Truth Magazine

By Donnie V. Rader

Ephesians 1:5 teaches predestination. That is undeniable. The text says, “having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will.” Just what does that mean? This passage has been greatly perverted by those who have bought John Calvin’s thoughts on salvation.

Misunderstanding And Abuse Of The Text

Calvinism teaches an unconditional and individual pre-destination. This is necessary in view of their doctrine of total depravity. This says that man is born in sin and is completely depraved. He is unable to do any good. He cannot believe unless God causes him to believe. Thus, any election (chosen to be saved) would have to be unconditional.

Consider how the Calvinists use Ephesians 1:5. In The Doctrines Of Grace, Lasserre Bradley, Jr. (speaker for Baptist Bible Hour) has a chapter on each of the major points of Calvinism. In his chapter on unconditional election he says, “election is a sovereign act of God whereby He chooses certain individuals from the fallen race to eternal life for the glory of His name. . . . One of the clearest definitions of the doctrine of election is found in the first chapter of Ephesians” (p. 14). He then quotes verses 3-5 and applies them to his chapter heading: “Unconditional Election.” He adds, “By unconditional election, we mean that the choice of God was not conditional on anything within man” (p. 16).

Notice two things in the above quotes. Mr. Bradley says that Ephesians 1:5 teaches an election or predestination that is (1) unconditional and (2) individual. Thus, Calvinists wrest this text to say that before creation God arbitrarily and unconditionally selected certain individuals to be saved and certain individuals to be lost.

The Context of Ephesians 1:5

The book of Ephesians is about God’s eternal purpose in Christ Jesus (cf. Eph. 1:9-10 and 3:10-11). Chapter one describes the blessings we have in Christ through God’s eternal purpose. Chapter two describes the object of God’s eternal purpose: salvation. Chapter three tells of the revelation of God’s eternal purpose.

Back to chapter one. Verses 3-14 tell of the blessings that we have in Christ: (1) All spiritual blessings  v. 3, (2) We were chosen before the foundation of the world  v. 4, (3) We were predestinated  v. 5, (4) We receive God’s grace  v. 6, (5) We have redemption through the blood of Christ  v. 7, (6) God has made known to us the mystery of his will  v. 9, (7) We have an inheritance  v. 11, (8) We receive the Holy Spirit  v. 13.

The point I want us to see is that the context is dealing with God’s eternal plan.

The Meaning of the Text

1. Predestinated defined. The word “predestinated” means to “mark out beforehand, to determine before, fore-ordain” (W.E. Vine, I:305). Darby’s translation says “having marked us out beforehand” in Ephesians 1:5. Both the ASV and Young’s Literal Translation render this phrase, “having foreordained us.”

2. Two questions. No one can or should deny that our text teaches that God marked out our salvation beforehand. How-ever, we must ask: (a) Is the predestination conditional or unconditional? (b) Did God select particular individuals or did he select salvation in Christ and all in him are chosen?

3. Conditional. Receiving salvation (being chosen or elected) is conditional upon our obedience to the gospel. Consider these simple texts.

And having been perfected, He became the author of eternal salvation to all who obey Him (Heb. 5:9).

Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city (Rev. 22:14).

Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven (Matt. 7:21).

Therefore it is of faith that it might be according to grace … (Rom 4:16).

If predestination is conditional, then the Calvinist concept of the text is wrong.

4. The selection is not particular individuals but choosing that those who are obedient will be saved. “God foreordained that all those who voluntarily choose to walk by faith in Christ shall be added to his family by adoption. God willed in his love that those in Christ should be his sons with the full benefit of inheritance” (C.G. “Colly” Caldwell, Truth Commentaries: Ephesians, 21).

“God foreordained the provisions of salvation, the characters that should be saved, and the conditions and tests by which they would be saved. He left every man free to choose or reject the terms and provisions of salvation and in so doing to refuse to form the character God has foreordained to be his children and so predestined to everlasting life” (David Lipscomb, Gospel Advocate Commentaries: Ephesians, Philippians and Colossians, 19-20). B.W. Johnson said, “The whole line of argument is general in-stead of particular” (Peoples’ NT Commentary; On-line edition).

This is much like a man predestinating (marking out beforehand) a secretary. His choosing is not unconditional nor is it a “marking out” of a particular individual. Before he hires anyone he marks out the qualifications. She must take shorthand, do word processing on the computer, have some knowledge of his type of business, have at least two years of college, and be in good health. She must meet these conditions. He did predestinate her. No, he did not arbitrarily choose Sally Jane. But he chose the qualities of the person who would be hired. Sally Jane meets those and is hired. We can easily see how that works with God’s eternal plan.

Guardian of Truth XLI: 4 p. 20-21
February 20, 1997

By Max Tice

Among a seemingly endless list of misunderstood Bible phrases, is the expression “until the times of restitution” found in Peter’s sermon in Acts 3:21. In order that the reader may be able to easily consider the context of its usage, the relevant portion of the text is cited below. After preaching the death, burial, and resurrection of Christ to the crowd gathered in Solomon’s porch, Peter then exhorted them:

Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: whom the heavens must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began (Acts 3:19-21).

A few readers may recognize this passage and the phrase of interest as one that is misapplied by the Mormons to the supposed restoration of the gospel in the days of Joseph Smith. Others may have heard it applied to an expected restoration of national Israel during a millennial reign. Still others may have never heard it applied to any-thing in particular, but are puzzled as to its meaning. In any event, a few brief observations are in order.

Reading Theories into the Passage

It is very common and very easy to read preconceived theories into Bible texts. By assuming that an idea is al-ready gospel, people sometimes imagine they have found references to it in vague phrases. Since it may be difficult for someone else to disprove their interpretation, they feel confident that it must be correct.

Nevertheless, those who prefer to read from the Bible, rather than into it, will hardly be satisfied with such practices. Needless to say, one has to read Joseph Smith’s latter-day heresy into Peter’s statement, and the same holds true for any premillennial application. While the phrase `until the times of restitution” could mean many things when taken in isolation, it should be interpreted in the light of what the Bible does say, not what it doesn’t say.

Defining Peter’s Terms

A fundamental principle in analyzing any passage is to make certain that all terms are clearly understood. In the case of the phrase in question, the terms “times” and “restitution” are of interest. The former is translated from the Greek word chronon and refers to an unspecified period of time. The term “restitution” is translated from the Greek word apokatastaseos and is found only here in the New Testament. Verb forms of this term are used in Matthew 17:11 and Acts 1-6 where the idea of “restoring” is in view. Consequently, Peter refers to a period in which something is to be restored. Of course, the big question is  what?

Looking More Closely at “All Things”

Just how encompassing are the “all things” which Peter says are to be restored? Good Bible students know that the expression “all things” should be understood in accordance with the context of its use (e.g., Rom. 8:28). A failure to confine its meaning in Acts 3:21can result in some unjustified conclusions. For instance, Origen used this verse to teach that God would restore all created things. Others have seen the doctrine of universalism in it.

Although Alford insists that the “all things” here is not limited to the things which were spoken by the prophets, this does not necessarily follow. This part of the verse must, at least, be given consideration as a possible restricting clause. Nevertheless, even if Alford is correct in saying that “all things” stands alone in the text, this does not prove that the expression has no limits. In Matthew 17:11, the reader is told that Elijah (John the Baptist) was to restore all things. Did he come to restore everything in creation to some pristine state? Of course not! His work as the first century Elijah was to change the hearts of those who would listen (Mal. 4:6).

Conclusion

The phrase “until the times of restitution” must be understood in the light of what is taught in the Scriptures. Otherwise, its meaning cannot be ascertained this side of eternity. As has been shown, John the Baptist lived in and was part of a restoring of all things through his preaching. Likewise, this period of restoring continues as God’s word is preached today. Christ will remain in the heavens until these times have come to a close.

Guardian of Truth XLI: 4 p. 15
February 20, 1997

By John Isaac Edwards

The book of Genesis is a book of beginnings. Genesis, meaning origin, ascribes an origin to all things except God.

There are many different beginnings in the Bible. A lot of people fail to understand how the word “be-ginning” is used in the Bible. A failure to make a distinction in these beginnings has lead us to not understand some simple Bible truths. This study involves a look at some of the different beginnings in the Bible.

The Beginning of Creation

The book of Genesis is a book of beginnings. Genesis, meaning origin, ascribes an origin to all things except God. The first chapter of Genesis reveals the beginning of creation. The first verse says, “In the beginning God created the heaven and the earth” (Gen. 1:1). There were six days of creation and on the seventh day God rested from his work (Gen. 2:2-3). The first day was the creation of light (Gen. 1:3-5). The second day was the creation of the firmament, called Heaven (Gen. 1:6-8). The third day was the creation of land and vegetation (Gen. 1:9-13). The fourth day was the creation of the sun, moon, and stars (Gen. 1:14-19). The fifth day was the creation of sea animals and birds (Gen. 1:20-23). The sixth day was the creation of land animals and man (Gen. 1:24-31). This is what the Bible refers to as “the beginning of the creation” (Mark 10:6; 13:19; 2 Pet. 3:4). The phrase “And God said” appears ten times in Genesis 1 and suggests that “the worlds were framed by the word of God” (Heb. 11:3). The Bible teaches that Jesus Christ was the agency through which God created all things (John 1:1-3; Col. 1:16-17; 1 John 1:1). The Hebrew writer declared, “And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands” (Heb. 1:10).

The Beginning of the Family

and God’s Marriage Law

When the Pharisees questioned Jesus about divorce, he pointed them back to the beginning of the family and God’s marriage law (Matt. 19:3-9). This beginning is found in Genesis 2. The Lord saw that it was not good that man should be alone and decided to make a suitable companion for him (Gen. 2:18). “And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man.

And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh” (Gen. 2:21-24). This marks the beginning of the family in the home and God’s law concerning such. God’s law from the beginning was one man for one woman for life. The apostle Paul wrote, “The wife is bound by the law as long as her husband liveth; but if her husband is dead, she is at liberty to be married to whom she will; only in the Lord” (1 Cor. 7:39). The Lord added fornication as being the one exception to the rule (Matt. 19:9).

The Beginning of the

Work of the Devil

Jesus told the scribes and Pharisees, “Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it” (John 8:44). Jesus spoke of the devil being a murderer from the beginning. The apostle John stated, “He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil” (1 John 3:8). We read of the beginning of the work of the devil in Genesis 3. The Lord placed man in a garden eastward in Eden and gave him a law to abide by (Gen. 2:8, 16-17). The devil, or Satan, appears on the scene in the form of a serpent (Gen. 3:1). The serpent beguiled Eve through his subtlety (2 Cor. 11:3) and Adam and Eve were made subject to death. This is the beginning of the devil’s work. He used three avenues in tempting man to sin: (1) Lust of the flesh; (2) Lust of the eye; and (3) Pride of life. Satan is a tempter (1 Thess. 3:5); a liar (Acts 5:3); a murderer (John 8:44); a deceiver (1 Tim. 2:14); a hinderer (1 Thess. 2:18); a thief (Luke 8:12); and a sinner (1 John 3:8). Satan’s devices are many (2 Cor. 2:11) and his appearance can be among any (Job 1:6; Matt. 26:20-25; Luke 22:1-6). The devil is always at work in trying to lead as many as he can into apostasy and ruin (1 Pet. 5:8). He is the enemy (Matt. 13:39) and we must resist him (James 4:7).

The Beginning of the

New Testament Era

In rehearsing the conversion of the military officer named Cornelius unto those of the circumcision (Acts 11:4), Peter declared, “And as I began to speak, the Holy Ghost fell on them, as on us at the beginning” (Acts 11:15). Peter affirmed that the Holy Spirit fell on the Gentiles just as it fell on the apostles at the beginning. This does not go back to the beginning in Genesis. The Holy Spirit fell on the apostles in Acts 2. Therefore, Acts 2 is another Bible beginning. The second chapter of Acts records several beginnings. We read of the beginning of the Holy Spirit guiding the apostles into all truth (Acts 2:1-4; John 16:13).

We have the beginning of repentance and remission of sins being preached in the Lord’s name among all nations (Luke 24:47; Acts 2:38). Also, we have the beginning of the Lord’s church (Acts 2:47). For the first time the church is spoken of as being in existence. The church was produced by the seed, God’s word (Luke 8:11), being planted in the hearts of men.

Every time some folks read the word “beginning” in the Bible they automatically think it refers to Genesis 1. Not so! These are all Bible beginnings. Yet, they did not begin at the same time. Perhaps this will help us to better understand how the word “beginning” is used in the Scriptures.

Guardian of Truth XLI: 4 p. 8-9
February 20, 1997

By Johnie Paul Edwards

The very nature of that which was received by early Christians was spiritual. That is to say that the gifts were supernatural or miraculous gifts, rather than natural.

The apostle Paul said, “Now concerning spiritual gifts, brethren, I would not have you ignorant” (1 Cor. 12:1). Even with the apostle’s plea for knowledge concerning “spiritual gifts,” ignorance of “spiritual gifts” continues today and has led many to teach and practice things contrary to God’s word.

Why Spiritual Gifts?

The very nature of that which was received by early Christians was spiritual. That is to say that the gifts were supernatural or miraculous gifts, rather than natural. These gifts fulfilled the predictions of prophecy that God would pour out his spirit upon all flesh (Joel 2:28 ff; Acts 2:17-21) and the promise of the Lord that signs shall follow them that believe (Mark 16:17-18; Acts 8:13).

Why Spiritual Gifts?

“For to one is given by the Spirit …” (1 Cor. 12:8a) may best explain why the word gifts is used. These spiritual or supernatural abilities were given by the Spirit of God and manifested that the Spirit of God was with its recipient. It was the Spirit’s choice who received what particular miraculous manifestation and not man’s choice (1 Cor. 12:7,11). Paul affirms at least ten times in 1 Corinthians 12 that these gifts were from God (vv. 4-13). The term “spiritual gifts” means the gifts of the Spirit and shows the source to be in the grace of God.

Some Common

Misunderstandings Concerning

Spiritual Gifts

1. Some misunderstand the nature of spiritual gifts. The nature of the gifts involved the supernatural and not the natural. Things that are done through natural ability cannot be called “spiritual gifts.” One could learn to speak a foreign language through natural ability by thoroughly studying the language. But, the gift of “divers kinds of tongues” involved speaking in a language that one did not know and had not studied (cf. Acts 2:5-13).

2. Some misunderstand who received spiritual gifts. Men today do not receive these supernatural abilities and do not need them as the early church did. Early Christians needed spiritual gifts for the confirmation of God’s spoken word and the edification of the church. But when the spoken word was confirmed by super-natural acts and became the written or “perfect” word of God, that which was in part (spiritual gifts) was taken away (1 Cor. 13:10). Spiritual gifts were not general, but special.

3. Some misunderstand how spiritual gifts were given. Some received miraculous power from the Spirit through a baptism, called “the baptismal measure of the Holy Spirit.” Jesus promised the apostles (and only the apostles), “For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence” (Acts 1:5; cf. Acts 11:16). The apostles were overwhelmed by the Spirit in Acts 2 when “they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance.” The miraculous powers given to the apostles were the “signs of an apostle” mentioned by Paul in 2 Corinthians 12:12, “Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.”

Others received supernatural power through the laying on of an apostle’s hands, called “the laying on of hands measure of the Holy Spirit.” There was a vital connection between the laying on of the apostles’ hands, and the transfer of the power of the Holy Spirit. The story of Simon the Sorcerer reads, “And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given, he offered them money” (Acts 8:18). All such supernatural power was given by the Holy Spirit! In Acts 10:44 while Peter was speaking the word of the Lord, the “Holy Spirit fell on all them that heard the word.” What was “poured out” of the Spirit was called “the gift of the Holy Spirit” (Acts 10:45) and “they heard them speak with tongues …” (Acts 10:46). This outpouring of the Holy Spirit resulted in its recipients possessing a supernatural gift.

This outpouring in Acts 10 was for the purpose of convincing the Jews that to the Gentiles also was “granted repentance unto life” (Acts 11:18). The nine spiritual gifts of 1 Corinthians 12:8-10, from the word of wisdom to the interpretation of tongues, were imparted by the apostles of Christ after their baptism by the Holy Spirit. Paul laid his hands on some newborn Christians at Ephesus who then began to speak in tongues and prophecy (Acts 19:1-6).

4. Some misunderstand the differences in spiritual gds. Spiritual gifts were diverse in that they differed one from another. Paul taught the Corinthians, “Now there are diversities of gifts, but the same Spirit” (1 Cor. 12:4) and “there are diversities of operations” (v.6). The gifts differed in the work they enabled each one to perform. The nine spiritual gifts of 1 Corinthians 12:8-10  word of wisdom, word of knowledge, faith, gifts of healing, working of miracles, prophecy, discerning of spirits, kinds of tongues  and the interpretation of tongues differed one from another. Even the seeming inseparable gifts of word of wisdom and word of knowledge were different in that the “word of wisdom was the ability to reveal divine truth, and the word of knowledge was the ability to teach the truth thus revealed” (J.W. McGarvey). For this reason Paul asked and persuaded the Corinthians, “Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? Have all the gifts of healing? Do all speak with tongues? Do all interpret? But covet earnestly the best gifts” (1 Cor. 12:29-31). But as different gifts were bestowed on different individuals, some of them became a source of pride and envy among the saints at Corinth.

5. Some misunderstand the purpose of spiritual gifts. The intended purpose of spiritual gifts is clearly set forth in scripture. Mark records, “And they went forth, and preached every where, the Lord working with them, and con-firming the word with signs following” (Mark 16:20). Hence, gifts of a spiritual nature were given by the Spirit of God to early disciples to confirm (“to make firm, establish, make secure,” W.E. Vine) the spoken word of God. God, through the Holy Spirit, provided man with both a complete revelation and the external signs (miracles) which made it credible.

If God’s messengers did not have their message confirmed by super-natural evidence of its Divine origin  none could be persuaded that God was its author. Further, the apostle asked, “How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?” (Heb. 2:3-4).

The Lord’s spoken word of salvation was made sure by the apostles through miraculous manifestations. On one occasion, the supernatural was so obvious and convincing, that those who observed the wonders considered Paul and Barnabas as gods (Acts 14:11). Paul argues that such became a “badge of authority” for the apostles of Christ and attested to the fact that they were truly God’s messengers (1 Cor. 12:12). Further, as the spoken word was confirmed by spiritual gifts it would result in the edification or building up of the church. Paul taught the Corinthians, “But the manifestation of the Spirit is given to every man to profit withal” (1 Cor. 12:7) and “Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church” (1 Cor. 14:12) and “How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a rev-elation, bath an interpretation. Let all things be done unto edifying” (1 Cor. 14:26).

6. Some misunderstand the duration of spiritual gifts. The apostle revealed that while faith, hope, and love would abide, spiritual gifts would fail, cease, and vanish away (1 Cor. 13:8). Spiritual gifts were “needful in developing the infant church, but as that institution passed onward toward maturity and perfection (Heb. 5:12-14; 6:1; Eph. 3:14-21; 4:11-16), they were outgrown and discontinued, because from them had been developed the clear, steady light of the recorded Word, and the mature thoughtfulness and assurance of a well-instructed church” (J.W. McGarvey).

Since the apostles were the link between the Holy Spirit and the church in the dispensing of the gifts, the apostles’ death marked the breaking of the link, and signaled the end of the miraculous gifts. In 1 Corinthians 13:8-13, Paul identifies the gifts, and then points out that “when that which is perfect is come, then that which is in part shall be done away.” The word “perfect” is in contrast to the “know in part” and refers to the totality of the knowledge God intended to impart to man. As this revelation was being given, part by part, it was being confirmed by accompanying miracles. The testimony of the apostles and others was proven valid by their miracles. These demonstrations confirmed the word then, and the same demonstrations confirm the word now! Being provisional, to bear witness to the truth orally delivered, and temporary, spiritual gifts were not permanent, and therefore ceased.

Since the word of God is now in the book, we do not need the special endowments of the Spirit. There are two reasons why the gifts of the Spirit are not now imparted. First, there are no apostles now to impart gifts and, second, there is no further need for miraculous revelations.

7. Some misunderstand the difference between spiritual gifts and the baptism of the Holy Spirit. Holy Spirit baptism upon the apostles of Christ was for the full and complete inspiration necessary to reveal the scheme of redemption to man. Jesus promised the apostles the Comforter who would guide them into all truth and bring to their remembrance what Jesus had spoken unto them (John 14:26; 16:7, 13). “The Holy Spirit in special measure was not promised and not received by anyone else than the apostles themselves” (F. Wallace, Jr.). The apostles of Christ, through the baptism of the Holy Spirit, were, as it was, commissioned to pass on the miraculous gifts of the Spirit so that others could speak with divine authority and perform confirming gifts (Mark 16:17-20). “Indications are that the majority of men who could perform supernatural feats were not possessed of a0 of the various gifts of the Spirit (1 Cor. 12:28-31) and more than likely, possessed only one or two of them. Yet it seems to be a fair conclusion to draw that the apostles were able to do all of them!

“It was certainly through them (the laying on of their hands) that these gifts were imparted to other men (Acts8:18), and the conclusion seems inescapable that if they had all the gifts to the extent that they could impart them to others, they must have been able to exercise them” (A. Belue Jr.). “The baptism of the Holy Spirit is not a measure given to men. It belonged to the Holy Spirit alone, through the apostles of Christ, to reveal the scheme of redemption, and to demonstrate its divine origin. Therein its special mission was fulfilled and its manifestations ended … Thus the influence of the Holy Spirit in the apostles was the baptismal measure; and the influence of the Holy Spirit in the apostolic church was the spiritual gifts measure … Holy Spirit baptism was from God, not from men; it was received direct from heaven  not by impartation of hands” (F. Wallace, Jr.).

8. Some misunderstand the difference between spiritual gifts in the Bible and supposed spiritual gifts today. The signs that were to accompany those who have believed, included: casting out demons, speaking with new tongues, picking up serpents, drinking any deadly poison without being hurt, and laying hands on the sick so they would recover (Mark 16:17-20). With the claim must be the power to prove the claim. Where’s the proof? Further, modem preachers who claim such power don’t talk like the Spirit-filled apostles talked. The apostles commanded believers to repent and be baptized for the remission of their sins (Acts 2:38). Do these modem-day claimers of such power tell sinners to do such?

9. Some misunderstand the difference between spiritual gifts and the gift of the Holy Spirit. There is a difference between the gift of the Holy Spirit and spiritual gifts. Peter promised in Acts 2:38 that those who repented and were baptized would receive the “gift of the Holy Ghost.” As we’ve already learned not all the early Christians received spiritual gifts (1 Cor. 12:8). Whatever the “gift” of the Holy Spirit is, was received by all those who repented and were baptized and the “promise” extended even to their children (v. 39). While some contend that the gift of the Spirit was salvation and others the Spirit himself, one thing is for sure, the promise of the gift of the Spirit, in Acts 2:38, is not a promise that men would receive spiritual gifts!

Conclusion

Spiritual gifts can be likened to scaffolding used in the erection of a building; when the building is completed the scaffolding is removed. Or you might compare spiritual gifts to a tugboat; when the mighty ship of the church was pulled away from the harbor, the tugboats (spiritual gifts) were cut loose and the mighty ship of the church was able to sail on its own. “Now concerning spiritual gifts, brethren, I would not have you ignorant” (1 Cor. 12:1).

Guardian of Truth XLI: 4 p. 12-14
February 20, 1997