Truth Magazine

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

By Ron Daly

Paul wrote in his first letter to the Thessalonians, that when the Lord descends from heaven, “the dead in Christ will rise first” (1 Thess. 4:16).

Apparently, Paul had reason to be concerned that some of the Christians in Thessalonica, were uninformed regarding the status of fellow-believers who had died. He wrote to them so that they would not grieve. He states, that when the Lord descends from heaven the dead saints will not be forgotten, nor left behind. They will rise be-fore the living are caught up to meet the Lord in the air! “For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will by no means precede those who have fallen asleep” (v. 15).

The apostle is not affirming any of the doctrinally erroneous presuppositions of the premillennial heresy. His point is not that the dead saints will rise and be caught up in “the rapture,” a contrived theory of premillennialists. Instead, he implicitly indicates that the dead saints will not be abandoned, but they will rise to meet the Lord together with those who remain. The following verbal phrases constitute the immediate context of Paul’s words, in which actions are ascribed to the Lord and his saints: “The Lord himself … will descend (katabesetai) from heaven, and the dead in Christ will rise (anastesontai) first. Then we who are alive, who are left (perileipomenoi), will be caught up (harpagesometha) in the clouds together with them to meet (apantesin) the Lord in the air, and so we will be (esometha) with the Lord forever. Therefore encourage (parakaleite) one another with these words” (vv. 16-17). Notice the word “then” in verse 17. It translates epeita which in the present context is emphatic, and the term means “after that, in the next place.” The Greek-English Lexicon of The New Testament and Other Early Christian Literature, Bauer, Arndt-Gingrich-Danker, 284, indicates that epeita is used “to denote succession in enumerations, together with indications of chronological sequence.”

Paul’s point seems to be, immediately after the dead saints rise the living saints will join them to meet the Lord in the air.

The text does not teach a partial resurrection , i.e., that some of the dead, those who are in Christ will be raised at the Lord’s coming, but the wicked dead will remain in the graves for several more years. In the 1 Thessalonians’ text Paul’s primary focus is on “we who are alive” in Christ and “the dead in Christ.” He is not denying a general resurrection of all the dead, he simply discusses one class of dead persons who will rise. This seems to be the category about which the Thessalonians had inquired, or at least were concerned.

Please consider that Paul does not say, “Only the dead in Christ shall rise,” but he says, “The dead in Christ shall rise first.” Let us ask, first in relation to what? The word “first” is a translation of proton, an adverb which in this text means “first of all, first in order.” Before the living ascend to meet the Lord, the dead in Christ will be raised and both groups shall be caught up to meet the Lord in the air.

According to numerous New Testament texts when Jesus comes to judge the world, all the dead will be raised. “Do not be astonished at this: for the hour is coming when all who are in their graves will hear his voice and will come out  those who have done good, to the resurrection of life and those who have done evil, to the resurrection of condemnation” (John 5:28-29). Peter and John caused much annoyance to the priest, the captain of the temple, and the Sadducees “because they were teaching the people and proclaiming that in Jesus there is the resurrection of the dead” (Acts 4:1-2).

Paul affirmed that he was “on trial concerning the hope of the resurrection of the dead” (Acts 23:6). Paul made his defense to Felix the governor, proclaiming “that there will be a resurrection of both the righteous and the unrighteous,” and he declared that he was on trial “about the resurrection of the dead” (Acts 24:15, 21). The apostle said to the people of Athens that God “has fixed a day on which he will judge the world in righteousness by a man whom he has appointed . . . they heard of the resurrection of the dead…” (Acts 17:31-32). “For the trumpet will sound, and the dead will be raised…” (1 Cor. 15:52).

In his second letter to the Thessalonians, chapter 1:7-9, Paul states that when the Lord is “revealed from heaven” (the equivalent to “the Lord himself will descend from heaven” in the first letter, 4:16) vengeance will be inflicted on the wicked, but he will be glorified in the saints.

Therefore in 1 Thessalonians 4:13-18, Paul is not teaching a partial resurrection of some of the dead, neither is he indicating that there will be multiple resurrections of all the dead. There will be only one literal resurrection of all the dead.

Guardian of Truth XLI: 4 p. 10-11
February 20, 1997

By Frank Jamerson

Whether you have talked with a Mormon or not, the statement in 1 Corinthians 15:29 is difficult. After discussing the importance of the resurrection of the body, Paul said: “Otherwise, what will they do who are baptized for the dead, if the dead do not rise at all? Why then are they baptized for the dead?”

Sometimes it is easier to say what a passage does not teach than to ex-plain what it does teach. We will first notice what it does not teach and then present a probable explanation of the true teaching of the passage.

Mormonism teaches that the living are to be baptized for those who are dead, so they can accept the vicarious baptism in the spirit world. The Book of Mormon does not teach this doctrine; in fact, it teaches against it. “For behold, this life is the time for men to prepare to meet God; yea, be-hold the day of this life is the day for men to perform their labors . . . there-fore I beseech you that ye do not procrastinate the day of your repentance until the end; for after this day of life, which is given us to prepare for eternity, behold, if we do not improve our time while in this life, then cometh the night of darkness wherein there can be no labor performed” (Alma 34:32, 33). In Doctrine and Covenants, Joseph Smith claimed to have received a revelation that they should be baptized for the dead. “And again, I give unto you a word in relation to the baptism for your dead. Verily, thus saith the Lord unto you concerning your dead: When any of you are baptized for your dead, let there be a recorder, and let him be eye-witness of your baptisms…” (127:5, 6). Mormons will use the Bible, but to them baptism for the dead is a rev-elation from God through Joseph Smith who gave instructions about where and how it was to be done (cf. Doctrine and Covenants 124:29-32; 128:1-5).

There are a number of reasons that the passage cannot mean that the dead are to be baptized by proxy. (1) The Bible teaches that we will give ac-count individually for the deeds we have done in the flesh (Rom. 14:12; 2 Cor. 5:10). (2) Abraham told the rich man that “those who want to pass from here to you cannot, nor can those from there pass to us.” When he asked that Lazarus go back to teach his brothers, he was told that they could hear “Moses and the prophets” (Luke 16:26, 31). The rich man was not going to receive a second chance, nor were his brothers. (3) Jesus said that a person must “believe and be baptized” in order to be saved (Mark 16:16). Mormonism teaches that one person can be baptized and later an-other can believe and accept it. Peter said, “repent and be baptized” (Acts 2:38). Mormonism reverses this and says that one can be baptized and later another can repent and accept his proxy baptism.

What does the passage teach? There are many interpretations that I do not believe fit the context, but space will not permit an examination of those. I will present an interpretation that I believe fits the context and does not conflict with other Bible teaching.

Paul was defending the resurrection of the body, and after using the resurrection of Christ as evidence, he used baptism and his own “standing in jeopardy every hour” (v. 30). Baptism portrayed the very thing some of them were denying  the resurrection. Paul is saying, “Why then are you baptized for (huper – with reference to) the dead,” who never rise again, according to your belief? Their own practice of baptism is used as an argument against their denial of the resurrection. E.G. Sewell summarized it this way: “All who are buried with Christ in baptism declare by that act that they believe that he was buried and rose again; and in believing that he rose, we at the same time believe and by our action declare our faith in a resurrection of all the dead. In our immersion, therefore, we declare by that action that we believe in the resurrection of all the dead, of Christ first and through him all others. If Christ did not rise from the dead, burial with him in baptism would be meaningless; and if he rose not, then no others will rise, and the religion of Jesus is a failure at last” (Questions Answered, Lipscomb and Sewell, 165).

The same point is emphasized in the next verse. Paul said, “And why do we stand in jeopardy every hour?” (v. 30). If the dead are not raised, why were the Corinthians being baptized, and why were Paul and others jeopardizing their lives by preaching Christ? If there is no resurrection of the dead, neither baptism nor jeopardizing your life for the message of Christ makes any sense! These verses do not teach that we can be baptized for someone else, nor jeopardize our lives for someone else, but they teach that our baptism and faithfulness demonstrate a faith in being united with all others who have done the same things.

Guardian of Truth XLI: 4 p. 6-7
February 20, 1997

By Titus Edwards

Talk about hitting the nail on the head! Paul surely does when he connects Jesus to David in the sermon he delivered to the Jews in the synagogue at Antioch in Pisidia (Acts 13:14-41). Great speakers tailor their lessons to their audiences. So watch a master preacher at work. Paul declares that in Jesus’ resurrection from the dead, to be our ever-reigning King, the words of Isaiah have been fulfilled, when he said, “I will give you the sure mercies of David” (13:34, quoting Isaiah 55:3).

The ASV and NAS have “the holy and sure blessings of David.” I like the NIV rendering; “the holy and sure blessings promised to David.” The “mercies”/”blessings” here refer to the promise made to David that one of his family would sit on the throne forever (2 Sam. 7:12-13; Rom. 1:3-4; Acts 2:29-32; Ps. 132:11-12). How favored was David because of this promise! These promises (mercies/blessings) were indeed sure, as being true and unfailing. God had promised  he would fulfill it! The Jews understood this promise as referring to the Messiah, and indeed it did. It is obvious from the Isaiah passage (55:1, 4) that the Messiah is under consideration.

Let us back up and look at the context of this passage to see how Paul is using it in his sermon. The “sure mercies of David “quoted from Isaiah 55:3, is the second of three Old Testament quotes that Paul uses together in verses 33-35. The first quote (v. 33), “Thou art my son, this day have I begotten thee” is taken from Psalm 2:7. It speaks of Jesus’ resurrection, which was proof of his being the Son of God (Rom. 1:3-4). The third quote (v. 35), “Thou shalt not suffer thine Holy One to see corruption” is taken from Psalm 16:10. Paul affirms that this passage could not have been referring literally to David, for he died and his body decayed. It must refer to the one whom God raised from the dead, who was of the seed of David  the Messiah.

All three of these quotations are used by Paul to con-firm his assertion “that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus” (vv. 32-33). Earlier in the sermon, Paul had stated a number of things in Jewish history that God had done. That prepares the way for him to tell of what God has done in raising Jesus from the dead. As God had “raised up unto them David to be their king . . . Of this man’s seed hath God according to his promise raised unto Israel a Savior, Jesus” (vv. 22-23).

Paul tells of Jesus’ coming and of his death. “And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulcher. But God raised him from the dead” (vv. 29-30). The resurrection of Jesus is mentioned four times from verses 30-37. There are witnesses of Jesus’ resurrection (v. 31). The resurrection of Jesus is the fulfillment of these prophecies (vv. 33-35). The resurrection is the glad tidings that is being declared unto them (v. 32). The resurrection is the fulfillment of the promise made unto the fathers (vv. 32-33). In the resurrection of Jesus, God has given the Jews “the sure mercies of David” (v. 34).

No sermon would be complete without an application. Look at the application Paul gives to this sermon. “Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses” (vv. 38-39). Jesus arose from the dead to live forever, reigning as our King and Savior. And because of that, we can be for-given of all of our sins! What a great promise!

Guardian of Truth XLI: 4 p. 5
February 20, 1997