Holy Spirit Gifts and Power

Holy Spirit Gifts and Power

by Paul Walker

Without a doubt, the Pentecostal revival of the early 1900s and the Charismatic renewal, which began in the late 1950s, constitute one of the most innovative and impactive spiritual renovations in history. But when we invest ligate this phenomenon, we must ask: 1) Why has this happened? 2) What is this doing? and 3) How can spiritual integrity be maintained? 

Why Has This Happened?

The first reason has been an evident need for renewal of mission and purpose throughout the church and among its individual members.

Second, given this need for renewal, there has been a definite movement on the part of sincere believers to recover the dynamic power of the Holy Spirit, which transformed and empowered the early Christians. Emerging from this movement has been an inbreaking of the Holy Spirit, accompanied by speaking in tongues, among believers in every significant denomination, demonstrating that the baptism in the Holy Spirit is not a denomination or a movement but an experience that brings enduement of spiritual power for intensified service. 3.

Third, this inbreaking of the Holy Spirit has linked both the mainline Protestant and the traditional Pentecostal movement to the worship practices of the first century through what has appropriately been referred to as the Charismatic movement the Greek word used, for example, in I Cor. 12:4, 30 for the gift of the Holy Spirit).

What Is This Doing?

Renewal then raises the question, What happens when the gifts go to church? To answer, attention must be given to the scriptural foundation, the traditional context, and the contemporary witness.

The Scripture Is Being Fulfilled

First, the Bible unequivocally declares, "Be filled with the Spirit" (Eph. 5:18). An analysis of the Greek verb translated "be filled" shows that it is in the present tense, indicating that this blessing is one that we may experience and enjoy now. The fact that the verb is a command (imperative mood) does not leave the responsive disciple an option. However, since the verb is in the passive voice, it is clear that being filled with the Spirit is not something the Christian achieves through his own efforts but is something that is done for him and to which he submits. Hence, the Scriptures depict a theocentric view of the Holy Spirit’s filling, in which the Higher reaches down to gather up the lower into ultimate communion. Clarity on this point dismisses the criticism or misunderstanding of some who see this experience as something merely conjured up by human suggestion, proposition, or excitement.

The Person of the Holy Spirit Is at Work

Second, the Bible reveals that the Person of the Holy Spirit has been the primary agent in all of the ministry of the Word throughout the centuries. The Scripture clearly states that the triune Godhead operates coequally, coexistent, coexistent, as one unit. But it also has been suggested, and with validity, that we might view this unity of activity with an eye toward the unique function of each member of the Trinity: the executive is the Father, the architect is the Son, and the contractor is the Holy Spirit.

Thus, the Scriptures show the Holy Spirit uniquely and distinctly at work in these roles: 1) He is the Author of the Old Testament (2 Sam. 23:2, Is. 59:21; Jer. 1:9 2 Tim. 3:15– 17; 2 Pet. 1:21) and the New Testament (John 14:25, 26; I Cor. 2:13; I Thess. 4:15; Rev. 1:10, 11; 2:7). 2) He is the Old Testament Anointer. The Scriptures name no less than sixteen Old Testament leaders in Israel who received this anointing: Joseph (Gen. 41:38); Moses (Num. 11:17); Joshua (Num. 27:18); Othniel (Judy. 3:10); Gideon (Judy. 6:34); Jephthah (Judy. 11:29); Samson (Judy. 14:6, 19; 15:14, 15); Saul (I Sam. 10:10; 11:6); David (I Sam. 16:13); Elijah (I Imp. 8:12, 2 Kin. 2:16); Elisha (2 Kin. 2:15) Azariah (2 Chr. 15:1); Zechariah (2 Chr. 24:~J); Ezekiel (Ezek. 2:2); Daniel (Dan. 4:9, 5:11; 6:3); Micah (Mic. 3:8).

Thus, the Holy Spirit, as the contractor, anointed the Old Testament prophets Isaiah and Joel to write—to prophesy of the day when He would be outpoured and when His gifts would be exercised in the church, throughout the whole church age (Joel 2:28–32; Acts 2:17–21). In Isaiah 28:11, 12, God used Isaiah to tell Judah that He would teach them in a manner they did not like and that He would give them knowledge through the language of foreigners as a sign of their unbelief. Centuries later, the apostle Paul expands the intent of this passage, referring to the gift of speaking in tongues in the church as a manifestation or sign to unbelievers (I Cor. 14:21, 22). This sign could be in languages either known or unknown to human beings (compare I Cor. 14 with Acts 2:1–11; 10:45, 46).

In all these respects, we see the Holy Spirit as one who operates in the church as a definite personality—a Person given as a gift to the church to assure that the continued ministry of the resurrected Christ is expressed and verified. The Holy Spirit, then, has all the characteristics of a person:

• He possesses the attributes of mind (Rom. 8:27), will (I Cor. 12:11), and feeling (Eph. 4:30).
• He engages in such activities as revealing (2 Pet. 1:21), teaching (John 14:26), witnessing (Heb. 10:15), interceding (Rom. 8:26), speaking (Rev. 2:7), commanding (Acts 16:6, 7), and testifying (John 15:26).
• He has a relationship with human persons: He can be grieved (Eph. 4:30), lied to (Acts 5:3), and blasphemed (Matt. 12:31, 32).
• The Holy Spirit possesses the divine attributes of the Godhead: He is eternal (Heb. 9:14), omnipresent (Ps. 139:7–10), omnipotent (Luke 1:35), and omniscient (I Cor. 2:10, 11).
• He is referred to by such names as the Spirit of God, the Spirit of Christ, the Comforter, the Holy Spirit, the Holy Spirit of promise, the Spirit of truth, the Spirit of grace, the Spirit of life, the Spirit of adoption, and the Spirit of holiness.
• He is illustrated with such symbols as fire (Acts 2:1, 2), wind (Acts 2:1, 2), water (John 7:37–39), a seal (Eph. 1:13), oil (Acts 10:38), and a dove (John 1:32).

All this unfolds something of the vast realm or sphere of the operation of the Holy Spirit in the Old and New Testament and in the contemporary church.

Accounts in Acts Are Being Rediscovered and Applied

Third, the Book of Acts provides five accounts of people receiving the fullness, infilling, or baptism in the Holy Spirit (Acts 2:4; 8:14–25; 9:17–20; 10:44–48; 19:1–7). In these accounts, five factors are manifest: 

1) There was an overwhelming inbreaking of God’s presence experienced by all present. 

2) There was an evident transformation in the Holy Spirit-filled disciples' lives and witnesses. 

3) That which was experienced became the impetus for the growth of the church, as "daily in the temple, and in every house, they did not cease teaching and preaching Jesus as the Christ" (Acts 5:42). 

4) The direct evidence in three of the five accounts was glossolalia: For they heard them speak with tongues and magnify God" (Acts 10:46). [Glossolalia is a coined term derived from the Greek glossa ("tongue") and ("to speak").] 

5) The ultimate purpose of this experience was empowered witnessing (Acts 1:8) and a deeper dimension of Christian commitment to the achievement of happiness (Eph. 5:19), gratitude (Eph. 5:20), humility (Eph. 5:21), and fruitfulness (Gal. 5:22, 23).

Together, the above facts demonstrate what the present Pentecostal/Charismatic renewal is experiencing through the Holy Spirit at work in the church. The problem is that the elements of this renewal are frequently misunderstood or misapplied for lack of a biblical understanding of "tongues" and the function of the rifts of the Spirit. Although there are varying theological and ethical viewpoints among some in the Neo–Pentecostal/Charismatic movement, a common bond of unity in the Spirit-filled renewal is the practice of "speaking with tongues" in prayer and worship, together with an acceptance and welcoming of the operation of the Holy Spirit’s gifts in their midst. Thus, to fully understand this phenomenon, it is necessary to see the Pentecostal/Charismatic view as they have learned to implement the Book of Acts’ manifestations of the Holy Spirit’s power–workings, applying the controls taught in 1 Corinthians 12—14.

How Can Spiritual Integrity Be Maintained?

Establishing Our Perspective

First, the Pentecostal or Charismatic sees the baptism or infilling of the Holy Spirit as an experience after Christian conversion: one that comes about through a process of yielding the complete person into the guidance and indwelling of the Holy Spirit. We agree that the Holy Spirit is operative in every believer and in the church's varied ministries. Still, every believer must answer the question of Acts 19:2, "Have you received the Holy Spirit since you believed?"

Two expressions should be qualified here:

1. It should be understood that by "baptism in the Holy Spirit", the traditional Pentecostal/Charismatic does not refer to that baptism of the Holy Spirit accomplished at conversion, whereby the believer is placed into the body of Christ by faith in His redeeming work on the Cross (1 Cor. 12:13). Thus, no biblically oriented Charismatic ever views a non–Charismatic as "less saved" or less spiritual than himself. The baptism in or with the Holy Spirit (John 1:33; Acts 1:5) was and is directed by the Lord Jesus to be "received" (John 20:22; Acts 1:8) as a "gift" given following His ascension (John 7:39; Acts 2:38, 39). However, should any prefer to dismiss this terminology, we contend that to experience the Holy Spirit’s fullness in the spirit of unity is more important than to separate company or diminish our passion for His fullness over differences in theological wording or practice.

2. By "a process of yielding the complete person", the Pentecostal/Charismatic does not mean either (a) a passivity of mind or (b) a self–hypnotic or trancelike state. Instead, this terminology refers to an assertive prayerful, heartfelt quest for God. The mind is active, worshipping Jesus Christ, the Baptizer with the Holy Spirit (John 1:33). The emotions are warmed as the love of God is poured forth into our hearts (Rom. 5:5). One’s physical being participates, as worship is spoken and expressed, with an upraised voice in prayer (Acts 4:24) or upraised hands of adoration (Ps. 63:1–5).

The Twofold Function of the Gift of Tongues

Regarding those who have "received," the Bible describes two basic functions of "tongues": it is for personal edification and for public exhortation.

In the experience of the baptism in or infilling of the Holy Spirit, "tongues" function as a sign of the Holy Spirit’s presence. Jesus prophesied it as a sign (Mark 16:17), Paul referred to it as a sign (1 Cor. 14:22), and Peter noted its uniformity as a sign–gift in confirming the validity of the Gentiles’ experience in the Holy Spirit. (Compare Acts 10:44–46 with 11:16, 17 and 15:7–9). Thus, speaking with tongues is a properly expected sign, affirming the Holy Spirit’s abiding presence and assuring the believer of an invigorated living witness. It is not viewed as a fullness of the Holy Spirit but as one indication of that fullness.

Tongues for Personal Edification

First, "speaking in tongues" is a private affair for self–edification (1 Cor. 14:2–4). Thus, glossolalia is practised devotionally by the believer in his most intimate and intercessory moments of communication with God as he is moved upon by the Holy Spirit. This "devotional" application may– also be practised by corporate agreement in group gatherings where no Unbelievers or uninformed people are present (1 Cor. 14:23). In line with this understanding, the following reasons are propounded for speaking with tongues:

1. Speaking with tongues as the Holy Spirit gives utterance is the unique spiritual gift identified with the church of Jesus Christ. Other gifts, miracles, and spiritual manifestations were in evidence during Old Testament times, before the Day of Pentecost. This new phenomenon came into evidence, became uniquely identified with the church, and was ordained by God for the church (1 Cor. 12:28; 14:21).

2. Speaking with tongues is a specific fulfilment of prophecies by Isaiah and Jesus. Compare Isaiah 28:11 with I Corinthians 14:21, and Mark 16:17 with Acts 2:4; 10:46; 19:6; and 1 Corinthians 14:5, 14–18, 39.

3. Speaking with tongues is proof of the resurrection and glorification of Jesus Christ (John 16:7; Acts 2:26).

4. Speaking with tongues is evidence of the baptism in or infilling of the Holy Spirit (Acts 2:4; 10:45, 46; 19:6).

5. Speaking with tongues is a spiritual gift for self–edification (1 Cor. 14:4; Jude 20).

6. Speaking with tongues is a spiritual gift for the spiritual edification of the church when accompanied by interpretation (1 Cor. 14:5).

7. Speaking with tongues is a spiritual gift for communication with God in private worship (I Cor. 14:15).

8. Speaking with tongues is a means by which the Holy Spirit intercedes through us in prayer (Rom. 8:26; 1 Cor. 14:14; Eph. 6:18).

9. Speaking with tongues is a spiritual means for rejoicing (1 Cor. 14:15; Eph. 5:18, 19).

10. Paul’s application of Isaiah’s prophecy seems to indicate that speaking with tongues is also intended as a means of "rest" or "refreshing" (Is. 28:12; 1 Cor. 14:21).

11. Tongues follow as one confirmation of the Word of God when it is preached (Mark 16:17, 20; 1 Cor. 14:22).

Tongues for Public Exhortation

Turning to the second function of "tongues"—public exhortation—I Corinthians 14 bases the gifts of the Spirit on the one sure foundation of love (1 Cor. 14:1). Public "tongues" also calls for integrity in practice as the key for the preservation of order in our fellowship and the worship services. Conceding that there have been those who have abused the gift as an occasion for fleshly pride, we must recognize that it can be a vital and valuable part of worship when placed in its proper setting for the edification of the body (1 Cor. 14:12, 13).

However, the sincere Spirit–filled believer will not be preoccupied with this gift alone, for he sees it as only one of many gifts given for the "wholeness" of the church; therefore, he does not worship or meet with others just to speak in tongues for the mere sake of the practice itself. Such motivation would be immature, vain, and idolatrous. Instead, sincere believers gather to worship God and be thoroughly equipped for every good work through teaching His Word (2 Tim. 3:16, 17). Consequently, the scripturally sensitive believer recognizes the following New Testament direction regarding spiritual gifts:

1. Speaking in "tongues" only edifies public worship when it is interpreted; thus, the worshiper is to pray for the interpretation, and if it is withheld, he keeps silent unless someone who functions in the gift of interpretation is known to be present (1 Cor. 14:5, 28).

2. The Spirit works only to edify; thus, whenever He is truly present, all things are in order and devoid of embarrassment or uneasiness (I Cor. 14:26, 40).

3. The "spirits of the prophets are subject to the prophets" (I Cor. 14:32). That is, each truly Spirit–filled person can exercise self–control; thus, confusion can and should be avoided so that decency with unity may prevail (1 Cor. 14:40).

4. The basis of all gifts is love. Love, not the experience of a gift, is the qualifying factor for those who would exercise spiritual gifts. Thus, in the administration of spiritual authority in the local congregation, the Word demands that we "judge" (I Cor. 14:29) to confirm that those who exercise gifts actually do "pursue love, and desire spiritual gifts" (1 Cor. 13:1–13; 14:1).

5. The Author and Dispenser of the gifts are the Holy Spirit, who divides them as He wills; thus, no gift becomes the exclusive possession of any believer for his personal edification and pride. Instead, the gifts are placed in the church to be exercised by the body for the mutual edification of the believers (1 Cor. 12:1–11) and as a means for expanded ministry.

6. The exercise of tongues is limited to sequences of two or three at the most (I Cor. 14:27). While many hold this to be a rigid number, others understand it to be a guideline to keep the worship service balanced. In actuality, the Holy Spirit rarely moves beyond these limitations; however, on occasions, for special reasons to meet unique needs, there may be more than one sequence of two or three appropriately spaced apart in a given service. The overarching guideline is, "Let all things be done decently and in order" (I Cor. 14:40).

The Spirit–filled experience is more than just "speaking in tongues." In reality, it is coming into the fullness of the gifts and fruit of the Spirit as outlined in the New Testament (I Cor. 12:7–11; Gal. 5:22, 23). It also encompasses the broader scope of exercising God’s gifts of spiritual enablement described in Romans 12:3–8 and Ephesians 4:7–12.

In speaking of the gifts, however, exclusivism is never implied. The gifts are placed in the church as resources to be utilized at the point of need for ministry in the body. This means that not every believer will have the same gifts as every other believer. Instead, the Holy Spirit is the Author and Dispenser of the gifts to bring about integrity in worship and kingdom expression.