's Presence

     Paganism has long emphasized a form of spirituality that is characterized by temporary states of ecstasy and emotional "highs."  In the pagan approach, the "spirit" comes and goes and "spirituality" is what happens when one has a temporary "experience."  There are many subjective folks around who want to equate the "leading of the Spirit" with intangible private "impulses" rather than with His convicting work concerning the objective revelation to all (the Scriptures) and our consciences.  There are several major problems with this approach.

     The first problem with viewing spirituality as an emotional "high" is demonstrated by the complete absence of any Biblical references to individuals "feeling" God's presence - the Bible writers simply did not think in such terms.  Accordingly, Samson awoke after his haircut and could not sensibly detect God's absence (Judges 16:20).  On the other hand, men can place their faith/hope in the wrong things, yet still be very zealous and inwardly convinced that they are right (Pr. 21:2; Romans 10:1-4).  Jesus said that men would persecute the apostles and sincerely feel that they were doing God’s will (John 16:2; Acts 26:9; Galatians 1:13-14).  Paul himself admitted doing this in ignorance (1Timothy 1:13).

     Second, the Holy Spirit's presence is more consistently detected, as are false prophets (Matthew 7:15-20), by observing the "fruit" that is ultimately produced in day-to-day living (Matthew 5:13-16; Galatians 5:19-23).

     Third, miraculous "signs" are not a trustworthy guide because Satan can use these also.^[15]  The pagan world has long tried to live life on the basis of omens and signs that supposedly have deep mystical meaning - divination, which was strictly forbidden to Israel.  Ancient Greek religion was filled with ecstatic experiences and emotional group activities.^[16]

     Fourth, when you expect the Spirit to "lead" you with private, little inward "impulses," how can you ever be certain as to where these "impulses" are coming from?  They could also originate with Satan, yourself, or your own culture?  We need to remember that "following/ being led" is something we chose to do, while "being pushed ahead" by someone is forced on us - thus "being led by the Spirit" is something we must consciously submit to/choose to do!  If we are not clear on "God's Will" as it has already been "revealed by the Spirit,"^[17] how can we ever sort out the "impulses" which come along?

     Keep in mind that Satan has repeatedly demonstrated a preference for trying to control people through their own misguided inward impulses.  "Temptation" could be well-summarized by associating it with "individualism" - removing God from the central place and suggesting that the tempted individual belongs on the throne - so that in their thinking my life, my feelings, my rights, my pleasure, etc. come to be seen as most important!  With Eve, Satan tried to raise questions about God's restrictions and goodness, hoping that she would forget what God has actually said (Genesis 3:1; cf. Genesis 2:16) and "think for herself."  Depending on the setting, Satan will directly contradict the Word of God (Genesis 3:4; cf. Genesis 2:17) or accurately quote Scripture in the wrong context (Matthew 4:6).  He appeals to our physical weaknesses, senses, and appetites (Matthew 4:2-3), often tempting us where we already have desires and interests (Jas. 1:14)..  Temptation" is often a suggestion of improper shortcuts or outright lies about what we will receive if we "do our own thing" (Genesis 3:4-5).  He and his helpers offer and spread false doctrine through (often attractive) human teachers.^[18]  Sometimes, he may wrap up false teaching in a seductive package of "signs and wonders."^[19]  One account suggests that he can even put the desire to lie into a person's heart (Acts 5:3).  If zeal and “excitement” were to be equated with the Spirit's presence, then the prophets of Baal (1Kings 18:26-29) were as spiritual as the early Christians.  As was already mentioned, Jesus and Paul both pointed out how zealous one could be for God, although seriously misguided about and even opposing God's will.^[20]  Be careful about equating emotional excitement with spirituality, for personal feelings are an excellent place for spiritual attacks.  Two people can have totally opposite feelings for the same thing - which suggests that emotional feelings do not provide a universal and trustworthy guide for truth.

     On the other hand, we are taught by Paul that God's presence is never far from people (Ps. 139:7-12; Acts 17:27).  Rather than emotional fervor, it is our spiritual condition that determines the "closeness" of God's presence with us.  God is close to the broken and repentant (Ps. 34:18; 145:18) and far from the wicked (Ps. 119:155; Pr. 15:29a).  The disobedient may try to "leave God's presence" (Genesis 4:16; Jonah 1:1-3), but we can again come close to God by means of a "sincere heart" (Heb. 10:22), the blood of Christ (Eph. 2:13), and the desire and choice to "draw near" (Heb. 10:22; Jas. 4:8).

The Baptism of the Holy Spirit

     The "baptism of/in/by the Holy Spirit" has been fertile ground for abuse and speculation because it is only mentioned seven times in the New Testament and none of the passages tell us very much about what it is!  The phrase "baptism of the Holy Spirit" does not appear in Scripture, but has its origin in the comment that Jesus will “baptize you in the Holy Spirit.”^[21]  Whatever it is, the one thing that comes through loud and clear is that it is the Messiah who does it!  Beyond this, Matthew 3:11-12 and Luke 3:16-17 seem to offer us the only contextual explanation of what it is.  If these represent Hebrew parallelism (one idea expressed through two sets of words/phrases), which I suspect they do, then we have the following explanation:

     Jesus is both savior (Titus 3:6) and Judge (John 5:22-23) and this is why He is the One who "baptizes" all mankind, either by cleansing them in the Spirit or destroying them in the fires of judgment.  Since only the Apostles at Pentecost had "fire" (Acts 2:3) in connection with the Spirit, it would seem more likely that "spirit/fire" are contrasting elements of Messiah's ministry rather than a reference to Pentecost.  "Spirit/fire" are both mentioned in John's general context, which includes the inference of the salvation of the "wheat" and the fires of destruction for the "chaff" (Matthew 3:11-12; Luke 3:16-17).  This may be why only the "baptism with the Spirit" is mentioned when the redeemed are the context of discussion (Acts 1:5; 11:16; 1Corinthians 12:13).

     After John's reference to the coming Messiah being the one "who baptizes in the Spirit," we find only two references in the Book of Acts.  In Acts 1:4,5,8 (cf. Luke 24:49) the reference looks ahead to the events of the day of Pentecost (Acts 2:1-11), when the Holy Spirit was manifested as coming to the Jews.  The context of Acts 11:15-18 shows that it looks back on and explains the occurrence in the house of Cornelius (Acts 10:44-46) as comparable with Pentecost and intended to be the visible testimony of the Spirit that Gentiles were to be accepted as equals into the New Covenant (10:45; 11:18).  The early church did NOT see it as a model for how individuals "receive the Spirit," but rather as proof that even Gentiles were to be accepted into the Messianic community.  Two things must be noted.  First, the event in the home of Cornelius was unusual, for Peter had to compare it to what occurred to the apostles on the day of Pentecost ("at the beginning" - Acts 11:15) since it, apparently, was not a common experience.  Second, the way in which the Spirit came in Cornelius' home was not how they were saved, for this came about in the normal way - through hearing/believing/ responding to the objective Gospel message.^[22]  The "spiritual manifestation" was not promised or preached by Peter and it surprised his companions (Acts 10:44-45), but the baptism which was "commanded" by Peter was the one involving water (10:47-48).

     The only other reference is found in 1 Corinthians 12:13, where Paul is explaining to a church divided and confused about the miraculous manifestations of the Holy Spirit that there is only one Spirit at work.  He says that "one Spirit" led both Jews and Greeks into "one body" and each "drank of the one Spirit" (cf. Acts 2:38-39).  Paul seems to assume that all Christians have participated in it!  Here we should note that all of the comments in Scripture about “He will baptize you in the Holy Spirit” (Matthew 3:11; Mark 1:8; Luke 3:16; Acts 1:5; 11:16; 1Corinthians 12:13) were made to a plural object (“you all”), rather than an individual (you alone).  “He will baptize “you all” (a group).  This is probably why the only possible textual explanation of what the baptisms of Spirit and fire are portray two large groups - the saved gathered to the barn and the chaff burned up (Matthew 3:11-12; Luke 3:16-17).  This plus the lack of any evidence that the Apostles mentioned this in their preaching as a private, post-conversion personal experience for believers leads me to conclude that the modern charismatic “Spirit baptism & tongues” experiment is not what Scripture teaches or what the Apostles intended for us to understand about it.

     There seems to be a growing consensus that the Spirit's "baptism" is closely associated with conversion and the new birth.^[23]  Thus, "Baptism of the Holy Spirit" is a general reference to salvation and Christian baptism (water and Spirit) is the baptism of the Spirit, since there is only "one baptism" (Eph. 4:5) common to all Christians and the "great commission" elements (Matthew 28:18-20; Mk. 16:15-16) were "orders" given through Jesus "by the Spirit" (Acts 1:1-3).  Rather than being a common, post-conversion, personal "experience" evidenced by miraculous signs, as is asserted by charismatic interpreters, the "baptism of the Spirit" seems to be a general reference to the overall work of salvation.  The miraculous manifestations of the Spirit in Acts 2, 8, and 10 are NOT "the baptism of the Spirit," but confirming evidence that the salvation offered in the Gospel is for all mankind - Jews, Samaritans, and Gentiles (Acts 1:8).

The Place and Purpose of Miracles

     Since God's nature and purpose is the same in all ages (Mal. 3:6; Heb. 13:8), a proper understanding of God's use of miracles must be built upon the broad perspective of the whole Bible.  We can learn about God's use of miracles from the Old Testament period as well as the New!  First of all, it is very consistent in Scripture that God uses miracles to confirm a special messenger/message and to clearly demonstrate the institution of a Covenant.

Miracles in the Old Testament Era

     While God did work miraculously at many times through the pre-Christian period (Heb. 1:1-2), only God's authentic spokesmen were sometimes miraculously supported and everything they said confirmed (Deuteronomy 18:21-22; Isaiah 44:24-26a).  Those to whom God promised miraculous power were able to demonstrate that power in public before the eyes of their unbelieving opponents.  On the other hand, those to whom God had not promised miraculous help could demonstrate nothing (1Kings 18:23-24,29) or else their “miracles” were obviously inferior!  Pharaoh's magicians were able to imitate the first two miracles, but were quickly "out-classed" and they knew it (Exodus 7:11-12,22; 8:7,18).  Miraculous "ministries" were confined to a few select servants: Moses, the Lawgiver,^[24]  Joshua, the Conqueror (Joshua 1:1,5-9), the Judges (JNumbers 2:18), Samuel,^[25] Elijah,^[26] and Elisha.^[27]  Daniel's friends were aided although they had no promise or guarantee that God would rescue them from death (Daniel 3:16-29).  On the other hand, John the baptizer, for all of his greatness in God's program (Matthew 11:7-15), did not perform even one miracle (John 10:41).

     The miraculous plagues on Egypt were not an end in themselves, but were intended to teach Pharaoh and the Egyptians that YHWH is the true God over all the earth (Exodus 3:19,20; 9:13-16).  It was also supposed to teach Israel the same lesson (Deuteronomy 4:34-35,39).  God's miraculous care of Israel in the wilderness was not an "end" in itself, but was supposed to teach them a spiritual truth about trusting God above their own wealth and abilities (Deuteronomy 8:2ff).  David understood that his victory over Goliath was not meant to glorify him, but pointed to the superiority of Israel's God (1Samuel 17:46).

     On some occasions, we find that miracles were tied to an obedience test.  God provided "manna" for Israel, but they were to gather it in faith and not hoard up an excess, believing that God would provide their "daily bread" in the future (Exodus 16:4-5).  When the need for miraculous food ended, so did the miraculous supply (Joshua 5:11-12).  This also applies to the existence of false teachers who might put forward signs and wonders, but then teach falsehood (Deuteronomy 13:1-4).  Thus, it is apparent that the Old Testament Scriptures present doctrine as a trustworthier guide than "miraculous signs."

     Upon reflection, the Scriptures reveal the Old Testament miracles to have been primarily found in two clusters: when the Mosaic covenant was established (Exodus, Wilderness wandering, and conquest) and during the covenant's darkest hour when Elijah and Elisha sought to salvage YHWHism in the northern kingdom (1Kings 17 - 2Kings 13).  However, during most of the OT period, we find that miracles (Judges 6:13), revelations/ visions (1Samuel 3:1), and physical healings (Luke 4:25-27) were rare.  The book of Hebrews, after relating how God aided and blessed many of the "faithful" of the OT period (11:1-35a), also notes that some of the faithful were NOT miraculously rescued or blessed in this life (11: 35b-38) and yet "all of them were commended for their faith" (11:39)!

Miracles in the Ministry of Jesus

     When He "of whom all the Prophets bear witness" (Acts 10:43) finally arrived on the scene, miracles were performed (Luke 5:17) to identify Jesus as the Messiah.^[28]  Messiah had miraculous credentials, but John the Baptist had none (John 1:19-34; 3:25-36; 10:41-42).  When Jesus had performed sufficient works to prove His identity, He refused to perform further miracles for the curious (Matthew 16:1-4; Luke 23:8-9).  "Faith" does not require constant visual evidence (2Corinthians 5:7) and Jesus made it very plain that the continuing desire for miraculous signs is NOT a mark of great spirituality (Matthew 12:38-39).  In fact, Jesus specifically told his followers NOT to over-emphasize miracles (Matthew 7:21-23; Luke 10:17-20).

     When it comes to healings, Jesus healed some individuals and also whole multitudes (Matthew 4:23-24; 8:16; 9:35; 15:30-31) and we have to believe that those healed represented the entire gamut of spirituality, from genuine faith in Jesus as Messiah to merely wanting to be well.  While it was essential that people believe that Jesus had the "ability" to heal (Matthew 9:28-29; Mk. 9:22-23), it was not offensive to Jesus if his "willingness" to heal was questioned (Matthew 8:2-3).

 Miracles in the Ministries of the Apostles

     While with Jesus in His earthly ministry, the Apostles (Luke 9:1) and the 70 who were sent out (Luke 10:1,9,19) were given miraculous powers and they were specifically told to focus on their renewed relationship with God rather than their "spiritual powers" (Luke 10: 20).  Just prior to His ascension, Jesus promised the somewhat "doubtful" Apostles (Mk. 16:9-14) that, if they would go forth in faith, miraculous "signs" would confirm their message (Mk. 16:15-20).  Accordingly, we should not be surprised to find that New Testament miracles are closely associated with the ministries of the Apostles.^[29]  Aside from the Apostles and Cornelius' household, the only other exercise of miraculous powers in the early church is found in those upon whom the Apostles laid their hands: {a} Stephen (Acts 6), {b} Philip (Acts 6:5,6; 8:5-13), {c} 12 men at Ephesus (Acts 19:1-7), {d} Timothy (2Timothy 1:6), {e} the church at Corinth (1Corinthians 12-14).

     The Spirit was coming to teach, remind, and guide the apostles into all truth (John 14: 26; 16:13) and work as a "convicting" agent in harmony with the Gospel proclamation (John16:8; cf. Acts 2:37).  On Pentecost, the Spirit supported the preaching by producing many foreign languages in the apostles before an assembled throng of men from those countries (Acts 2:1-11).  From that day on, the Spirit worked to confirm the apostles' gospel message,^[30] and this occurred.  In the NT Scriptures, we find only two cases where the Spirit's miraculous manifestations came directly on believers: the apostles at Pentecost (Acts 2) and the first Gentile converts (Acts 10).  Elsewhere, miraculous gifts were only found in connection with the laying on of an apostle's hands (Acts 6:6-8; 8:14-20; 19:6; 2Timothy 1:6).

     The temporary and confirming nature of the New Testament miracles is further evidenced in the illnesses which plagued leading men of the faith: the Apostle Paul (2Corinthians 12:7-10; Galatians 4:13-14), Epaphroditus (Phil. 2:25-30), Timothy (1Timothy 5:23), Trophimus (2Timothy 4:20).  However, none of these were rebuked for “not having enough faith” or “failing to claim the promises, as modern “health & wealth” advocates use to explain away their failures.  The New Testament miracles were acknowledged by everyone, even those hostile to the Lord (Acts 4:14-16; 9:35,42).  Half of the miracles in Matthew and two-thirds of the miracles in Acts were done in public!

     Jesus promised the Apostles that they would speak with "new" languages, which they had not previously known (Mk. 16:17).  This promise was fulfilled on the Day of Pentecost, when the Apostles, although uneducated Galileans (Acts 2:7), were able to speak in the native foreign languages of all those gathered in Jerusalem (Acts 2:4- 11).  Those who listened, already knowing these languages, understood perfectly what was said and did not need any interpreters.  These languages were produced by the Holy Spirit for the benefit of these Jews who needed to understand that the promised New Covenant had arrived.  On the other hand, when the Corinthian church began to use the language gift in its own assemblies, where people did NOT know these languages, then Paul restricted their use to when capable and gifted "interpreters" were present (1Corinthians 14).

     The true, miraculous language gift in the early church was the perfect reversal of what had been done at the tower of Babel (Genesis 11:1-9).  At Babel, God divided the one, original human language into many so that men (who rebelliously wanted to be united) would separate and fill the earth.  When God's plan to unite believers from all nations into one, new spiritual body (the church - John 10:16; Galatians 3:26-29; Colossians 3:11) was ready, He aided the founding of this international body by miraculously bridging the language barriers established at Babel.  The whole point of the "gift of tongues" is missed if it becomes an "unintelligible" language - that is a return to Babel, not Pentecost!

     As one examines the preaching of the Apostles in Acts (as well as their epistles), it is hard to find any evidence that they preached or promised miraculous powers as normative for most Christians, even in the first century!  The Spirit was not some mystical "force" that could be "tapped" through secret knowledge, special private experience, nor by purchase (Acts 8:18-23).  On the contrary, the "Holy Spirit" is the personal presence of God in the world continuing the work of redemption among mankind through the Gospel.  Obsession and preoccupation with "signs" has never been a high mark of spirituality (Matthew 12:38-39) and miracles have often been the means by which false prophets have lured the unsuspecting (Deuteronomy 13:1-4; Matthew 24:24; 2Th. 2:7-12; Rev. 16:13-14).

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Charles E. McCoy

3/21/2007