[Biblemat] "The Gift of the Holy Spirit"

[Don Martin]

Don Martin sharing an article from the archives of www.bibletruths.net


                          The Gift of the Holy Spirit
                                By Don Martin


     The gift of the Holy Spirit mentioned in Acts 2: 38 has been the source
of much controversy. Notwithstanding the controversy, it is important that
we determine the meaning of the gift of the Holy Spirit since this promise
is made to all baptized believers (vs. 39). The verse reads thus:

     "Then Peter said unto them, Repent, and be baptized every one of you in
the name of Jesus Christ for the remission of your sins, and ye shall
receive the gift of the Holy Spirit" (Acts 2: 38).

     The prominent views relative to the meaning of the gift of the Holy
Spirit may be simply mentioned as follows: (1). The Holy Spirit as a person
is meant, hence, they were promised the direct, personal, and bodily
indwelling of the Holy Spirit. Those who hold this view may be divided into
two groups, those who contend that by virtue of the personal indwelling,
miracle working ability is resident, and those who do not contend in miracle
working capability. (2). Others believe the gift of the Holy Spirit refers
to something the Spirit gives, the Abrahamic promise of old that involved
all the nations of the earth being blessed through Abraham (Gen. 12: 3, Gal.
3: 29).

     Anterior to focusing on the gift of the Holy Spirit, let us mention the
spiritual gifts of the Spirit. When Jesus, "Ascended upon high, he led
captivity captive, and gave gifts unto men" (Eph. 4: 8). These supernatural
gifts were for the purpose of stabilizing the early church, especially in
the absence of the complete written word and they were limited in duration
(Eph. 4: 11-15, I Cor. 13: 8-10 cp. Jas. 1: 25). The Spirit was the source
of these gifts (1 Cor. 12: 4-11). Hence, we read of "the gifts of the Holy
Spirit" (Heb. 2: 4). The miraculous gifts of the Spirit were nine in number
(I Cor. 12: 8-10). In the New Testament time frame, these gifts of the
Spirit were experienced in two ways. The apostles were baptized (immersed)
in the Spirit and were thus supernaturally empowered (Acts 1: 5, 8, 2 Cor.
12: 12). The baptism in the Spirit was the promise that Jesus had earlier
made to the apostles (Jn. 14-16). The apostles had the ability to not only
perform miracles, but they could also confer this miracle working ability to
those on whom they laid their hands (Acts 8: 14-19).

     These gifts of the Spirit were to be used for edification and,
therefore, they always involved an intelligible application and exercise (I
Cor. 14: 5, 12, 19, 26). Disorder and rank emotionalism were condemned
during the time that these gifts were extant (I Cor. 14: 33, 40, cp. vs. 23,
27-33).

     The meaning of the gift of the Holy Spirit (ten dorean tou hagiou
phneumatos). As a result of comparing the two parallel verses, Acts 2: 38
and Acts 3: 19, we see that the ".times of refreshing shall come from the
presence of the Lord" is tantamount to "the gift of the Holy Spirit."
However, at this stage in our study, such is not of much help.

     If the gift of the Holy Spirit entails the miraculous, as some insist,
then those who were scripturally baptized should have demonstrated miracle
working ability by virtue of the gift of the Holy Spirit. However, this was
not the case. About three thousand were baptized and did receive the
remission of their sins and the gift of the Holy Spirit, but we only read of
the apostles performing miracles (Acts 2: 43). In fact, subsequent to the
people receiving the gift of the Holy Spirit, we only read of the apostles
performing miracles (Acts 4: 16, 33, 5: 12). It is not until Acts 6: 8 that
we read of one other than an apostle performing miracles. It will be
appreciated that just prior to the statement of Stephen performing miracles,
it was said, ".they (apostles, dm) laid their hands of them" (Acts 6: 6).
Please remember the historian's words: "Then laid they their hands on them,
and they received the Holy Spirit. And when Simon saw that through laying on
of the apostles' hands the Holy Spirit was given." (Acts 8: 17, 18). The
Christians at Rome had received the gift of the Holy Spirit upon baptism
(Acts 2: 38, 39). Yet, they did not possess miracle working ability. I say
this because one reason Paul wanted to journey to Rome was, "For I long to
see you, that I may impart unto you some spiritual gift, to the end ye may
be established" (Rom. 1: 11, see chapter 6). We must also keep in mind that
the miraculous gifts of the Spirit were limited in time and when the
complete word was made available and with the death of the apostles, these
gifts ceased (I Cor. 13: 8-10). Notwithstanding, the promise involving the
remission of sins and the gift of the Holy Spirit was universal and without
time restriction (Acts 2: 38, 39). Hence, the gift of the Holy Spirit does
not entail the supernatural.

     Let us now direct our attention to the personal, bodily, non-miraculous
explanation of the gift of the Holy Spirit. The scriptures teach that the
Father dwells in the Christian (I Jn. 4: 12, 13). The Son and the Holy
Spirit are also said to dwell in the Christian (Eph. 3: 17; I Cor. 6: 19).
It is important that we notice that the scriptures also teach that the
Christian dwells in the Father, Son, and Holy Spirit (I Jn. 4: 16; Gal. 3:
27; Rom. 8: 9). Those who contend for the personal and bodily indwelling of
the Holy Spirit in the body of the believer must consistently contend for
the personal and bodily indwelling of the Father and the Son in the body of
the Christian. Moreover, to be consistent, they must argue for the Christian
personally and bodily indwelling the Father, Son, and Holy Spirit. The truth
of the matter is the scriptures do not teach the bodily and direct
indwelling of the Spirit. To abide or dwell in often simply denotes a
relationship and acceptance. The Father and the Son dwell in the Christian
through the word (2 Jn. 9). Paul taught, "Let the word of Christ dwell in
you richly." (Col. 3: 16). In the parallel verse, the same writer said,
".but be filled with the Spirit" (Eph. 5: 18). Hence, the Spirit also dwells
in the Christian through the agency of the word. Besides, the view of the
personal and bodily indwelling of deity in the body of the Christian is a
pantheistic concept of God. God is "bodily" in heaven, but his presence is
everywhere and he influences men on earth (cp. 2 Chroni. 6: 21, 23; Ps. 139:
7ff.). Having said the foregoing, the scriptures do teach a special
connection between the indwelling of the Spirit and the believer (I Jn. 3:
24, Eph. 1: 14). I believe, though, that this special connection is due to
the role of the Spirit in having delivered the word through the apostles and
presently working through the word (cp. Rom. 1: 16, 15: 13).

     The gift of the Holy Spirit, the real meaning and significance. Please
allow me to suggest to you that the expression "the promise" in Acts 2: 39
is of great importance in determining precisely the meaning of the gift of
the Holy Spirit in verse 38. First, the statement in verse 39 is
explanatory. After telling the people what to do to be saved in verse 38,
Peter then explains:

     "For the promise is unto you, and to your children, and to all that are
afar off, even as many as the Lord our God shall call" (Acts 2: 39).

     This promise was (is) to be universal and without time limit in the
context of Peter's application. As many "as the Lord our God shall call"
would enjoy this promise. Hence, all Christians would be the recipient of
the promise (2 Thes. 2: 14). It is apparent to the serious Bible student
that God arranged, prepared, and planned something for his people that would
be the very ultimate expression of his love and blessings, this promise is
seen beginning with Abraham (Gen. 12: 3). This blessing was so well known
that it was called "the promise" (see Gal. 3: 29). In this vein, please
consider Paul's teaching to the Galatians (I shall accent "the promise"):

     "8: And the scripture, foreseeing that God would justify the heathen
through faith, preached before the gospel unto Abraham, saying, In thee
shall all nations be blessed. 9: So then they which be of faith are blessed
with faithful Abraham. 10: For as many as are of the works of the law are
under the curse: for it is written, Cursed is every one that continueth not
in all things which are written in the book of the law to do them. 11: But
that no man is justified by the law in the sight of God, it is evident: for,
The just shall live by faith. 12: And the law is not of faith: but, The man
that doeth them shall live in them. 13: Christ hath redeemed us from the
curse of the law, being made a curse for us: for it is written, Cursed is
every one that hangeth on a tree: 14: That the blessing of Abraham might
come on the Gentiles through Jesus Christ; that we might receive the promise
of the Spirit through faith. 15: Brethren, I speak after the manner of men;
Though it be but a man's covenant, yet if it be confirmed, no man
disannulleth, or addeth thereto. 16: Now to Abraham and his seed were the
promises made. He saith not, And to seeds, as of many; but as of one, And to
thy seed, which is Christ. 17: And this I say, that the covenant, that was
confirmed before of God in Christ, the law, which was four hundred and
thirty years after, cannot disannul, that it should make the promise of none
effect. 18: For if the inheritance be of the law, it is no more of promise:
but God gave it to Abraham by promise. 19: Wherefore then serveth the law?
It was added because of transgressions, till the seed should come to whom
the promise was made; and it was ordained by angels in the hand of a
mediator. 20: Now a mediator is not a mediator of one, but God is one. 21:
Is the law then against the promises of God? God forbid: for if there had
been a law given which could have given life, verily righteousness should
have been by the law. 22: But the scripture hath concluded all under sin,
that the promise by faith of Jesus Christ might be given to them that
believe. 23: But before faith came, we were kept under the law, shut up unto
the faith which should afterwards be revealed. 24: Wherefore the law was our
schoolmaster to bring us unto Christ, that we might be justified by faith.
25: But after that faith is come, we are no longer under a schoolmaster. 26:
For ye are all the children of God by faith in Christ Jesus. 27: For as many
of you as have been baptized into Christ have put on Christ. 28: There is
neither Jew nor Greek, there is neither bond nor free, there is neither male
nor female: for ye are all one in Christ Jesus. 29: And if ye be Christ's,
then are ye Abraham's seed, and heirs according to the promise." (Gal. 3.)

     Please notice that "the promise" spoken of by Paul went back to the
promise God made to Abraham, ".in thee shall all families of the earth be
blessed" (Gen. 12: 3). In connection with "the promise" of which he wrote,
Paul points out that this promise was for all nations (Gal. 3: 8, 28). I
suggest, therefore, that "the promise" of Acts 2: 39 entails the great
promise that runs throughout the Bible, beginning in Genesis 11 (cp. 12, 17,
22) and culminates in the state of blessedness in Christ. Notice also how
one gains entrance into Christ where all blessings are experienced, baptism
(Gal. 3: 27, 2 Tim. 2: 10, Eph. 1: 3). This is consistent with what Peter
taught, "Repent and be baptized.." (Acts 2: 38).

     Let us now revisit the parallel verses, Acts 2: 38 and 3: 19. By
comparing these verses, we see that baptism is "converted" or "turning
again" (ASV). Remission of sins in Acts 2: 38 is sins "blotted out" in Acts
3: 19 (totally erased). Also, the gift of the Holy Spirit is ".times of
refreshing shall come from the presence of the Lord." The "gift of the Holy
Spirit" and "times of refreshing" are, I submit, a comprehensive way of
describing and denoting the basking in the promise that God made to Abraham
(remission of sins in Acts 2: 38 would be a specific). The promise of Acts
2: 39, then, is the promise regarding which all faithful Jews anticipated
and the promise that constitutes the very essence of our service to God
today.

     The gift of the Holy Spirit is not the Holy Spirit as a gift, involving
some personal, direct, and bodily indwelling not taught in the scriptures
(see addendum). The gift of the Holy Spirit is also not miracle working
ability (we have the word to confirm the word today, cp. Heb. 2: 5). The
gift of the Holy Spirit is the realization of the promise that God made to
Abraham 4, 000 years ago, "in thee shall all families of the earth be
blessed," and this promise is enjoyed by all whom God calls by his gospel
(Acts 2: 38, 19, Gal. 3: 8ff.).

     Compared to all possible gifts, the gift of the Holy Spirit knows no
equal. It is a gift that necessitated the giving of the Son of God in order
that the atoning blood might be available. This is why Peter could say
regarding scriptural baptism that it was, "for the remission of sins" (Acts
2: 38, cp. Matt. 26: 28, Heb. 9: 28). I deem an appropriate closing verse to
be James 1: 17: "Every good gift and every perfect gift is from above,
coming down from the Father of lights, with whom can be no variation,
neither shadow that is cast by turning" (ASV).  (For related reading, click
on "The Holy Spirit," and "The Gifts of the Holy Spirit.")

     Addendum: Some contend that "the gift of the Holy Spirit" cannot
possibly be the Holy Spirit himself because of the grammar and syntax. They
correctly point out that the noun "gift" in Acts 2: 38 is in the accusative
case and is, therefore, the object of the verb "receive." They further
explain that "of the Holy Spirit" is in the genitive case or as we would
call it in English, the possessive case. Hence, they insist the verse be
translated, ".and ye shall receive the gift belonging to the Holy Spirit"
(see The Mission and Medium of the Holy Spirit, pg. 38ff., by Foy E.
Wallace, Jr.). The "promise of the Father" (epaggelian tou patros) is not
the Father himself and the "promise of the Spirit" (epaggelian tou
pneumatos) is not the Spirit himself (Acts 1: 4, see verse 5; 2: 33, see Jn.
14: 26).

     One thing that must be remembered, though, is that New Testament Greek,
just as most languages, is rich with idiom and figures of speech. Sometimes
the Holy Spirit is stated when in reality the effects or miraculous imparted
abilities are meant (Acts 8: 15-18). Paul asked some at Ephesus, ".Have ye
received the Holy Spirit since ye believed?..." (Acts 19: 1). It is apparent
that Paul does not have reference to the gift of the Holy Spirit, which they
would have received had they been scripturally baptized. I say this because
Paul continues, ".laid his hands upon them, the Holy Spirit came on them;
and they spake with tongues, and prophesied" (vs. 6, cp. Acts 8: 18).
Nonetheless, I believe it is clear from the immediate and remote context
that the gift of the Holy Spirit in Acts 2: 38 refers to a gift provided by
the Holy Spirit, the great Abrahamic promise fulfillment

Cordially,
Don Martin  dmartinbtbq at comcast.net

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