Gifts of the Spirit Through the Laying on of Apostolic Hands by Hershel Dyer
GIFTS OF THE HOLY SPIRIT THROUGH THE LAYING ON OF APOSTOLIC HANDS
By HERSHEL DYER
OUTLINE
INTRODUCTION: PRESENCE OF SPIRITUAL GIFTS IN THE EARLY CHURCH.
1. The Charismata (spiritual gifts) were an integral part of the apostolic church.
2. The purpose of these gifts is revealed in the use which was made of them. a. They served as credentials to the apostles. b. They were the means whereby a divine revelation was established in the world.
I. SPIRITUAL GIFTS WERE CONFERRED DIRECTLY AND INDIRECTLY.
A. The Holy Spirit bestowed supernatural powers directly upon a very limited number of persons.
1. The apostles.
2. Cornelius and other gentiles. a. These were directly endowed powered with the apostles. b. This was the only exception to a divine rule.
II. The powers of the Spirit were conferred upon others through a conjunction of apostolic prayers and the laying on of apostolic hands.
1. The Samaritans.
2. The Ephesians.
3. The Romans.
4. Timothy.
III. SPIRITUAL GIFTS WERE CONFINED TO THE APOSTOLIC AGE.
A. The NeW Testament teaches that spiritual gifts were temporary in contrast with the non-miraculous graces.
1. Spiritual gifts were "in part," destined to cease.
2. Pattern for the transference of spiritual gifts determines the time when they became inoperative.
B. Sub-apostolic writings confirm the dissipation of miraculous powers.
IV. THE MODERN CLAIM FOR THE POSSESSION OF SPIRITUAL GIFTS.
A. A continuous apostolate, in relation to "miracle working," is no real issue.
B. Most, who claim spiritual gifts today, reject the New Testament pattern.
There is in our day a resurgence of interest in the super-natural gifts of the Holy Spirit. We should always rejoice when men turn their attention from the carnal world to the themes and works of God's Spirit. It is believed that a part of this interest has been kindled by the dead forms, the empty ritualism and the resultant feeling that certain existing religious faiths are greatly deficient and wanting.
Men who believe in God and the supernatural dealings of God recorded in the Bible naturally have a longing after these. They want to know more about them and, in what-ever way God may choose, to have the closest communion and living experience with the Father of our spirits. How-ever, we must be very careful in our search after an intimate fellowship with God and a joyful experience that we do not, through a misunderstanding of His will, miss completely that for which we so earnestly seek. Some, we believe, have made this very mistake in their modern quest for supernatural gifts.
PRESENCE OF SPIRITUAL GIFTS IN THE EARLY CHURCH
The charismata (spiritual gifts) were an integral part of the early church.
Several New Testament passages provide lists of these gifts and yet these are obviously not intended to be exhaus-tive.1 Those gifts which partook of the miraculous and those which were non-miraculous cannot always be distinguished. See Romans 12:6-8; 1 Corinthians 12:28-31; Eph. 4:11. 107
The apostleship, prophethood, gifts of healing, discerning of spirits, gift of tongues and certain others cannot be contem-plated apart from supernatural power. However, such things as faith, mercy, giving, ruling, exhorting, etc. may conceivably be possessed and manifested without any association of the miraculous. In the case of these latter dispositions and services supernatural aid may have often been given. Indeed, there placement in the midst of those known to be super-natural would imply their miraculous motivation in at least some cases.
The purpose of these Spiritual Gifts is revealed in the actual use which was made of them.
1. They served as credentials for the apostles. As Warfield has so well expressed it: "But the immediate end for which htey were given is not left doubtful, and that proves to be not directly the extension of the church, but the authentication of the Apostles as messengers from God. This does not mean, of course, that only the Apostles in the New Testament as working miracles, or that they alone are repre-sented as recipients of the charismata. But it does mean that the charismata belonged, in a true sense, to the apostles, and constituted one of the signs of an apostle."
The apostleship of Paul had been cast into considerable doubt among the Corinthians. With other proofs which repudiated his being an imposter, Paul cited the miracles which he had performed while he was with them.3 These he calls "the signs of an apostle." After being empowered by the Spirit the apostles in Jerusalem had worked many wonders and signs.4 Therefore, it was necessary that Paul likewise be supernaturally gifted, else his apostleship would have been legitimately called into question and denied. These gifts of the Spirit were, then, the authentication of a true apostle. See 2 Corinthians 12:12. Acts 2:43; Acts 5:12.
2. They were the vehicle or means whereby the message of Christ was trustworthly given to man.
Some of the gifts were utilized by the Holy Spirit in making the truth known to the church. Prophecy, tongues, interpretation of tongues and perhaps some others were made to fulfill this purpose. Through such gifts the Corinthian church was exhorted by Paul to edify itself.5 Paul attributed his own knowledge of Christ's will to the working of the Holy Spirit.
That the Holy Spirit was to carry out this vital work of revelation was plainly taught by Jesus in prophecy. It was not only needful that the teaching of Christ be revealed but that it also be confirmed or certified as being divine. Through miracles such as healing the sick, raising the dead and other wonders the Holy Spirit confirmed the word.8 This mission through His gifts was to reveal or make known the message of Christ, and then to offer such miraculous displays as He deemed wise to establish His revelation to the world.
SPIRITUAL GIFTS WERE CONFERRED DIRECTLY AND INDIRECTLY
The apostles received the Spirit directly according to Jesus' promise:". . . ye shall be baptized with the Holy Ghost not many days hence."
Subsequent to this reception of the Spirit on the day of Pentecost" the apostles had the gifts of tongues, prophecy, healing, knowledge and, most, if not all, of the powers which the Holy Spirit displayed in the early church. Theirs was the mission of being witnesses of the resurrected Jesus, revealing to man-kind the way of salvation through Christ, setting in order the infant church and rebuking every species of error that would arise to confuse the disciples. In their multiform task, so urgent and so awesome, they needed a diversity of supernatural aids. For their special work at a special time in the history of the church manifold powers were given to these chosen apostles. (See: 1 Corinthians 14:12-26; 1 Corinthians 14:31; 1 Corinthians 2:7-13; John 14:25; John 16:13; Mark 16:20; Hebrews 2:3-4; Acts 1:5; Acts 2:1-4.)
1. Cornelius and other Gentiles were directly empowered by the Holy Spirit. This Roman Centurion was a choice subject for gospel preach-ing. He was already a worshipper of God and his unbiased sincerity in religion, his willingness to accept truth, goes far to show why he and his house were divinely selected to be the first Gentile converts. Jewish prejudice until this time had restrained the apostles from preaching to the Gentiles. Gen-tiles who had first embraced Judaism, proselytes, were received. But to go among those who had not first been "made clean" through the Mosaic ritual was to invite upon oneself the criticism and wrath of influential brethren. Peter was well aware of this when he was approached at Joppa by the messengers of Cornelius. Without the vision on the house-top and the prompt directive of the Spirit,12 the mission of Peter to the Gentiles would not have occurred. It was need-ful that the Holy Spirit give Peter the certification which would be demanded by devout brethren for this new experience in evangelism. Hence, the Spirit manifested His power upon the Gentile hearers, in the presence of six Jewish brethren who would act as witnesses,13 and thus vindicated Peter's mission. With such verified approval of the Spirit what else could the Jewish brethren back in Jerusalem say other than, "Then bath God also to the Gentiles granted repentance unto life."
We are not compelled to believe that Cornelius and his companions had the same extensive powers which were possessed by the apostles. That the Gentiles were permitted on this unique occasion to "speak with tongues and magnify God" by direct endowment, as the apostles were directly empowered on Pentecost, is, in our judgment, the limit of theparallel. (See Acts 10:44-46; Acts 10:19-20; Acts 10:23; Acts 10:45; Acts 11:12.)
That the experience of Cornelius was not common but uncommon, and even very exceptional, is indicated in Peter's remarks to his Jerusalem interrogators. "And as I began to speak, the Holy Ghost fell on them, as on us at the beginning."14 i.e., at Pentecost. If the power of the Holy Spirit had commonly descended on all the converts over the years as it did upon the Apostles, and some today insist that it did, why does Peter go back to "the beginning" for a parallel? Why did he not say to those brethren, "It fell on them as it has been falling on our Jewish converts all along?" This language of Peter disputes the plea that genuine converts should expect to be baptized in the Holy Spirit "just as the apostles were."
2. The powers of the Holy Spirit were conferred upon disciples through a conjunction of apostolic prayers and the imposition of apostolic hands.
Aside from Pentecost and the reception of the first Gentiles, the powers of the Holy Spirit were invariably bestowed only when an apostle was present to pray for the particular indivi-duals and to lay his hands upon them. This principle and pat-term we may see verified in a number of passages.
The Samaritans
Philip, one of the seven chosen servants in the Jerusalem church, had carried the gospel to the people of Samaria. Great numbers "were baptized, both men and women." Among these converts was Simon, a man who had used sorcery to beguile the people. Hearing of the marvelous re cults which had followed the preaching of Philip, the church in Jerusalem sent two of the apostles, Peter and John, to confirm these young disciples in the Faith. We are told that the apostles "prayed for them" and "then laid they their hands on them, and they received the Holy Ghost." Simon was quick to observe "that through laying on of the apostles' hands the Holy Ghost was given." Seeing this apostolic power, he at once reverting for the moment to his old yen for the marvelous sought to purchase the divine gift. For this he was sharply rebuked and his very name has been used to designate the crime of simony, buying or selling religious gifts or privileges. While we condemn this crime we at the same time must notice the correctness of his observation, viz., "That through laying on of the apostles' hands the Holy Ghost was given . . ." Luke, the historian, leaves us to infer that without the presence of the apostles the powers of the Spirit would not have been given to the Samaritans. (See: Acts 11:15; Acts 8:14-19.)
Why could not Phillip have laid his hands upon the Samaritans and bestowed the Holy Spirit? Was he not working miracles and giving every evidence of a man empowered by the Holy Spirit? is Where did he get these powers? These questions may be readily answered. When he was appointed along with the other men to care for the widows at Jerusalem, the consecration to this office involved apostolic prayer and imposition of apostolic hands.17 We not only read thereafter that Philip possessed supernatural powers, but that Stephen, also one of the seven, performed miracles.18 It may logically be assumed that all seven were made recipients of Spiritual Gifts by the apostles. Thus, while Philip was able to exercise supernatural powers, not being an apostle, he was unable to transmit these powers to others. (See: Acts 8:6-7; Acts 6:5-6; Acts 6:8.
The Ephesians.
Apollos or some other preacher knowing "only the baptism of John" had immersed twelve men at Ephesus. They seemed to have known nothing as to the identity of Jesus as the Christ. Apparently, they had heard of neither the Spirit's miraculous work on Pentecost nor the later gifts which He had, through the agency of the apostles, bestowed upon men. Not having believed on Jesus of Nazareth as the Christ, it was impossible for them to have been baptized into Christ. Following their immersion "in the name of the Lord Jesus" Paul laid his hands upon them. This resulted in the Spirit giving them both the ability to speak in, tongues and to prophesy. Once again we observe persons endowed with miraculous power through the instrumentality of an apostle.
The Romans
Paul longed to visit the Roman Christians and to "impart" unto them "some Spiritual gift." Various scholars seriously doubt that this verse refers to anything more than the fellow-ship and able teaching of Paul. The "spiritual gift" is not regarded by them as having anything to do with the super-natural gifts of the Spirit.
Admittedly, the wording is inconclusive. There is nothing in "impart" (metado) or "spiritual gift" (neumatikon charisma) which demands, or necessarily implies, the miraculous. Still, if only a general encouragement in the Faith is intended, the language does seem unusual. Paul did use the word "spiritual" (neumatikos) in a number of places where the miraculous is most certainly contemplated.22 Then, too, he states in the same passage that he is "ready to preach the gospel" to the Romans." If the "spiritual gift" of verse 11 is no more than his preaching or teaching, does he then repeat himself in verse 15? (See: Acts 19:1-7; Romans 6:3; Galatians 3:27; Romans 1:11; 1 Corinthians 2:13; 1 Corinthians 12:1; 1 Corinthians 15:44; Romans 1:15.)
Why was the presence of Paul necessary for this spiritual gift or grace to be imparted? The highly salutary influence of Paul's presence among a group of disciples is certainly not to be disparaged, excluding any thought of miracles or signs. But, does it not strike the reader as odd that Paul should refer to the over-all influence of his life and teaching in a community as "some spiritual gift?" Is it not more likely, in accord with what we have already learned, that as an apostle he desired to confer such power upon them as might seem good to the Holy Spirit? Through exercise of such power unbelievers could be turned to Christ and the church be edified. Of course, for the impartation of such gift or grace the personal presence of the apostle would be indispensable.
Timothy On his second missionary journey Paul selected Timothy, "who was well reported of by the brethren," to be one of his companions and fellowworkers.25 To equip this young man for preaching and other services Paul laid hands upon him. He is urged by Paul to "stir up" or to utilize this gift to the glory of God.
There are thoughts associated with the selection and charging of Timothy which merit our attention. First, there were prophecies which seem to have been uttered in relation, to the life of Timothy. It is not known by whom these prophecies were given. A good supposition is either Paul or Silas, the latter being with Paul at the time Timothy was selected and considering also that he was a prophet. These prophecies, regarding the career of Timothy, were used by Paul to encourage him in the "good warfare." Second, the presbytery, probably the eldership at Lystra, laid their hands on Timothy. "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery."28 Fitting the pieces together we may suppose the circumstances to have been something like this: The Holy Spirit revealed to Paul or Silas or to both the need for Timothy becoming a part of their company. His future was forecast as being of much advantage to the cause of Christ. (See: 2 Timothy 1:6; Acts 16:1-2; 1 Timothy 1:18; Acts 15:32.)
Timothy was counselled with in this matter as were the brethren in that vicinity. At a most solemn meeting the elders laid their hands on Timothy, charging him to go forth, working faithfully in spreading the gospel. Probably on the same occasion Paul laid his hands on Timothy, praying that he might receive the gift of prophecy or such gift as the Holy Spirit in His infinite wisdom might forsee the young man as needing. Hence, it could be said that the gift was bestowed "with (meta) the laying on of the hands of the presbytery."The Eldership, or presbytery, did not bestow the gift; this was done by Paul. But both prophecies and the laying on of the elders' hands seem to have accompanied the bestowal of the Spiritual Gift through (dia) the hands of Paul. Here, once again, in the case of Timothy, we see the presence of an apostle associated with the impartation of a spiritual gift.
SPIRITUAL GIFTS WERE CONFINED TO THE APOSTOLIC AGE The fact that the church in the time of the apostles was blessed with the presence of Spiritual Gifts is used by some as the basis for assuming that the church for all time to come would have such gifts. The fallacy of such reasoning is not hard to see. The early church was blessed with the presence of the apostles; the ministry of these eye-witnesses of the resurrected Lord was indispensable to the church in their time. Why do men not contend for the continued personal ministry of the apostles in, the church today? Think how much the words of these men who lived with Jesus would mean to us? What an inspiration it would be to hear the story of Jesus from the lips of Peter, or James, or John or any of those noble men whom Jesus made His apostles. What an encouragement to our souls to hear Paul tell the story of his conversion, to relate the trials he endured for Jesus and to correspond or visit with him concerning problems and questions that arise to vex our minds. Need we say more concerning the desirability, from our human standpoint, of a permanent apostolate in our midst? Yet, those who insist with the greatest enthusiasm that Spiritual Gifts today are the rightful possession of believers do not consistently insist upon the continued personal ministry of the apostles. Why not? Apostleship was a gift just the same as prophecy or tongues or healing. "And God hath set some in the church, first apostles, secondarily prophets . . . miracles . . . gifts of healing . . . diversities of tongues . . ." (See: 1 Corinthians 12:28; cf Ephesians 4:11.)
If one can see how that the supernaturally endowed apostolate was confined to the Apostolic age, it should not be difficult to see that the signs of an apostle were also restricted to that era. However, we are not left merely to our own logic in this matter as we will now proceed to show.
The New Testament teaches that spiritual gifts were transient or temporary as compared to the permanent non-miraculous graces.
Those gifts which were "in part" were destined to soon pass.
"Charity (love) never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away." These various gifts were not shared or possessed by all members of the Corinthian church. "Are all apostles? are all prophets? are all teachers? are all workers of miracles? Have all the gifts of healing? Do all speak with tongues? Do all interpret?" Notice the repetition of "all" in the distribution of these supernatural gifts or callings. Hence, these gifts were "in part," i.e. they were given to part of the church but not all of it; some possessed the gifts and some did not. The Holy Spirit made the choice, "dividing to every man severally as He will." Everyone was not an apostle, everyone was not a prophet, everyone did not have gifts of healing and yes, everyone did not speak in tongues. Since these miraculous gifts were not intended for all in the church they were said to be "in part;" those gifts which were "in part" were to fail or cease or vanish away; therefore, Paul taught that spiritual gifts were temporary and of a passing nature.
The doctrine that these gifts were to last until the coming of Christ is at variance with the teaching of 1 Corinthians 13. The very theme of Paul's remarks on these gifts is that they were to pass in contrast with the non-miraculous graces which were to abide. "And now abideth faith, hope, charity, these three; but the greatest of these is charity."
Bear in mind that the apostle is contrasting the termination of spiritual gifts with the continuance of faith, hope andlove. At some time in the history of the church, as here foreseen by Paul, spiritual gifts would terminate while the "three Christian graces" would continue on. Paul's words can never come true if spiritual gifts are to be in operation until Jesus comes. Why not? It must be admitted that "faith"and "hope," two of the abiding graces, will terminate with the coming of Christ. Faith will then be turned to sight and hope will be translated into actual possession. ". . . what a man seeth, why doth he yet hope for?" The appearance of Christ will render faith and hope, precious and consoling though they have been, no longer necessary. The one upon whom we have believed and the eternal habitation for which we have hoped will then be ours, in reality, forevermore. Hence, if faith and hope are to outlast, to have a place in the lives of God's people, longer than the period allotted to spiritual gifts then, the time for these miraculous gifts to cease must be placed between the time Paul wrote and before the coming of Christ.
The pattern by which spiritual gifts were transmitted determines the time when they would cease to operate.
Realizing that the apostles who were baptized in the Spirit died during the first century; also being aware that the per-sons on whom they laid their hands could not have survived that century in any great number," we are prepared to say spiritual gifts were confined to the general period of the first century A.D.
The process of revelation was certainly completed through the work and influence of the apostles. The promise of Jesus to them was that the Spirit would guide them "into all the truth." Either that promise came true or it did not. If it came true, there was no further truth to be revealed after their ministry was completed. If revelations of new truth were being given after this time, and if such revelations are still being given, then the promise of Jesus failed. This latter position we cannot accept because of our faith in Christ as the Son of God, therefore we believe the "perfect" or complete age was reached in the Spirit-gifted ministry of the Apostles. With Spiritual gifts long departed from the church, faith, hope and love continue to flourish. The very prophetic message of Paul on this subject is being fulfilled today!
"The great missionary Apostles, Paul and Peter, had passed away by A.D. 68, and apparently only John was left in extreme old age until the last decade of the 1st century. The number of those upon whom the hands of the Apostles had been laid, living still in the 2nd century, cannot have been very large."
Sub-apostolic writings confirm the dissipation of mira-culous powers in the closing of the apostolic age.
During the first half-century following the close of the apostolic ministry there is little mention of spiritual gifts being exercised. Certainly these powers were found readily in the church of New Testament times. If these marvelous gifts were not somehow tied to the exercises of the apostolic office, if they were meant to continue on, and on, why this near silence regarding them by the men who lived in the period just following the apostles?
It should be observed that the few scattered references to such displays of power do not necessarily escape the bounds of the apostolic age. The Didache, a discovery in the latter half of the 19th century, purports to expound certain teachings and practices of the twelve apostles. The value of the document is not here appraised. Our only purpose in referring to it is that it contains references to supernatural gifts of the Spirit. It speaks of "prophets" who spoke "in the spirit?"35 Yet, if the generally accepted date of the Didache be considered, what have we but the discussion of affairs in the late apostolic age. If it belongs between 80 to 120 A.D. its references to supernatural gifts would seem natural since some who possessed such gifts from the hands of apostles could have well been alive. If it be dated a near-century later its references to supposed prophets would be understandable as we will presently give reason for.
Papias, according to Eusebius,36 related a story of one being raised from the dead in his time. However, the information is said to have been received from the daughters of Philip, the same evangelist who baptized the Ethiopian eunuch. Here again is a marvel which, if true, is necessarily a part of the apostolic age.
As far as the very early "church fathers" are concerned there is little or no information to show that spiritual gifts continued any beyond the first century. "The writings of the so-called Apostolic Fathers contain no clear and certain allusions to miracle working or to the exercise of the charismatic gifts, contemporaneously with themselves."
In the late second century, during the third and later the references to the miraculous multiply in the ecclesiastical writings. Evidently the men who immediately followed the apostolic age had a better conception, of the genuine gifts of the Spirit and the divine way by which they were transmitted. When these powers had disappeared there was a longing for them. Men who had grown up in a new generation, not thoroughly convinced that these gifts were "the signs of an apostle" and that they did not belong in the permanent structure of the church, sought to believe in the abiding nature of such powers. Some of them seem to have given credence to very wild and uncertain claims of the miraculous. Justin, Irenaeus, Tertullian, Origen and Cyprian all make reference to some of these most doubtful miracles. However, it is worthy of notice that none of these eminent men claims to have himself been the means through which miracles were wrought. Further, none ascribes the accomplishment of such marvels to any ,known person of his times. It is also noticeable that these deeds are related without even a fair degree of circumstantiality. If the evidence were abundant and satisfactory to these men why this reticence regarding the details? Why this vague treatment of such amazing and wondrous phenomena? "Had it only been generally stated by the Evangelists that Christ performed miracles, and had no particular miracle been recorded, how much less satisfactory would the Gospel narratives have appeared! How greatly their evidence in support of our Saviour's mission been diminished!'
There is, then, a conspicous lack of evidence in behalf of miraculous gifts immediately following the apostolic age. This but more deeply confirms the belief that spiritual gifts be-longed to the apostles and their chosen coadjutors. They were a part of the apostolic age and to that age they must be confined.
THE MODERN CLAIM FOR THE POSSESSION OF SPIRITUAL GIFTS
It is necessary for those who claim the current operation of spiritual gifts to somehow deal with the evidence which con-fines those gifts to the apostolic age. They must assume one of two positions: (1) That there is today an apostolate in the church with the identical powers of the first apostles; or (2) that the "pattern" of which we speak, in the trans-ference of spiritual gifts, does not exist in the scriptures.
There are some religious people who boast of successors to the original apostles.
However, those who hold such anaudacious and easily disproved faith are not commonly associated with the "miracle working" segment. True, some in these bodies may claim miraculous powers, but their claim would not ordinarily rest on anything conferred by their hierarchy. The laying on of hands by their ranking ecclesiastics is not made by them the connecting link between them and their supposed gifts of the Spirit. The reception of their gifts is thought of apart from those whom they esteem as occupying the room of Christ's apostles.
The average person who believes in speaking with tongues, inspired prophets and gifts of healing as permanent endowments just does not accept the pattern for spiritual gifts which we have offered.They do not believe that such manifestations were restricted to the apostolic ministry. In view of the direct statements from the New Testament as well as the cumulative testimony of various passages it will be wondered by many earnest students just what objections could possibly be offered.
The bestowing of the Holy Spirit upon Cornelius. This case is pointed to as one that shatters our pattern. Here is one, not an apostle, who received the miraculous pow-ers of the Spirit without the laying on of an apostle's hands. We should like to urge that the direct descent of the Holy Spirit upon this occasion was, indeed, the exception and not the rule. Again, we ask, why the language of Peter as he goes all the way back to the day of Pentecost, to "the beginning:" (Acts 11:15); for an illustration of the Spirit's manifestation at Cornelius' house? If the Holy Spirit just as customarily displayed His powers in this direct manner as He did via the apostles, we find the words of Peter without real meaning.
The direct impartation of spiritual gifts to Cornelius seems, with all considerations before us, the only practical way in which the divine purpose could have been accomplished. The Lord was interested in the Gentiles being saved through the gospel. Strong Jewish prejudice against the Gentile domi-nated the church. This had to be divinely broken down be-fore the Gentiles could ever be received by the Jews. Peter, because of the vision and the Spirit's orders, was prepared to go to the Gentiles and follow thereafter in whatever way the Spirit led. He arrived at Cornelius' house, accompanied by the six Jewish brethren from Joppa. If the Lord had instructed Peter to lay his hands upon the Gentiles and thus impart spiritual gifts we have little doubt that the six brethren would have opposed him on this. But when the power was conferred directly from God there was not the slightest murmur of objection; instead, the glad willingness for the Gentiles to be received. Furthermore, when Peter arrived at Jerusalem to answer the objectors, the fact that the Spirit's bestowal upon the Gentiles was in no sense effected by the apostle himself gave it all the more impact. Here was the indisputable work of God; who would dare deny brotherhood to men whom God had so signally favored!
However, some today have made the exception the rule and to their rule they admit no exceptions! They, self-confessing, have no apostles present on any occasion; their every alleged impartation of the Spirit is without the laying on of an apostle's hands. How is it that an understandable exception, for a special divine purpose, is used now by men to make a rule?! What is "apostolic" about this?
The bestowing of the Holy Spirit on Saul.
"And Ananias went his way and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. (See: Acts 9:17)
Ananias was certainly not one of the apostles and hence was not baptized in the Spirit on the day of Pentecost. He should not, according to the rule of the scripture, have had the power to bestow the Holy Spirit upon anyone through the imposition of his hands. Yet, we are told that the foregoing text declares that Saul received the Holy Spirit through Ananias laying his hands upon him. This is thought to break the rule that only an apostle could impart the Spirit through the laying on of hands.
A close examination of the text does not bear out the allegation that Ananias conferred the Spirit upon Saul through the imposition of his hands. Ananias did lay his hands on Saul, who was then still blind, and the penitent apostle-to-be received his sight. Jesus had indicated to Ananias when He sent him to Saul that this miracle would occur. (See Acts 9:12). If the Holy Spirit was also to be given through the laying on of Ananias' hands there is no intimation of this in the recorded words of Jesus to His disciple. Further, Ananias does not say to Saul that he had come to bestow the Spirit through put-ting his hands upon him. It was while he had his hands upon Saul that he stated why he had come, viz. that Saul might receive his sight and "be filled with the Holy Ghost." The statement of Ananias does not reveal how either of these mercies was to be shown to Saul. It only shows that the coming of Ananias made it possible for both to take place.
The statement of Jesus to Ananias plus the recorded healing shows that Saul's blindness was removed through the imposition of human hands. However, there is nothing related as to Saul receiving any miraculous gifts of the Spirit at the time Ananias had his hands upon him. Nothing is said about his speaking in tongues or prophesying or otherwise giving evidence of supernatural gifts. The words of Ananias do contain the promise of such power to Saul and we know that the promisewas fulfilled. The time this promise was fulfilled is not a matter of New Testament record. Those who say it was fulfilled in the presence of Ananias are saying that which they cannot prove. Those who contend that Saul received the Spirit through the laying on of Ananias' hands are taking a position that cannot be established from anything said or done in the entire episode.
If it be suggested that the direct impartation of the Spirit upon Saul only raises another exception to the rule, we respond that it does not. Saul became the apostle Paul. Being an, apostle he should, according to the rule, have been given the Holy Spirit with accompanying powers directly. This is the very principle we are contending for: the apostles received the Spirit directly and all others through the agency of the apostles. The lone exception is Cornelius and this wasfor a special occasion that could arise only once in the history of the church.
The acceptance of the position that spiritual gifts were a characteristic of the apostolic age and that these should not be sought after by men today in no way denies or even diminishes their importance. They were an indispensable in-strument for the authentication of the apostles and for the giving of an infallible revelation of God's Word to men. When their service had been performed they passed from human possession leaving their beneficient results as the in-heritance of all future generations. For their blessed ministry we give thanks to our God, and ask all men to recognize the manner and the sphere in which God selected to use these invaluable gifts.
QUESTIONS FOR CLASS DISCUSSION 1. Why do men continue seeking the gifts or miraculous powers of the Spirit?
2. Why did the apostles need supernatural credentials? Compare their mission to that of Moses.
3. What powers were possessed by the apostles? Cite instances where such powers were exercised.
4. Why did not Philip impart miraculous powers to the Samaritan disciples? Was the coming of Peter and John necessary for this purpose?
5. Did Ananias confer the Holy Spirit upon Saul? Explain.
6. What supernatural interventions preceded the bestowal of the Spirit upon Cornelius?
7. Was the Spirit's manifestation to Cornelius and the other Gentiles a common or uncommon experience? Explain.
8. What is the real parallel between Pentecost and Cornelius?
9. Does I Corinthians 13 teach that spiritual gifts will cease before the return of Christ? Explain.
10. Did the church in the first century possess powers which men obviously do not possess today? Illustrate.
11. What would you say in reply to one who alleges that he has witnessed the gifts of the Spirit in operation?
12. It is contended that the church needs the gifts of the Spirit as fully today as it did in the first century. How would you show that it does not?
BIBLIOGRAPHY NOTES
K. C. Moser, The Way of Salvation, Gospel Light Publishing Company, 1932.
Wick Broomall, The Holy Spirit, (Baker Book House, 1963).
J. W. McGarvey, Commentary on Acts.
G. Campbell Morgan, The Spirit of God, (Fleming H. Revell Com-pany, 1953).
Edward Henry Bickersteth, The Holy Spirit: His Person and Work, (Kregel Publications, 1959).
R. Milligan, Scheme of Redemption, (Christian Board of Publication, 1860).
George Knepper, "The Character of the Holy Spirit," Christian Action Address.
H. Leo Boles, The Holy Spirit, (Gospel Advocate Company, 1956).