A Biblical Theology of the Holy Spirit: Contemporary Issues in Pneumatology 0761714383, 9780761714385

Citation preview

Biblical Theology of THE Holy Spirit by George M. Flattery, Ed.D.

UNIVERSITY

Biblical Theology of the Holy Spirit: Contemporary Issues in Pneumatology Edited by

James E. Richardson, Ph.D.

Global University Springfield, MO USA

A Biblical Theology of the Holy Spirit: Contemporary Issues in Pneumatology Copyright © 2009 by Global University All rights reserved. First Edition 2009

Scripture taken from the NEW AMERICAN STANDARD BIBLE®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Used by permission.

ISBN: Leather, limited edition: Paperback edition:

978-0-7617-1438-5 978-0-7617-1433-0

Contemporary Issues in Pneumatology

CONTENTS Page vii viii ix xi xxx xxxii xxxiii

Foreword Publisher’s Comments Editor’s Comments General Introduction Preface to Volume 4 Contributors to Volume 4 Acronyms and Abbreviations

Chapter 1 Tongues-The Evidence — French L. Arrington 2 Spiritual Gifts: “To Use or Not to Use That Is the Question” —Glenn Balfour 3 Enculturated and Accepted: Is the Cost Too Great? — Carl Chrisner 4 Pentecostal Anointing in the Old Testament and Its Implications for Interpreting Acts —Roger Cotton 5 The Impact of the Pentecostal Experience and Educational Training in/for Ministry — Joseph Dimitrov 6 Principles for Church Growth Found in the Book of Acts —Mark Flattery 7 Implications of Luke 4:18 and the Mission of the 21st Century Pentecostal Church —Beth Grant 8 The Social Function of Glossolalia in Acts —Randy Hedlun 9 Luke’s Pneumatology in Acts for the 21st Century —Craig Keener V

1

23

Ti

101

113

13 5

155

179 205

A Biblical Theology of the Holy Spirit

10 The Holy Spirit and Body-building —James E. Richardson 11 Pentecostalism’s Highlights, Challenges, and Future in Latin America — A. Max Rivera 12 A Baker’s Dozen and Many More —Roger Stronstad 13 Pentecost Into the Next Century: Excerpt from Living in the Spirit — George O. Wood 14 Contemporary Relevance of Glossolalia: Problems and Benefits—A Biblical Perspective —John Wyckoff

Scripture Index

223

237

261

285

301

317

Contemporary Issues in Pneuma tology

Foreword It has been my privilege to know Dr. George Flattery for more than thirty-two years. He has been my friend, co-laborer in missions, and a visionary Christian educator. For almost forty years George Flattery’s passion for the Word of God and his personal pursuit of practicing the presence of the Holy Spirit have been exemplary. Over these many years he has studied intensely every verse and each reference for the Holy Spirit found in the Bible. Now from his extensive research, copious notes, and with a passion for training and equipping believers, Dr. Flattery is sharing his knowledge of the Holy Spirit with the new generation of Pentecostals. As chairman of the Board of Global University and Director of World Missions for the Assemblies of God, I am pleased to commend a four volume reference set, A Biblical Theology of the Holy Spirit, published by Global University. The first three volumes are based on the notes and writings of Dr. Flattery. The fourth volume is written by several scholars, each addressing a current issue in pneumatology. The pastor, the layman, the seminarian, and scholars will find this exhaustive study of pneumatology to be an excellent addition to their library. —L. John Bueno Executive Director, Assemblies of God World Missions

vii

A Biblical Theology of the Holy Spirit

Publisher’s Comments I wish to thank all of the staff and supporters of Global University who have made this publication possible. Especially to be commended are the following:

Technical Editors: Jackie Chrisner Dawn Hartman Miracle Johnson Mary Logan, Ed.D. Hanna Lyons

Greek Language Editor. French Arrington, Ph.D.

Hebrew Language Editor. Roger Cotton, Ph.D.

General Editor. James E. Richardson, Ph.D. Of course, the greatest measure of gratitude must be expressed to Dr. George Flattery, who has so graciously allowed Global University’s Graduate School of Theology to publish this work and use his extensive research and data as material for graduate level courses to train Christian leaders around the globe. Dr. Flattery, on behalf of Global University and all the readers who will benefit from these pages, “Thank you, and may God richly bless you.” —Carl Chrisner, D.Min. Dean, Graduate School of Theology & Project Coordinator

viii

CONTEMPORAR YISSUES IN PNEUMA TOLOGY

Editor’s Comments For the past several months, I have had the privilege of working with Dr. George M. Flattery in the production of this series, A Biblical Theology of the Holy Spirit. From the very beginning, Dr. Flattery expressed the desire to make the results of his extensive studies on the Holy Spirit available to the widest audience possible. In our effort to accomplish this, we have taken several steps to make these volumes highly useful to pastors, laymen, students, and scholars. In the exegetical sections of Volumes 2 and 3, the biblical text is presented in various manners. When the Greek term being used is significant, it is given in two or three formats: (1) the form found in the text in the original language, (2) a standard English transliteration of that form, and/or (3) the lexical form found in lexicons and exhaustive concordances, with the transliteration of that form also. When the lexical form is given in the text of the volume, it is indicated with an asterisk (*). By doing this, individual readers can use the volumes effectively, regardless of their level of Bible knowledge and training in the biblical languages. In Volume 1, Hebrew terms are handled differently. Instead of providing the precise form found in a specific verse, the transliteration of the lexical form is given. These lexical forms are indexed in that volume, providing the reader with a convenient way to study specific terms. Scripture and Greek-English indexes are provided in Volumes 2 and 3, listing each biblical reference given in the text of that volume and the lexical forms of all Greek words in the volume. With these tools, the reader can search the four volumes by either Scripture or vocabulary. A unified comprehensive Reference List is provided in Volume 1 for the first three volumes. With Volume 4, however, various chapters have their own reference lists or bibliographies. Since each chapter is written by a different scholar, the editorial committee decided to retain the citation and documentation style of each writer in his or her contribution.

A Biblical Theology of the Holy Spirit

As you read these volumes, you will discover that information is repeated on certain key passages or doctrinal points. This is intentional. For example, in his writings, the apostle John would present a single theme such as “living water” or the “Spirit of truth” in various passages. As a rule, he would combine his discussion with other related themes. Since some readers will use these volumes as verse-by-verse commentaries, similar or exact information on critical points are given in the discussion of each related passage. Those who use the books topically may be referred to various passages where repetitive comments may be found. Again, our intention is to make the information contained in these volumes as accessible as possible for all readers. As you delve into the content of these volumes, our prayer is that you will gain an ever-increasing understanding of the Holy Spirit and His ministry in the world today. May the Spirit of truth “guide you into all the truth” (John 16:13). —James E. Richardson, Ph.D. General Editor

CONTEMPORAR Y ISSUES IN PNEUMA TOLOGY

GENERAL INTRODUCTION Everyone who believes in Christ has the privilege of living daily in close relationship with our triune God. This means having new life and being in constant fellowship with the Father, the Son, and the Holy Spirit. Our focus in this study is on the Holy Spirit, the Third Person of the Trinity but this obviously involves related data concerning the Father and the Son. Our desire is to be fully committed to God, to walk in His ways, to grow in the image of Christ, and to be empowered witnesses. We want to be filled with the Spirit. In the fall of 1972, in Brussels, Belgium, I began a serious journey of studying the Holy Spirit throughout the Bible. This journey has been a life-long search of the Scriptures for truth. Although I have published some of my findings before, I have not published the full results of my study as a unified work. It has been an enormously satisfying journey. Through the volumes that we are now publishing, I am sharing the results of that journey and my conclusions with you. The search for truth has involved studying various interpretations and points of view. Over the years, I studied the writings of authors from many different denominations and traditions. My procedure was to explore the various views of scholars of all backgrounds. Having done this, I proceeded to formulate my own views. Each author in his or her own way enriched my understanding of various viewpoints. There are four volumes in this series on the Holy Spirit: A Biblical Theology of the Holy Spirit. The first three volumes contain the results of my personal studies. The fourth volume consists of a valuable collection of writings by international Pentecostal scholars on current issues about the Holy Spirit. These articles deal with both doctrinal and practical issues that are often encountered in the church today. The titles of the four volumes in this set are as follows: • •

A Biblical Theology of the Holy Spirit: Old Testament A Biblical Theology of the Holy Spirit: Luke and Acts xi

A Biblical Theology of the Hol ySpirit

• •

A Biblical Theology of the Holy Spirit: John and Paul A Biblical Theology of the Holy Spirit: Contemporary Issues in Pneumatology

The Holy Spirit Story According to Ryken, one of the literary genres of the Bible is the narrative or story. Concerning the Bible as a story, he makes these comments, “Taken as a whole, the Bible tells a story that has a beginning, a middle, and an end. The Bible is above all a series of events, with interspersed passages that explain the meaning of those events” (1984, 16). When we search the Scriptures concerning the Holy Spirit, we are reading His story. It is a story of His action in the universe and His empowering relationship with all those who follow God. Our great desire is to discover the meaning of the story of the Spirit for people today. The story of how the Holy Spirit related to people in Bible times can be applied to our lives. Their experience is instructive. According to Ryken, the characters in a story are representative of people generally. He avers that:

History tells us what happened, while literature tells us what happens. The stories of the Bible, of course, do both, but it is important to realize that every good sermon or Bible study based on a biblical narrative is based on the literary principle that what happened to the characters in the story is somehow a model of the enduring human situation. (1984, 83)

Stories have meaning, but they have to be interpreted. Concerning interpretation, Ryken suggests that we can divide the task into two steps: “Keeping in mind that a storyteller both presents human experience and offers an interpretation of it, we should first identify what the story is about and then determine how the writer expects us to view that experience” (1984, 83). Theology of the Spirit When theology is discussed, at least two branches are commonly emphasized: biblical theology and systematic theology. These branches can help us determine the meaning of the story of the Spirit. Also, they help us apply the propositional truths of the Bible. xii

CONTEMPORAR Y ISSUES IN PNEUMA TOLOGY

1. Biblical Theology. On the one hand, the goal of biblical theology is to examine what each biblical author says. His purposes, his life situation, his applications of truth, and his themes stand out. Rather than fit the material into a systematic framework, the material provided by each author stands on its own. Themes and categories are inductively derived from what the authors say. The purpose of this study is to present a biblical theology of the Holy Spirit. Therefore, we have included all the passages that mention the Spirit in the Old Testament and the writings of John, Paul, and Luke. Most of the remaining passages are cited as well. Out of this study, a biblical theology of the Spirit emerges. Our attempt is to present what each of the Biblical authors say to us. Also, we have sought to indicate how the teachings of the authors relate to each other. Although there are differences in emphasis, we find great harmony between the writers. There is strong unity within their diversity. 2. Systematic Theology’. On the other hand, systematic theology seeks to build a thematic and doctrinal framework. The point is to organize truth in such a way that it can be readily applied to life. Systematic theology provides the point upon which authors and ministers invite people to act. Systematic theology seeks to harmonize all of the data from various biblical authors. The approach of systematic theology is to deduce applications to life from a set of truths. Although we have not sought to write a fully developed systematic theology of the Spirit, we have focused on a number of key issues. Some of these issues arise out of the biblical texts, but we bring others to the texts because of our interests. We have commented below on these issues. By focusing on them, we stand on the threshold of systematic theology. Our Experience of the Spirit Our goal is that people everywhere will experience the presence, power, and impact of the Spirit. The Bible tells the story of the experience of the saints in their relationship with God. The writings of all the authors in both Testaments are fdled with experiential language about the Spirit. The testimonies of the past and the present support the validity of the truths that have been taught. xiii

A Biblical Theology of the Holy Spirit

The experience of the past gives us guidance today. The book of Acts, for example, presents a record of the experience of the early church. We can draw from that experience in ways that will give us guidance in following the Lord and building up the kingdom of God. Therefore, experience is a valuable factor in the application of our theology of the Spirit. Both biblical and systematic theology can lack relevance to our lives without an awareness of our experience of the Spirit. With due attention to experience, our efforts in these modes of theology produce great fruit. Biblical and systematic theology, in a pastoral way, deals with what the Holy Spirit has to do with our lives.

Focus on Issues As we studied the work of the Spirit, we did not begin with a predetermined set of issues to investigate. Indeed, we have derived issues from the biblical authors themselves, following the texts throughout the Bible and reported what we discovered. At the same time, some issues arose out of current theological interests. Putting all this together, the issues include the following: 1. The Transition. One point of ongoing interest is the transition that occurred in the presence and work of the Spirit from the Old Testament to the New Testament. We deal at length with this transition. The biblical doctrine of the Spirit is Christ-centered. The sine qua non of the transition is the incarnation, death, burial, resurrection, and glorification of Christ. This involves what was promised about the Spirit in the Old Testament and what is realized now. 2. The Persuader. One key issue has to do with what the Spirit does in drawing men and women to Christ. Our conclusion is that the Spirit is a powerful persuader. Because He is at work, our efforts in building the kingdom of God bear fruit. Without Him, our efforts would not be productive. The preaching of the Word is a powerful tool in the hands of the Spirit. 3. Becoming Sons of God. When we believe in Christ, we become sons of God, receiving a twofold gift: (1) we are united with Christ and (2) we are indwelt with the Spirit. At the same time, the Spirit does His powerful work that includes the washing of regeneration, justification, sanctification, and other aspects of salvation. Initially, these works objectively establish our position in Christ as sons of God. xiv

CONTEMPORAR Y ISSUES IN PNEUMA TOLOGY

4. Reception Language. A key issue in our study is to determine how the biblical authors use Spirit-reception language. By “reception language,” I mean all of the terms used to express God’s dispensing and our appropriation of the Spirit. The language used by the authors is rich in vocabulary. Reception terms are used to describe a relationship with the Spirit. This means there is flexibility in the words used. For example, we cannot limit the phrase “receive the Spirit” just to the initial indwelling of the Spirit. 5. Types of Experience. The objective works of God are realized over subsequent time in the experience of the believers. Our relationship with the Spirit is both individual and collective, and it is full and varied. The types of experience we have include the following:

• • • • • •

Quiet (often nonexperiential) experience (1 Cor. 6:11) Crisis experiences (Acts 2:4) Repeated experiences (Acts 4:8; Eph. 5:18) Continuous experience (Acts 6:3; Rom. 8:9) Measures of experience (John 3:34) Dimensions of experience (Gal. 5:22-23; 1 Cor. 12:4—11; Acts 1:8).

6. Baptism in the Spirit. One of the reception terms is “baptism in the Spirit.” Scholars and denominations use the term “baptism in the Spirit” in a variety of ways. We have studied these definitions, including the theology that goes with them. Our study focuses, with special attention, on the baptism in the Spirit as it happened on the Day of Pentecost, considering related passages as well. The passages that deal with speaking in tongues are also included. The outpouring of the Spirit on the Day of Pentecost provides a pattern for us today. 7. Dimensions of the Spirit. The authors of the biblical texts include many dimensions of the Spirit’s activities and presence. We track the emphases of the various authors with regard to the Life, Maturity, Ministry, and Worship dimensions. Today, many of the questions that we bring to the Bible relate to these dimensions of the Spirit. We find evidence for all of these dimensions throughout the Bible, but each author deals with these emphases in a different way. Each author enriches the other.

XV

A Biblical Theology of the Holy Spirit

8. Fruit and Gifts. Both the fruit of the Spirit and the gifts of the Spirit are vitally important to spiritual life. We must have both fruit and gifts. Those who would exercise gifts without fruit will find that their lives are shallow and, in the end, unproductive. Those who would want fruit without gifts do not employ all of the ministry tools that the Spirit provides. 9. Models of Spiritual Life. Three models of spiritual life can be derived from the Scriptures. In the encounter model, our spiritual lives develop by encounters, or crisis experiences, in the Spirit. Second, another model has to do with spiritual growth, emphasizing continuous experience. We keep on growing as we relate to the Spirit. Third, the inclusive model stresses that we related to the Spirit through both crisis experiences and ongoing growth. 10. “Already-Not Yet.” When we come to Christ, we are established as children of God. The Spirit has “already” done His powerful work. However, one of the great truths of the Bible is that we have “not yet” completely arrived at full stature. The nature of the promise concerning the Spirit is that there is always more to realize. The Holy Spirit changes us into the image of Christ and empowers us in greater measures to fulfill His will. The Holy Spirit in the Old Testament Our study of the Old Testament consists of eight chapters concerning the work of the Spirit as presented in the Old Testament. These chapters cover the passages in the Old Testament that relate to the Spirit. We focus primarily on the relationship of the Spirit with the people of God. Included, however, is the empowerment of the Messiah as well. 1. Foundations. In this chapter, we study the Old Testament evidence concerning the Spirit himself, the Spirit and the creation of the universe, the Spirit’s work in creating man, and the Spirit who communicates with man. The Spirit communicates through the spoken word, the prophetic word, and the written word. 2. The Saving Activities of God. Here, we examine God’s purpose with respect to the people in the Old Testament. The people include mankind in general, the people of God, and the people of other nations. The saving activities of the triune God stand out among His works. We study the primeval history of salvation, the election and deliverance of the people of God, God’s design for His people, individual and xvi

CONTEMPORAR Y ISSUES IN PNEUMA TOLOG Y

collective experience. In this chapter, we introduce the dimensions of the Spirit. 3. The Spirit and the Leaders. The empowerment of the Spirit was experienced by many of the leaders of the people of God. Usually, the purpose of the empowerment is easy to recognize. When the Spirit comes upon them, the writers often introduced the purpose with the conjunction and. The purpose follows the conjunction. The leaders included the patriarchs, the wilderness leaders, the occupation leader, the judges, and the united monarchy leaders. 4. The Prophets. Our purpose in this chapter is to study the prophets who were empowered by the Spirit and who spoke about the Spirit. Although there are many prophets, we have limited our study to those who are directly connected with the Spirit. The prophets were empowered to deliver their messages. 5. The Spirit of Prophecy. The Spirit is so often connected with prophecy, that He is sometimes called the Spirit of prophecy. In this chapter, our focus is on prophetic speech. That speech involves God’s messages to men and man’s praise to God. The issue of ecstasy arises, and we discuss how this impacted prophecy. 6. The People and the Spirit. From previous chapters, we clearly see that the Spirit was present in Israel through the patriarchs, craftsmen, judges, kings, and prophets. Now, we discuss the presence and work of the Spirit in the lives of all the people who are faithful to God. The topics covered are the triune God, the Spirit within the people, and the Spirit and those who rebel against Him. 7. The Promised Spirit. The Old Testament prophets delivered promises about the role of the Spirit in the future. The Spirit will have a strong role in all the saving activities of God. These saving activities are comprehensive and include all aspects of life. We discuss the Spirit and the Messiah, the promises of God to His people, and the Spirit in connection with the people and the nation. 8. The Unfolding Story. Chapter Eight serves two purposes. We present our conclusions with regard to the Spirit in the Old Testament, and we indicate how the story of the Spirit continues to unfold in the New Testament. This chapter presents the continuity between the Testaments as well as the New Testament differences.

xvii

A Biblical Theology of the Holy Spirit

The Holy Spirit in Luke and Acts Our volume on Luke and Acts contains two segments. One segment contains exegetical commentaries on all of the verses that have to do with the Spirit in Luke and Acts. The discussions are presented in the same order as in they are in these books. By doing the exegesis, we have inductively arrived at our theological conclusions. In segment two, we present eight chapters that summarize Luke’s writings about the Holy Spirit. These eight chapters are based on our commentaries on all of the verses about the Spirit in the Gospel of Luke and in Acts. A fuller treatment of each verse is given in the commentaries. 1. Introduction. The Introduction is the opening chapter of our study of Luke-Acts. In this chapter, we discuss the author and his purpose, the central themes of Luke’s writings, the nature of LukeActs, and the issue of interpretation. With regard to the nature of Luke-Acts, the importance of history, narrative, and theology is noted. The nature of Luke-Acts leads to some controversy with regard to interpretation. The central issue has to do with what elements of the history and narrative apply to us. The discussions in this chapter provide a basis for our approach to interpretation in the remaining chapters. 2. Incarnation to Calvary. In Chapter Two, we survey Luke’s treatment of the Spirit from the time of John the Baptist right up to Calvary. The topics include John the Baptist and Jesus, Jesus at Jordan, and the events from Jordan to Calvary. A great transition in the role of the Spirit is underway. Jesus Christ is central to the transition. We have seen how the Spirit empowered Jesus. He is both unique and an example for us. 3. Calvary to Pentecost. This chapter covers the time from Calvary to Pentecost. We study the exaltation of Jesus, the relationship of Jesus and the Spirit, the disciples and the Spirit, and the transition, begun earlier, that now occurs in the role of the Spirit. The enriched New Testament experience of the Spirit becomes available through Christ. Thus, Luke’s doctrine of the Spirit is Christ-centered. 4. Becoming a Christian. Before presenting Luke’s comments about the Spirit, we study the entire framework of the New Testament with regard to how one becomes a Christian. This xviii

Contemporary Issues in Pneumatology

includes God’s saving acts and receiving the Spirit. The topics include the order of salvation, the New Testament pattern of receiving the Spirit, the Spirit at work, and Luke’s perspective on salvation. Similarities and differences between Paul and Luke are noted. 5. Giving and Receiving. Luke’s treatment of giving and receiving the Spirit is discussed in Chapter Five. The topics include God giving the promised gift, receiving the promised Spirit, an examination of the reception promise, and a discussion of how to receive the Spirit. All of the terms Luke uses for reception of the Spirit, including baptized in the Spirit and filled with the Spirit, are included. 6. Baptism in the Holy Spirit. Our discussions in Chapter Six provide a background for our presentation of baptism in the Spirit. The topics in this chapter include viewpoints about baptism in the Spirit, the Scriptural data on this subject, baptism in the Spirit and related terms, baptism in water, the baptism metaphor itself, and special issues. Our emphasis is on the great value of this crisis experience. 7. Dimensions of the Spirit. The dimensions of the Spirit are aspects of the Spirit’s presence and work. This chapter begins with a discussion of the role of the Spirit in connection with the mission of the church. This role includes empowering the believers to witness and the Spirit’s attestation of the believers. Also, we present the Spirit’s work in revealing truth, inspiring speech, and in guiding the believers. Inspired speech includes both speaking in tongues as well as inspired speaking in languages known by the speaker. As Luke tells the story, we gain a picture of empowered witnesses who have a very close and vibrant relationship with the Spirit. Beyond these aspects, the chapter continues with additional spiritual dimensions, including dreams and visions, the power of the Spirit and mighty deeds, resisting the Spirit, and the Spirit and spiritual life. Although Luke’s focus is elsewhere, in a few cases, he does speak of the Spirit in company with inner spiritual qualities. We conclude this chapter with a comparison of Luke and Paul with regard to the fruit of the Spirit and spiritual gifts. 8. Taking “Not Yet” Seriously. Whether or not Christians need to develop in their spiritual experience is not in debate. Although xix

A Biblical Theology of the Holy Spirit

transformed by the Spirit, we have “not yet” arrived at full stature. Moreover, as believers we are open to greater empowerment in ministry. With a greater realization of the Spirit’s work and presence in mind, we discuss the nature of experience, the baptism in the Spirit, dimensions of the Spirit, and the relationship of baptism and the four dimensions we highlight. All believers are urged to continue developing in their relationship with the Spirit. The Holy Spirit in John’s Writings The central themes in John’s writings about the Holy Spirit are in harmony with his purposes in the books he wrote. Given John’s evangelistic purpose, as well as his thoughts on discipleship and community, we can expect to hear to see that the Spirit is related by him to these themes. Each chapter of our study deals with one of these themes. Because of John’s style, many passages are included in more than one chapter. Each chapter provides another window of observation on the respective Scriptures. 1. Jesus and the Spirit. In this chapter, we study the relationship between Jesus and the Spirit. Jesus is the person in the Trinity who became Incarnate and sacrificed His life for us. He became a divine/human person. Along with the Father and the Holy Spirit, Jesus always existed, but a new relationship was inaugurated in the life and ministry of Jesus on earth. This chapter deals with that relationship and its meaning for us. 2. The Transition. The incarnation, life, and ministry of Christ brought a new dimension into human existence. We discuss this in Chapter Two. The Spirit of God was present in the person of Christ. With the birth of Christ, a transition was begun that would not become complete until Jesus was glorified. There was an advance aspect of the Spirit’s work because Christ was present, but the consummation awaited the glorification of Jesus. The glorification came with His death, burial, resurrection, and ascension. Now, He is ruling with the Father while seated at the Father’s right hand. Chapter Two highlights one of the special features in John’s Gospel. He sometimes uses the present tense when we might expect him to speak of something in the past or in the future. This raises the question as to whether any of the promised future work of the Spirit could have applied in any sense to believers before the glorification of Jesus. The present tense, of course, can be used in various ways. XX

CONTEMPORAR Y ISSUES IN PNEUMA TOLOGY

The present tense can be used in the sense of a rhetorical future or to narrate something that happened in the past. However, the apostle John stresses realized eschatology. Although the future is already present to a degree, the future will be greater. 3. Giving and Receiving. As we point out in this chapter, John’s terminology with regard to the dispensing and appropriation of the Spirit is rich and varied. We can include other terms under the headings of “give” and “receive.” In this chapter, we study the gift of God, the baptism in the Spirit, giving and receiving the Spirit, sending the Spirit, and the Spirit coming. A major emphasis is on the ongoing giving and receiving of the Spirit. The term “receive” the Spirit is not just a technical term for union with the Spirit. We have received the Spirit; we are receiving the Spirit; and we will receive the Spirit. 4. The Presence. In Chapter Four, we devote our attention to the presence of the Spirit in our lives. This presence includes abiding within us, being “in” the Spirit, and having the rivers of living water flow to us and from us. All aspects of the Spirit’s work are included. He gives life, helps us in many ways, and empowers us for ministry. The Spirit’s presence is evidence that we abide in God and He in us. Moreover, the Spirit’s presence assures us of our abiding relationship with Christ. 5. Eternal Life. In Chapter Five, we examine the theme of eternal life. Since John relates the Spirit to the giving of eternal life, in this chapter, we deal with the Spirit’s role in giving eternal life. The Holy Spirit works powerfully in our lives to draw us to Christ. When people believe in Christ, He radically transforms them through the new birth and the bestowal of eternal life. John uses the metaphor of “living water” to talk about the Spirit. The living water flows either from Christ to us, from us to the world, or both. The Spirit influences us in all aspects of our lives. Furthermore, the presence of the Spirit gives us great assurance of our salvation. 6. Truth. All three Persons of the Trinity are connected with truth. In Chapter Six, we present the evidence that John stresses the role of truth in our salvation. He calls the Holy Spirit the “Spirit of Truth.” John teaches us much about the relationship between the Spirit and truth. The Spirit guides us into all truth, brings truth to our remembrance, and keeps us from error. The truth proclaimed is xxi

A Biblical Theology of the Holy Spirit

powerful. It confronts men with the message of repentance and offers salvation to all who will positively respond. We find that there is a strong connection between the Spirit, the truth, and the Word of God. 7. Maturity and Ministry. As we see in Chapter Seven, another emphasis in John is on the Spirit in the dimensions of spiritual maturity and ministry. These emphases are not as strong as some of his other themes, but they are nevertheless included. John’s teaching on maturity focuses on the Word of God and its impact on us. The Word of God and the Spirit of God are strongly related, and John also deals with the Spirit’s empowerment of the disciples in ministry. The disciples were commissioned on resurrection Sunday night to proclaim the gospel that would call men to repentance and faith. Their destiny depended on their response. 8. Sacramentalism. Chapter Eight addresses the supposed sacramentalism in John’s writings. We focus especially on the passages that are said to be related to baptism and the Lord’s Supper, along with a section on worshipping God in Spirit and truth. Depending on your view, the ceremonies of water baptism and the Lord’s Supper may be called church ordinances or sacraments. When Jesus spoke to Nicodemus, the “water” refers, we believe, to the Spirit and perhaps to the Word. Even though we do not hold to a sacramental position, we acknowledge that the Spirit often is powerfully present in baptism, communion services, and in worship. 9. The Spirit Speaks. The Spirit constantly spoke in the Old Testament times, during the ministry of Christ, in the days of the early church, throughout church history, and He still speaks today. In Chapter Nine, we summarize what John wrote to the seven churches in Asia. In each case John records Jesus’ exhortation to the people to listen to the Spirit. The Spirit both warns and speaks comforting words, and the faithfulness of the believers will be rewarded. At the end of the book, the Spirit invites all who will hear to come to Christ, the Savior of the world. There is no salvation in any one else. The Holy Spirit in Paul’s Writings The nine chapters in this section summarize my studies on the Holy Spirit in Paul’s writings. Several strands run throughout this study. In our conclusion, we will bring these strands together into a topical summary. These remarks will constitute a concise statement of the theology of Paul about the Spirit. xxii

CONTEMPORAR Y ISSUES IN PNEUMA TOLOG Y

First, we are vitally interested in questions that have to do with the Spirit and our becoming sons of God. These questions include: “What is the role of the Spirit in drawing men to Christ? What is the role of the Spirit in initiating the new life of the believer? When does a new believer receive the Spirit? Does a new believer receive the Spirit before, after, or at the same time as he or she becomes as child of God?” Second, another set of questions relates to both objective and subjective aspects of salvation. Such questions as these capture our attention: “When we initially believe in Christ, what objectively happens? What is yet to be done in a subjective way?” Sometimes we speak about what is already accomplished, but what is not yet done. Without a doubt the theological principle of “already-not yet” permeates Paul’s thinking. As we think about Paul, this is the central interpretive principle. The apostle Paul stresses growth and development in our life and service. We should grow unto full stature and employ the gifts of the Spirit. Sometimes our exercise of the gifts has to be developed. Third, Paul’s language about the reception of the Spirit is varied in his use of metaphors, both dynamic and flexible. The language Paul uses seems to be very much suited to his already-not yet approach to theology. This raises questions such as: “How can we interpret the verbs he uses in the present and aorist tenses? What is the meaning of terms such as anointed, baptized, sealed, justified, filled, poured out, and others? Are these terms to be narrowly defined or broadly used? Fourth, terms such as give and receive the Spirit are narrowly defined by some expositors. Can they be used more broadly to encompass the metaphors that Paul uses? Does a believer receive the Spirit only one time? Does the believer receive the Spirit two or more times? Can the term receive be applied to ongoing experience of the Spirit? Is filled the only term that can be used of ongoing experience? Fifth, the earnest believer wants to experience fully what God freely gives. We want to experience the presence and works of the Spirit in all aspects of our lives. What does Paul say about the Spirit in the Life dimension, the Maturity dimension, the Ministry dimension, and the Worship dimension? We should experience the xxiii

A Biblical Theology of the Holy Spirit

presence of the Spirit in all these dimensions. So we ask, “What can we do to make this happen?” Pa ul and the Hol y Spirit The apostle Paul wrote comprehensively about the Spirit, touching on many subjects that relate to our relationship with the Spirit. Our study includes Paul’s treatment of the reception of the Spirit and our experience of the Spirit in the Life, Maturity, Ministry, and Worship dimensions. Again, these dimensions are not mutually exclusive; they overlap with each other. When the Spirit is present in one dimension, He is to some extent present in all the others. 1. The Pauline Framework. It is important to understand Paul’s general theological framework in order to comprehend his theology of the Spirit. In this chapter, we deal with the life of Paul, his central interpretive principle, the main characteristics of his theology of the Spirit, and the role of the Spirit in salvation. Salvation, for Paul, is in three tenses: past, present, and future. Throughout life, the believer actualizes what has been objectively wrought in him through Christ. 2. Reception of the Spirit. Here, we discuss the nature of experience, viewpoints on one’s reception of the Spirit, and our becoming sons of God. A key question in this chapter has to do with whether we receive the Spirit to become sons or receive the Spirit because we are sons. The picture that emerges from Paul is that we receive the Spirit nonexperientially in order to become sons, but we receive Him in an experiential way because we are sons. We examine the Pauline pattern with regard to the reception of the Spirit, the relationship of Christ and the Spirit, the Spirit and His works, and other issues related to reception of the Spirit. 3. The Life Dimension. The Life dimension has to do with a person being drawn to Christ by the Spirit, and the role of the Spirit in regeneration and related aspects of salvation. The topics discussed include persuasion, regeneration and renewing, being washed, sanctified, and justified by the Spirit, a further look at sanctification, new life, and the Spirit in the inner life. New life is viewed as both individual and corporate. 4. The Maturity Dimension. As soon as we receive new life, the process of growing toward maturity begins. Here, we discuss the goal of maturity, the role of the Spirit in our maturity, putting off the old man and putting on the new man, the work of the Spirit in instructing xxiv

CONTEMPORAR Y ISSUES IN PNEUMA TOLOGY

us, our walk and the fruit of the Spirit, assurance of salvation, prayer and intercession, and prayer for maturity. The Spirit intercedes in prayer for the believer. 5. The Ministry Dimension. The topics discussed in this chapter include the ministry of the Spirit, the empowering of the Spirit in word and deed, and spiritual gifts. Our study of the gifts includes the lists of the gifts in Romans, 1 Corinthians, and Ephesians. Also, we examine what Paul says about Timothy and his spiritual gift, urging him to exercise it. Paul placed a high value on his own calling, and he regarded the ministry as the ministry of the Spirit. To be effective ministers, we must be empowered by the Spirit. 6. The Worship Dimension. Just as the Spirit is involved in other aspects of Christian living, so He is involved in worship. In this chapter, we present a discussion of Paul’s treatment of worship in general. Then, we discuss Paul’s treatment of worship and related matters in 1 Corinthians 14. Paul focuses attention on the exercise of spiritual gifts in the worship service. We examine 1 Corinthians 14:1-33 paragraph by paragraph. 7. Giving and Receiving. The topics in this chapter include God giving the Spirit, our receiving the Spirit, our having the Spirit, and the Spirit dwelling in us. Many hold that the Spirit is received by us only once. Our view is that “reception” terminology is very flexible and is inclusive of all of the experiences we have in the Spirit. Paul emphasizes conscious experience. The terms Paul uses are not limited to just one or two experiences. We have a relationship with the Spirit that is varied and ongoing. 8. Realization of the Promise. A study of terms such as baptized, anointed, sealed, regenerated, and renewed is included in this chapter. The goal for each Christian is to be filled with the Spirit in all aspects of his life. The topics include the Spirit as both agent and gift, the supply of the Spirit to the believer, and the believer being established in Christ. The Spirit is the pledge of our inheritance. Throughout our lives, we grow in the Lord, and the Spirit shapes us in Christ’s image. 9. Conclusion. In Chapter Nine, we present a summary of our findings with regard to the following topics: what happens when we become sons of God, our development unto full stature, and Paul’s dynamic and flexible language. We discuss Paul’s use of the present XXV

A Biblical Theology of the Holy Spirit

and aorist tenses in Greek. Also, we examine Paul’s treatment of giving and receiving the Spirit. This chapter includes a section that compares the approaches of Luke and Paul. Also, a summary statement is made about the dimensions of the Spirit.

Pa ul—Thinking and A cting The epistles of Paul represent Paul thinking. He does not write a systematic theology of the Spirit as such, but his theology is imbedded in his letters both to churches and to individuals. When we study the Holy Spirit in his epistles, Paul’s theology emerges from them. Thus, the task defining his theology is to some degree inductive. We, of course, can draw deductive conclusions from his clear theological statements. It is fair to ask how Paul’s theology affected his ministry. Paul gives some clues in his epistles. For example, in 1 Thessalonians 1:5, he says he presented his ministry “in power and in the Holy Spirit.” The ministry for Paul was a ministry (2 Cor. 3:3) of the Spirit. However, for a fuller description of Paul in action we have to turn to Luke’s historical record in the book of Acts. In Acts, we find Paul in action. Some authors hold that, when Luke writes about Paul in passages such as Acts 19:2, he puts his own “theological spin” on the story. They may even doubt that the record presented by Luke represents what actually happened. In my view, the Spirit inspired Luke just as he did Paul, and the historical record is totally accurate. Thus, we will expect total harmony between Luke and Paul and between Paul as he is thinking and Paul as he is acting. This study of Paul focuses on his own writings, not those of Luke in Acts. My studies on Luke-Acts are recorded in another book of this set. For an in-depth picture of Paul in action, the reader should refer to that volume since we cannot fully understand Paul without carefully studying passages such as Acts 19:2. By examining the works of both Luke and Paul, the reader will soon discover that there is both unity and diversity, but not contradiction, in their writings. Contemporary Issues Regarding the Holy Spirit The fourth volume in this set is written by other authors. Scholars from various backgrounds discuss issues that are relevant in the church today. Although they do not present a systematic theology as xxvi

Contemporary Issues in Pneuma tolog y

such, their collective work touches on the issues on key theological issues as they apply truth to our lives. These topics and authors include: • • • • •

• • • • • • • • •

French L. Arrington. “Tongues-The Evidence” Glenn Balfour. “Spiritual Gifts: ‘To Use or Not to Use-That Is the Question’” Carl Chrisner. “Enculturated and Accepted: Is the Cost Too Great?” Roger Cotton. “The Old Testament Background for the Pentecostal Understanding of Acts 2:1—4” Joseph Dimitrov. “The Impact of the Pentecostal Experience and Educational Training in/for Ministry “ Mark Flattery. “Principles for Church Growth Found in the Book of Acts” Beth Grant. “Implications of Luke 4:18 and the Mission of the 21st Century Pentecostal Church” Randy Hedlun. “The Social Function of Glossolalia in Acts” Craig Keener. “Luke’s Pneumatology in Acts for the 21st Century” James E. Richardson. “The Holy Spirit and Body Building” A. Max Rivera. “Pentecostalism’s Highlights, Challenges, and Future in Latin America” Roger Stronstad. “A Baker’s Dozen and Many More” George O. Wood. “Pentecost Into the Next Century” John Wyckoff. “Contemporary Relevance of Glossolalia: Problems and Benefits—A Biblical Perspective”

Sources In making this study, we interacted with many sources, including authors with Roman Catholic, historic Protestant, Evangelical, Pentecostal, and Charismatic background. In fact, we sought sources without regard to the theological orientation of the writers. The purpose of this was to gain insight from a variety of approaches to all the relevant Scriptures. In addition, it has been my privilege over many years to talk personally with various New Testament scholars, church leaders, and professors to obtain their views and to dialogue some with them xxvii

A Biblical Theology of the Holy Spirit

concerning my own thoughts and views. For me, those sessions of personal interaction were extremely valuable and productive. Also, I want to thank those Greek scholars who have read my manuscript and made many valuable suggestions. My Hope My hope is that all believers who want to give serious study to living, maturing, ministering, and worshipping in the Spirit as presented by Paul will find these studies useful and inspiring. Also, it is my desire that busy pastors and teachers in local churches will find a wealth of information in this study that will be helpful as they prepare their own studies on the subject of the Holy Spirit. Some may even want to teach these chapters somewhat as they are. Either way, I would be very much rewarded for making the study. Having made the study, it is abundantly clear how Christ­ centered Paul was in his thinking. It is equally clear that he believed that every aspect of a Christian’s life should be affected by the presence and leading of the Spirit. In his own words: “For all who are being led by the Spirit of God, these are sons of God” (Rom. 8:14) My prayer is that as believers, we all regularly and powerfully experience the divine presence and power of the Holy Spirit of God. Acknowledgements It has been my joy over many years to study the Scriptures in the Bible concerning the Holy Spirit. I published some of the material in these volumes on the Internet, but I had not completed the task, and I had not published the material in print. It was Dr. Carl Chrisner, the Dean of the Graduate School of Theology at Global University who envisioned the completion of the project. He urged me to put everything in print in textbook form. Given his interest, I agreed to finish the task. At the same time, he assigned Dr. Jim Richardson to be the General Editor of all the material. Given his background in biblical languages and in seminary teaching, he was the ideal choice. Dr. Richardson has done outstanding work in improving the presentation of all the content. Dr. Carl Chrisner, as the project coordinator, has elsewhere thanked the other editors who have had a part. I wish to express my profound thanks to all who have had a part.

xxviii

Contemporary Issues in Pneuma tolog r

Also, I deeply appreciate all those scholars with whom I have interacted over the years. It was my privilege to discuss various interpretations with many leading biblical scholars concerning their views. A special word of gratitude goes to the Greek and Hebrew scholars who have read my manuscripts. These scholars include Dr. French Arrington, Dr. Roger Cotton, Dr. Ben Aker, and Jackie Braswell. Given their expertise in Greek and/or Hebrew, it is helpful to know that they especially have reviewed our interpretations involving the biblical languages. Although their own views may vary in some cases from mine, I am grateful for the time they devoted to reviewing our manuscripts. Finally, I owe a debt of thanks to my wife and our two sons. Much of my early research was done before our sons left home to go to college. They were supportive then, and still are, of my interest in the study of the Holy Spirit. George is a pastor, and Mark is a missionary. I pray that these studies will be a blessing to them, as well as many others, in their ministries. Above all, 1 owe much to Esther, my beloved wife. Along with being fully involved in our life­ long missionary ministry, she patiently listened and supported my efforts with regard to this study. She has “made all the difference” in the initiation and completion of this work. —George M. Flattery, Ed.D. September 29, 2009

xxix

A Biblical Theology of the Holy Spirit

PREFACE TO VOLUME 4 It was a defining moment of my life and made more of an impact on me than anything else 1 have seen my father do before or since. We were coming back to our hotel in Bombay, India, in 1969. I was 13. My little brother, Mark, and I were tired, wanting to get back. Mom was with us as well. Suddenly, a man appeared, begging. Dad stopped. They began to converse. On and on and on they went. Dad was sharing the Gospel with him—stopping and taking the time to reach out to one soul, one person who needed the Good News. Concerned about the “one.” Concerned that the “one” accept Christ. Tens of thousands of people have connected with Christ through Global University courses since 1967. My father’s crown in heaven is going to be so big that it will take a crew of strong men to carry it around. I’m going to be in the back of a big crowd of people saying, “Where’s my dad? I know he’s here; I want to see him!” It’s going to be difficult because he will be so far up in the crowd with the legendary soldiers of the faith who will be gathered in the presence of Jesus. My father is a humble man. I think of a portrait that was made one time for him—a portrait of my dad. It sits in the back of a closet. My father is a godly man. Many times when I was a teenager, I would be awakened by my dad praying at 6:00 A.M. in the living room of our apartment in Brussels, Belgium. Many, many times, as I heard him pray, he was praying for me. My father is a loving man. One of the things I love about my dad is his unconditional love for me. Always caring, always available to listen, always listening without judging. My father is a persistent man. It’s been over three decades since Dad started the journey of compiling notes on the subject of the Holy Spirit. Three decades. Thousands of pages of notes. Thousands of hours. You will be blessed and ministered to by this four volume set. The fourth volume that you hold in your hands and are about to read is a compilation of the work of some of the best and brightest scholars in the world today. XXX

Contemporary Issues in Pneumatology

I am a pastor. As a pastor, I’m always on the lookout for materials that will help me in my preaching and teaching, especially on the subject of the Holy Spirit. 1 am also a Pentecostal pastor. And as a Pentecostal pastor I am thirsty for scholarly works that deal with difficult topics of the Pentecostal experience. This fourth volume will help satisfy your thirst for that knowledge! I encourage you to take your time in reading these chapters. Jump around if you will, but try to connect with each scholar and their work and conclusions. You will be ministered to and blessed. May God bless you on your pilgrimage, —George W. Flattery Lead Pastor, Stone Church

xxxi

A Biblical Theology of the Holy Spirit

CONTRIBUTORS TO VOLUME 4

French L. Arrington, Ph.D., Professor Emeritus of New Testament Greek and Exegesis Pentecostal Theological Seminary, Cleveland, TN Glenn Balfour, Ph. D. Mattersey Hall, UK Carl Chrisner, Ph.D., D.Min., Dean Graduate School of Theology, Global University

Roger Cotton, Th.D., Professor in Bible and Theology Assemblies of God Theological Seminary Joseph Dimitrov, Ph.D., President Continental Theological Seminary, Brussels, Belgium

Mark Flattery, D.Min. Missionary Assemblies of God World Missions Beth Grant, Ph.D., Missionary Assemblies of God World Missions Randy Hedlun, Ph.D., Dean Berean School of the Bible, Global University Craig Keener, Ph.D., Professor of New Testament Palmer Theological Seminary

James E. Richardson, Ph.D., Associate Dean Graduate School of Theology, Global University

A. Max Rivera, D.Min. Facultad de Teologia de las Asambleas de Dios en América Latina Roger Stronstad, D.D., Associate Professor in Bible and Theology Summit Pacific College, BC

George O. Wood, General Superintendent, General Council of the Assemblies of God John Wyckoff, Ph.D., Professor in Bible and Theology Southwestern Assemblies of God University xxxii

CONTEMPORAR Y ISSUES IN PNEUMA TOLOG Y

ACRONYMS AND ABBREVIATIONS AG AGWM ARV ASV AV BDAG BDB ERV KJV LXX NAB NASB NASB95 NEB NIV NLT NRSV RSV TLB TDNT

Assemblies of God Assemblies of God World Missions American Revised Version (see ASV) American Standard Version Authorized Version (see KJV) Bauer, Danker, Arndt, and Gingrich Brown, Driver, and Briggs English Revised Version King James Version Septuagint New American Bible New American Standard Bible New American Standard Bible, 1995 update New English Bible New International Version New Living Translation New Revised Standard Version Revised Standard Version The Living Bible Kittel’s Theological Dictionary of the New Testament

xxxiii

A Biblical Theology of the Holy Spirit

XXXIV

French Arrington 1

Chapter One

TONGUES—THE EVIDENCE1 by French L. Arrington, Ph.D.

From the beginning of the modern-day Pentecostal Movement, speaking in tongues has been closely connected with the baptism in the Holy Spirit. The baptism in the Spirit may be defined as an experience subsequent to salvation, whereby the Third Person of the Godhead comes upon believers to empower them for special service in living the Christian life. Accompanying this experience is the scriptural evidence of speaking in tongues (glossolalia as it is technically known). This word consists of two Greek terms (yXwooat—tongues, languages and XaXtá—speaking). Pentecostal denominations teach that speaking in tongues is the initial evidence of Spirit baptism, sometimes called “the initial physical evidence” or “the initial sign.” The baptism in the Spirit first took place at Pentecost. On that occasion, the disciples were baptized in/filled with the Spirit, which was accompanied by visible and audible phenomena such as a sound from heaven, tongues as of fire, and speaking in tongues (see Acts 2:4). Likewise, Luke reports that Jesus’ experience at the Jordan River was external, physical, and objective. As “the Holy Spirit descended upon Him in bodily form like a dove, ... a voice came out of heaven, ‘Thou art My beloved Son, in Thee I am well pleased’” (Luke 3:22)12. Then, just as the audible and visible signs attested Jesus’ anointing with the Spirit, so the disciples’ baptism in the Spirit at Pentecost is also attested to by the visible and the audible. In his sermon at Pentecost, Peter spoke of the experience which the crowd could both “see and hear” (Acts 2:33).

1 ©French L. Arrington, “Tongues—The Evidence.’’ Printed by permission. Permission is granted to copy this chapter for personal use only. Please contact the author for permission to use for other purposes. 2 Unless otherwise indicated, Scripture quotations will be taken from the New American Standard Version.

2 A Biblical Theology of the Holy Spirit

Pentecostal doctrine teaches that Spirit baptism is distinct and subsequent to conversion and, furthermore, that glossolalia is essential to the experience. The idea of tongues as the “initial evidence” of the baptism in the Spirit emphasizes that the infdling with the Spirit has been experienced. Therefore, the term initial means the immediate, physical effect on a person baptized in the Spirit; whereas, the concept of evidence points to tongues as the sign of confirmation of spiritual empowerment after conversion. In short, speaking in tongues is the immediate, audible, and objective sign that the filling with the Spirit has been received. This manifestation is not the whole picture. In addition to the initial manifestation of the Spirit, the Scriptures speak of continuing and internal evidences of Spirit baptism such as personal commitment to the truth and Christian fellowship and worship. Without minimizing the importance of these evidences, one of the hallmarks of Pentecostalism has been the doctrine of the initial evidence that no one could be baptized in the Spirit without glossolalia. From Pentecost on, this belief of “speaking in other tongues” or “speaking in languages” unknown by the speaker has been mysterious and controversial. Such a response can be understood in light of the sharp division on the Day of Pentecost. Bewildered, some of the observers wanted to know how was it that they were hearing Galileans speaking “in our own languages to which we were bom” (Acts 2:8). But others mocked and said, “They are full of sweet wine” (v. 13). No doubt, glossolalia is mysterious and a highly personal experience, but the theological context drawn from Scripture gives direction for understanding it and its place in Christian experience. The Scriptures are our ultimate source for faith and practice. Listening carefully to the Scriptures and their doctrinal implications enables us to better understand why Pentecostals interpret the Bible, especially Luke-Acts, the way they do. Biblical Interpretation

Since the modern-day Pentecostal revival began. Spirit-filled believers have seen the Bible as the Word of God and have taken it at face value. Their experience of the Holy Spirit has shaped their understanding of the Bible as the Word of God, that “it not only

French Arrington 3

represents witness to God, but it is the very Word of God.”3 Still faithful to this view of Scripture, Pentecostal scholars have become more adept at interpreting matters of the Spirit than some of the earlier interpreters. Following sound biblical principles of interpretation is vital to the examination of speaking in tongues as the initial evidence of the baptism in the Spirit. Those principles will provide the framework for our study and can guide us in our conclusions. The A uthority of Scripture Pentecostals believe in the inspiration of the entire Bible. The Holy Spirit is its divine author, and as God’s Word, it is fully reliable. To have confidence in our beliefs, we must have an authoritative source and that is the Bible. The key verse for the authority of the Bible is 2 Timothy 3:16: “All Scripture is inspired by God and is profitable for teaching, for reproof, for correction, for training in righteousness.” Elsewhere Paul says that “whatever was written in earlier times was written for our instruction” (Rom. 15:4; cf.l Cor. 10:11). It has been the conviction of Pentecostals that the Holy Spirit does not contradict Himself and that the experiences of the apostles are recorded as lessons for us. Luke recorded many of them in the book of Acts for our instruction. The important thing is to let the Bible speak for itself; it is the authoritative Word of God. The Interpretation of a Whole Book Sound biblical teachings must emerge from the careful examination of the text of Scripture. There are two main approaches some scholars take: 1. The “cafeteria-style” approach to Scripture where persons pick and choose whatever they like 2. The “cut-and-paste” approach is where they chop up Scripture to their liking, or on the basis of sources they assume that biblical authors used in their writings. These interpretative methods result in ignoring sections of Scripture. It is important to emphasize that each book of the Bible 3 Kenneth J. Archer, “Pentecostal Hermeneutics,” Journal of Pentecostal Theology 8 (1996): 67.

4 A Biblical Theolog y of the Hol y Spirit

must be read as a self-contained unit because that is the way God inspired the books of the Bible. God inspired Matthew’s Gospel and 1 Corinthians to speak to specific situations. Before we can grasp adequately the teaching of Matthew or Paul, we need to understand the situations that they are addressing. When studying a passage of Scripture, do it in light of the total message of the particular book. To do so will make it more likely that our understanding is determined by the teaching of Scripture and will help us to avoid reading into Scripture what is not there.

Particular Perspectives of Biblical A uthors As has become apparent, it is important to learn the specific perspective or emphasis of the inspired author. Because of this, each book of the Bible is unique, with each of its human authors emphasizing different aspects of the faith. Some books of the Bible emphasize certain themes more than other books do. For example, Matthew emphasizes the doctrine of the church, but John’s emphases fall on Christ’s deity and humanity and the availability of eternal life. The doctrinal emphasis of Paul’s letter to the Romans is justification by faith; and in the book of James, it is on the outworking of faith in the Christian life. In both his Gospel and Acts, Luke focuses on the charismatic, dynamic aspects of the Spirit’s ministry. None of the biblical authors contradict the others; nevertheless, they should be understood in light of their particular emphases. When the meaning of a passage is unclear, it will help to look at the rest of the book to see what the author emphasizes. A biblical author is, therefore, best understood according to his own terms and uniqueness and in the context of the whole Word of God. This is to say that each book of the New Testament is distinct and the larger context is apostolic Christianity, which has a number of common features and teachings. For example, though the central emphasis of both the Gospel of Luke and Acts is on the dynamic work of the Holy Spirit in the ministry of Christ and the life of believers after their conversion, that does not deny that other themes do occur, such as repentance (Lk.l0:13; 13:3, 5; 15:7, 10; 16:30; 17:3; Acts 2:38; 8:22; 17:30; 26:20) and the second coming of Christ (Lk. 10:12; 12:40; 17:30-36; 21:9, 27, 28, 36; 23:43; Acts l:6ff.; 3:20ff.). Hence, an author’s teaching will have some themes in common with other biblical writers, but each one has his own particular emphasis. As we

French Arrington 5

study an author’s writing, he will give us clues as to what his main emphasis is.

Experience and III umina tion b y the Hol y Spirit Spirit baptism and illumination by the Spirit have a place in the interpretation process. The presence of the Spirit in one’s life does not mean that a person receives knowledge of the Scriptures apart from study and research. The Pentecostal experience should not lead us to disregard the historical context of a passage of Scripture nor its grammatical significance when interpreting it. All the principles of interpretation are important, including the experience and illumination of the Holy Spirit.4 The Scriptures are spiritual, so they must be understood spiritually—that is, by the present help of the Holy Spirit. Paul himself teaches that the Spirit’s illumination is essential in order to grasp the fullest significance of a biblical text. Until the Holy Spirit, who has full knowledge of the deep things of God, illuminates the text, its truth remains unclear (1 Cor. 2:6-16). The Holy Spirit bridges the time gap between inspiration in the past and interpretation in the present.5 Therefore, just as Scripture has the stamp of the Spirit upon it, sound interpretation also has the imprint of the Spirit upon it.6 In short, what has been given by the Spirit should be interpreted by aid of the Spirit.

Teaching Doctrine from Biblical Narra tives Some modem scholars have rejected Biblical narratives as a basis for teaching doctrine. As we have already noted, all Scripture is inspired of God and is profitable for doctrine (2 Tim. 3:16). A full range of genre (literary forms) can be found in the Bible—historical narrative, legal code, poetry, parables, apocalyptic writing, gospels, epistles, and so forth. Narrative makes up more of the Bible than any other form, and both Jesus and Paul used the Old Testament narratives to teach doctrine (Mk. 2:25-26; 10:6-9; 1 Cor. 10:1-11). 4 See French L. Arrington, “Hermeneutics, Historical and Charismatic,” Dictionary of Pentecostal and Charismatic Movements, eds. Stanley M. Burgess, Gary B. McGee and Patrick H. Alexander (Grand Rapids: Zondervan, 1988): 382-384. sRickie Moore. “Pentecostal Approach to Scripture,” The Seminary Viewpoint 8, no. 1 (1987): 1-2. 6 Roger Stronstad, Spirit, Scripture &Theology (Baguio City, Philippines: Asia Pacific Theological Seminary Press, 1995): 74.

6 A Biblical Theology of the Holy Spirit

This means that when we read the Bible stories, we do not only learn historical facts, but also that the inspired writer has a theological perspective on what happened, that is, truths that are to be drawn from the story. Frequently, he will choose stories with a basic theme or themes and will repeatedly emphasize the particular truth that he desires to teach.7 Luke wrote the third Gospel and the book of Acts, both of which are historical narratives and make up a single work. As well as a historian, Luke is credited by a number of biblical scholars as being a theologian in his own right. This means that Luke saw God at work in history and that he uses history to present his theology, expecting his readers to draw doctrinal and moral lessons from the accounts. Speaking to this point, J. Ramsey Michaels, a prominent non­ Pentecostal scholar, says, “There is nothing wrong in principle with deriving normative beliefs and practices from narratives.”8 The book of Acts, therefore, must not be viewed merely as history, but also as a basis for doctrine. Indeed it is proper to establish doctrine not only on the didactic portions of Scripture, but also from the narrative accounts in Acts about the outpouring of the Holy Spirit (2:1-4; 8:14-24; 10:1—48; 19:1-7). In these narratives, Luke records the Pentecostal experience, based on what has been called “historical precedent,” which some deny should be used to establish doctrine.9 They insist that narratives are only descriptive and that historical precedent should not be used to establish what should be fundamental to Christian experience and doctrine such as a post-conversion baptism in the Spirit accompanied by speaking in 7 Craig S. Keener, “Rightly Understanding God’s Word,” The Pneuma Review 8, no. 2 (Spring 2005): 27-28. 8 “Evidences of the Spirit, or the Spirit as Evidence? Some non-Pentecostal Reflections,” Initial Evidence, ed. by Gary B. McGee (Peabody, MA: Hendrickson Publishers, 1991): 203. 9 Roger Stronstad cogently observes: “Pentecostal theology is not primarily derived from historical narrative on the basis of historical precedent. To the contrary, Pentecostal theology is derived from the so-called didactic portions of Luke’s narrative. Specifically it is derived from the following didactic portions. 1) the teaching of Jesus, 2) the sermons and teaching of the apostles, and 3) theological terms which are embedded in the historical narrative whose meanings are shaped by their prehistory rather than from the narrative itself.” “Pentecostal Hermeneutics, "Pneuma 15, no. 2 (Fall 1993): 220.

French Arrington 7

tongues. It is true that, as non-Pentecostals point out, there is no Scriptural statement that the experience of the disciples at Pentecost is for all believers and tongues are the evidence of the experience. Likewise, there is no statement that God exists in three persons nor that Christ is fully God and fully man, but we conclude from the teaching of Scripture that both are true. How else could we justify the doctrine of the Trinity and that Christ is both human and divine, yet one person. However, Luke in his Gospel gives a narrative account of the life and ministry of Christ and does the same in Acts in regard to the life and ministry of the early church. In the two books, Luke records history and teaches doctrine. The unity of Luke-Acts demands that we recognize the unity of the historical and doctrinal in both books.10 With the activity of the Holy Spirit central to Luke-Acts, in the opening narrative of this Gospel, the charismatic gift of the Spirit is bestowed on Jesus at his baptism by John (Lk. 3:21-22). Likewise, early in the narrative of Acts, the Spirit fills the disciples on the Day of Pentecost (Acts 2:4). From that outpouring of the Spirit, we see a reoccurring pattern that includes Spirit baptism that is distinct and separate from conversion and accompanied by glossolalia (8:14-24; 9:17; 10:44-46; 19:1-7). Baptism in the Spirit is an experience for all believers, not limited to any ethnic group, social class, or geographical location: “For the promise is for you and your children, and for all who are far off, as many as the Lord our God shall call to Himself’ (Acts 2:39). God initiated and commanded this experience (Lk. 24:49; Acts 1:8; 2:14ff). The experience of the disciples in Acts 2 followed the pattern established by Jesus’ experience at His baptism (Lk. 3:21-22), and the disciples’ experience on the Day of Pentecost is the model for all other believers—including the believers at Samaria, Saul of Tarsus, the household of Cornelius, and the disciples at Ephesus. Thus, in addition to Acts 2, Luke gives four other narrative accounts of experiences similar to that of the disciples at Pentecost. As we examine and review these five accounts of the outpouring of the Spirit, our focus is on the phenomenon of speaking in tongues (languages) as the initial physical evidence of Spirit baptism. 10 See Roger Stronstad, Spirit, Scripture & Theology, pp, 31-52.

8 A Biblical Theolog y of the Hol y Spirit

The Initial Sign of Spirit Baptism Speaking in tongues or speaking in languages unknown to the speaker as the initial sign (evidence) of Spirit baptism is an offence and stumbling block to many non-Pentecostals. As a result, there has been a heated debate as to the place of glossolalia in Christian experience,11 but it remains one of the classical Pentecostal beliefs. The ultimate source for faith and practice is Scripture. Although Scriptures may not address directly all our questions, we need to listen carefully to them and the doctrinal implications they present. Spirit-Inspired Speech Before Pentecost Most of what is said about the Spirit’s ministry in the New Testament appears in one form or another in the Old Testament. The most characteristic manifestation of the Spirit was inspired utterances. At the Lord’s transfer of the Spirit from Moses to the seventy elders, they prophesied (Num. 11:24). Likewise, the Spirit inspired Balaam to prophesy (23:5; 24:2). The examples of where the Spirit of God is associated with inspired utterances can be multiplied (1 Sam. 10:1-10; 19:23; 1 Chron. 12:18; 2 Chron. 12:18; 34:20). The prophetic writings in the Old Testament are ascribed to the inspiration of the Holy Spirit. The messages of the prophets were not the result of their own interpretation nor did the prophecies originate with the human will (2 Pet. 1:20, 21). Peter reminds the people in Jerusalem that the Spirit had spoken through the mouth of David (Acts 1:16; 2:30). During Old Testament times, prophecy was evidence that the Holy Spirit had come upon particular individuals, but especially Spirit-inspired utterances are linked to Joel’s prediction that all of God’s people would prophesy (2:28, 29) and in Moses’ famous reply that all God’s people might prophesy (Num. 11:26-29).11 11 See D. A. Carson, Showing the Spirit: a Theological Exposition of 1 Corinthians 12-14 (Grand Rapids: Baker Book House, 1987); Howard M. Ervin, Conversion— Initiation and Baptism in the Spirit (Peabody, MA: Hendrickson Publishers, 1984); Roger Stronstad, Charismatic Theology of St.Luke (Peabody, MA: Hendrickson Publishers, 1984); J.D.G. Dunn, Baptism in the Spirit: A Reexamination of the New Testament on the Gift of the Spirit in Relation to Pentecosalism Today (London: SCM, 1970): F.D. Bruner, A Theology of the Holy Spirit: The Pentecostal Experience and the New Testament Witness (Grand Rapids: Eerdmans, 1970).

French Arrington 9

At the opening of the New Testament era, the Holy Spirit continued to give oral inspiration to individuals. When Elizabeth was filled with the Spirit, she spoke out with a loud voice, pronouncing a Spirit-inspired blessing on Mary (Lk. 1:41,42). Hearing the blessing, Mary exclaimed, “My soul exalts the Lord and my spirit has rejoiced in God my Savior (vv. 46, 47).” Due to prophetic inspiration, Zacharias gave a Spirit-inspired song of God’s great plan of salvation (vv. 67-79). When the Savior was bom, a number of people broke out in spontaneous praise. The shepherds departed from the stable “glorifying and praising God” (2:20). Led by the Spirit, Simeon went to the Temple. At the sight of the child Jesus, Simeon spoke a Spiritinspired prayer of praise (vv. 25-32). The Spirit-inspired utterances in the Old Testament and similar experiences of people prior to Pentecost recorded in Luke 1-4 have much in common, but in the Old Testament such experiences were limited to a few. Luke’s accounts of the Spirit’s outpouring, however, show how that changed. The experience became wider and far more inclusive (Acts 2:17, 18; 2:38, 39), and a special form of Spirit-inspired speech (glossolalia) occurred (2:4; 10:44; 19:6).

Spirit-Inspired Speech (Glossolalia) in Acts Is speaking in other tongues (languages) an essential component of Spirit baptism? That is the question that is often raised in regard to the Acts accounts of the filling with the Spirit. To answer the question, Pentecostals began with the Bible and have concluded by inductive study that the accounts in Acts clearly support that speaking in tongues is the initial evidence (sign) of Spirit baptism. To establish the biblical pattern, we will review the five relevant passages from Acts and then close with observations and conclusions. The Disciples' Baptism in the Spirit on the Day of Pentecost (Acts 2:1—21). When the Day of Pentecost dawned, 120 disciples were praying and waiting to be filled with the Spirit. Three miraculous signs accompanied the outpouring of the Spirit: (1) “a noise like a violent wind,” “tongues as of fire” and speaking “with other tongues.” The miraculous signs of wind and fire can be described as theophanies (manifestations of the Spirit) and introduced Pentecost as did the supernatural signs at Sinai (Ex.

10 A Biblical Theology of the Holy Spirit

19:18-19), Bethlehem (Matt. 1:12; Lk. 2:8-20), and Calvary (Matt. 27:51-53; Lk. 23:44). The signs wind and fire marked the Day of Pentecost as having great historical significance in God’s great plan and served to introduce a new era—the age of the Spirit. These two signs are never mentioned again in Acts; no hint is given that they occurred in later outpourings of the Spirit. But the recurring sign was the speaking in tongues, the vital evidence that the disciples had been filled with the Spirit or baptized in the Spirit (10:46; 19:6). “And they were all filled with the Holy Spirit and [all] began to speak with other tongues, as the Spirit was giving them utterance” (2:4). The Holy Spirit enabled the disciples to speak in other tongues. Such utterances are not ecstatic speech or mere gibberish, but the word utterance rendered from the Greek means “to speak authoritatively” (apophtheggomai), suggesting that the disciples spoke with great prophetic authority (cf. 2:14; 26:25). In the Greek Old Testament this word refers to the activity of soothsayers and prophets who claimed divine inspiration (Ezek. 13:9, 19; Mie. 5:11; Zech. 10:2). In this light, tongues at Pentecost can be properly described as a form of prophetic speech and as conforming to the pattern of Acts 2: 17, 18: “Your sons and daughters will prophesy” (NIV).12 The space devoted to speaking in tongues stands in contrast to that given to the signs of tongues of fire and the mighty rushing wind, which are mentioned only in verses 2 and 3. But speaking in tongues (lalein heterais glossais)13 is introduced in verse 4 and dominates the account to the end—even carrying over into Peter’s sermon. Peter cites Joel’s prophecy (Acts 2:17-21), which mentions a number of themes such as the age of fulfillment, the universality of the outpouring of the Holy Spirit, great signs and wonders in heaven and earth, and the promise of salvation to all who call on the Lord. 12 In identifying glossolalia as a form of prophecy, we should bear in mind that speaking in tongues is not the same as prophesying. However, both manifestations of the Spirit involve the Spirit’s coming on a person and inspiring one to speak out. The essential difference is that prophecy is in the language of the speaker, whereas tongues are in a language unknown by the speaker. Both manifestations operate through inspired speech. 13 The adjective other (heterais) is used here to describe the phenomenon of tongues, but in Acts 10:46 and 19:6 it does not appear. No real significance should be ascribed to its absence in these passages.

French Arrington 11

None of these themes receive the emphasis that Peter gives to prophetic utterance. These utterances in tongues at Pentecost were real human languages, but languages that the disciples had never learned. This miraculous manifestation has been referred to as xenolalia, speaking in foreign languages. In the other accounts in Acts, no reference is made to foreign languages (10:46; 19:6). Whether in a foreign language or not, to speak in tongues is to speak in a language. That is the way Paul understood speaking in tongues. He emphasizes it as a spiritual gift which must be accompanied by the gift of interpretation to edify the local church (1 Cor. 12:7-10; 14:Iff.). Inspired speech may be given in human language unknown by the speaker, or it may be given in heavenly languages. Paul seems to suggest that the gift of tongues may be “with the tongues ... of angels,” likely heavenly languages by which men pray to God (1 Cor. 13:1; 14:2, 14-16). At Pentecost, the disciples spoke in tongues “as the Spirit was giving them utterance.” Their inspired utterances originated with the Holy Spirit, who enabled them to speak in the languages of the pilgrims who were in Jerusalem (Acts 2:9-11). The disciples were mouth pieces of the Spirit, but they remained in full control of their faculties. The Spirit respects believers’ freedom and actually seeks their cooperation. Though the Spirit speaks through them, they are able to stop at will. For instance, Peter speaks in tongues but stops when he addresses the multitude. So the manifestation of tongues is active obedience to the Spirit and the initial evidence of Spirit baptism. The Samaritans’ Baptism in the Spirit (Acts 8:14-20). The Samaritans listened intently to Philip’s preaching of Christ. As a result, they believed Philip’s message and were saved. They experienced great joy and were baptized in water as a sign that their sins had been washed away (vv. 8, 12). Though they were converted, the Samaritans had not received the Spirit (v. 15). In the New Testament, “receiving the Spirit” is used with more than one meaning. Paul’s emphasis differs from Luke’s. For example, Paul in Romans 8:9 and 1 Corinthians 6:16 has in view the indwelling presence of the Holy Spirit from the time of conversion. On the other hand, for Luke, “receiving the Spirit” refers to “being fdled with the Spirit” or “baptized in the Spirit,” “the Spirit’s coming” or “falling

12 A Biblical Theology of the Holy Spirit

upon” people, and “the gift” or “promise of the Spirit.” Therefore, Paul’s emphasis falls on the indwelling of the Spirit in each believer; but without denying this, Luke focuses on a subsequent experience to conversion in which the believer is empowered for service. Interpreting Scripture according to the author’s intent is a sound rule of biblical interpretation. The Samaritan believers were filled with the Spirit when Peter and John laid their hands on them with prayer. In Acts 2:4, 10:45, and 19:6, the immediate result of the disciples’ being filled with the Spirit was speaking in tongues. However, nothing is said about glossolalia as the result of the Samaritans’ experience. Yet Simon, a magician, saw that those believers were filled with the Spirit when Peter and John laid hands on them. The magician was so impressed that he wanted to purchase the ability to confer the power of the Spirit on others. Simon had already seen miracles of healing performed by Philip (8:6), but this spiritual manifestation must have been different from those miracles when the Samaritans were filled with the Spirit. Since speaking in tongues had not occurred under the ministry of Philip, it would qualify for the audible, visible sign the magician saw. Luke does not affirm or deny this. Luke does not provide all the details. The manifestation convinced Simon that the Samaritan disciples had received the power of the Spirit. Different from the miracles he saw earlier, glossolalia would fit the occasion, for that sign would have occurred immediately and would have signified the Spirit’s control and power. This sort of sign identifies the gift of the Spirit in two of Luke’s major accounts (Acts 2:1-4; 10:44). These two accounts bracket the Acts 8 outpouring of the Spirit. It is not likely that Luke thought it necessary to mention tongues specifically in connection with the experience of the Samaritans. Those who reject that the Samaritan believers spoke in tongues fail to explain what attracted Simon’s interest. Luke’s silence on some of the details can be understood, especially on tongues in Samaria, since the sign is mentioned in the other stories of believers being filled with the Spirit (2:1-4-; 10:4446; 19:1-7). Commenting on the Samaritans’ experience of the Spirit, the New Testament scholar Ernst Haenchen, who does not

French Arrington 13

subscribe to the Pentecostal view of Spirit baptism, observes that the gift of the Spirit is here “recognizable by the sign of glossolalia.”^ Saul’s Baptism in the Spirit in Damascus (Acts 9:17). Soon after Saul’s (Paul’s) conversion and call to ministry, he entered the city of Damascus. God sent Ananias to him so that he might regain his sight and be filled with the Spirit, apparently just as the disciples were on the Day of Pentecost. Luke is silent not only about when he was filled with the Spirit, but also about any manifestation that may have accompanied the experience. Most likely, Paul received the baptism in the Spirit when Ananias laid his hands on him. As he had done in regard to the Samaritans, Luke makes no mention of Paul’s speaking in tongues. Paul himself in his first letter to the Corinthians affirms that he spoke in tongues, a manifestation that he ascribes to the Spirit (1 Cor. 12:10-11; 14:18). Therefore, what we know about Spirit baptism from the book of Acts and Paul’s later practices strongly suggest that he spoke in tongues when filled with the Spirit. On the order of the narrative about the Samaritans, Paul’s experience in Damascus occurs between the outpouring of the Spirit in Jerusalem and in Caesarea. Luke did not consider it necessary to provide all the details of Paul’s experience, since it was consistent with the earlier outpouring of the Spirit (Acts 2:4). It is logical and completely proper, therefore, to conclude that Paul spoke in tongues as Ananias laid hands on him. Accepting that view fits Paul’s claims (1 Cor. 14:18) and the details of the stories of Spirit baptism recorded elsewhere in Acts (cf. 2:1-4; 10:44—45; 19:1-7). So his experience at Damascus included the audible, visible sign of speaking in tongues, verifying his reception of the Pentecostal gift. The Gentiles’ Baptism in the Spirit in Caesarea (Acts 10:44-48). As Peter was preaching, the Gentiles at the house of Cornelius were filled with the Spirit. The Jewish believers were surprised “because the gift of the Holy Spirit had been poured out upon the Gentiles also” (Acts 10:45). On Cornelius and his friends, God poured out the Spirit in Pentecostal fashion. This account fits well with Luke’s perspective on the fullness of the Spirit at Pentecost. Similarities between the experience of these Gentile believers and that of the 14 Ernst Haenchen, The Acts of the Apostles, trans. Bernard Noble and Gerald Shinn (Philadelphia: Westminster, 1971): 304.

14 A Biblical Theology of the Holy Spirit

disciples in Jerusalem are striking. The following observations make the similarities obvious: 1. Luke uses similar terms in both accounts: “speaking with tongues” (2:4; 10:44) and “exalting (megaluno) God” (2:11; 10:46). In verse 46, the phrase “exalting God” may explain that speaking in tongues includes the praising of Him. The noun form of the verb megalund appears in 2:11, where the people say, “We hear them in our own tongues speaking of the mighty deeds (megaleia) of God” (cf. Lk.l:46; Acts 19:17). Thus, speaking in tongues may often involve praise and thanksgiving to God for His mighty acts in the Old Testament and His blessings in Christ (1 Cor. 14:2, 14, 15). No doubt, the magnifying and praising of God are closely related to the observable, audible manifestation of the Spirit. 2. The gift of the Spirit received by Cornelius and his household was identified by Peter with the events at Pentecost. The church at Jerusalem questioned Peter about his visiting Cornelius, and Peter declared, “the Holy Spirit fell upon them, just as He did upon us at the beginning” (Act 11:15). Then he added, “God gave to them the same gift as He gave to us also after believing in the Lord Jesus” (v. 17). Later at the Jerusalem Council, Peter said that God gave the Holy Spirit to Cornelius “just as He also did to us” (15:8). Not only did the disciples at Jerusalem and the Gentiles at Caesarea receive the gift of the Spirit, but also common terms occur in both accounts, such as “baptized in the Holy Spirit,” “ pour out,” “gift,” and “speaking in tongues.” 3. When the disciples at Jerusalem and the Gentiles at Caesarea were filled with the Spirit, they responded in a similar way: speaking in tongues. This outward, audible sign convinced Peter and six Jewish Christians from Joppa that these Gentiles had been accepted into the family of God and had been baptized in the Spirit. The manifestation of glossolalia had apologetic value, for without that observable sign, how would Peter and the Jerusalem leaders have known that the Gentile had been filled with the Spirit? The miraculous speech was the indisputable, initial evidence that the Gentiles had been baptized in the Spirit as had the believers at Pentecost. The Disciples’ Baptism in the Spirit at Ephesus (Acts 19:1-7). The account shows that the disciples in Ephesus received the Spirit

French Arrington 15

baptism. Upon meeting them, Paul asked the Ephesian believers, “Did you receive the Holy Spirit when you believed?” (Acts!9:2). In his letters, receiving of the Spirit is essential to the salvation experience (Rom. 8:9, 15; Gal.3:2, 14; Eph. 1:13), but receiving the Spirit also had another meaning for Paul, namely, the Pentecostal gift of the Spirit. These disciples had not so much as heard about the outpouring of the Holy Spirit at Pentecost. Paul recognized that they had not received the charismatic gift of the Spirit. Just as Ananias had laid his hands on Paul and the apostle was filled with the Spirit (9:17), so Paul now lays his hands on the twelve men and they are filled with the Spirit: “The Holy Spirit came on them, and they began speaking with tongues and prophesying” (19:6). A noteworthy observation about 19:6 is that the twelve disciples spoke in tongues and prophesied. Paul’s question to the twelve disciples assumes that they were expected to know whether or not they were filled with the Spirit when they “believed.” However, the immediate consequence of their Spirit baptism was the charismatic manifestation of tongues and prophecy. The phrase and prophesied has been interpreted by some to mean a few spoke in tongues and others prophesied. They conclude, therefore, either tongues or prophecy can be the initial evidence of Spirit baptism. I offer a couple of observations: (1) Luke does not suggest elsewhere in Acts that prophesying is the sign of the Pentecostal gift. Sound biblical interpretation avoids basing a doctrine on one passage of Scripture. As we have observed, Acts 2 is the paradigm for the fullness of the Spirit. Glossolalia at Pentecost fulfilled Joel’s prediction: “Your sons and daughters shall prophesy” (Acts 2:17, 18). Obviously, glossolalia is a special kind of prophetic, Spirit-inspired speech, but is not prophecy in itself. Tongues occur in a language unknown by the speaker, whereas prophecy is given in a language understood by both speaker and hearer. Both tongues and prophecy are prophetic, strongly inspired by the Holy Spirit. (2) The phrase and prophesied should not be assumed to indicate an additional or optional sign of Spirit baptism. The events of Pentecost indicate a close relationship between speaking in tongues and prophesying. Joel had promised prophetic activity in the last days (2:28). Similar to the disciples in Jerusalem and the household

16 A Biblical Theology of the Holy Spirit

of Cornelius at Caesarea, the Ephesian disciples spoke in tongues and gave praise to God after they received the Pentecostal power of the Spirit (Acts 2:4, 11; 10:46). Speaking in tongues was the initial evidence that the Ephesian believers had been baptized in the Spirit, and it can properly be described as a special form of prophetic speech. So from Jerusalem to Ephesus, in large cities and remote areas like Ephesus, over a period of more than twenty years— believers received the Pentecostal gift accompanied by the initial evidence of speaking in tongues. Observations and Conclusions The “initial physical evidence” doctrine emphasizes that Spiritinspired tongues occur as the audible, visible sign of Spirit baptism. Throughout biblical history, Spirit-inspired utterances have occurred. They appear in the Old Testament and at the beginning of the New Testament (Lk.1-4), but the book of Acts records a special form of inspired, prophetic speech: speaking in tongues. This manifestation made its first appearance on the Day of Pentecost, beginning the fulfillment of Joel’s prophecy that in the last days God’s people would prophesy. The Day of Pentecost must be seen in the context of “salvation history.” That day was the final event in the institution of the new covenant. The final step in establishing the new covenant was signaled by “a violent rushing wind” and “tongues like as fire” “reminiscent of the initiation of the old covenant at Sinai. In addition, the Lord chose to add a new element—speaking in tongues— something that had not occurred prior to Pentecost in recorded biblical history, perhaps to indicate that it was indeed the new covenant.”15 God in His wisdom has given tongues as the valid sign of the Spirit’s fullness. Since the book of Acts places a strong emphasis on glossolalia, and this book is basic to understanding Pentecostal/charismatic spirituality, there are a number of matters that deserve our attention.

Speaking in Tongues as Onl y One Aspect of Spirit Baptism As the initial physical evidence, glossolalia manifests the larger and deeper experience of Spirit baptism. Tongues are the evidence of 15 Anthony D. Palma, “Filled with the Spirit,” Enrichment (Summer 1999): 94.

French Arrington 17

the Pentecostal empowerment of the Holy Spirit, not the gift itself. The gift is the Spirit’s power that strengthens the believers’ commitment to evangelism and intensifies fervency in devotional and worship life. Being filled with the Spirit cannot be reduced to speaking in tongues. Yet it is the evidence of a wonderful, empowering experience that enables the believer to participate in Spirit-inspired speech that is profoundly meaningful, though not understood in the usual way. Whether in known (Acts 2) or unknown language (1 Cor. 14), it is the Spirit who provides the impetus for the utterance. Consequently, when believers speak in tongues, their spirits pray as the Holy Spirit gives the utterance. Speaking in tongues can be compared to the visible tip of an iceberg, which points to a much larger and deeper reality. Likewise, the manifestation of glossolalia points to a much larger, deeper, and more profound spiritual reality.

Speaking in Tongues the Norma tive Sign of Spirit Baptism By inductive Bible study, we can discern a pattern that occurs in respect to glossolalia, beginning with Acts 2:4 and recurring in 10:46 and 19:6. Today, this method of interpretation is known as narrative theology, in which storytelling is used to teach doctrine. Indeed, this approach is widely used in Scripture, including Luke-Acts. Some of our most important Christian documents are the four Gospels, which consist of narratives of the life and ministry of Christ. From these narratives, the church has derived normative doctrines and practices. A widespread practice in a number of cultures of the world is the telling of something three times in order to establish a truth. Luke’s three accounts of tongues accompanying Spirit baptism provide an adequate basis for us to expect to experience the same manifestation in our Spirit baptism.16 As I have emphasized, tongues are not the cause of Spirit baptism but the evidence. A word of caution is in order here. The focus should not be on the evidence of the Pentecostal experience. Should that be the focus in seeking the Spirit baptism, this could easily result in confusion between the actual gift of the Spirit and the evidence. In 16 Donald A. Johns, Some New Directions in Hermeneutics of Classical Pentecostalism: Doctrine of the Initial Evidence, Initial Evidence, ed. Gary B. McGee (Peabody, MA: Hendrickson, 1991): 163

18 A Biblical Theology of the Holy Spirit

short, avoid developing an overly extreme passion for “evidence.” Rather, our passion should be for the fullness of the Spirit, a deeper relationship with our Lord, and becoming more effective in the service of God. However, it is unfair to write off that experience as a desire for “certainty.” The narratives of Acts disclose that God has given tongues as the normative sign of Spirit baptism. After all, deriving normative doctrine and practices from biblical narratives is a valid approach to Scripture. The Demonstra tive Character of Speaking in Tongues Why did God choose glossolalia as the new sign of the coming of the Spirit? It could have been because the baptism in the Spirit was the final step in the initiation of the new covenant. But could He not have chosen another sign for the climax of establishing the new covenant, such as inspired speech or revelation that was understandable? These kinds of manifestations require more discernment of whether they are inspired or not. Furthermore, none of them would be as demonstrative and extraordinary as glossolalia, which indicates by a unique audible and visible sign the reception of the Pentecostal gift. Because of its unique and unusual character, this sign is well-suited as the physical evidence of Spirit baptism. To be immersed/baptized in the Spirit is an overwhelming experience. Speaking in tongues appropriately and uniquely serve as the initial sign of the Pentecostal experience because of its demonstrative and extraordinary character.17 Many Pentecostals have described this demonstrative sign as a clear indication of completely yielding oneself to God. The Scriptures see the tongue as a very unruly member of our body and cannot be tamed by man (James 3:6-8) and speech as the index of the heart: “For the mouth speaks out of that which fdls the heart” (Matt. 12:34). Because of this, tongues inspired by the Spirit demonstrate in a dramatic way God’s sovereignty in the life of the believer, and the yielding and obedience that are involved in the experience of being immersed in the Spirit. The Spirit speaking through the believer is the extraordinary sign of the presence and power of the sovereign God. When the Pentecostal gift is received, 17 Robert P. Menzies, “Coming to Terms with an Evangelical Heritage—Part 2: Pentecostals and Evidential Tongues,” Paraclete 28, no. 4 (Fall 1994): 5-6.

French Arrington 19

the believer should expect to experience tongues. Therefore, tongues is the demonstrative proof that one is baptized in the Spirit and occurs at the moment of baptism in the Spirit.

Speaking in Tongues as a Reminder of the Church ’s Missionar y Task The church is to be a prophetic missionary community empowered by the Spirit to preach the gospel. At Pentecost, the filling of the disciples with the Spirit paralleled the Spirit’s anointing of Jesus, initiating and empowering them to fulfill Jesus’ command to go into the world and preach the gospel. On that occasion, the various languages in which they spoke served as an indirect reminder of the many language groups that needed the gospel. The disciples did not preach, but the content of what they said was a recital “of the mighty deeds of God” (Acts 2:11). Perhaps they were recounting the mighty works of God in the Old Testament and in the life of Jesus. A few earlier leaders of the Pentecostal Movement assumed that glossolalia equipped believers with languages to evangelize the world. However, the speaking in tongues did not only puzzle the nonbelievers, but it also got their attention so that they listened to 1o Peter’s sermon (vv. 14-39). As a form of prophetic speech, speaking in tongues signified that Spirit-filled believers have been empowered for the missionary task in the last days. Speaking in Tonguesand the "LastDays” At this point, the emphasis falls on glossolalia as an eschatological sign of the last days. It can be appropriately described as eschatological speech—words that indicate the last days are upon us. The new era of the Spirit began on the Day of Pentecost (John 3:34; Acts 2:33), an event of the last days predicted by the prophet Joel (2:28-32). The “powers of the age to come” (Heb. 6:5) had dawned in the coming of Christ and the outpouring of the Holy Spirit. Glossolalia demonstrates the breaking in of the kingdom of God. It transcends human language and is the language of God’s kingdom that makes visible and objective the rule of God, the fullness of which remains a matter of hope.

18 Palma, 94.

20 A Biblical Theology of the Holy Spirit

Indeed, speaking in tongues is the initial evidence of Spirit baptism; but as an eschatological sign, it reminds us of the reality of God’s presence and causes us to yearn for the kingdom to come in its fullness. Pentecostals have rightly placed an emphasis on the presence of God. They see speaking in tongues as a genuine part of biblical spirituality that holds in tension the presence of the kingdom and the future hope of its fullness. Some call glossolalia a “prayer language,” which underscores its personal and devotional character (1 Cor. 14:4, 5, 16, 17). No doubt, the doctrine of last things has been important to Pentecostal spirituality, and speaking in tongues has helped them to have a fervent expectation of the fullness of the kingdom to come. As a number of biblical scholars recognize, Paul most likely refers to glossolalia in his statement: “groanings too deep for words” (Rom. 8:26). Such glossalalic cries express our yearning and groaning for the final day of redemption at the return of Christ. To conclude, glossolalia is the initial witness to baptism in the Spirit, which occurs subsequent to accepting Christ as Lord and Savior. In conversion, the renewing work of the Holy Spirit is not so apparent, but in Spirit baptism the manifestation of glossolalia makes evident the reality and activity of the Spirit. The initial evidence doctrine is not to establish a set of rules indicating how the Spirit fills believers. Rather, it is to be faithful to Scripture and to encourage people to expect the sign when they receive the glory and the power of Spirit baptism. The abandonment of the belief in the initial evidence results in the disappearance of the magnificence, richness, and power of the Pentecostal experience. On the other hand, the emphasis should not be on evidence. To place the focus on the sign of speaking in tongues can lead to the confusion of the sign with the actual gift of power in Spirit baptism. Be filled with the Spirit; the evidence will follow. Bibliography Anderson, Gordon L. “Baptism in the Holy Spirit, Initial Evidence, and a New Model,” Paraclete 27, no.4 (February 1993): 1-10. Archer, Kenneth J. “Pentecostal Hermeneutics: Retrospect and Prospect,” Journal of Pentecostal Theology 8 (1996): 63-81. Arrington, French L. Encountering the Holy Spirit: Paths of Christian Growth and Service. Cleveland, TN: Pathway Press, 2003.

French Arrington 21

. “Hermeneutics, Historical and Charismatic,” Dictionary of Pentecostal and Charismatic Movements, eds. Stanley M. Burgess, Gary B. McGee and Patrick H. Alexander. Grand Rapids: Zondervan, 1988: 376-388. . The Spirit-Anointed Church. Cleveland, TN: Pathway Press, 2008. . The Spirit-Anointed Jesus. Cleveland, TN: Pathway Press, 2008. Bruce, F. F. “Luke’s Presentation of the Spirit in Acts,” Criswell Theological Review 5 (Fall 1990): 19. Bruner, F.D. A Theology of the Holy: The Pentecostal Experience and the New Testament Witness. Grand Rapids: Eerdmans, 1970. Carson, D. A. Showing the Spirit: a Theological Exposition of 1 Corinthians. 12— 14. Grand Rapids: Baker Book House, 1987. Dunn, J. D. G. Baptism in the Spirit: A Reexamination of the New Testament on the Gift of the Spirit in Relation to Pentecostalism Today. London: SCM, 1970. Ervin, Howard M. Conversion—Initiation and Baptism in the Spirit. Peabody, MA: Hendrickson Publishers, 1984. .These Are Not Drunken As Ye Suppose (Acts 2:15). Plainfield, NJ: Logos International, 1968. Gunkel, Hermann. The Influence of the Holy Spirit. Philadelphia: Fortress Press, 1979. Haenchen, Ernst. The Acts of the Apostles, trans. Bernard Noble and Gerald Shinn. Philadelphia: Westminster, 1971. Horton, Stanley M. What the Bible Says About the Holy Spirit. Springfield, MO: Gospel Publishing House, 1976. Horton, Wade, H., ed. The Glossolalia Phenomenon. Cleveland, TN: Pathway Press, 1966. Johns, Donald A. Some New Directions in Hermeneutics of Classical Pentecostalism: Doctrine of Initial Evidence, ed. Gary B. McGee. Peabody, MA: Hendrickson, 1991: 145-167. Keener, Craig S. “Rightly Understanding God’s Word,” The Pneuma Review 8, no. 2 (Spring 2005): 16-29. Lombard, John A., and Jerald J.Daffe. Speaking in Tongues: Initial Evidence of Spirit Baptism? Cleveland, TN: Pathway Press, 2005. Macchia, Frank D. “The Question of Tongues as Initial Evidence,” Journal of Pentecostal Theology! (1993): 117-127. Marshall, I. Howard. Luke: Historian and Theologian. Grand Rapids: Zondervan Publishing House, 1971. Menzies, Robert P. “Coming toTerms with an Evangelical Heritage—Part 2: Pentecostals and Evidential Tongues,” Paraclete 28, no. 4 (Fall 1994): 110. . Empoweredfor Witness (Sheffield: Sheffield Academic Press, 1994. . “Luke and the Spirit: A Reply to James Dunn,” Journal ofPentecostal Theology 4 (1994): 122-123.

22 A Biblical Theology of the Holy Spirit

Michaels, J. Ramsey. “Evidences of the Spirit, or the Spirit as Evidence? Some non-Pentecostal Reflections,” Initial Evidence, ed. by Gary B. McGee. Peabody, MA: Hendrickson Publishers, 1991: 202-218. Moore, Rickie. “Pentecostal Approach to Scripture,” The Seminary Viewpoint 8, no. 1 (1987): 1-2. Palma, Anthony D. Baptism in the Spirit. Springfield, MO: Gospel Publishing House, 1999. “Filled with the Spirit,” Enrichment (Summer 1999): 94-97. . “The Groanings of Romans 8:26,” Advance (Fall 1995). Stronstad, Roger. Charismatic Theology of St .Luke, Peabody, MA: Hendrickson Publishers, 1984. .“Pentecostal Hermeneutics, ” Pneuma 15, no. 2 (Fall 1993): 215-223. . Spirit, Scripture &Theology. Baquio City, Philippines: Asia Pacific Theological Seminary Press, 1995. Turner, M. Max B. “Spirit Endowment in Luke/Acts: Some Linguistic Considerations,” Vox Evangelica 12 (1981): 45—63.

Glenn Balfour 23

Chapter Two SPIRITUAL GIFTS: “TO USE OR NOT TO USE, THAT IS THE QUESTION” by Glenn Balfour, Ph.D

Introduction At the turn of the twentieth century, the first generation of Pentecostals ushered in a new experience of and language for the work and person of the Holy Spirit. Of course, there had been “enthusiastic” (literally, “in God”) expressions of Christian faith right through the church’s history—from the Montanists of the second century, through the Anabaptists of the sixteenth century, to the Quakers and Shakers of the seventeenth century and beyond. But only with the early Pentecostals (1906 onwards) did a marked new modus operandi enter fully into a Christian understanding of the Holy Spirit. Up to that point, the majority Christian view certainly insisted, “We believe in the Holy Spirit;” but the Holy Spirit’s direct, evidential, and supernatural involvement in the life of the believer was considered to have continued beyond the first generation of apostles essentially only in Scripture itself and in the reality of salvation. Now, finally, with the advent of the Pentecostal movement, this “cessationist” position was to begin its retreat to a minority Christian position.1 In its place, the Pentecostal position began to arise. Of course, there is no single “Pentecostal position.” However, few Pentecostals would argue with the central tenet that there is a reception of the Holy Spirit—which every Christian has an absolute right and need to experience—that is distinct (albeit not necessarily separate) from the reception of the Holy Spirit for the purpose of regeneration. This distinct reception of the Holy Spirit is expressly for the purpose of empowerment (for mission).*1

1 Ironically, one of the New Testament proof texts for the cessationist position was 1 Corinthians 13:8-10. As we shall see, it was the very chapters around this proof text that would form the “working document” for the up and coming Pentecostal movement.

24 A Biblical Theology of the Holy Spirit

Pentecostals have had well-publicised differences with each other about what precisely the required biblical evidence is for someone genuinely having experienced this “empowerment-reception” of the Holy Spirit. What has made Assemblies of God teaching distinctive among the various Classical Pentecostal positions is its insistence that this evidence is the speaking in other languages (or “tongues”) by the power of the Holy Spirit. Practically speaking, however, the net effect of this “empowerment-reception” was the use among early Pentecostal groups generally of “spiritual gifts” (/apíopotra JiVEupaiiKa; charismata pneumatika)—specifically, the nine spiritual gifts listed by Paul in 1 Corinthians 12:8-10. As Pentecostal experience became embraced more and more, the acceptance and use of spiritual gifts has entered almost every Christian denomination—a process that was accelerated particularly by the Charismatic Renewal movements of the 1960s. The Church is now in an intriguing position in that many Christian groups would consider themselves charismatic in both experience and ecclesiology: that is to say, they advocate the position that spiritual gifts are “for today’, over against a cessationist position. Yet they would not consider themselves “Pentecostal’: that is to say, they reject the Classical Pentecostal doctrinal distinctive that there is more than one type of reception of the Holy Spirit. There is a case that both Pentecostal and Charismatic church groupings are now moving away from this charismatic emphasis — the use of spiritual gifts—as they integrate more with the seeker friendly methods so successfully adopted by the “mega-church” phenomena. Nonetheless, it remains—at least for now—that the use of spiritual gifts is one of the lasting legacies of the Pentecostal movement begun at the start of the last century. Spiritual Gifts—1 Corinthians 12 Spiritual gifts are referred to—albeit not always by name—by various New Testament writers (e.g., Acts 10:38; Hebrews 2:4). It would be fair to say, however, that they are primarily made reference to by Paul. Moreover, while Paul mentions them in a number of his* 2 I am using the term “charismatic” in the technical sense of its association with charismata pneumatika, rather than in its popular sense of “a more exuberant and contemporary style of corporate worship.”

Glenn Balfour 25

letters (e.g., Romans 1:11; 12:6), they are dealt with especially and extensively in 1 Corinthians 12 and 14. (Paul “sandwiches” his famous chapter on love between these chapters.) Any biblical discussion of spiritual gifts, then, is bound to focus particularly on these two chapters. Indeed these chapters have been dealt with extensively by a number of both Pentecostal and other Christian writers. They will form the framework for our discussion, too, which concerns itself with the appropriate use of spiritual gifts. 1 Corinthians 14 deals primarily with how spiritual gifts should be used. For this reason we will devote the most attention to this particular chapter. 1 Corinthians 12 deals primarily with what the spiritual gifts are, as well as with their purpose. It would be useful, then, to begin with an overview of this chapter. At the very least, this will help inform us about what we mean by “spiritual gifts’. It may also begin to offer answers as to the question of their appropriate use, before we turn our attention to 1 Corinthians 14. 1 Corinthians 12:1-3 Back in chapter 11, Paul has turned his attention to various areas of corporate worship—he has dealt primarily with head coverings for women who are praying or prophesying, and with “The Lord’s Supper.” In this chapter, he begins to deal directly with spiritual gifts. Two things immediately make it clear that this is a subject the believers at Corinth are already familiar with, as well as a practice they are already accustomed to. First, Paul starts with the words, “Now concerning ...” (nepi óé ...; peri de ...)3 Beginning in chapter 7, he does this at various points in this letter (7:1, 25; 8:1; 12:1; 16:1). The implication is clear—on these occasions, at least, he is responding to things the believers at Corinth have already written to him about. In other words, they already have experience of spiritual gifts. Second, Corinth as a city port was well-known both for its licentious ways and for its multiplicity of religions, temples, and pagan worship.4 It is quite clear that the Corinthian believers brought 3 In this article, all New Testament translations are my own. When I quote a text directly I offer my own translation, the Greek text itself, and an English transliteration of the Greek text. 4 The term “to Corinthianize [someone]” was commonly used to mean, “to lead someone into immorality.” (The term was used by Aristophanes and Plato among others.) Pagan temples abounded in Corinth, in particular the Temple of Apollo;

26 A Biblical Theology of the Holy Spirit

some of this background into expressions of their new-found faith in Jesus Christ. (Indeed, it is various problems created by this that Paul spends so much time addressing in this letter.) Ecstatic, spiritual experiences were an accepted part of pagan worship; and so it is reasonable to assume that the Corinthian believers were comfortable with supernatural manifestations before they were Christians.5 This surely is the point behind these opening verses. Paul wants the Corinthian believers to be clear about something right from the start (v. 1). While they used to be “carried away” (ájiayópiEVOi; apagomenoi) by all sorts of spirits and pagan practices (v. 2), what they now do they do “by the Spirit of God” (v. 3: ev JtVEitpaTi 0Ecm; en pneumati theou). Moreover, in “inspired speech,” one thing the Holy Spirit never inspires is, “Jesus be cursed!” (Avá0E|ia Tqooijg; Anathema lěsous)-, and one thing He alone inspires is, “Jesus is Lord!” (Kvptoq Trpoijg; Kurios lěsous).6

1 Corinthians 12:4-6 Paul has established the distinction between the many countless [evil] spirits and the one Holy Spirit. He equally wants to make the point, however, that the one Holy Spirit dispenses a whole variety of gifts. Indeed, this is a hallmark of God’s very nature:

• •

v. 4: There are different gifts (xapiojiaxa; charismata)-, but it is always the same Spirit (jrvEbfia; pneuma) v. 5: There are different ministries (dtaxovia; diakonia)-, but it is always the same Lord [Jesus] (icbpioq; kurios)

and various mystery religions thrived here too, in particular the cult of Mithraism. Deities worshipped at Corinth included—among many others—Isis, Serapis, Poseidon, and Aphrodite. 5 Most scholars accept that the temple language in 1 Corinthians 3:16-17 is with reference to the many pagan temples around, rather than with the Jerusalem temple. Indeed, it may well tap into the contemporary practice of “sacral manumission’—the purchasing and releasing of a slave through a pagan temple. The Corinthian believers are also familiar with the sacred meals that formed part of pagan worship (compare 1 Corinthians 8:1-13; 10:14-33). 6 Notice how Paul here moves from “the Spirit of God’’ to “the Holy Spirit”, almost without thinking about it. This interchangeability of terms for the Holy Spirit was a common practice among early Christian writers, especially Paul himself. (Compare Romans 8:9.)

Glenn Balfour 27

•

v. 6: There are different abilities (évepyTÍtiaxa; energěmata)', but it is always the same [Father] God (Oeóg; theos^

One could examine further the distinction between the “gifts” given by the Spirit, the “ministries” given by the Lord, and the “abilities” given by God. Perhaps the last group are the multiplicity of natural talents that God gives to humanity (compare James 1:17); and perhaps the middle group are the ministry gifts given by the ascended Christ (Ephesians 4:11). Be that as it may, what is indisputable is that the first group are specifically the gifts given by the Holy Spirit listed in the following verses (vv. 8-10). 1 Corinthians 12:7-11 We are now in a position to make some clear points about these gifts of the Spirit. First, these particular gifts are given to individuals, but for the benefit of everyone (v. 7). The wider context—how believers should conduct themselves in corporate worship—helps us to be more specific still. They are given to individual Christians, for the benefit of the localised “body of Christ” (v. 12), i.e., the local church. Second, there are nine of them (vv. 8-10). Perhaps one does not need to be quite as prescriptive as this. One could say that the multiplicity of spiritual gifts may be put under nine different headings (much like a cake might be cut easily into nine slices). Essentially this amounts to the same thing. What does not seem legitimate, however, is to view this list as something of a random sample. It bears all the features of a considered, exhaustive list. Indeed, as has often been noted, it may be divided quite easily into three subsets:

Three gifts of revelation: a word of wisdom; a word of knowledge; discernment of spirits Three gifts of power: faith; healings; miracles Three gifts of utterance: prophecy; speaking in tongues; interpretation There have been many discussions and studies made of the precise nature of each of these spiritual gifts. For example, it has*

7 It is easy to discern “proto-Trinitarian” language in these three verses.

28

A Biblical Theology of the Holy Spirit

been argued that the plural form “gifts of healings” (v. 9) might suggest that there are different healing gifts, which are related to different illnesses and disabilities.8 It has also been argued more recently that the discernment of spirits (v. 10) relates to the discerning of human spirits rather than evil spirits. These discussions are often fascinating and illuminating, even though they are beyond the parameters of this discussion. What is clear, however, is that these gifts—whatever their precise nature—are distinctive as those that require the direct involvement of the Holy Spirit. In other words, and third, they are by their very nature, overtly and discemibly supernatural. The ramification of this third point is simple but profound: the individual believers at Corinth are all expected to have some or other Spirit-empowered, supernatural component to the contribution they each make to the body of Christ—“to each person is given ...” (v. 7: £K0OTCp de didoTCtt ...; hekastd de didotai ...). That is to say, while each believer is not given every spiritual gift (“to one is given ..., to another is given ..., etc.”), each believer is given one or another spiritual gift. The Spirit wants every believer to be involved in this supernatural activity—at least in Corinth! Paul finishes this list of spiritual gifts by noting that it is the Spirit—not the church or the individual—who makes the decision about which gift is given to whom. The Spirit is the one “distributing separately to each person, just as he wishes” (v. 11: diatpouv idiq éicáoTCp kcxO('j)^ (SoúkETat; diairoun idia hekastd kathds bouletai). The ensuing verses will make it clear what the Holy Spirit’s motivation is in all this: He distributes spiritual gifts to individual believers, for the sake of all believers. 1 Corinthians 12:12-26 Paul now moves on to a rather beautiful and powerful analogy with which to explain the point behind these spiritual gifts. That analogy is the human body. The various parts, or “members” (p.ekog; melos), of the human body—whether they are the foot, the hand, the eye, the ear, the nose, or even the head—do not exist and carry out their functions for their own sake alone. Rather, they exist and carry 8 The same plural form is used when “gifts of healings” are mentioned later in v. 28. This does suggest that Paul’s use of the plural form is not merely incidental.

Glenn Balfour 29

out their functions for the sake of the whole body. Indeed, the “apparently weaker” members of the body turn out to be as indispensable as any other member (v. 22), while the “apparently less honourable” members are treated with greater honour and “covering” (v. 23). All this applies to the “body of Christ” (v. 27: owpa XptOTOV; sóma Christou)—the localised church. The point can be made with regard to more things than just spiritual gifts—as we will see in a little while. But the immediate point is clear: the distributing of gifts by the Spirit to individual members of the body of Christ is not for the individual’s sake alone—it is for the sake of the whole body. One verse in particular makes this point, and this verse itself has been subject to a significant amount of discussion by various Pentecostal and other scholars—verse 13: For we too were all baptised by one Spirit into one body— whether Jews or non-Jews, whether slaves or free citizens—and we were all given the one Spirit to drink. Kai yap ev ev'i JtvEÓpan rjpEig jióvtec; eíc; ev owpa e|3(xjitío9t)pev, eite Tovbaioi eite "E/.at]ve; eite bofikoi eite éXeúOepoi, Kal návTEg ev nvEvpa ejiotío0t]pev. kai gar en heni pneumati hěmeis pantes eis hen sdma ebaptisthěmen, eite loudaioi eite Hellenes eite douloi eite eleutheroi, kai pantes hen pneuma epotisthěmen.

It is the first part of the verse especially that has been subject to much discussion. Some more recent Pentecostal writers have suggested that the Greek may be translated as follows: “For we too were all baptised in the one Spirit, for the sake of one body ... .” That is to say, it is suggested that Paul here is referring specifically to “Baptism in the Holy Spirit’, a la the Pentecostal “empowerment reception” of the Holy Spirit. The translation debate centres on the correct rendering of two Greek prepositions, ev (en) and Eig (eis). The semantics are too complex to go into here—and ultimately they are inconclusive, since it is the case that prepositions in Koine Greek (the Greek of the New Testament) are notoriously nebulous. Suffice to say that this alternative translation is certainly possible, even

30 A Biblical Theology of the Holy Spirit

though the Greek needs to be subjected to a certain amount of “torture” in order to make it work. A complex discussion of the Greek text, however, really is not necessary. The suggestion behind this alternative translation is that Paul can say that all the Corinthian believers have experienced “Baptism in the Spirit” because this simply was the case. But Paul is saying more than that. Paul is surely making the point here that it is not even theoretically possible for a believer not to be baptised in / by the Spirit, or not to be given the one Spirit to drink. That is to say, Paul allows for no theoretical possibility here that there are any believers who can exempt themselves from being part of the one body of Christ. Anyone who accepts the notion of a distinct “empowerment-reception” of the Holy Spirit, however, must accept that both in theory and in practice it is possible for a believer not to experience this reception. So the baptism Paul refers to here cannot be any distinct “empowerment-reception” of the Holy Spirit. Rather, it must refer to the “salvific reception” of the Holy Spirit, which someone de facto receives when they are “baptised into Jesus Christ” (Romans 6:3-4; compare Galatians 3:2; Romans 8:9; John 14:23). For this reason, we insist on the traditional understanding of this verse: “For we, too, were all baptised by one Spirit into one body ... and we were all given the one Spirit to drink.” (My translation) 1 Corinthians 12:27-31 The analogy of the human body is now extended to all contributions that believers can make or can be—whether “spiritual gifts” (such as gifts of healings or tongues), or “ministry gifts” (such as apostles or teachers), or “natural gifts” (such as hospitality or administration).9 The point is clear—everything we each do is for the sake of all of us! This chapter finishes with an intriguing verse (v. 31): Be zealous for the greater gifts. But I will show you a yet even more excellent way.

tjikoffte 6e xa xapiopaxa xa ímeppokijv óóóv vpiv ÓEÍKvvpi.

pei^ova.

9 Notice that this is the same mix of gifts given in vv. 4-6.

Kat

ext

icaQ’

Glenn Balfour 31

zěloute de ta charismata ta meizona. Kai eti kath’ huperbolěn hodon humin deiknumi.

Paul is about to show the Corinthians a “sure fire way” to move on to the “greater gifts.” But what are the “greater gifts”? In order to deal properly with this question, we need to move on to chapter 14. Paul himself also asks a question in the previous verse—“Not everyone speaks in tongues, do they?” (v. 30: pir| Jtóviec; ykwcioaig kakobotv; mě pantes gldssais lalousin?) This is a rhetorical question, which expects the answer “No!” In the process of answering our question, we will also offer an explanation for Paul’s implicit answer to his own question.

The APPROPRIATE USE OF SPIRITUAL GIFTS—1

CORINTHIANS

14

1 Corinthians 14:1-5 The point has been established back in chapter 12 that spiritual gifts are properly intended for “the common good” (v. 7: npog to ovp.0épov; pros to sumpheroriy, and, of course, this makes perfect sense of the following chapter on love, 1 Corinthians 13. It is not Paul taking some “time out” of the subject of spiritual gifts and turning to something a little lighter instead, almost by way of an interlude. Quite the opposite: love forms—or at least love should form—the very epicentre to spiritual gifts. Our motivation in using spiritual gifts is that we should want to build each other up. This surely is the point behind the juxtaposition of love and spiritual gifts right at the start of 1 Corinthians 14—“Pursue love and eagerly desire spiritual gifts” (v. 1: Alwkete tt|V ayctJiTiv, ^qkouTE 6e xa JTVEU[xaxtK0; Diókete těn agapěn, zěloute de ta pneumatika). At this stage, however, we discover something that is a little different about the spiritual gift of speaking in tongues. All nine spiritual gifts are intended for “the common good.” The gift of speaking in tongues is unique, however, in that it also has another, “lesser” (but no less important) function. That other function is made clear in v. 2:

For the person who speaks in tongues is not speaking to people but to God; for no one understands them, rather they are speaking mysteries in the Spirit.

32 A Biblical Theology of the Holy Spirit

ó yap kakcov ykwaori otjk av0pwjtoig kaXei ctkka 0ear oiJÓEig yap qkoiiel, JTVEÚpaTi 5e XakEi pwnípior ho gar lalón glóssě ouk anthrópois lalei alia theó; oudeis gar akouei, pneumati de lalei mustěria;

Speaking in tongues, then, unlike any other spiritual gift, can also be used for the sake of the private individual. Let us be clear. There is not more than one gift of speaking in tongues. Rather, the one gift of speaking in tongues has a dual function: private and public. It can be either interpreted or not interpreted. When it is not interpreted, it is intended for private edification—the person using the gift is speaking not to other people, “but to God.” It will later become apparent that the Corinthian believers have been using all the spiritual gifts—including this gift of speaking in tongues—without bearing each other’s needs in mind. Instead they have used spiritual gifts for their own personal, private benefit (compare vv. 26-33). This is why Paul has wanted to show them a better way—a “more excellent way” (12:31). So there is in fact only one “lesser gift”—speaking in tongues for one’s own personal edification. This means that all eight other spiritual gifts are the “greater gifts”—and included in that group is speaking in tongues when it is intended for public edification (i.e., when it is translated). The “greater gifts” then—not least the gift of prophecy—are to be preferred to speaking in tongues for one’s own private benefit. Let me be more precise: when the local believers are gathered together, the “greater gifts” are to be preferred to speaking in tongues for one’s own private benefit. This is what Paul has demonstrated to the Corinthians by showing them a “more excellent way.” If I am motivated by love, when I am with my brothers and sisters, I will want to use spiritual gifts in a way that builds them up. I will not use spiritual gifts for my own self-indulgence or self­ importance: if I do so—that is to say, if I use spiritual gifts without love—“I am nothing” (13:2: ov0ev Eipt; outhen eimí). Rather, I will use them motivated by love for my brothers and sisters. Notice that Paul does not prefer “doing nothing” to using spiritual gifts inappropriately. The better way, he insists, is not to stop using spiritual gifts—but rather to start using them properly. To make this

Glenn Balfour 33

point, in these opening verses of 1 Corinthians 14 Paul begins to contrast “uninterpreted tongues” with prophecy. He continues (v. 3):

But the person who prophesies is speaking to people, so that they can be built up, encouraged and comforted. ó bé Jtpo(f)T]T£Óiov ávOpcójioiq jtapátcXpoiv kol napapuOíav.

kakEÍ

otKoóopf|v

rcct'i

o de prophěteudn anthrdpois lalei oikodoměn kai paraklěsin kai paramuthian.

The antithesis between these two spiritual gifts is clear (v. 4): The person who speaks in [uninterpreted] tongues builds up themselves, but the person who prophesies builds up the church. ó Xakrnv ykwoop éainóv EKKÁTlOÍaV OLKOÓOpEl.

oíkoóopel’

ó Se jtpochqTEÚcov

ho laldn gldssě heauton oikodomei; ho de prophěteudn ekklěsian oikodomei. And so Paul is clear about which of the two he prefers when believers are together (v. 5a):

So I want all of you to speak in tongues; but I would prefer it if you prophesied. 9éXu) óe Jtávtag ópác; kakEtv ykóooaig, paXXov óe 'iva JipodtriTEÓTITE'

theld de pantas prophěteuěte;

humas

lalein gldssais,

mallon de hina

This is because the person who prophesies is building up other people (v. 5b): The person who prophesies is greater than the person who speaks in tongues—unless the person speaking in tongues also interprets, so that the church may be built up.

PEÍ^COV ÓE Ó npO0T]TEÓ(DV t] Ó kakWV ykóooatg EKTÓg eí pír) ÓLEPIITIVEÚTI, lva f| ÉKKkr]OÍa otKoóoppv ká|3p.

34 A Biblical Theology of the Holy Spirit

meizdn de ho prophěteudn ě ho lalon gldssais ektos ei me dierměneuě, hina hě ekklěsia oikodoměn labě.

It is worth saying a little more about v. 5b, since Paul’s final words here can be subject to a little confusion. These words are often interpreted as meaning that “speaking in tongues plus interpretation" is the same as prophesying. This, however, already seems not to be the case: vv. 2-3 suggest that speaking in tongues is (at least generally speaking) “God-ward,” i.e., it is the speaker’s praises directed towards God; but that prophecy is “people-ward," i.e., it is God’s message directed towards people. Upon closer inspection, it is clear what in fact Paul is saying here: “speaking in tongues plus interpretation” is of the same value as prophesying—because both activities are intended to build up the church, the body of Christ. Incidentally, the notion that tongues are primarily “God-ward” calls into question the traditional Pentecostal terminology of “a message in tongues." This is «o«-biblical language anyway; but the fact that it might imply that tongues is essentially God’s way of giving us a message (akin to prophecy) suggests that it might actually be imbiblical language. All this also offers an explanation for Paul’s rhetorical question, “Do all speak in tongues?” The context at the end of chapter 12 makes it clear that he is referring to speaking tongues for the sake of “the common good.” That is to say, he is referring to speaking in tongues when intended for a public (rather than private) setting. So the answer—as with all the “greater gifts”—is, clearly, “No.” It is apparent that all the Corinthian believers in fact do speak in tongues: Paul positively encourages them to speak in tongues (v. 5a); and a little later on, he declares his thanks to God that he speaks in tongues [for private edification] more than all of them (v. 18). The truth is, he just wishes they would do something more productive when they meet together. So Paul is not pointing out here that not all believers speak in tongues “period.” Rather, he is pointing out that not all believers speak in tongues for public edification. This public use of the gift (i.e., tongues plus interpretation) is just one among many gifts that believers should participate in order to build each other up.

Glenn Balfour 35

Speaking in tongues as the ‘‘initial evidence ” Let me go back to the “lesser gift”—speaking in tongues for my own personal edification. This in fact offers a defence for why every “Spirit-empowered” believer should speak in tongues. The fact is, speaking in tongues is the only spiritual gift that has a private function. We have already seen that, in this private function, it is the “lesser gift.” So, it makes perfect sense that the “greater gifts” are distributed among the various members of the body of Christ. The Holy Spirit is not being unfair or showing favouritism by giving my brother or sister the gift of prophecy but not me, since the gift is intended for “the common good”—it is intended to help all of us. This reasoning, however, does not apply to the “lesser gift” of speaking in tongues for one’s own personal edification. The Holy Spirit surely must enable every “Spirit-empowered” believer to exercise this gift—otherwise he is being unfair and showing favouritism! To suggest otherwise would mean that the Holy Spirit is giving some believers the ability to build themselves up in this way, whilst not others. In light of this, it is significant that most incidents of “empowerment reception” of the Holy Spirit in Acts—at least when accompanying evidences are mentioned—mention speaking in tongues (Acts 2:4; 10:46; 19:6). Many Classical Pentecostal writers pick up on this fact. It could be rejoined that the evidence is not absolute (compare Acts 8:17; 9:18); and either way, “description” is not the same as “prescription.” To say that all swans I have seen are white is not the same as saying that all swans must be white! Nevertheless, it is certainly worthy of note that the one most obvious recurring theme in the accounts of “empowerment-reception” in Acts is speaking in tongues. The point I am making is that, even without this circumstantial evidence, the fact that tongues is the only spiritual gift that has a private function is enough to make the case that all “Spiritempowered” believers should speak in tongues. As it happens, most Pentecostals—and even Charismatics—tacitly accept this point. That is to say, most Christians who accept the notion of a distinct “empowerment-reception” of the Holy Spirit (as in the Pentecostal position) or of a distinctly empowerment aspect to a single “soteriological-reception” of the Holy Spirit (as in the Charismatic

36 A Biblical Theology of the Holy Spirit

position), also accept the notion that any believer that uses spiritual gifts can (even if they actually do not) speak in tongues by the power of the Holy Spirit. Let me pursue this generally accepted point further. It is perfectly reasonable to argue that, if someone can speak in tongues by the power of the Holy Spirit, then they should. Perhaps never for public consumption, for sure—it is clear that not every believer should do this (12:30). Furthermore, we have already established that the “greater gifts” are not each to be used by everyone. (I might want to make the impassioned plea, however, that they should each be used by someone in the localised church.) But certainly they should speak in tongues for private consumption. Furthermore, it is perfectly reasonable to argue that if someone should speak in tongues by the power of the Holy Spirit (for their own personal edification), then if they are taught properly, they will'. This final part of the argument is more pastoral in intent than doctrinal. But it really is worth saying— any doctrinal discussion worth having must be directed towards helping us live more effective, fulfilling, and fruitful lives. You may observe that this slightly “loosens up” the Classical Pentecostal position that speaking in tongues is the “initial evidence” that someone has experienced the empowerment-reception of the Holy Spirit. Of course, so much is true—this creates the possibility that someone may go through the entirety of their “Spiritempowered” life and never speak in tongues. But equally it reinforces the centrality of speaking in tongues (in private) to that experience. That is to say: if you have experienced the empowerment-reception of the Holy Spirit, you can speak in tongues ...so you should speak in tongues ... so start speaking in tongues! Before we finish with these verses, the question begins to arise: what of the Pentecostal practice (at least traditionally) of believers together being encouraged to use uninterpreted tongues, i.e., speaking in tongues for one’s own personal edification? How does that square with what Paul seems to be saying here? In order to answer that question properly, we need to turn to the next verses.

1 Corinthians 14:6-12 Paul now turns his attention specifically to uninterpreted tongues, or “speaking in tongues in the public context, but for my own personal edification” (v. 6a):

Glenn Balfour 37

Now, brothers and sisters, if I come to you and I am [just] speaking in tongues ...?

Nov bé, áóek0oí, éáv eXOíd Jtpóg vpag ykwooaic; XxxXarv Nun de, adelphoi, ean elthdpros humas gldssais laldn ...? Clearly, this was a common enough practice among the Corinthian believers that Paul needed to give it some special attention. He begins by making the unassailable point that if he comes to them speaking in tongues (i.e., languages they do not understand), it will not help them at all unless it is backed up by language that they do understand (v. 6b): ... what good will it do you unless I [also] speak to you in a revelation or a word of knowledge, or with a prophecy or some teaching? ... ri vpag (b(|)EkTÍoa) éáv pf| vpiv XakTjow r] év aitoicakinpEi rj év yvrnoEi r] év Kpoc|)r|TÉÍa r[ [év] óibaxfj;

... ti humas óphelěsó ean mě humin lalěsd ě en apokalupsei ě en gnosei ě en prophěteia ě [en] didachě? Paul now backs his point up with two illustrations. The first involves a musical instrument. If you cannot distinguish the different notes (v. 7b):

... how will you know what is being played or strummed?

...

jtcoc;

YV(no0TÍOETai

to

avkovpEvov rj to Ki0apit,ópEvov;

... pós gndsthěsetai to auloumenon ě to kitharizomenon? The second involves a battle cry. If someone gives an unclear bugle cry (v. 8):

... who will get ready for battle? ... TÍg jrapaoKEváoETai Eig jróX-Epov;

... tisparaskeuasetai eispolemon? The parallel is clear. Exactly the same point applies to me speaking (v. 9). Unless my words make sense, i.e., unless they are intelligible, no one will understand what I am saying. I might as well talk to myself for all the good it is doing. Paul puts it well—I will be

38

A Biblical Theology of the Holy Spirit

speaking “into [the] air” (elg áépa; eis aera). The fact is, Paul continues (v. 10), there are many “voices” (tjxDVií; phone) in the world; indeed, no one is “voiceless” (a^mvov; aphdnon). So (v. 11):

If therefore I do not know the meaning [literally, the power] of the person’s voice, I will be a foreigner [literally, a barbarian] to the person speaking, and the person speaking will be a foreigner [literally, a barbarian] to me! 10 eav ovv pir) eibw tt|v bávaptv rfjg 0wvfjg, Eoopat rep XakobvTi [3áp[3apog Kal ó XaXwv év épol |3áp[3apo