Category: Podcast

Baptism in the Spirit in the book of Acts

In this series we are looking at what we should expect in our meetings as we gather together to worship the Lord. We have suggested that 1 Corinthians 14:26 gives a clear indication about this and have noted among other things the importance of congregational participation and variety of manifestation, including supernatural gifts like speaking in tongues and interpretation.

We’ve examined the supernatural gifts in 1 Corinthians 12:8-11 and noted our total dependence on the Holy Spirit if these gifts are to be in operation in our meetings. We are now considering the significance of 1 Corinthians 12:13, and in our last talk I argued that in this verse Paul is talking about the same experience as Jesus spoke about in Acts 1:5-8, and several examples of which we see later in Acts. In this talk we’ll be looking at those examples in more detail in order to help us better understand what it means to be baptised in the Spirit.

This will be important because in 1 Corinthians 12:13 Paul does not define baptism in the Spirit. This is almost certainly because he knows that the Corinthians will understand his terminology. He is using their knowledge of an experience with which they were already familiar to illustrate the unity of the body of Christ. So for us to understand what he means by baptism in the Spirit we need to turn to the book of Acts which often describes experiences referred to in the epistles and helps us understand them.

To begin with, it will be helpful to understand that although Acts contains only two references to the words, You will be baptised in the Holy Spirit[1], it’s clear that Luke uses a variety of expressions to refer to the same experience. These include:

• Receiving the gift the Father had promised (1:4)
• Being baptised in the Holy Spirit (1:5)
• The power of the Spirit coming or falling on you (1:8, 8:16, 10:44)
• Being filled with the Spirit (2:4).
• Receiving (the gift of) the Holy Spirit (2:38, 8:15, 8:17, 8:19, 10:47, 19:2).

So all these expressions are references to the baptism in the Spirit and teach us something about it. For example, we’ve already noted that in Acts 1:5 Jesus said:

Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. For John baptised with water, but in a few days you will be baptised in the Holy Spirit’…

He goes on to clarify its meaning in Acts 1:8 when he says:

…you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.

And the power they were to receive from the Spirit was supernatural, miracle-working power, as the opening verses of Acts 2 make clear:

When the day of Pentecost came, they were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them (Acts 2:1-4).

The promise that Jesus had made them was fulfilled. He had told them to wait for the gift that God had promised (Acts 1:4) and that they would be baptised in the Holy Spirit (Acts 1:5). This would be the power of the Holy Spirit coming on them empowering them to be witnesses to the ends of the earth (Acts 1:8). And this happened on the day of Pentecost when the disciples were filled with the Holy Spirit and began to speak languages they had never learned (Acts 2:4).

As a result of this amazing miracle, a large crowd gathered and, after Peter had preached the gospel to them, over 3000 people were added to the church. Acts goes on to tell us how, through the power of the Holy Spirit, thousands more people became Christians and churches were established throughout the then-known world.

But there’s more that we can learn from Acts about what it means to be baptised in the Spirit. Please note carefully the following points:

• It’s not the same as becoming a Christian.
• It’s not the same as sanctification.
• It’s a supernatural experience.
• It’s available to every Christian in every generation.

It’s not the same as becoming a Christian

The first thing to notice is that when the disciples were filled with the Spirit on the day of Pentecost they were already followers of Jesus. Their experience of the Spirit that day was not what made them Christians. They had already left all to follow Jesus (Matthew 19:27). They had confessed that he was the Christ, the Son of the living God (Matthew 16:16). He had told them that they were already clean (John 15:3) and that their names were written in Heaven (Luke 10:20). But until Pentecost they were not yet baptised in the Spirit.

We see something similar when we look at the Samaritans who were converted through Philip’s preaching in Acts 8. They had believed Philip as he had preached the gospel to them and they had been baptised (v. 12), but the Holy Spirit had not yet ‘come upon’ any of them (v. 16). However, when Peter and John placed their hands on them (v.17), they received the Holy Spirit.

Other examples in Acts are the apostle Paul who was converted on the road to Damascus but was not filled with the Spirit until Ananias had laid his hands on him (Acts 9:3-17), and the Ephesians in Acts 19:1-6. The Spirit came on them after Paul had laid hands on them after he had baptised them in water after he had explained to them that it was Jesus who was the Christ about whom John the Baptist had told them. (Note, too, from the examples we have mentioned that the baptism in the Spirit was often received through the laying on of hands, but in the New Testament this was never used to impart salvation).All these examples show us that, when Luke uses expressions like ‘being baptised in the Spirit’, ‘being filled with the Spirit’, ‘receiving the Spirit’, ‘the Spirit coming upon a person’, he is not talking about the work of the Holy Spirit in our lives which brings about our conversion.  Being baptised in the Spirit is different from being born again[2].

It’s not the same as sanctification

The next thing to notice from the Book of Acts is that being baptised in the Spirit is not the same as sanctification. It’s something that happens suddenly. Let’s go back to the first few verses of Acts 2. For ten days the disciples had been waiting for the coming of the Holy Spirit. They were no more filled with the Spirit on the ninth day than they had been on the first day! But on the tenth day, the day of Pentecost, they were suddenly (v. 2) filled with the Spirit (v. 4). This is clear from the use of the word ‘suddenly’ in verse 2 and from the tense of the Greek verb which Luke uses in verse 4. And the same is true of the verb used in Acts 4:31 when the disciples were filled again with the Holy Spirit[3].

Other examples in Acts include Acts 1:5 where Jesus promises his disciples that they will be ‘baptised’ in the Holy Spirit and Peter’s statement in Acts 11:15 that the Holy Spirit ‘fell on’ Cornelius[4]. Falling seems to suggest something that happens suddenly and ‘baptism’ – always by immersion in the New Testament – can certainly not be administered gradually! This is important because some Christians have mistakenly confused being filled with the Spirit with the gradual process of sanctification that takes place in our lives day by day as we seek to become more like Jesus.

So, being baptised in the Spirit is a sudden experience that’s not to be confused with regeneration[5] or with sanctification. But it’s also important to understand that it’s a supernatural experience.

It’s a supernatural experience

We only need to read Acts 2:1-4 again to see that being baptised with the Spirit is a supernatural experience. They saw supernatural tongues of fire, heard the supernatural wind of the Spirit, and spoke by supernatural power languages they had never learned. In Acts there is a clear connection between the initial experience of the baptism in the Spirit and speaking in tongues (Acts 2:4, 10:46, 19:6).

In fact, wherever there is a full description of people being baptised in Spirit, the first thing to be recorded immediately afterwards is that those who received the Spirit spoke in tongues (Acts 2:4, 10:46, 19:6). In Acts 10:46, for example, it was how Peter and his companions knew that the new converts in Cornelius’s household has been baptised in the Spirit.

But their experience of the Spirit was not to be limited to speaking in tongues. The baptism in the Spirit accompanied by speaking in tongues was only the gateway to other mighty gifts. As we read on in Acts we see that by the same supernatural power of the Spirit they healed the sick (Chapters 3, 5, 8, 9, 14, 19, 28), cast out demons (Chapters 8, 16, 19) and even raised the dead (Chapters 9 and 20). As a result, thousands were added to the church (Acts 2:41, 4:4).

So Acts paints a picture of the baptism in the Spirit, which is in itself a supernatural experience, but which leads to further manifestations of the miraculous which confirm the preaching of the gospel and lead to the formation of churches. And these things were not just for the early disciples.

It’s available to every Christian in every generation

This is made clear in Acts 2:38-39 where Peter says to the crowd:

Repent and be baptised, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off – for all whom the Lord our God will call.

The gift of the Holy Spirit is available to all who will repent and be baptised. It was not just for those Peter was speaking to in Acts 2, but for their children and all those of future generations who would become Christians.

And, as we read on in Acts, we see this promise being fulfilled. The Spirit comes upon the Samaritans (Acts 8), on Paul (Acts 9), on the Roman centurion, Cornelius, and his household (Acts 10), and on the Ephesians (Acts 19). These all had similar experiences to the disciples on the day of Pentecost and nowhere does the New Testament suggest that they are not for today. Indeed, the experience of millions of Christians alive today confirms that it is!

But that does not mean that all have received it. In Acts the normal experience of those coming to faith in Christ was repentance followed immediately by baptism in water and baptism in the Spirit. Those who, like the Samaritans in Acts 8, did not receive the Spirit immediately after they were baptised in water, received soon after through the laying on of the apostles’ hands (Acts 8:17, 19:6). Today, sadly, this is far less common, even among Christians who believe in these things. The root cause of this is, I believe, lack of teaching on the part of church leaders, an issue I will be addressing in the final chapter of the book I am writing on this subject.

So, to summarise, the baptism in the Spirit was promised by Jesus in Acts 1:5, was received by the first disciples when they were filled with the Spirit in Acts 2:4, was made available to all who would repent and be baptised (Acts 2:38), and received by subsequent disciples in Acts chapters 8, 9. 10, and 19. It’s not the same as the Spirit’s work in salvation or sanctification, but is an enduement with power for service accompanied by miraculous manifestations including speaking in tongues.

In our next talk we’ll see how all this applies to what Paul says in 1 Corinthians 12:13.

 

1 Corinthians 12:13

 

In the introduction to this series of talks we suggested that 1 Corinthians 14:26 gives clear biblical guidelines as to what Christians should expect as they gather together in worship. We noted that these include supernatural manifestations like speaking in tongues, interpretation, and prophecy.

So in our last talk we considered the supernatural gifts mentioned in 1 Corinthians 12:1-12 and concluded that all the gifts listed there are supernatural, that all these gifts are certainly for today, and that we should certainly expect to see them in evidence in churches today.

Now such manifestations would clearly be impossible if it were not for the inspiration of the Holy Spirit. So it’s not surprising that in 1 Corinthians 12:1-11 there are no less than eight references to the Holy Spirit.

It’s only by the Holy Spirit that we can confess that Jesus is Lord (3). Although we have different gifts, it’s the same Spirit that inspires them all (4). If we have received a gift from the Spirit, it’s not for our benefit alone, but for the good of all the church (7). All these supernatural gifts are given by the same Spirit who gives them to each one, just as he determines (8-11). And in verse 13, Paul goes on to talk about being baptised in the Spirit.

It’s clear, then, that if we are to see these gifts in operation in our meetings, we need the presence and power of the Spirit moving among us. But what exactly does Paul mean in verse 13 when he talks about being baptised in the Holy Spirit?

In this chapter of my book I shall:

1. examine the meaning of 1 Corinthians 12:13 and explain why I believe it’s a reference to the baptism in the Holy Spirit as described in the book of Acts.
2. outline what Acts reveals about what it means to be baptised in the Spirit
3. consider how this relates to our understanding of 1 Corinthians 12:13 and give reasons why we should understand baptism in the Spirit to be the gateway to the supernatural gifts of the Spirit.

Although these three topics are contained in Chapter 2 of the book, I will devote 3 podcasts to them in order to keep each talk relatively brief and to allow time for feedback from you. So today we’ll just be talking about the meaning of 1 Corinthians 12:13. Now please be aware that this will involve consideration of the Greek text, and some listeners might find it a bit complicated. But, please, don’t switch off! I’ll try to explain it as clearly as I can.

 

 

The meaning of 1 Corinthians 12:13

The first thing we need to say is that there are several different interpretations of this verse. This arises from the fact that it’s possible to translate the text in a variety of different ways. So I’m going to begin by stating what I believe to be the best way to translate the first part of the verse, where Paul refers to being baptised in the Spirit. He says:

For we were all baptised in one Spirit for one body.

I have emphasised the two prepositions, in and for, because this highlights where my translation differs from the NIV which says:

For we were all baptised by one Spirit into one body…

As we proceed I will justify my decision to translate the verse this way, but at this stage, all we need to determine is what the New Testament church believed about what it means to be baptised in the Spirit, and for our answer we turn to none other than the Lord Jesus himself.

In the first chapter of Acts we read Luke’s account of the very last words that Jesus spoke to his disciples before he finally left them and ascended into Heaven. In Acts 1:4-5 Luke tells us that

On one occasion, while Jesus was eating with them, he gave them this command: ‘Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. For John baptised with water, but in a few days you will be baptised with (or in) the Holy Spirit’…

This is the same terminology as Paul uses in 1 Corinthians 12:13. The Greek preposition used in both passages is en. This can carry a variety of meanings, including by and with, but it usually means in.

This means that in Acts 1:5 Jesus is saying

You will be baptised in the Holy Spirit

and in 1 Corinthians 12:13 Paul is saying

We were all baptised in one Spirit…

It seems reasonable, therefore, to conclude that Paul is referring to the same experience, and since, in Acts, supernatural gifts like speaking in tongues followed the disciples being baptised in the Spirit (Acts 2:4, 10:44-46, 19:6), it’s not at all surprising that Paul mentions baptism in the Spirit in close connection with supernatural gifts.

However, this understanding is challenged by versions such as NIV which translates the first part of 1 Corinthians 12:13 as follows:

For we were all baptised by one Spirit into one body…

or, in later NIV versions:

For we were all baptised by one Spirit so as to form one body…

We can deal with the translation of en very briefly.  Does it mean in or by? Although NIV translates it as by, it recognises in a footnote that in is a possible alternative. And as I have already pointed out, en usually means in, and that’s how ESV translates it here in 12:13. But, in a way, the English translation is not so important. What matters is that in the original Greek text, both Acts 1:5 and 1 Corinthians 12:13 use the word en. And that clearly suggests that what Paul is talking about is the  same experience of the Spirit as Jesus referred to in Acts 1:5.

But there’s a further problem with the NIV translation of this verse. You will have noticed from the two quotes above that the NIV translators appear to have changed their mind about the next part of the verse. Earlier versions say into one body while later versions say so as to form one body. In my view, neither of these translations is entirely satisfactory, but, to explain why, we need to look at the possible meanings of another Greek preposition – eis.

Although this can, and very often does, mean into, this is by no means its only meaning. In the New Testament it is frequently used to mean for and often conveys the idea of purpose.

The Greek expression eis polemon, for example, is used in the context of preparing for war and the phrase eis ti means ‘for what?’ or ‘why?’  

A highly significant example of this use is found in Matthew 3:11 where baptism in the Spirit is contrasted with baptism in water.  Here eis does not carry the force of ‘into’, for repentance was required before John would baptise, as the preceding verses make clear.  Accordingly NIV translates, I baptise you in water for repentance.  By analogy, the baptism in the Spirit in 1 Corinthians 12:13 no more puts a person into the body than baptism in water puts them into repentance.

More important still, we know that Paul himself understood and used eis with this force as is demonstrated by the NIV translation of eis as ‘for’ in, for example, 1 Corinthians 8:6 and Ephesians 4:30. So eis certainly can mean for the purpose of. This is supported by the fact that, as we’ve just seen, later NIV versions translate it as, so as to form which recognises the fact that eis can convey the idea of purpose.

But the NIV translation suggests that the purpose of our being baptised in the Spirit is to form one body, the body of Christ, the church. However, the words to form are not found in the Greek text, but NIV translators have clearly felt it necessary to supply some additional words to clarify the meaning of eis. However, in doing so they have, in my view, applied the meaning of eis too narrowly.

Of course, it’s possible that Paul’s meaning here is that we’re baptised in the Spirit to form the church. After all, the purpose of the disciples being baptised in the Spirit was that they might be witnesses to the ends of the earth (Acts 1:5, 8) and the church was formed when they were baptised in the Spirit at Pentecost.

But in my view the context in 1 Corinthians 12 implies more than this. If the baptism in the Spirit is given for the purpose of forming the church, it is also given for the benefit of the church. The verse is set in a context where Paul is discussing the use of charismatic gifts within the context of the church. 

We know from chapter 14 that the Corinthians were using gifts like tongues for their own edification instead of seeking to edify the church (14:1-12). Paul had to teach them that spiritual gifts were not given for their own selfish benefit, but for the good of all. That’s why he says:

Now to each one the manifestation of the Spirit is given for the common good (12:7),

And if my understanding is correct, he seems to be saying much the same thing in 12:13, which might be paraphrased as follows:

You have been baptised in the Spirit for the good of the whole church, so that by the spiritual gifts which result from that baptism, you might edify, not just yourself, but the whole body of believers.

But do we need to choose between the NIV translation and the one I have suggested? Might not both be implicit in what Paul is saying? As we have seen, eis often carries the idea of purpose. Might there not be a twofold purpose in the baptism in the Spirit, both the formation and the edification of the church? I have argued from the context in which 1 Corinthians 12:13 is set that it’s primarily edification that Paul has in mind.

But as we shall see next time when we turn to baptism in the Spirit in the book of Acts, its purpose is strongly connected with evangelism by which the church is formed. It is also invariably connected with the manifestation of supernatural gifts. Those gifts are vital as signs confirming the message of the gospel. They are no less important in strengthening those who have already come to faith in Christ. The baptism in the Spirit and the gifts that come as the result of it are for both the formation and edification of the church.

To summarise, I believe that in 1 Corinthians 12:13 Paul is talking about the same experience of which Jesus spoke, and examples of which we see in the book of Acts. So if we take seriously the idea that 1 Corinthians 14:26 is an indication of what we should expect when we come together to worship the Lord, we will not only recognise the importance of supernatural gifts, but also of the baptism in the Holy Spirit which is the gateway to the exercise of those gifts.

 1 Corinthians 12:1-11

As we’ve already seen from what he says in 1 Corinthians 14:26, Paul certainly expected manifestations of the supernatural in the meetings of the church. He refers to a revelation, a tongue, or an interpretation.  But these are by no means the only expressions of the supernatural power of the Holy Spirit. In 12:8-10 Paul mentions nine gifts:

a message of wisdom, a message of knowledge, faith, gifts of healing, miraculous powers, prophecy, distinguishing between spirits, speaking in tongues, interpretation of tongues.

In this chapter I will be seeking to answer three questions:

• Can we be sure that all these gifts are supernatural?
• Can we be sure that all these gifts are for today?
• Can we expect that all these gifts will happen in our church?

Can we be sure that all these gifts are supernatural?

To answer this question, we need to look at the immediate context in which these verses are set. In verse 1 Paul tells the Corinthians that he does not want them to be ignorant about spiritual gifts. His usual word for any gift that God may give us is charisma, something which comes from his grace (charis). But here he uses the word pneumatika. This may well indicate that the gifts he has in mind are a unique form of charisma.  All God’s gifts are charismata, but only the gifts in these verses are referred to as pneumatika. And verses 2-3 indicate that it’s supernatural gifts that Paul has in mind:

You know that when you were pagans, somehow or other you were influenced and led astray to mute idols. Therefore I tell you that no one who is speaking by the Spirit of God says, “Jesus be cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit.

Before their conversion the Corinthians were idol-worshippers. This meant that they had been involved in devil-worship. This is clear from 10:19-20 where Paul says: 

Do I mean then that a sacrifice offered to an idol is anything, or that an idol is anything? No, but the sacrifices of pagans are offered to demons, not to God, and I do not want you to be participants with demons.

The confession that JESUS IS LORD is what marks a person as a Christian. In Romans 10:9 Paul says:

That if you confess with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved.

As Christians, the people in Corinth to whom Paul was writing acknowledged the Lordship of Jesus. So there is no suggestion that they would have manifested demonic gifts, for no one can say, “Jesus is Lord,” except by the Holy Spirit (v3). But people who were not yet believers and were still worshipping idols could come into their meetings (cf. 14:23) and might well do so.

It was therefore vitally important that Paul’s readers should understand how to distinguish between divine and devilish manifestations. And it’s just as important today. Demons do not acknowledge the Lordship of Jesus, as I once experienced during an encounter with a witch in Chester[1].

Furthermore, unlike demonic manifestations, where different gifts come from different spirits, in Christian worship the different gifts all come from the same Spirit:

There are different kinds of gifts, but the same Spirit. There are different kinds of service, but the same Lord. There are different kinds of working, but the same God works all of them in all men (vv.4-6)[2].

Paul draws attention to the many different gifts and ministries in the church and points out that they all have their origin in the same God. The reference to the Trinity in these verses is interesting. Paul seems to be suggesting that the unity and diversity in the Godhead is reflected by a similar unity in the midst of diversity in the church, a theme he is to develop later in the chapter. 

So, from the context which immediately precedes the list of gifts in verses 8-10, it seems likely that Paul intends each of these gifts as a supernatural manifestation of the Holy Spirit, but he does not define them. This suggests that the Corinthians obviously knew what they were. In fact, in 1:7 we read that the Corinthians did not lack any spiritual gift. They knew what they were, but their ignorance lay in the fact that they did not use them correctly.

In the following four paragraphs I have given what I consider to be the most likely definition or description of each gift, but for a more sophisticated analysis please consult what I have said in Body Builders[3].

I have rejected Wayne Grudem’s view that, although most of the gifts in this list are miraculous, a message of wisdom and a message of knowledge are simply the ability to speak with wisdom and knowledge. It seems to me far more likely that, although we cannot be certain about exactly what Paul had in mind, he intends us to understand them as some form of supernatural revelation[4].

As far as the remaining gifts in the list are concerned, what Paul means is fairly clear.  Faith is the miracle working faith that can move mountains (cf.13:2). Gifts of healing are miraculous healings performed without medical aid. Miraculous powers are, by definition, miraculous, and probably include miracles that do not come under the category of gifts of healing.

Prophecy, which is to be distinguished from prediction on the one hand and preaching on the other, brings by inspiration of the Spirit words of edification, encouragement, and comfort to the church (14:3). Distinguishing between spirits probably refers to discerning whether a supernatural occurrence is motivated by the Holy Spirit or by an evil spirit, or detecting the presence of evil spirits where their activity might not otherwise be obvious.

Speaking in tongues is speaking a language one has never learned, as the disciples did on the day of Pentecost (Acts 2), and interpretation of tongues is the ability imparted by the Spirit to interpret what has been spoken in tongues.

Assuming that these definitions are broadly correct, we see that both the contents of the list and the context in which it is set confirm the view that these gifts are all supernatural. This is further confirmed in verse 13 by Paul’s reference to the baptism in the Holy Spirit which we will consider in the next chapter. 

But whether these gifts are all supernatural or not, our contention that we should expect the supernatural in our meetings still holds good. Because, as we have seen, in 14:26 Paul mentions supernatural gifts like tongues and interpretation as part of what can be expected in our meetings. But that raises the next question. Are these gifts all for today?

Can we be sure that all these gifts are for today?

People who believe that the supernatural gifts of the Spirit are not for today are known as cessationists. Perhaps the most common version of cessationism is the view that these gifts were withdrawn once the writing of the New Testament was complete.

Obviously, if they are right about this, then my view that 1 Corinthians 14:26 gives us direction as to what should happen in church today is entirely wrong. But that would make much of what Paul says in chapters 12-14 irrelevant for the church, not only of today, but of the last nineteen centuries!

However, the cessationist view has no valid basis in scripture. The verses that are usually quoted to support their view are I Corinthians 13:8-10, where we read:  

Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away. For we know in part and we prophesy in part, but when perfection comes, the imperfect disappears.

Cessationists claim that gifts like prophecy and tongues have ceased because they believe that perfection (v10) came once the word of God was complete. But do they really believe that knowledge has also passed away?  And a look at the context quickly reveals that their view is misguided. This is clear from what he says in verse 12:

Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.

Paul is looking far beyond the completion of the New Testament. Perfection will come when he sees Jesus face to face. What he sees now is only a poor reflection of what he will see then. Then he will know him completely – fully. This must surely refer to when he sees Jesus in heaven, where tongues and prophecy will not be needed, and ultimately to the return of the Lord at the end of the age. Indeed, Paul strongly implies this when he says in 1 Corinthians 1:7 that the Corinthians do not lack any spiritual gift as they eagerly wait for our Lord Jesus Christ to be revealed. He clearly expected the gifts to be in evidence until the second coming of Christ.

Finally, the cessationist position does not stand up in the light of present-day Christian experience. For example, there are numerous well documented cases of speaking in tongues being recognised as it was at Pentecost by hearers who recognised it as their own native language[5]. Such miracles can only spring from one of two sources – the divine or the demonic. But Christians who speak in tongues gladly acknowledge the Lordship of Jesus, and that, as we have seen, is the biblical test of that which is truly divine.

Can we expect that all these gifts will happen in our church?

So far we have argued that the gifts listed in 1 Corinthians 12:8-10 are all supernatural, that they are for today, and that we should expect the supernatural in our meetings (14:26). But can we expect all these gifts? The answer to this question in any particular situation will depend on two main factors – divine sovereignty and human responsibility.

In 1 Corinthians 12:11 Paul tells us that

All these are the work of one and the same Spirit, and he gives them to each one, just as he determines.

This means that the Holy Spirit decides what gifts he will give to any individual Christian. He knows what’s best for us as individuals. But he also knows what’s best for the church. And no two churches are alike. It follows, therefore, that the gifts manifested in a local church at any particular time will be distributed by the Spirit in accordance with the needs of that church, because the purpose of every gift is the good of the church:

Now to each one the manifestation of the Spirit is given for the common good (12:7).

This theme is picked up in 14:1-5 where Paul says that prophecy is to be preferred to speaking in tongues, because uninterpreted tongues only edifies the speaker, but prophecy edifies the church. The gifts are given to individuals, but they’re for the benefit of the whole church[6].   

So the gifts are given at the discretion of the Holy Spirit. But that does not mean that we have no responsibility in this matter. It’s our responsibility to follow the way of love and eagerly desire spiritual gifts (14:1).

In some churches there is little or no desire for these gifts simply because they know little about them because their leaders never teach about them or encourage them. I will be saying more about this in the final chapter of this book, but at this stage it’s enough to note that we can’t expect these gifts in our meetings if there’s no desire for them.

But in churches where there is a desire and where the members are encouraged to be filled with the Spirit, it’s safe to assume that at least some of these gifts will be manifested. If the word of God tells us to eagerly desire spiritual gifts then we can be sure that God wants us to have them. As we have already seen, 1 Corinthians 14:26 encourages the use of gifts like tongues and interpretation in our meetings, and 14:1 especially mentions prophecy as a gift to be eagerly desired. And although it would probably be wrong to suggest that these gifts should be in evidence in every meeting, we need to remember that Paul did recommend their use when you come together (14:26)[7].

But what about other gifts like healing, for example? We certainly cannot say that they cannot be used in the context of the gathered church, for all the gifts are given for the benefit of the church (12:7). But it is evident from Mark 16 and the book of Acts that gifts like healing and miracles were very much used in evangelism which usually took place outside and not in a meeting where the church had gathered for worship.

I have no wish to be dogmatic on this matter, but in my view, although miraculous gifts like healing may well be expected in evangelistic meetings held in churches, from a New Testament perspective they would be more effective when used out on the streets, as was most often the case in the book of Acts.

If this view is correct, it’s possible that in 14:26, when talking of supernatural gifts, Paul restricts himself to mentioning those that are usually to be expected in a church meeting. So we should not be surprised if gifts like prophecy, tongues, and interpretation are the gifts that are in greater evidence in our meetings today. But that by no means precludes the possibility of other gifts being manifested as the Holy Spirit determines.

Conclusion

In this chapter we have seen that:

1. God does not want us to be ignorant about spiritual gifts.
2. The gifts listed in 1 Corinthians 12:8-10 are supernatural.
3. Not all supernatural manifestations come from the Holy Spirit. The test that a gift has genuinely come from God is the confession that Jesus is Lord.
4. Although there is a rich variety of supernatural gifts, each gift is given by the same Spirit.
5. The gifts are given, as the Holy Spirit determines, to individual Christians for the benefit of the whole church.
6. The view that these gifts were withdrawn once the writing of the New Testament was complete is entirely mistaken.
7. These gifts are for today and we should expect them to be regularly in evidence in our meetings.
8. Where they are not in evidence, this may well be caused by lack of desire, possibly due to a lack of teaching or encouragement on the part of church leaders (especially those who hold a cessationist view).

Finally, two more things should be added:

9. Although in this chapter we have stressed the supernatural, our natural gifts and talents are also important. All God’s gracious gifts are needed, whether natural or supernatural. We should not be content with the natural, but neither should we minimize its importance.
10. However much of the supernatural we experience there will always be unanswered questions. We know in part, and we prophesy in part. Who knows why Peter was supernaturally delivered from prison while Stephen was stoned and James was beheaded? Questions like these may never be answered until that day when we know fully, even as we are fully known. Until then, we walk by faith and not by sight, and we must continue to expect the miraculous gifts of the Spirit to be manifest in our lives and in our meetings.

Three books – an old one, a new one, and a future one  

I know that many of you will be familiar with my book on spiritual gifts, Body Builders – gifts to make God’s people grow. Since it was first published in 2002 it has been translated into several languages, including French, Italian, Finnish, and Amharic. I know it has been regarded by some as something of a Pentecostal classic, and for this I’m very grateful to the Lord. I’m happy to tell you that Body Builders has now been republished in English and is available from my website, www.davidpetts.org price £15.00, (296 pages). (Actually, having a copy of this book would be helpful, but by no means essaential, to refer to in the new series we’re beginning).

 

Now if you enjoyed my last series on how God speaks to us today, you may be interested to know that this has now been published as a book, The Voice of God – how he speaks to us today. This is now available from my website, price £12.00, (228 pages).

Finally, I have already started writing a new book with the provisional title, When you come together based on 1 Corinthians 14:26 and I’m expecting this to be available by Easter, if not sooner. Today I’ll be sharing with you the Introduction I have written and this will make clear why I’m writing this book and give you some idea of its contents. But that brings me to my suggestion about how we might have more interaction with you.

 

Interaction

We have some idea from the number of downloads my podcasts receive that I am now teaching many more people each week than I ever did in pastoral ministry or as Principal of a Bible College. Such are the wonders of modern technology. However, the amount of interaction with one’s audience is considerably less.

 

So I’m suggesting that if you have questions about anything I say in a podcast, or if you have any comments on how you think the book I’m writing might be improved, you contact me by email by writing to info@davidpetts.org You will have a good idea of the contents of the book as in each podcast I’ll be sharing with you what I have written, and, as usual, the text will be available on my website. So, if anything is not clear, or of you think there’s something important that I’ve left out, please let me know.    

 

Now I realise that not everyone will want to do this, and that’s fine, but the offer is there if you’d like to get involved.

 

But now it’s time to turn to the first talk in our series, When you come together – towards a biblical understanding of church – is our worship biblical?

 

Why I am writing this book

Church changed quite a lot during the COVID pandemic. Christians around the world were challenged by the restrictions placed upon them imposed by government, and church leaders have been asking if God is trying to show us a better way of ‘doing church’.

This in itself is a challenge, as many older Christians, like myself, have come to love many of the things we used to do, and the older you get, the harder it is to adapt to change. But it’s always appropriate to take a look at the way we do things and ask ourselves if we could do better – or, more importantly, whether what we do is actually what God would want – whether what we are doing is biblical.

This book I’m writing is based on the understanding that God’s will is revealed in his word, the Bible. It’s based on the assumption that in the Bible God has something to say about how we should worship him, and the kind of things we should expect to happen when we gather together in Jesus’ name.

It’s not my intention to tell church leaders how they should do things. But I do believe that God’s word teaches us clear principles about what should happen when Christians come together, and it is those principles that I’m seeking to underline and clarify. How they are worked out in practice in any local situation will be for leaders prayerfully to consider.

INTRODUCTION

1 Corinthians 14:26

Some listeners may be surprised to know that the Bible does give us clear guidelines as to what should happen when Christians come together. In I Corinthians 14:26 the apostle Paul writes:

What then shall we say brothers and sisters? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church.

Now from the outset we need to make it clear that when he says, What then shall we say…? Paul is giving them an instruction, not, as some have suggested, a rebuke. This is indicated by his use of the same Greek phrase[1] in verse 15 where he is clearly encouraging the Corinthians to follow his example:

So what shall I do? I will pray with my spirit, but I will also pray with my mind; I will sing with my spirit, but I will also sing with my mind.

Indeed, in verse 37 he tells them that the things he is writing to them are the Lord’s command:

If anybody thinks he is a prophet or spiritually gifted, let him acknowledge that what I am writing to you is the Lord’s command.

This strong statement must surely alert the attention of every Bible believing Christian to the fact that God cares very much about what we do when we meet together. If God is worth worshipping at all – and he certainly is – shouldn’t we do all we can to be sure that we’re doing it his way?

So, verse 26 deserves our serious attention. It contains several underlying principles which are, I believe, vital for us to understand and apply to the way we do church, whatever the sociological or cultural situation in which we may find ourselves.

But, before we proceed any further, one further point needs clarifying. What does Paul mean when he says, When you come together? He is undoubtedly referring to the occasions when the Corinthians gathered as a church. This is clear from verse 23:

So if the whole church comes together and everyone speaks in tongues, and some who do not understand or some unbelievers come in, will they not say that you are out of your mind?  (cf. in church in verse 19).

Of course, he is not referring to a church building. At the time of writing the epistle (AD 53-54) there were no church buildings, and the Corinthians were almost certainly meeting in the home of one of the members. This means that the numbers in the gathering would inevitably be smaller than those in some churches today. Paul’s teaching can be made to work well in a relatively small church or in a home group, but not so easily in a larger church.

But does this mean that larger churches have nothing to learn from Paul’s teaching in this verse? By no means. The basic principles underlying Paul’s teaching are relevant to all churches, and even larger churches can and should organise smaller gatherings where that teaching can be followed more easily. But we will return to this subject later in the book, after we have considered the implications of the verse in more detail.

The first principle we find in the verse is participation. Everybody is needed. Paul says, every one of you has… Perhaps we need to ask ourselves how many people are really involved in our meetings – or is their involvement limited to joining in the singing or saying Amen to the prayers? This is clearly not what Paul had in mind.

The second principle is variety. In 1 Corinthians 12:13-30 Paul teaches that every member of the body is different from the others, but every member is important. Here in 14:26 that variety is expressed as the members meet together. One may bring a hymn, another a word of instruction, another a revelation, another a tongue, and another an interpretation.

Although these are presumably representative of the many different ways that Christians may contribute to the worship of the church, we see at least three important ingredients that Paul expects in our meetings:

• the musical – a hymn
• the doctrinal – a word of instruction
• the supernatural – a revelation, a tongue, or an interpretation.

In my experience of Christian worship in over 40 different countries around the world there is no lack of the musical. In many, though by no means all, there is usually adequate scope for the doctrinal. But sadly, in many there is little manifestation of the supernatural. Even some churches that profess to believe in these things make little room for the miraculous gifts of the Holy Spirit in their meetings.

But it’s clear that Paul expects to see the supernatural in the church. In 1 Corinthians 3:16 he teaches that the gathered church is the temple of the Holy Spirit. In Ephesians 2:21-22 it’s a holy temple in the Lord… a dwelling in which God lives by his Spirit. And it’s the presence of God’s Spirit among us that makes the miraculous possible every time we meet.

The third key principle is edification. Paul says all these must be done for the strengthening of the church. In chapter 13 he has taught the Corinthians that, whatever gifts we may have, if they are not motivated by love, they are of no value at all. And if we love people we will want to bless them. We want to edify them. That is, to see them built up in their faith. Whatever takes place must be for the strengthening of the church.

So the kind of meeting Paul is envisaging is one where every member has opportunity to contribute something as they are led and empowered by the Holy Spirit. That contribution may come in a rich variety of ways, but whatever it may be, it must be motivated by love and the desire to be a blessing to others.

The three principles we have outlined from 1 Corinthians 14:26, participation, variety, and edification, in many ways summarise Paul’s overall teaching on public worship contained in chapters 12-14.  We see the principle of participation in his teaching on the right use of spiritual gifts in chapters 12 and 14.

The principle of variety is vividly illustrated in 12:13-30 where Paul’s theme is unity and diversity, and where he demonstrates our dependence on each other as members of the body of Christ.

And his wonderful teaching on love in chapter 13 leads us into the understanding in chapter 14 that the best way to show love is to put others first by seeking their edification, rather than just seeking a blessing for ourselves.

But underlying these principles is one that is even more important – the leading and power of the Holy Spirit.  It’s the Spirit who must enable our participation. It’s the Spirit who brings variety to our meetings. And it’s the Spirit who inspires us with words that will bring edification to the church. In I Corinthians 12:13 Paul refers to the baptism in the Holy Spirit, and we’ll devote a chapter to discussing what it is and its relationship the supernatural gifts of the Spirit.

To consider these themes in more detail, we’ll be exploring chapters 12-14 to gain a fuller understanding of what Paul is saying in 1 Corinthians 14:26.

As we do so, we’ll discover, among other things, that:

• There’s supernatural dimension to the worship of the church expressed in the manifestation of supernatural gifts given by the Holy Spirit (12:1-11).
• These all spring from our being baptised in the Spirit (12:13).
• The church is the body of Christ, and every member of the body is different and everybody is needed (12:12-30).
• Everything we do must be motivated by love (13:1-13).
• As an expression of that love, we must always seek to put other people first (14:1-25).
• This will mean using correctly the spiritual gifts God has given us by taking responsibility for our actions (14:26-40).
• In everything we must submit to the authority of scripture (14:37).

And when we’ve completed our study of these chapters we’ll conclude with a chapter on the role of church leaders in seeking to implement Paul’s teaching in the church today.

Finally, please remember that If there’s anything you’d like me to cover in these talks (and in the book) you can contact me by emailing info@davidpetts.org

An inspirational study into Luke’s repeated use of the phrase, “…with one accord,” in the book of Acts.

Preached live at Brixham Community Church.

As we embark on a new year, let us allow God to speak to us, however uncomfortable or challenging it may be, and resolve to let saying ‘no’ to God never be an option.

Dr David Petts preaches on Living in Victory!

For all podcasts visit https://www.davidpetts.org/podcast

Victory over the enemy – Lessons from the life of Benaiah

For all podcast episodes visit www.davidpetts.org/podcast

AMEN!

How often do we say the word, ‘Amen!’?

In this sermon audio, Dr David Petts considers:

1. It’s meaning and use
2. The value of saying it
3. Things we can’t say ‘Amen’ to
4. The greatest ‘Amen’ of all