Systematic Theology: Lesson 16 - The Baptism and Gifts of the Holy Spirit

 

THE BAPTISM AND GIFTS OF THE HOLY SPIRIT
Pneumatology - Lesson 16

Having studied the person and works of the Holy Spirit, we need to take some time to consider the gifts that the Spirit gives to the church. This topic is crucial. There is much controversy surrounding the nature of the ministry of the Holy Spirit in the church. We would do well to internalize the Scripture’s teaching so that we will not be fooled by false arguments.

First, we must consider what the Scripture teaches about a believer being baptized by the Spirit. Second, we will consider the gifts of the Holy Spirit. Finally, we will consider what it is to be filled with the Spirit.

 

THE BAPTISM OF THE SPIRIT

Confusion About the Baptism of the Spirit

Some define the Baptism of the Spirit as an experience subsequent to conversion (e.g., Pentecostal and Charismatic) wherein a new level of spirituality and power is attained. “One of the fundamental claims of charismatic teaching is that charismatics are privy to a sanctifying spiritual power not available to every believer. Those who have had a charismatic experience have been baptized with the Spirit, they say—and that supernaturally empowers obedience, fosters holiness, and produces the fruit of the Spirit.”[1]

Definition of the Baptism of the Spirit – “The Baptism of the Holy Spirit is the work in which the Lord Jesus Christ, by the agency of the Holy Spirit, in the present dispensation, places the Christian into His body, the Church, at the Christian’s firm moment of salvation by saving grace through faith in the Lord Jesus Christ.”[2]

1.   The Baptism of the Spirit is universal for all true Christians.

a.   1 Cor 12:13 - For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.

b.   Col 2:11-13 - and in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead. When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions,

c.    Rom 8:9 - However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him.

2.   There are no commands in the Bible to be baptized with the Spirit, because it is done by God at the moment of salvation.

3.   Salvation and Baptism by the Spirit occur at the same time.[3]

a.   Rom 6:3-5 - Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection.

4.   In the Church age, believers are baptized into Christ and into the Body of Christ.

a.   1 Cor 12:13 – see #1 above

b.   Rom 6:3 - all of us who have been baptized into Christ Jesus have been baptized into His death.

c.    Gal 3:27 - For all of you who were baptized into Christ have clothed yourselves with Christ.

5.   Spirit Baptism identifies us with Christ

a.   Rom 6:3-5 - see #3 above[4]

b.   Col 2:12 - having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead.

6.   Spirit Baptism unites us with Christ’s life

a.   Rom 6:8-10 - Now if we have died with Christ, we believe that we shall also live with Him, knowing that Christ, having been raised from the dead, is never to die again; death no longer is master over Him. For the death that He died, He died to sin once for all; but the life that He lives, He lives to God.

b.   Gal 2:20 - I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me.

c.    John 15:1-8 – ⁵ I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing.     

7.   Spirit Baptism is not experiential (not something one consciously experiences or feels), but objectively real, and, in the Church dispensation, immediately gives a position in the Body of Christ.

a.   1 Cor 12:13 – see #1 above

b.   Rom 6:3 – see #4 above

c.    Gal 3:27 – see #4 above

8.   Spirit Baptism is performed by the Lord Jesus Christ through the agency of the Holy Spirit

a.   Matt 3:11 - As for me, I baptize you with water for repentance, but He who is coming after me is mightier than I, and I am not fit to remove His sandals; He will baptize you with the Holy Spirit and fire.[5]

b.   Mark 1:8 - I baptized you with water; but He will baptize you with the Holy Spirit.     

c.    John 1:33 - I did not recognize Him, but He who sent me to baptize in water said to me, ‘He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.’

9.   Spirit Baptism is not subsequent to conversion (not a ‘second blessing’ or ‘second work of grace’).

a.   1 Cor 12:13 – see #1 above

b.   Rom 6:7 - for he who has died is freed from sin.

c.    Gal 3:27 – see #4 above

10.       Spirit Baptism is not necessarily evidenced by any one gift of the Spirit. [6]

a.   1 Cor 12:13 – see #1 above

b.   1 Cor 12:29-30 - All are not apostles, are they? All are not prophets, are they? All are not teachers, are they? All are not workers of miracles, are they? All do not have gifts of healings, do they? All do not speak with tongues, do they? All do not interpret, do they?

11.       Spirit Baptism is not repeated in the life of a Christian.

a.   1 Cor 12:13 – see #1 above - Aorist tense. Completed act.

b.   Rom 6:3-5 – see #3 above - “It is unnatural to interpret this passage to mean that Christians might have to be re-crucified with Christ, re-justified from their sin.”[7]

THE GIFTS OF THE SPIRIT

DEFINITION – “Spiritual gifts are God-given abilities for service, sovereignly distributed by the Holy Spirit to each Christian for the edification and extension of the Body of Christ.” Mook continues, “Spiritual gifts are abilities that are complete when they are given, but our knowledge of how to apply these gifts is not fully developed at first, but is developed through training and use of the gifts.”[8]

1.   Spiritual in quality (1 Cor 12:1) – called πνευματικος (pneumatikos) – not a natural talent.

2.   Grace gifts – not given as rewards for meritorious works.

3.   Sovereignly given by the Trinity

a.   Father – 1 Cor 12:18, 28

b.   Son – Eph 4:7-8, 11

c.    The Holy Spirit – 1 Cor 12:11

4.   Each Christian possesses at least one spiritual gift. But no one has/had all of them, except, possibly, the Apostles (1 Cor 12:7; 1 Pet 4:10).

5.   The priority of spiritual gifts is according to value for the Body of Christ (1 Cor 12:28, 31; 14:5).

6.   Love – the necessary controlling principle in the use of spiritual gifts (1 Cor 12-14).

7.   Edification of the Church – the main purpose of the gifts (1 Cor 12:7; 14:12, 26; Eph 4:12)

8.   The use of a spiritual gift is controlled by the one possessing the gift (1 Cor 14:26-35)

9.     Spiritual gifts should not be the most important focus in the Christian life and ministry.

10.  Spiritual gifts do not necessarily produce holiness (The Corinthian church was quite gifted, but had many moral faults.)

 

PERMANENT SPIRITUAL GIFTS

1.   Administration (Rom 12:8; 1 Cor 12:28) – The supernatural ability to govern Christians toward the goal of accomplishing the will of God.

2.   Evangelism (Eph 4:11) – The supernatural ability to effectively explain and apply the Gospel to the unsaved.

3.   Exhortation (Rom 12:8) – The supernatural ability to effectively incite practical holiness in heart and action through encouragement, comfort, admonishment, and entreaty.

4.   Faith (1 Cor12:9) – The supernatural ability to trust God in details of His work even when the prospects seem grim.

5.   Giving (Rom 12:8) – The supernatural ability to joyfully and sacrificially give earthly possessions to the Lord for the work of the ministry (Rom 12:8)

6.   Ministering (Rom 12:7; 1 Cor 12:28) – The supernatural ability to sacrificially and submissively help meet the needs of other Christians.

7.   Pastor (Eph 4:11) – The supernatural ability to shepherd Christians by leading , providing, feeding, protecting, and otherwise caring for them (Eph 4:11).

8.   Showing Mercy (Rom 12:8) – The supernatural ability to detect, empathize with, and assist in meeting the physical, emotional, and spiritual needs of other people.

9.   Teaching (Rom 12:7; 1 Cor 12:28; Eph 4:11) – The supernatural ability to clearly explain and apply the Scriptures to other Christians.

 

TEMPORARY SPIRITUAL GIFTS

QUICK BACKGROUND ABOUT THE DEBATE: Are the miraculous and revelatory gifts still active in the church? Those who answer ‘yes’ are called “Continuationists” or “Charismatics.” Those who answer ‘no’ are called “Cessationists.”

Continuationism – Hermeneutics (method of Bible interpretation) – “Pentecostals and Neo-Pentecostals operate within a certain hermeneutical assumption: the narratives in Scripture are to be given priority over the didactic portions of Scripture.” In other words, we should give great emphasis to the narrative sections of Scripture in the Gospels and Acts where miracles happen, and we should expect them to happen in the same way today.

They argue:

1.   There is no explicit statement that spiritual gifts were to be restricted to one generation.

2.   Rom 11:29 – The gifts and calling of God are irrevocable.

3.   The church needs miraculous gifts now, just as much as in the first century.

4.   Miraculous gifts are the signs of the Second Advent of Christ.

5.   Current miraculous gifts are not apostolic, so they are fallible, just as they were at times in the NT.

6.   People have experienced miraculous gifts

 

Cessationism – Hermeneutics – “Non-Pentecostals respond that the hermeneutical approach should be just the reverse—the didactic portions of the NT should have priority over the historical and descriptive.” There are sayings that go around in our circles: “The narratives are not normative. They are DESCRIPTIVE and not PRESCRIPTIVE.” In other words, just because the early church was filled with all sorts of miraculous sign gifts, doesn’t mean that our churches today will be.

There is much evidence in Scripture that the sign gifts would terminate:

1.   The apostolic sign gifts were used to authenticate the Gospel of the Apostles (Mark 16:15-20; Acts 2:16, 21; 10:45; Acts 19:11-20; Rom 15:18-19; 2 Cor 12:12).

2.   The Apostles and Prophets were foundational for the Church. Once the foundation of the Church was completed in the Scriptures, the Apostolic ministry with its signs was no longer needed. (Eph 2:19-20).

3.   The miraculous gifts, signs, and wonders were intended for the first-generation Church (Heb 2:3-4).

4.   The healing gifts seem to have gradually waned.

a.   Acts 5:14-16 – everyone was healed (AD 35

b.   Acts 28:9 – everyone on an island were healed (AD 60)

c.    Phil 2:25-28 – Paul could not (or did not, in accord with the gift) heal Epaphroditus (AD 62).

d.   1 Tim 5:23 – Paul could not (or did not, in accord with the gift) heal Timothy (AD 64).

e.    2 Tim 4:20 – Paul could not (or did not, in accord with the gift) heal Trophimus (AD 67).

f.     Paul could not heal himself (2 Cor 12:7; Gal 4:13).

5.   Miracle-workers are evidenced only during certain ages in history.

a.   Moses & Joshua – 1441-1370 BC (70 years)

b.   GAP – 1370-870 BC (500 years)

c.    Elijah & Elisha 870-785 BC (c. 70 years)

d.   GAP – 785 BC - AD 30 (800+ years)

e.    Christ & the Apostles AD 30-100 (c. 70 years)

The most explicit passage about the sign gifts ending is found in 1 Corinthians 13. Much ink has been spilled about this passage, because both sides have to deal with the question: what is ‘the perfect?’ in 1 Cor 13? There are four major views about this passage[9]

1.   The Content of Knowledge View – “This view does not make a direct statement about the cessation of gifts in this age. It interprets 1 Corinthians 13:8-13 as meaning that all prophetic knowledge becomes complete when believers enter into the presence of God (whether through the Parousia or death. This view typically sees 13:11 and 13:12 as making the same point: a contrast between prophetic knowledge in this life versus the knowledge that gets realized in the presence of God.”

2.   The Completed Canon View – “This view does not make a statement about the cessation of gifts in this age. The arrival of the complete New Testament would give the church face-to-face knowledge, and the arrival of this full knowledge would bring an end to the operation of revelatory gifts. This full knowledge gets illustrated by 13:11 and 13:12. This view has been popular in conservative circles since it makes a strong statement about the uniqueness of the complete revelation in the New-Testament canon.”

3.   The Eschatological View – “This view holds that the cessation of the revelatory gifts will happen at some point in the future when Jesus Christ returns. The exact timing of when this takes place depends upon one’s particular view of eschatology. Many who hold an eschatological view are Continuationists, but some Cessationists also hold an eschatological view. Some who hold this view interpret το τελειον as referring to the perfect state of affairs that will ensue with the coming of Christ, but others treat it as referring to the perfect knowledge that will be experienced with the coming of Christ. The eschatological force of 13:12 typically carries great weight in the interpretation of the entire section, and most writers treat 13:11 and 13:12 as making essentially the same point in contrasting the present age with life in the presence of God.”

 

4.   The Spiritual Maturity View – “This view holds that there would be a cessation of the revelatory gifts with the arrival of a certain maturity to the body of Christ. This future maturity (one produced through the unfolding New Testament) would enable the body of Christ to overcome the unloving disunity that often plagued it in its early years due to the resistance of many Jews to accept believing Gentiles as spiritual equals. First Corinthians 13:8-13 expresses the anticipation of this future maturity in basic form. Paul’s teaching in Ephesians[10] gives a more detailed explanation of the nature of this developing maturity. This maturity came to the body of Christ during the apostolic age and produced a cessation of the revelatory gifts. History and experience give evidence that validates this interpretation. This maturity could have been realized through either of two possible means. One means was through a gradual process of maturation that actually did occur and bring cessation to the revelatory gifts. The second way this maturity could have been realized would have been through the imminent return of Jesus Christ—a maturity illustrated in 13:12. “

 

The Temporary Gifts Listed and Defined

1.   Apostle (Eph 4:11; 1 Cor 12:28) – Men directly commissioned by the risen Christ and sent out to found and establish the Church.[11]

2.   Discerning Spirits (1 Cor 12:10) – The supernatural ability to discern the true from the false statements by people claiming their words were prophetic revelations from God.

3.   Healings (1 Cor 12:9, 28, 30) – The supernatural gifts to restore the sick to immediate health without a faith response by the one(s) being healed.

4.   Miracles (1 Cor 12:28) – The supernatural ability to perform works of power that contravene or exacerbate the normal processes of nature. These were authenticating signs of an Apostle (2 Cor 12:12; Heb 2:3-4; Mark 16:16-20; Rom 15:18-20).

5.   Prophecy (Rom 12:6; 1 Cor 12:10; 14:1-40; Eph 4:11) – The supernatural ministry of receiving and communicating direct verbal revelation from God to man, sometimes in the form of predictions about the future.[12]

a.   Direct verbal revelation from God (Exod 7:1-2; Jer 1:5-19; 1 Pet 1:10-11; 2 Pet 1:20-21; Eph 3:5; 1 Cor 14:30)

b.   Many had this gift: Agabus (Acts 11, 21); Prophets at Antioch (Acts 13); daughters of Philip (Acts 21); Judas and Silas (Acts 15); (see also 1 Cor 11:2-15)

c.    In the NT Church, the prophet’s message was to be related primarily to the local church (1 Cor 14:4).

d.   The results of the ministry of prophecy were conviction of sin (14:24-25); edification, exhortation, consolation (14:3).

e.    Prophets had to acknowledge and be in accord with the authority of the words of the Apostles (14:37).

f.     “One should not allow any definition of προφητειαι, or γνωσις that eliminates or minimizes the revelatory significance of these terms. These prophetic gifts produced revelation from God that was both authoritative and infallible (1 Cor 14:37; 1 Thess 2:13; 2 Pet 1:21). The Charismatic movement frequently argues for definitions of these gifts that are of a lesser quality. Such definitions enable Charismatic theologians to make claims of modern-day revelations even though these modern-day revelations do not stand up to biblical standards of infallibility.”[13]

6.   Tongues (1 Cor 12:10) – The supernatural ability to speak in a real, earthly, human language that has not been previously learned.

a.   Γλωσσα (glossa) means “language.”

b.   The purpose of the gift of tongues

                                       i.    The gift was NOT to be universally required evidence of the Baptism of the Holy Spirit (Acts 2:1-11; 10:44-11:17; 19:1-6 are transitional manifestations of the gift of tongues as a sign of the Baptism of the Spirit.)

                                     ii.    1 Cor 12:13 combined with 12:8-11 and 12:28-30 reveal that the normal purpose for the gift of tongues in the Apostolic Church was to be just one of the gifts of the Spirit—not a mandatory gift for all Christians to evidence their having been baptized by the Spirit.

                                    iii.    The gift of tongues was not given to be a personal self-edifying devotional prayer and praise language.

1.   It was given to be used publicly (Mark 16:15-17; Acts 2; 10; 19; 1 Cor 14:21-22).

2.   It was given to be used in love for others (1 Cor 12:7; 13:1).

3.   It was meant to be combined with the gift of interpretation, so it could edify others (1 Cor 14:3-5).

4.   Edification comes only to those who can understand what is being said by another. (1 Cor 14:4-5; Eph 4:11-12).

5.   Paul implies criticism of use of the gift of tongues when it does not engage human understanding (1 Cor 14:2).

6.   Paul does not advocate mindless prayer and singing, but rather spiritual prayer and spiritual singing that can be understood. The dichotomy in the verse is not between spirit and understanding, but rather between spirit WITHOUT and WITH understanding (1 Cor 14:15).

7.   If the gift of tongues had been given as a private prayer language to enhance spiritual growth, then, according to 1 Cor 12:8-11, 28-30, full spiritual development would not be open to all Christians.

8.   Paul is not endorsing private devotional use of tongues, but merely telling those with the gift not to exercise it in the assembly when an interpreter was not present, because then it would not be edifying (1 Cor 14:26, 28).

9.   According to Matthew 6:7-13, Jesus opposes prayer without human understanding fully engaged. He opposes mindless babble (v. 7 – βαττολογεω (battologeo).

c.    Interpretation of Tongues (1 Cor 12:10; 14:26-28) – The supernatural ability to interpret the words of one speaking in tongues. It would pass from the Church along with the gifts of prophecy and tongues.

d.   Word of Wisdom (1 Cor 12:8) – The supernatural ability to give a direct word from the Lord to guide the local church in a specific decision.

e.    Word of Knowledge (1 Cor 12:8; 13:8) – The supernatural ability to communicate a direct word of insight from the Lord to guide the local church in understanding a prophecy.

 

BEING FILLED WITH THE SPIRIT

That Cessationists do not believe the miraculous gifts are operational today does NOT mean that Cessationists do not believe that the power of God is at work in the church today. On the contrary, we believe that God does wonderful miracles everyday. A few examples: First, He regenerates new believers unto salvation. Second, He answers prayer. Third, He heals people according to His will. Fourth, He fills His people with His Spirit to be empowered to do His will.

Let us end our lesson with this final point. God fills His people with His Spirit. What does it mean to BE FILLED WITH THE SPIRIT OF GOD? It means to be yielded “to the Spirit’s power, allowing Him to guide, influence, and govern our behavior. We carefully align our daily choices and decisions with the wisdom and truth Scripture teaches.”[14]

 

R.C. Sproul says it well: “Being filled with too much alcohol leads to drunkenness and destruction. Being filled with the Holy Spirit, on the other hand, results in sobriety and edification. When the apostle exhorts us to be filled with the Spirit in Ephesians 5:18, he is not teaching that those in Christ get a measure of the Holy Spirit that comes and goes at will. The Spirit seals every believer until the day of redemption, and He does not leave us (Eph. 1:13; 4:30). Given the book of Ephesians’ stress on the work of the triune God in salvation and on the fullness of Christ (1:15–23; 3:14–19), Paul’s stress on being filled with the Spirit points to our need to be conformed to God’s own character. The Holy Spirit exists in perfect, indivisible union with the Father and Son, and He is the agent by which God’s fullness indwells His people. We now experience a taste of this fullness in part, though we do not yet fully enjoy the communion with the Lord that will be ours when are glorified. To be filled with the Spirit is to yield ourselves willingly to His sanctifying work as He prepares us for that final day. In so doing, our union with Christ is strengthened, our fellowship with the Father is enhanced, and we increasingly bear the image of God Himself.”

Preaching on Ephesians 5:18, Geoffrey Thomas says, “This commandment, to be filled with the Spirit, is in this same strain [as all the exhortations in Ephesians]. He is not going into a wholly different realm here and exhorting them to have mystical experiences and euphoria. He is talking about the power that enables the church to face up to the ethical rigours of the Christian life.”[15]

1.     Being filled with the Spirit is different than the indwelling of the Spirit.

2.     We can quench the work of the Spirit in our lives (1 Thess 5:19).

3.     We can grieve the Spirit (Eph 4:30).

4.     Being filled with the Spirit leads to walking in the Spirit (Gal 5:16).

5.     Being filled with the Spirit is also to be led by the Spririt (Gal 5:25).

6.     Being filled with the Spirit is the difference between life and death (cf. Rom 8:2-15).

7.     Being filled with the Spirit causes us to put away ‘fear and timidity’ for ‘power, love, and self-control’ (2 Tim 1:7).

8.     Being filled with the Spirit leads to singing in our hearts (Eph 5:19-21).

9.     Being filled with the Spirit is synonymous with being filled with the Word (Col 3:16).

10.  Being filled with the Spirit causes believers to submit to one another in humility (Eph 5:21).

“We can be filled with the Holy Spirit daily by yielding our will to God in submission and obedience to His Word. There is no formula to follow other than to allow Him to fill us and control every part of our lives—our thoughts, emotions, bodies, and actions. Only as we submit to Him and are filled with the Holy Spirit can we experience a harmonious relationship with God and one another.”

When we fail to be filled with the Spirit, and we quench and grieve the Holy Spirit with sin and disobedience, then we must go and repent of our sins and ask to be filled yet again. Praise God for His glorious grace that He will give His Holy Spirit to all who ask!

 

IN CONCLUSION, we have examined the baptism, gifts, and filling of the Holy Spirit. The biblical portrait of the ministry of the Holy Spirit is beyond comparison. Let us give thanks each day for His power at work in our lives. Be being filled with the Spirit, exercise your gifts in service of the church, and rejoice that God has baptized you with the Spirit of life in Christ Jesus.

---

[1] MacArthur, Strange Fire, 5.

[2] Mook, TH 606 Theology II (TMS) Unpublished Class Notes, 392. This lesson is heavily dependent on Dr. Mook’s presentation of this material.

[3] Some exceptions occurred in Acts during the early days of the Church as a way to confirm the working of the Spirit in even Gentiles.

[4] Note that the verbs in these passages are all in the aorist tense. They point to the same moment for each Christian’s experience.

[5] What is the Baptism by Fire in Matt 3:11; Luke 3:16-17? “The ‘fire’ in Luke 3:16 is defined as judgmental fire in verse 17. Therefore, I take this baptism of fire to refer to the judgmental act of Christ separating believers from unbelievers at His Second Advent to rule on the earth as King (cf. Matt 13:40-42). So the choice is to be baptized with the Spirit now, or be baptized with judgmental fire at the Second Advent of the Messiah.” Mook, Ibid, 399.

 

[6] Acts 2 is a special transitional case.

[7] Mook, Ibid, 398.

[8] Mook, 413.

[9] The following list of views is quoted from Dane, Ibid, 293-294.

[10] Dane, Ibid, 387. “Ephesians teaches a coming maturity for the church in which it would overcome the chronic Jew-Gentiles disunity that plagued it in its early decades. This does not mean that the church arrived at the full and perfect maturity that it will experience in glory, but it did arrive at a relative maturity in understanding the full inclusion of the Gentiles. This understanding enabled the church to walk in the unity and love that God wanted for His people. Had Christ returned before the arrival of this maturity, the church would have experienced a complete and final maturity at the Parousia, but Paul gives no teaching in Ephesians to address that contingency.”

[11] Distinctives for apostleship: 1) Chosen directly by the Lord (Matt 10:1-2;  Gal 1:1; 1 Cor 1:1; 9:1-2; 15:9-10; Eph 1:1; Col 1:1; 1 Tim 1:1-2; 2 Tim 1:1). 2) Saw the risen Lord (Acts 1:22; 1 Cor 9:1-2; 15:8-9). 3) Received direct revelation from God (although not all wrote Scripture (Eph 3:5). 4) Had a ministry of founding the Church by laying its doctrinal basis (Eph 2:20; 3:3-5; Heb 2:3-4); 5) Had their work and teaching authenticated by miracles (2 Cor 12:12; Mark 16:15-20; Rom 15:18-20).

[12] There are many making arguments that the prophets of the church age are not infallible and should not be held to the extraordinarily high requirement of the Old Testament. Among these is Wayne Grudem. Grudem’s doctoral work set out to prove this assertion. Mook has an entire section rebutting this. I think two points are work reproducing here:

‘‘Grudem is in error in asserting that Agabus prophesied falsely when he said that the Jews would bind Paul and deliver him into the hands of the Gentiles (Acts 21:11). Grudem contends that since 21:27-35 show that the Romans bound Paul, and the Jews did not voluntarily deliver Paul to the Romans, then Agabus was in error. But actually Agabus was accurate. Since the verb for "bind" (δεω [deo]) can mean "take captive," Agabus was accurate, because the Jews did grab Paul and were intending to kill him before the Romans rescued him. And the verb for "deliver" (παραδιδωμι [paradidomi]) need not have the sense of willingly handing over. In fact, in 28:17, Paul uses the same verb in asserting that he was "delivered as a prisoner from Jerusalem into the hands of the Romans." So Paul affirmed the accuracy of Agabus' prophecy – he was handed over (however unwillingly) from the Jews to the Romans.‘‘

‘‘Grudem is in error in arguing that Paul ignored the prophecy of Acts 21:4, thereby showing that NT prophets were inferior to the Apostles. Paul did not ignore the prophecy – but rather interpreted it differently than the other Christians. He interpreted it as a preparatory warning, not as a prohibition. That Paul's interpretation was accurate is seen in the fact that in 23:11, the Lord personally confirmed that Paul was indeed acting in accord with the divine plan for him” (Mook, Ibid, 445).

[13] Dane, The Cessation of the Prophetic Gifts: A Biblical Defense for Cessation of the Revelatory Gifts, 289.

[14] “How Can I Be Filled with The Holy Spirit?” Got Questions. Accessed November 20, 2024. https://www.gotquestions.org/Spirit-filled.html.

[15] Geoffrey Thomas, “Be Filled With the Spirit,” Accessed November 20, 2024, https://www.monergism.com/be-filled-spirit-eph-518. This sermon is so helpful, I encourage everyone to check it out!