Truth Magazine

By Johnny Stringer

As we demonstrated in the preceding article, with the one exceptional case of Cornelius, the only Christians to receive miraculous spiritual endowments were the apostles and those on whom the apostles laid their hands. This leads us to conclude that the miraculous endowments would cease after the death of the apostles and those on whom the apostles had laid their hands. God evidently had no intention for these powers to continue after the apostolic age. The reason for this was that they would not be needed beyond that age. In this article, we will see that the supernatural endowments served two primary purposes, neither of which continued to exist beyond the apostolic period.

The first purpose was the revelation of God’s word. In the first century the New Testament had not been written down in its completed form as we have it today; rather, it was in the process of being revealed to men. God’s word, therefore, was given supernaturally to the Christians of that time by the Spirit. The preceding article pointed out that the apostles received revelation in this manner and were enabled to convey infallibly the truth which was revealed to them (John 14:26; 16:13; 1 Cor. 2:12-13; 1 Tim. 4:1). Additionally, some of the spiritual gifts received by other brethren were for that purpose. Among the gifts listed in 1 Cor. 12 were the gifts of prophecy (v. 10) and knowledge (v. 8). Though it may not be possible to determine the exact nature of every one of the gifts listed, the gifts of prophecy and knowledge would surely involve the revelation of truth. The New Testament prophet’s role in this regard is mentioned in 1 Cor. 14:31 and Eph. 3:3-5.

The second primary purpose of the supernatural endowments was the confirmation or verification that the teaching was truly divine. Since the Christians of the first century claimed to be receiving a new revelation from God, it was necessary for them to provide evidence to verify this claim. Hence, they received supernatural powers to heal and perform other such miracles; it is specifically stated that these miracles were signs to confirm that their message was divine (Mk. 16:17-20; Heb. 2:3-4; 2 Cor. 12:12). The gift of tongues was for a sign to unbelievers (1 Cor. 14:22). The fact that one could speak in a language which he had never, studied before would be quite a sign; a reading of Acts’ 2 shows how it amazed the multitude on Pentecost. Similarly, the miracles of Jesus had been for signs to verify His claim that He was the Son of God (John 20:30-31).

Since the supernatural powers were for the purposes of revealing the truth and confirming the revelation that was being made, the need for them was limited to the time in which the truth was being revealed. It is a fact that the truth has now been fully revealed. Since Jesus promised His apostles that they would be guided into all truth (John 16:13), we must conclude that all truth – the complete revelation – was given during the lives of the apostles. Inasmuch as the truth has been fully revealed, we do not now need supernatural powers to serve that purpose. Moreover, since men are not now receiving divine revelation directly from God, there is no new revelation to be confirmed by miracles; the revelation given in the first century was adequately confirmed by those who received it then. Having served their purposes, the supernatural powers have ceased, just as the scaffolding is removed when the building is finished and it is no longer needed.

Sometimes it is argued that miracles are still needed to confirm that the Bible is from God, just as they were needed in the first century for that purpose. This reasoning involves the erroneous assumption that signs have to be repeated for each new generation. It is assumed that miracles which occurred in the first century are not sufficient to convince those who were not then alive to witness them. That this is a false assumption is clear from John 20:30-31, in which John said,

And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

John said that his readers would be convinced, not by personally witnessing miracles, but by reading about the miracles that were done in the first century. We have seen no such miracles as were performed in the first century, but we read the testimony of credible, reliable witnesses, such as John, who did see the miracles; and by reading of the wonderful works to which they testify, we are convinced. John 20:30-31 clearly shows that miracles do not have to be repeated for each new generation. Whether it is the miracles of Jesus or the miracles of His followers, the principle is the same: once a fact has been adequately verified by miracles, it does not have to be re-verified for later generations by more miracles. The fact is that the so-called miracles performed by men today are not of such a nature as to convince unbelievers, anyway, as will be shown in a later article.

If we were receiving new revelations of truth from God, we would need to be able to perform miracles to prove these revelations to be divine. In the first century Christians did have new revelation, and they confirmed it by miracles (Mk. 16:17-20; Heb. 2:2-4). These signs do not have to be repeated for each new generation; rather, each new generation can read of the miracles of the first century and see that the word was confirmed by the abundance of miracles which accompanied it. Thus, Paul’s affirmation that spiritual gifts would cease (1 Cor. 13) has come to pass. Our next article will deal with Paul’s prediction in 1 Cor. 13.

Guardian of Truth XXV: 20, p. 312
May 14, 1981

By William C. Sexton

In 1966, I moved to St. Joseph, Missouri to work with the 10th and Lincoln street church of Christ. Shortly thereafter, I learned that a couple of families had moved to Beatrice, Nebraska. Upon my inquiry, I found that one of them was Bob and Viola Richardson, one son and two daughters. These families tried to worship with the congregation in the city, but found that their views relative to institutionalism, centralized control and social gospelism were too far apart to work together in good conscience. A new work was started, meeting at first in Richardson’s home. Over the years I preached for them several times. I saw them rent a small building across town and, a few years ago, purchase a building at 7th and Bell. Bob was a “rock” in the foundation, so to speak, of the work; he never gave up; he was always pushing onward and upward. They had another boy named Matthew.

Sunday morning he suffered a massive hemagogue, passing away around 1:00 p.m. Monday morning, February 23, I received a call,,brother David Odom telling of his death. Wednesday I was present and participated in the funeral services with David Odom, who works with the congregation, and Leon Odom from Midland, Texas conducting the services.

Brother Leon called him a “rock,” in the foundation, pointing to his contributions to the work and his influence in the community: the building was full of people, indicating his influence over the sixteen years in the community. Brother Leon has held a number of meetings over the years there and has known the family well. He pointed to the need for some one to pick up where Bob has left off and carry on – since neither Bob nor any of us are indispensable!

Hearts were sad to be sure, for the loss of a beloved, dedicated, faithful brother. There were no tears of hopelessness, however: we believe that he lived a faithful life. Of course, we do not know the real spiritual condition of any person’s heart and we do not mean to imply that we do; but he died in hope, and he left an example that we hope his children, wife, and friends will find worthy of reflecting on favorably and trying to live a better life.

Yes, a saint is dead. but we do not “sorrow” as those who “have no hope” (1 Thess. 4:13ff). We are pleased to have had the opportunity of knowing and working with him, such a dedicated brother in this life. His passing is just a reminder that we all, too, shall pass and we do not know when. Let us labor then in hope, knowing that our labor is not in vain. Bob will be missed in Beatrice, Nebraska.

Guardian of Truth XXV: 20, p. 306
May 14, 1981

By Jady W. Copeland

Man was created a being with physical, mental, psychological and spiritual needs. He was not created like the lower animals, but in the “image of God” and with the characteristics of God. From the dust of the ground God made the body of Adam (Gen. 2:7) and “breathed into his nostrils the breath of life, and man became a living soul” (Gen. 2:7). Thus, He made the body and gave him physical life to animate the body. But also, God made him “in the image of God” (Gen. 1:27) and thus gave him a “spirit” that will never die. Each part of man has “needs” and it is significant that the Bible reveals that God who not only created man, but also had the power, wisdom and willingness to supply every part of man with every need which his creation has. This is not only a tribute to an all-merciful God, but evidence of One who knows all things and is able to supply all things. There is no physical need or appetite that God has not satisfied in the realms of nature. He gave man lungs, but what good would they be without air to complement them? We get hungry, but He provided food to satisfy that hunger. There are literally thousands of illustrations that could be given to show that every physical need that man has, an all-wise God made provisions for satisfying.

The same is true in the mental or psychological realm. God gave man a mind to use for His glory; there is no need we have but that God satisfied for man’s mental health. Likewise, it is true that man has a longing for spiritual worship, service and devotion to a higher being. God provided for this need as He gave us provisions for worship and service to the One who desires, deserves and describes this worship. Let us look briefly into the three areas to see how perfectly and logically God provides for our needs. If He knew our needs and would not provide them, He is not a merciful God. If He knew our needs and could not provide them, He is not all-powerful. If He could but did not know how, He is not an all-wise God.

Man, being a physical being, needs food, water, air and other elements that sustain the body. God told man from the beginning, or soon afterwards, that he would have to work and provide for his food by the “sweat of thy face” (Gen. 3:19). We have a generation of people now that need this lesson more than at any time in the history of our nation. Like the TV advertisement says, we need to obtain our money the “old fashioned way,” by “earning it” (read 2 Thess. 3:10; Eph. 4:28; 1 Thess. 4:11). The “me generation” seems to think that the government, mother and daddy, or someone owes them a living; about the only “four-letter” word they are not familiar with is “work.” But God’s provision for man to make his way is by earning a living; when this is done, everything needed is provided by an all-wise and loving God. God does not promise us that we will be wealthy, but He does promise the Christian that he will be provided for in the material things (Matt. 6:33).

Likewise in the psychological or mental realm of our being (which you may want to put in the physical area as well), God has provided for health. Someone has said that three things are necessary for mental health: (1) Something to do, (2) someone to love, and (3) something to look forward to. This being true, we see God’s wisdom, mercy, and power in providing for mental health. He overlooked nothing.

God gave us plenty of work to keep us busy. We work eight hours per day in providing a living for our families, as noted in the first part of the article. And if we get seven or eight hours of sleep (which makes for health) and take an hour or two for eating our food, that leaves us only seven or eight hours for all the other activities of life. Much of this time is spent merely in the business of living. For the man, the chores around the home (and the same for the woman in the home) keep him busy. For the child, there is the activity that is good and necessary for a healthy person that is done aside from school and related activities. But there is something missing in this budget of our time and that is the spiritual activities that God provides. The Christian has more to do in the matter of teaching others, telling neighbors and friends about the Christ than he will ever get done. The problem is that we often do not sit down and budget our time and give place for such spiritual activity. If we don’t, it is too easy to put it off. We know that our neighbor needs the gospel and we know that “Uncle John” and “Aunt Mary” have never heard the gospel, but we have just “never gotten around to talking to them.” If mental health is partly based on keeping busy, then God thought of that and gave us more to do than we will ever get done. Perhaps that is why he said, “Look therefore carefully how ye walk, not as unwise, but as wise; redeeming the time, because the days are evil” (Eph. 5:15-16).

Secondly to have mental health, we must have someone to love. God fixed that, too. As babes, He gave us parents to love. (I’m afraid the Women’s Liberation Movement has decided that is not necessary, for they largely reject the idea that children need a home.) Yet authorities tell us that the love a child gets early in life and the way he is treated has much to do with his mental health. Then, we have brothers and sisters to love, and a relationship which, if managed properly, teaches us how to get along with others. Then there is God’s provisions for love of husband and wife in the home (read Eph. 5:22-25 and Titus 2:3-4). Again in spite of the Women’s Liberation Movement, God knew what He was doing. And finally we recall the statement of our Lord who said, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the great and first commandment. And a second like unto it is this, Thou shalt love thy neighbor as thyself” (Matt. 22:37-39). Love can be known only by the action it prompts, and if we “demonstrate” our real and genuine love for God and fellow-man, not only will we spend a lot of time in His service (note the previous point), but we are supplying a great need that makes us mentally healthy as well. In fact, life is just one great span of loving someone. The trouble is that too many have mis-placed their affections, and love the world and worldly things instead of properly placing their love on the good, the beautiful and the spiritual things. Jesus said, “If ye love me, ye will keep my commandments.” A life filled with proper love not only satisfies this need, but it causes us to be a great servant of the Lord and causes us to fill a need in the lives of others we are able to help.

Thirdly mental health needs something to look forward to. God did not forget. He provided worship to which the Christian looks forward. As we approach the first day of the week, Christians look forward to fellowship with the saints. More than this, we look forward to heaven. Paul is the classic example of this as he relates in 2 Tim. 4:6-8; Phil. 1:21-24; 3:13-14. This world would become rather dreary at times were it not for the hope of heaven after this life is over. Yes, God has supplied the psychological needs of man in that He has provided love, something to do and something to look forward to.

And most importantly, God supplies our spiritual needs. A poor man who is something less than a great physical specimen can have a good life and, finally, be saved. Someone less than a genius can be a Christian and be very serviceable to his family, his community, his country, and the Lord. But we must be spiritually healthy to be saved. This is not to say we are all equal in service (especially in the eyes of man) but we can all be Christians though we may have different abilities and places in the church.

Man’s great need was a Savior, for he was a sinner (John 8:34; Rom. 3:9). God supplied that need in Jesus Christ (John 3:16). Without the Christ, man could not have had a sacrifice and man would have been hopelessly lost because of his sin. God, being rich in mercy, was willing to provide that sacrifice – the only person who ever lived who could have satisifed that need. The sin in which man found himself has been described as bondage (John 8:34; Rom. 6:16-17). It has been described as darkness, but Jesus brought us light that shined in darkness and His word is spoken of as “light” (John 1:4-9). Man needs spiritual guidance and God provides this too (Jer. 10:23; Prov. 14:12). Man needed an avenue of worship, and God provided the way (John 4:24). As the song says, “Oh, what a Savior.”

The brethren supplied Paul’s needs at Philippi or from Philippi while in prison (Phil. 4:10-18) but then he closed his letter to these brethren by saying, “And my God shall supply every need of yours according to his riches in glory in Christ Jesus” (Phil. 4:19). 1 am grateful that I serve a God who knows what I need, has the power to give what I need, and is merciful in my weaknesses to supply every need. What about you?

Guardian of Truth XXV: 20, pp. 305, 315
May 14, 1981

By Johnny Stringer

The Apostles

We have seen that the apostles received the baptism of the Holy Spirit on Pentecost (Acts 2:1-4). Following this occasion, the Spirit continued with them to guide them in their teaching, revealing the truth to them and enabling them to express that truth infallibly (Eph. 3:3-5; 1 Cor. 2:10-13; 1 Tim. 4:1). This was in fulfilment of the promise which Jesus had made to them earlier (John 14:26; 16:13). Additionally, they were enabled to perform such supernatural feats as healing the sick and raising the dead (Acts 3:1-11; 5:12-16).

Those On Whom Apostolic Hands Were Laid

The apostles were not the only ones who were empowered with supernatural ability. Joel’s prophecy, which Peter quoted on Pentecost, promised that people of all ages, classes, and ranks would receive the Spirit (Acts 2:14-18). However, the Spirit did not automatically come to each Christian immediately after his baptism. Rather, the Spirit came to them only after the apostles had laid their hands on them.

This is clear from the case of the Samaritans, recorded in Acts 8:12-19. Through the preaching of Philip, the Samaritans believed and were baptized (v. 12). When the apostles heard about the conversion of the Samaritans, they sent Peter and John to them. It is plainly stated that when Peter and John arrived, the Samaritan Christians still had not received the Holy Spirit (v. 16). Upon their arrival, Peter and John prayed for them and laid their hands on them in order that they might receive the Holy Spirit (vv. 14-17), and “Simon saw that through laying on of the apostles’ hands the Holy Ghost was given” (v. 18). Evidently, apostles were the only ones with the power to lay their hands on Christians and thereby enable them to receive the Holy Spirit. If Philip had possessed that power, surely he would have laid his hands on the Samaritans and they would have received the Holy Spirit without having to wait for the apostles. Though he had miraculous powers, Philip was not an apostle, hence did not have this ability. Another instance of the Holy Spirit being given by this means is found in Acts 19:5-6. All of those who received the Spirit in this manner were not endowed with the same abilities. There were various gifts, and all did not have the same gifts (1 Cor. 12:4-11).

Sometimes it is argued that Timothy received his spiritual gift, not through the laying on of apostolic hands, but through the laying on of the hands of the presbytery (eldership). The passage which is invoked is 1 Tim. 4:14, in which Paul said that the gift was given “with the laying on of the hands of the presbytery.” However, there is another passage dealing with Timothy’s gift. In 2 Tim. 1:6 Paul said that it was given “by the putting on of my hands.” Note the difference in prepositions: “with” (Meta “accompanied by”) in 1 Tim. 4:14, and “by” (dia – “By means of”) in 2 Tim. 1:6. Hence, the gift was given “by means of” the laying on of Paul’s hands (2 Tim. 1:6). The laying on of the elders’ hands was not the means by which the gift was bestowed, but merely accompanied its bestowal, probably as a sign of support and endorsement.

One Exception

We have seen that in order for those other than apostles to receive the Holy Spirit, the hands of the apostles had to be laid on them. There is no record of anyone receiving the Holy Spirit other than the apostles and those on whom the apostles laid their hands – with one exception. Cornelius was not an apostle; yet, along with the other Gentiles gathered with him, he received the Holy Spirit directly from Heaven, not through the laying on of apostolic hands (Acts 10:44). Why should Cornelius be treated differently than the Samaritans (Acts 8) and the Ephesians (Acts 19)? His was a special case, and there was a special purpose to be served by his reception of the Holy Spirit when he did.

The conversion of Cornelius was highly significant in the history of Christianity, because he was the first Gentile to he converted. The Jews did not believe that the gospel was for uncircumcised Gentiles. The Jews accompanying Peter had gone to Cornelius’ house with that attitude. Due to their deep-seated prejudice about this matter, something astounding was needed to convince them that the Gentiles could enjoy the blessings of the gospel. The reception of the Holy Spirit by Cornelius and the other Gentiles with him served this purpose. It is affirmed that the Jews were astonished that the Gentiles had received the Holy Spirit (v. 45). After this, Peter asked, “Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?” (v. 47). The implication is that, if it had not been for their receiving the Holy Spirit, some would have forbidden that they be baptized. It was only when the Holy Spirit came upon these Gentiles that the Jews were convinced that they could be baptized. Later, when Peter was criticized by Jews in Jerusalem for going to uncircumcised Gentiles (Acts 11:1-3), he responded by informing them of all that had happened leading up to the conversion of Cornelius (v. 4ffj, climaxing the account by telling of the coming of the Holy Spirit upon these Gentiles (vv. 15-17). Only then were the Jews satsified. Upon hearing of the Spirit’s coming to the Gentiles, they “glorified God, saying, Then hath God also to the Gentiles granted repentance unto life” (v. 18).

It is obvious that Cornelius’ case was a special one and that his reception of the Holy Spirit was for a special purpose -namely, to convince the Jews that the Gentiles could receive the blessings of the gospel. If his reception of the Holy Spirit was not to serve this special purpose, there is no adequate explanation as to why he was treated differently than the Samaritans and Ephesians were. It is significant that in order to explain what had happened to Cornelius, Peter had to go all the way back to Pentecost when the apostles had received the Holy Spirit (Acts 11:15). What had happened to Cornelius was different from anything that had happened since Pentecost. It certainly was not something that happened to all Christians, as is evident from the case of the Samaritans.

The fact that Cornelius’ case was exceptional is obvious from the fact that he was not even saved when he received the Holy Spirit. According to Peter’s account in Acts 11, the angel told Cornelius, “Send men to Joppa, and call for Simon, whose surname is Peter; who shall tell thee words, whereby thou and all thy house shall be saved” (v. 14). Peter then said, “And as I began to speak, the Holy Ghost fell on them, as on us at the beginning” (v. 15). Thus, Cornelius was to be saved through Peter’s words, but Peter had not spoken those words when the Holy Spirit fell on them; he had only begun to speak the words. Therefore, Cornelius was not saved when he received the Holy Spirit, for he had not yet heard the words whereby he could be saved. Further, it was after his reception of the Holy Spirit that he was baptized in the name of the Lord (vv. 47-48); but the Bible puts salvation after baptism (Mk. 16:16; 1 Pet. 3:21). How, then, can anyone deny that Cornelius was an exceptional case? And how dare anyone treat an exception as though it were the rule?

Though all recognize that Cornelius received the Holy Spirit, there is dispute as to whether or not he received the baptism of the Spirit. In view of the fact that Peter connected what happened to Cornelius with the baptism of the Holy Spirit which the apostles had received on Pentecost (Acts 11:16-17), 1 believe that Cornelius received the baptism of the Holy Spirit. However, I see no point in arguing about the matter, as it really makes no difference whatever so far as I can see. The important points are: (1) Cornelius did receive the Holy Spirit directly from Heaven (whether this reception was what could be called an immersion or not), and (2) Cornelius’ case was an exceptional one, contrary to the normal occurrence, as he received the Spirit to serve a special need which existed only in his case as the first Gentile convert.

Since, with the one exceptional case of Cornelius, the only Christians to receive the miraculous spiritual endowments were the apostles and those on who the apostles laid their hands, we are led to conclude that the miraculous endowments would cease following the death of the apostles and those on whom they had laid their hands. They did cease, being no longer needed after the apostolic period. This point will be the subject of our next article.

Guardian of Truth XXV: 19, pp. 296-297
May 7, 1981