College Press Bible Study Textbook Series

1 Corinthians 12 - Introduction

Butler's Comments

Chapter Twelve
THE PROBLEM OF MAINTAINING UNITY IN THE MIDST OF DIVERSITY
(Miraculous Gifts)

(1 Corinthians 12:1-31)

IDEAS TO INVESTIGATE:

Why couldn-'t a person without Christ's Spirit in him utter the words, Jesus is Lord?

Why does Paul say God inspired the various workings of the Spirit?

How are we all baptized by one Spirit into the body of Christ?

Why did God adjust the human body to give greater honor to the inferior part?

If Christians are to earnestly desire the higher gifts, what are they?

APPLICATIONS:

Have you ever thought about the fact that you would never have been able to call Jesus Lord without the work of the Holy Spirit?

Does that help you know that you have the Holy Spirit?

What is your attitude toward the gifts of God? (both miraculous and non-miraculous)?

Do you think the church has a responsibility to inform Christians as to the attitude Christ wants concerning gifts? What about your church?

Although you cannot expect a miraculous gift today, you still have many non-miraculous gifts from Godare you functioning as an integral part of the body of Christ with your gifts?

Would you serve the church more if you were more talented or gifted?

Have you been immersed into the body of Christ by the revealed will of the one Spirit of God?

What does it do for your understanding of the functioning of the church in the world today to think of it in comparison to the human body?

Try to think of as many non-miraculous gifts as you can to which God may give the greater honor today! Make a list. (Compare Romans 12:1 ff.)

10.

Does the whole church where you attend suffer when one member is not functioning according to his gift? Does the whole church rejoice when one is honored? Which is easier for the church to do?

APPREHENSIONS:

Why is one's attitude toward a gift (miraculous or non-miraculous) more important than the gift itself?

Are those claiming today to have miraculous gifts of the Holy Spirit (and claiming Jesus as Lord) while rejecting other apostolic doctrines, really letting Jesus be Lord?

Why, when the New Testament is so plain to say that miraculous gifts are distributed according to the will of God, do so many clamor for miraculous gifts today as if such gifts are available because they desire them?

Would it help the unity of the church if Christians were reminded more often that they have absolutely nothing except it has been given them by God? Are we guilty sometimes of thinking, I worked hard for that and I deserve it?

Is the church actually the body of Christ in the world today? Why is it a body? What is the difference between an organism and an organization?

How does man mix himself up about the significance of certain parts of the body (both physical and spiritual bodies)?

What would happen to the body if there were no diversity in its members?

Why is it unhealthy to try to fit all Christians into one emotional, cultural, functional mold and do away with individuality?

Why must we see the functioning of the members of the church through the perspective of God?

10.

Is there a way to have unity through diversity? What is that way?

Special Study
GIFTS, MIRACLES
(Hebrews 2:3-4)

Introduction

DEFINITION OF MIRACLE

An event occurring in the natural world, observed by the senses, produced by divine power, without any adequate human or natural cause, the purpose of which is to reveal the will of God and do good to man (McCartney, in Twelve Great Questions About Christ).

Hume once argued: there is more evidence for regularity in nature than for irregularity; therefore, regularity and not irregularity must be the truth of the matter.

Certainly there is more evidence for the regular occurrence of nature than for any supernatural occurrence. If there weren-'t we could not talk of miracles.

The argument of miracle rests on the regularity of nature generally.

Only if all the historical evidence available to man could show there is no being outside nature who can in any way alter it can there be an argument against the possibility of miracles. This the evidence does not doindeed cannot do!

In our text four different words are used:

semeiois = signs

terasin = wonders

dunamesin = powerful deeds

merismois = distributions (of the Holy Spirit)

Milligan (Hebrews) says these words classify miracles as:

to their design (signs)

to their nature (wonders)

to their origin (supernatural power)

to their Christian aspect (distributions of the Holy Spirit)

II.

THE FACT OF MIRACLES RESTS ON THE HISTORICITY OF OUR NEW TESTAMENT TEXT

Were these writers eyewitnesses?

Are they credible?

Are the documents authentic?

This is another subjectbut it is the fundamental subject.

III.

PURPOSE OF MIRACLES

As our text points out, the primary purpose of miracles was to bear witness that the message from Jesus and that Jesus Himself was from God. John 10:25; John 10:37-38; John 15:10-11; Matthew 9:1-8

The miracles do not prove Jesus to be the Son of Godmany men worked miraclesbut they prove Him to be a truthful messenger, and this truthful messenger says that He is God. Christ may have wrought miracles and not have been God; but He could not have wrought miracles and said that He was God without being God.

To demonstrate the mercifulness of God in the case of individual men. Miracles illustrate and explain the teaching of Jesus on the love and mercy of God.

To demonstrate God's wrath upon sin and rebellious sinners Matthew 21:18-19 (cursed fig tree), Acts 13:11 (blinding of Elymas) Acts 5:5-10 (Ananias and Sapphira). Bible miracles taught not only God's love and goodness but also His power and authority, and sometimes His righteous and fearful judgments.

Miracles of the Bible demonstrate clearly that miracles were never intended to be universal:

In extent: for they were always limited to few and special cases. Never have they been used to relieve suffering or prolong life here for all of God's people universally.

Some received no miraculous deliverance here (Hebrews 11:35-40)

John the Immerser, greatest born of women, worked no miracles, nor was he delivered miraculously (Matthew 11:7-11; John 10:41).

Jesus could have healed all or raised all from dead but He didn-'t.

Paul healed many, but did not heal Trophimus and Timothy (2 Timothy 4:20; 1 Timothy 5:23).

In result: All who were delivered from sickness had at other times to suffer again and die. All who were raised from the dead had to die again. Peter was delivered twice, but not a third time. (God was no less compassionate and Peter no less believing.)

IV.

PASSING OF MIRACLES (AS SUCH)

It would take some convincing to persuade me that God does not work providentially in history today. I believe He answers when we pray (sometimes yes, sometimes no, sometimes without acting at all).

I teach Life of Christ, Old Testament Prophets and Revelation. You cannot study and teach those books and believe them for 20 years without believing God is active in the affairs of men and nations.

I do not deny that God could reinstitute an age of miracles such as we read about in the Old Testament and New Testament if it suited His purpose.

It is just that I believe He will not because He has no further need of such miracles and signs. Here is why I believe that:

When that which is perfect is come, that which is in part shall be done away. 1 Corinthians 13:10.

The reason for the election of the Jews in Christ (Ephesians 1:1-23) was for a plan in the fulness of time, to unite all things in him. (not for heaven, but for earth). Thus the plan was to unite both Jew and Gentile, slave and free, man and woman, into one body, the church. This is why the spiritual miraculous gifts were given in Ephesians 4:11 f., for this ministry of unifying. These miraculous gifts were to last until the teleios man was formed (Ephesians 4:13).

The identical context, outline, illustrations, and terminology in 1 Corinthians 12:1-31; 1 Corinthians 13:1-13; 1 Corinthians 14:1-40 leads us to conclude that such is also the meaning of teleios there. to perfect both Jew and Gentile in the one body.

It is unquestionably apparent that the problem in both Ephesians and Corinthians was the immaturity and schismatic tendencies of the early church. In light of the frequent association of love with perfection (maturity)and in light of the fact that the entire epistle of I Corinthians deals with the grand theme of divine love in the context of the childish immaturity of so many Christians at Corinth, it seems best to define the perfect in terms of the ultimate goal, aim, and end which Paul seeks to accomplish which is growth and maturity in Christ.

Paul's description of the carnal immaturity of Christians at Corinth serves to underscore his emphasis on the ultimate goal which he sets for them in chapter 13. Chapter 13 must be read in the context of the whole book and may not be interpreted apart from his charge in 1 Corinthians 14:1Make love your. and in 1 Corinthians 14:20 Do not be children in your thinking; in malice be babes, but in thinking be perfect.

When the perfect comes, says Paul, the tongues, etc. would cease. These miraculous gifts were not proofs of spiritual maturity. Paul does not say that these will cease when Jesus comes again, nor when the Corinthians get to heaven. Rather that in time, during their life on earth, the miraculous demonstrations will cease.

I do not think perfect means just the completed canon of New Testament books; it also has to do with a perfected church.

The canon's formation was by uninspired men (so far as we know). I believe every book in the New Testament is inspired and apostolic. But what if another scroll of antiquity is found with the same credentials as the books we now have? We would not have a perfectcomplete New Testament!

The perfect law of liberty was already at work when James wrote of it in James 1:25. This perfect law was in action before the completion of our 27 books of the New Testament were formed into a New Testament. One could look into this law then and be blessed in obedience to it. It was the perfect law of freedom because it accomplished what the incomplete Law of Moses could not do. It is significant in this context that James also speaks of the children of God as being perfect and complete in the church (James 1:4-5).

The end for which miracles were wrought, to attest to the veracity of Christ and His claims, to bring the church to maturity, and to bring about faith through which we may partake of the divine nature (2 Peter 1:3-4)this is the ultimate goal of God's work with us. MIRACLES CAN NEVER BE AN ACCEPTABLE SUBSTITUTE FOR THIS INDWELLING (1 Timothy 1:5; 2 Peter 1:3-11; 1 John 1:5-8; 1 John 3:1-6; 1 Corinthians 12:31; 1 Corinthians 13:1-13; 1 Corinthians 14:1; 2 Corinthians 3:18). (See A Study of the Work of the Holy Spirit in Christians, by Seth Wilson, mimeo, Ozark Bible College bookstore.)

Miracles are signs or works of the Holy Spirit, not the Holy Spirit Himself. They are the effects of which he is the cause. Miracles have been found where the personal indwelling of the Holy Spirit did not occur. (Matthew 10:1-42; Luke 10:1-42; apostles and 70 disciples worked miracles months before Jesus said the Holy Spirit had not come yet (John 7:38). King Saul on his way to murder God's anointed was made to prophesy by the Spirit of God (1 Samuel 19:18-24). Balaam's ass (Numbers 22:25-30). Cornelius (Acts 10:44-48).

It is evident that some men whom Christ called workers of iniquity claimed to have worked many miracles in His name. If they speak that boldly to His face, at judgment, does it not appear that they will be sincerely convinced that they have actually wrought such mighty works by His power here?

It does not appear that miraculous demonstrations are necessary effects whenever or wherever the Holy Spirit dwells in men. 1 Corinthians 12:3, the man who honestly says Jesus is Lord manifests he has the Holy Spirit. 1 Corinthians 12:29-30 shows that not all in the New Testament church had the gifts of miraculous works.

The word of God has the power to regenerate and to sanctify through faith which allows the Spirit of God to dwell in us (Ephesians 3:16-19; 1 Timothy 1:5; Galatians 5:22-25; 2 Peter 1:3-4; 2 Corinthians 3:18).

Miraculous deeds did not guarantee a spiritual church. The Corinthian church came behind in no gift and was enriched in all utterance and in all knowledge (1 Corinthians 1:5-7); yet that church was notorious for errors in doctrine and evils in practice.

Are such wonders and signs always caused exclusively by the Holy Spirit? May some of the experiences and utterances be caused by the workings of the subconscious mind, by something like hypnotic influences? (See The Psychology of Speaking in Tongues, by John P. Kildahl, Harper & Row.) Scriptures warn of the possibility (at least in the first century) of lying wonders (Matthew 24:24; Matthew 7:22; 2 Thessalonians 2:9; 1 John 4:1-6; Revelation 13:14; Revelation 16:14; Revelation 19:20). Even the Old Testament warned against false prophets with signs (Deuteronomy 13:1-5; Deuteronomy 18:22; Isaiah 8:20).

Isolated wonders do not necessarily prove a divine revelation from God. Bible miracles were part of a coherent combination of many miracles and messages to which they were significantly related. The extent and quality of Bible miracles and revelations is different from the many alleged miracles and prophecies of today or centuries since apostles. Philip's miracles and those of Simon Magus were different. Even Pharaoh could see (or should have) the difference between Moses-' miracles and those of his magicians (Galatians 1:6-9). Even a gospel by angels, if different than Paul's would be condemned.

1 John 4:6 says it is not the Holy Spirit if men show they do not hear (heed and keep) the words of the apostles. James 3:13-18 shows that the Spirit of God does not cause men to be jealous and factiousdivisive. WHEN THERE ARE SO MANY DENOMINATIONAL FACTIONS, ALLEGING TO HAVE THESE MIRACULOUS SIGNS AND WONDERS, YET STRIVING TO MAINTAIN THEIR DENOMINATIONAL DIFFERENCES EVEN IN THE FACE OF PLAIN SCRIPTURAL TEACHINGS, WHAT ARE WE TO CONCLUDE ABOUT THEIR CLAIMS?

FUNCTIONAL GIFTS (Romans 12:1-13)

I believe all men and women have gifts from their Creator.

All may not have the same gifts or latent potentialities.

Some may have many more potentialities than others.

BUT THEY ARE ALL NEEDED AS FUNCTIONS IN THE BODY OF CHRIST. This is the important point: No gifts, capacities, talents, abilities (all given by the grace of God) are more important FUNCTIONALLY, than others.

The whole context here indicates Paul is talking not about miraculous gifts given by God for the same purposes as those of 1 Corinthians 12:1-31; 1 Corinthians 13:1-13; 1 Corinthians 14:1-40; but of functional gifts, one of which at least every member of the body has (... I bid every one among you.).

I like the way Carl Ketcherside explains it in Mission Messenger Vol. 36, No. 10, Oct. 1974, Functioning Gifts.

Any gift freely bestowed by God is a gift of the Spirit, regardless of how it is communicated to the recipient. That is why I object to designating any period of time a charismatic age. There is no such thing as a charismatic age, for the simple reason that there is no non-charismatic age. There has never been a time when the will of God was not enhanced and promoted by gifts of grace. A gift is not charismatic because of its nature, method of reception, or effect, but because of its origin. It is charismatic because it is a gift of charts, grace.

The man who has the enviable gift of understanding and relieving the needy is charismatic as surely as one who has the gift of prophecy. The one who can give cheerfully and freely as his contribution to the work of the saints is charismatic. In view of this, I am not turned on by such expressions as The Spirit is working again in our time. The Spirit has never ceased working.

The gifts of God are varied. Paul wrote to a congregation which came behind in no gift and told them that the ability to restrain sexual passion, making marriage unnecessary was a charisma of God. But he also implied that the gift of sexual need which could be gratified in marriage was a charisma. I would that everybody lived as I do; but each of us has his own special gift from Godone in one direction and one in another (1 Corinthians 7:7). It is quite evident that Paul's gift was in a different direction than that of the majority.

Ephesians 4:7 But grace was given to each of us according to the measure of Christ's gift.

Do not the parables teach that men are given (how else, but by the grace of God) talents and pounds according to different measures, and each one is expected to use them (none are non-functional) and be rewarded according, not to what he does not have, but according to how he uses what he does have?

Now if we will follow the leading of the Spirit in His revealed will and make sure instead of worrying about having the Spirit that the Spirit has all of us, we will use our praxin (function, or action) charismata gifts for the benefit of the one body.

Actually, if we simply let ourselves be transformed by the renewing of our minds. (Romans 12:1-2) we will use our gifts of grace for the upbuilding of the body in love.

Even unconverted men and women have charismatic gifts! functional giftswhatever they have in potentialities they have by the grace of God but they are not allowing the Spirit to use them for the upbuilding of Christ's body.

Does all this mean that the special supernatural gifts should also be continued by the Holy Spirit in the church today? No.

They were for special needs. The functional gifts will always be needed.

I do not need to see a miracle performed by anyone else, nor have one performed upon me, to produce faith in the revealed Word of God.

The original envoys of Jesus who gave the message were thoroughly accredited and their message was confirmed by miracles, wonders and signs. There is no sense in having miracles to confirm miracles, and once truth is confirmed it never needs to be confirmed again.

The spectacular, super natural, signs and wonders were to cease (there is no doubt about that), but the functional gifts through which every member of the body may love man and God will abide!

AFTER ALL, THE GRACE OF GOD HAS GIVEN EACH OF US GIFTS FOR FUNCTIONING IN THE CHURCH AND WE USE THEM ACCORDING TO THE MEASURE OF OUR FAITH.

The miraculous, supernatural gifts could be given and made to function regardless of the measure of the faith of the person.

Special Study
PAUL'S POWER TO GIVE CHARISMATIC POWER

(Acts 19:1-41)

There is much ambiguous, scripturally-imprecise and confusing exegesis of Acts 19:1-7 being done today.

Have you received the Holy Ghost since you believed? The apostle Paul asked this very important question of twelve saved disciples of Christ, at Ephesus. Acts 19:2. Later. when they prayed together, -The Holy Ghost came on them; and they spake with tongues and prophesied.-' This should have been expected since in all four gospels we are told that Jesus will baptize with the Holy Ghost. FromThe Baptism in The Holy Spirit According to God's Word, a tract by the Full Gospel Assembly, 3688 Lee Rd., Shaker Heights, Ohio, 44120.

Note: The writer omitted the statement of the Scripture that Paul laid their hands on them.. and inserted something that is not even in the text, Later. when they prayed!

The same tract says, Must I speak in Tongues? Yes, this is important!. To refuse tongues is to refuse to yield yourself completely to God. and further on, It is very important to pray in tongues! Practice this new language of the Spirit until it becomes as natural as breathing. Why does it need practice to become natural if it is supernatural?

The tract also states, To manifest God's love for our fellow man we must have supernatural power.

From another interesting but ambiguous and self-contradictory book A Handbook on Holy Spirit Baptism, by Don Bashan, pub. Gateway Outreach, p. 16, At times baptism in the Holy Spirit may come immediately following conversion, like in Acts 10:1-48.. Most Christians today receive the baptism in the Holy Spirit only after instructions and specific prayer.. Cornelius was not converted until baptism in water.

From the same book, p. 100, How can I receive the baptism in the Holy Spirit.. By no means should anyone who is not a believing Christian pray for baptism in the Holy Spirit.. Cornelius received it before he was a Christian.

Page 104 tells how one knows he has received the baptism of the Holy Spirit. At this point you may actually feel the presence of the Holy Spirit, physically. His presence may come as a warmth enveloping you, or as a silent powerful Presence enfolding you. You may experience a tingling sensation or a gentle vibration as if touched by an electric current. But even if you feel nothing, rest quietly in the confidence that the Holy Spirit is now coming upon you in power and is about to furnish you with a new language of prayer and praise to God.

Why all this confusion? Because of poor hermeneutics. People let their hermeneutics be influenced by their emotions and/or psychological needs.

Many people want to lump everything said and/ or promised concerning the ministry of the Holy Spirit into one categorythe supernatural baptism of the Holy Spirit.

This brief study proposes to show that there are definite, scriptural differences and distinctions:

(1)

all ministries and works of the Holy Spirit are not alike in degree or manifestation.

(2)

specifically, the power of the apostle Paul was not power to baptize anyone in the Holy Spirit, nor even power to become an agent through whom Christ would baptize anyone in the Holy Spirit,

(3)

specifically, to show that Paul and the other apostles could impart only the charismatic gifts of the Holy Spirit by the laying on of their hands, and that that power ceased when the apostles died.

Paul did not give the Baptism of the Holy Spirit in Acts 19:1-41 because there are only two instances of the Baptism of the Holy Spirit in the Scriptures.

Acts 2:1-47, the Day of Pentecost

Nothing could be clearer than the fact that it was the Apostles and the Apostles only, who received Holy Spirit baptism on the Day of Pentecost.

(1)

It was not some psychical or emotional experience for the purpose of converting those who received itthey did not need to be converted.

(2)

It was an outward manifestation, a special miracle for a Divine purpose.

(a)

It was something that could be seen and heard (not felt).

(b)

There were immediate effects; they spoke with foreign languages; they spoke as the Spirit gave them utterance.

(c)

Only the apostles spoke in other tongues; and very obviously, they spoke in the different native languages represented by that audience.

(d)

They gave utterance only to the words which the Spirit placed upon their tongues. They themselves did not comprehend the scope of their utterances: Peter did not comprehend that the promise was to all who were afar off.

(3)

Holy Spirit baptism was not for the purpose of converting anyone.

(a)

Holy Spirit baptism was to be conferred by Christ as a promise to be fulfilled.

(b)

Water baptism was a command to be obeyed by all who wished forgiveness and salvation.

THIS IS THE FUNDAMENTAL DISTINCTION BETWEEN THE BAPTISM OF THE GREAT COMMISSION AND HOLY SPIRIT BAPTISM. THE FORMER WAS A COMMAND TO BE OBEYED: THE LATTER WAS A PROMISE TO BE FULFILLED DIRECTLY FROM HEAVEN. The former to be administered by any evangelizer; the latter was administered only by Christ.

(4)

Holy Spirit baptism was a special miracle for

(a)

clothing the apostles with divine authority, power and infallibility; and for incorporating the Jews (Gentiles in Acts 10:1-48; Acts 11:1-30) into the Body of Christ.

(b)

With their authority and infallibility guaranteed and perpetuated in their writings, there was no longer any necessity for special authority or infallibility.

(c)

Hence, we find no evidence in the New Testament that the apostles ever conferred their authority upon any other man or group of men. THEY HAD NO SUCCESSORS. THEY COULD NOT BAPTIZE ANYONE WITH THE HOLY SPIRIT. ONLY CHRIST COULD DO THAT.

Acts 10:1-48; Acts 11:1-30, Cornelius

Nothing could be clearer than that even the Jewish apostles had difficulty accepting their own Old Testament prophets that Gentiles were to become members of the Messiah's kingdom.

(1)

They persisted in preaching the Gospel to the Jews only for several years following the day of Pentecost.

(2)

Finally, a series of divine interventions became necessary to break down this wall of prejudice and bring about the admission of the Gentiles.

(3)

God did it in such a way as to leave no doubt in the minds of the Jews. by Holy Spirit Baptism. There are no Holy Spirit baptisms between Acts 2:1-47 and the one of Cornelius!

What happened in connection with the conversion of Cornelius does not happen with any other conversion in the book of Acts,

(1)

and even this did not cause the conversion nor was it a result of the conversion. it came directly and arbitrarily from Heaven.

(2)

It certainly was not to give Cornelius faith.

(3)

It was not to purify his heart.

(4)

Nor was it to make Cornelius and his household Christians. they became Christians the same way all other persons became Christians in New Testament times, by repenting, believing and being immersed in water (Acts 10:47-48).

(5)

That text substantiates beyond any possibility of doubt that the Holy Spirit baptism was a promise to be fulfilled directly from Heaven, whereas Christian baptism was a command to be obeyed by believers; and that the baptism permanently incorporated into the structure of the Church was not Holy Spirit baptism, but baptism in water!

(6)

The Holy Spirit baptism of Cornelius-' household demonstrated once for all that the blessings of the New Covenant were for Gentiles as well as Jews AND ON THE SAME TERMS!

The only instances of Holy Spirit Baptism recorded in the New Testament (Acts 2:1-47; Acts 10:1-48; Acts 11:1-30) had no connection with conversion regeneration or sanctification of the saints. It was not conferred for the purpose of giving faith to the non-believer or purifying the sinful heart; nor is there any evidence that it was bestowed in answer to prayer. It is not connected in any direct way with the remission of sins.

It was conferred upon the apostles as representative of the Jews at Pentecost and upon Cornelius as representative of the Gentiles to signify God's acceptance of both Jew and Gentile into the kingdom of Christ on the same terms. Those are the only two instances of which we have any scripture record of the baptism of the Holy Spirit (we may safely assume it was given to the apostle Paul as one born out of due season).
The Baptism of the Holy Spirit ceased when its ultimate end was accomplished. No person has any justification from the Scripture for asking for, expecting, or claiming Holy Spirit baptism today!

Paul did give the charismatic power of the Holy Spirit to some Christians.

The greatest measure of Spirit-power ever bestowed upon human beings was, as we have looked at, the OVERWHELMING MEASURE (or, the Baptism).

The charismatic power of the Spirit is inferior to the overwhelming.

This is not my attempt to impose limitations upon the operation of God's Spirit.

It is not a question of power, but of fact.

How The Spirit manifests Himself and the channels through which He exerts His powers are clearly indicated by Scripture.

Any other point of reference as to how He functions (human reason, emotion, alleged miracle) cannot be depended upon.

The charismatic power was:

conferred upon some Christians

in the apostolic age,

inferior to the Baptism of the Spirit,

conferred not by the Lord from Heaven, but by the laying on of the hands of the apostles.

primarily for evidential purposes, to confirm their message,

commonly designated gifts and listed by Paul in 1 Corinthians 12:1-31.

There are some cases of the conferring of the evidential power of the Spirit preliminary to Paul's giving of it in Acts 19:1-41 which will help in over-all understanding of it.

The first case of miracles performed by anyone other than an apostle is described in Acts 8:1-40.

(1)

Philip the evangelist, 1 Corinthians 8:6-8

(a)

Philip given this power when the apostles laid hands on him, Acts 6:1-6

(b)

He went down to the city of Samaria and proclaimed unto them Christ, Acts 8:5.

(c)

Simon the converted sorcerer continued with Philip; Simon was a baptized Christian, but did not have the power to do miracles; he wanted to buy the power.

(2)

It was not until the apostles from Jerusalem went down to Samaria and laid their hands on the people whom Philip had converted that they received the charismatic powers of the Holy Spirit, Acts 8:17.

(a)

Simon still did not have the power of the Holy Spirit the others had and sought to buy it.

(b)

If the baptismal power or even the charismatic power of the Holy Spirit belongs to all Christians and can be gotten by prayer only, why didn-'t the Samaritan Christians have it? Why couldn-'t Philip, who did have it, pass it on to these Christians?

(c)

If it is so imperative for every Christian to have, why didn-'t Simon have it? He recognized that it came only by the laying on of the hands of the apostles!

OF COURSE THE POWER OF THE HOLY SPIRIT WAS NOT FROM THE APOSTLES, PER SE.. IT DID NOT ORIGINATE WITH THEM.. THEY WERE THE SPIRIT'S INSTRUMENTS.

The case of Timothy

(1)

Some think that the laying on of the hands of the eldership (1 Timothy 4:14) imparted to Timothy the charismatic gift of the Holy Spirit.

(2)

We know that the laying on of hands was done by persons other than the apostles for purposes other than the conferring of charismatic gifts of the Holy Spirit (Acts 13:2; James 5:14, etc.).

(3)

Paul explicitly states in 2 Timothy 1:6 that Timothy did not receive his speical gift of the Holy Spirit at the hands of the elders, BUT BY THE LAYING ON OF PAUL'S HANDS!

(4)

Timothy laid hands on some (1 Timothy 5:22) but no mention is made that he conferred the charismatic power of the Holy Spirit in so doing.

There is no evidence whatever in the New Testament that the early Christians who were not apostles, had the power themselves to confer these extraordinary charismatic gifts of the Holy Spirit on others.

(1)

It is clear that the impartation of the charismatic power of the Holy Spirit required the personal presence of an apostle.

(2)

However much the apostle Paul may have desired to impart some charisma to his brethren at Rome, he could not do so without visiting them personally (Romans 1:11-12).

Paul could not even confer these miraculous gifts by telling the Christians at Rome to lay their hands on his inspired epistle which they received from him and could touch! Paul could not even pray for them from a distance and confer charismatic power.

Paul in Acts 19:1-41

We do not know why Paul asked them whether they had received the Holy Spirit.

(1)

Actually the original Greek text omits the word given. Acts 19:2 KJV ASV

(2)

This may indicate they did not know the Holy Spirit existed.

(3)

Regardless of their lack of knowledge, Paul knew immediately they had not been baptized in the name (authority) of Jesus Christ. If they had been baptized in water according to the Great Commission, they would have known the Holy Spirit existed.

Paul's question as to whether they had received the Spirit when they believed, does not say whether he referred to the miraculous or the indwelling of the Spirit.

(1)

However, we do know that when he saw something was wrong with their water baptism he baptized them.

(2)

HE THEN LAID HIS HANDS ON THEM AND CONFERRED THE HOLY SPIRIT IN A MIRACULOUS WAY!

We cannot receive the charismatic power of the Spirit today as did those in Acts 19:1-41.

(1)

If we could, it would mean that everyone who was actually baptized into Christ and saved, should have the apostle's hands laid on them that they might receive the Spirit.

(2)

If that is so, we cannot be Christians today because there are no apostles to lay hands on us and confer the Spirit in this way.

(3)

It would mean that if one were really a Christian, he would speak with tongues or languages and prophesy by inspiration of the Spirit.

Why did Paul confer the miraculous Spirit-charisma on these men? To prove that God approved of Paul's baptizing them again in the name of Jesus instead of allowing them to continue in John the Baptist's baptism. That was the purpose of Pentecost Holy Spirit miraclesto supersede John the Baptist's baptism.

The Purpose of the Charismatic Power of the Holy Spirit was Evidential.

Its primary and almost sole purpose was to confirm the Word that was preached by apostles, evangelists and other selected Christians.

It may have had a secondary purpose to establish the saints in their most holy faithBUT ONLY TO CONFIRM THE WORD BEING PREACHED TO THE SAINTS.. IT WAS ONLY AS THE SAINTS OBEYED THE WORD PREACHED THAT THEY WERE EDIFIED. THE CHARISMATIC GIFTS SIMPLY CONFIRMED THE PREACHED WORD AS AUTHORITATIVE!

Consider these scriptures: Mark 16:20; Romans 1:11; Hebrews 2:3-4; 1 Corinthians 2:1-5; Romans 15:18-19.

In the infancy of the Church, when the local congregations everywhere were compelled to depend upon the oral instruction of the apostles and their co-laborers for guidance in faith and practice, God graciously confirmed the Word by signs and miracles in those selected to preach.

A child just learning to walk often has to rely upon its parents for the additional strength and guidance that it needs. So the Church. When the Church was still a child, she spake as a child, she felt as a child, she thought as a child; but when the Church became a grown integrated man, she put away childish things (1 Corinthians 13:11; Ephesians 4:13-16). When the body of Christ was fully formed (both Jew and Gentile incorporated) and permanently established (with her elders, deacons and evangelists); when Truth was fully revealed and embodied in the New Testament THEN THE SUPERNATURAL SUPPORT BY WHICH SHE WAS SUSTAINED THROUGHOUT THE PERIOD OF HER INFANCY, THE CHARISMATIC MEASURE OF THE HOLY SPIRIT WAS NO LONGER NEEDED, AND PASSED AWAY!

Most certainly, the special charismatic measure of the Holy Spirit was not given to the primitive Church as toys with which they were to amuse themselves in the presence of a cynical world. They did not need it to motivate them to go everywhere to preach the word; once the Word of Christ's death and resurrection was validated by preachers who proved their message by gifts, those who accepted went everywhere preaching it. Even the apostles did not have the power to use their gifts of healing whenever they had any sick person.

(1)

Why would Paul leave his friend and traveling companion sick, having the power to heal him (2 Timothy 4:20)?

(2)

Why could not Paul, or some other Christian with charismatic power, remove Paul's thorn in the flesh? (2 Corinthians 12:7 ff.).

(3)

The Handbook on Holy Spirit Baptism, p. 22 says, Just as there are reasons why people do not respond to the gospel message, so there are many reasons why people do not respond miraculously when a prayer for healing is offered. Page 24, If those who insist the age of miracles has ended had lived in Jesus-' day, the age of miracles might never have begun.

Answer: The miracle of charismatic power in its working did not depend upon faith or expectation. Jesus worked miracles on people who could not have believed in Him, on people who did not believe in Him, and so did the apostles.

Duration of the Charismatic Measure of the Holy Spirit

The conclusion from the foregoing studies is that since no one but the apostles had the power to impart the charismatic measure of the Spirit; and this they did only by the laying on of their hands personally, IT FOLLOWS THAT WHEN THE APOSTLES CLOSED THEIR EARTHLY LABORS AND WENT TO THEIR ETERNAL REWARD, THE POWER TO IMPART THE EVIDENTIAL MEASURE OF THE SPIRIT CEASED.

What the apostles conferred was NOT the baptism of the Holy Spirit. Only Jesus from heaven, directly, conferred that measure of the Spirit and that in only two recorded instances.

When all those Christians died who had received this measure (charismatic) at the hands of an apostle, (the Christians scripturally unable to pass it on) the charismatic manifestations of the Holy Spirit naturally ceased to be wrought. THIS IS MADE VERY CLEAR IN THE NEW TESTAMENT.

CONCLUSION
The Holy Spirit
by Don DeWelt, College Press Publishing Company

What shall we say has happened to certain persons of our day who claim to have been baptized in the Holy Spirit?

We shall not at all doubt their sincerity, nor shall we say nothing of import has happened to them. We shall be forced to say by our study of the subject that their experience is not the baptism in the Holy Spirit as we find it described in the book of Acts.

What has happened to such persons is self-induced. Please do not forget that Mormons (Latter Day Saints), claim the very same experiences of speaking in tongues. Christian Scientists also claim supernatural healings. Mohammedans claim supernatural aid in their conquests for Allah. The simple fact that something strange happened to certain persons does not mean God has visited them.
We must never make the tragic mistake of believing in an experience, or in the testimony of an experience, and then attempting to support such experience with the Bible.
We cannot offer a logical explanation for every experienceit is not necessary that we do soall we need is a knowledge of the Word of truth concerning the experience.
What has happened to a number of our brethren in the past few months might be explained in a number of waysthe important fact is, Does the Word of God support it?
From my study I cannot see Biblical support for present-day claims to the baptism in the Holy Spirit.

The Eternal Spirit, Vol. 2

by C. C. Crawford, College Press Publishing Company

Friend, you need not pray for Christ to come down from Heaven to save you; you need not pray for someone to come back from the dead to save you. You have the Word, the Word of faith, which is being preached in every community in the land, the Word that Christ died for your sins, that He was buried, and that He was raised up the third day (1 Corinthians 15:1-5), and that God's gift of salvation may be your possession on the conditions of your belief in Christ, repentance toward Christ, confession of Christ, and baptism into Christ. Miraculous manifestations, ecstasies, trances, visions, powers and endowments are not necessary at all to your personal salvation. You have the Word of the living God,the Gospel which is the power of God unto salvation. You are fully capable of hearing, accepting and obeying that Gospel any time you desire and will to do so; and if you refuse or neglect to do so, you are utterly without excuse. If you will hear neither Moses nor the Prophets, neither Christ nor the Apostles, you would not be persuaded even if one should rise from the dead (Luke 16:31).

Special Study
Is THE CHURCH AN ORGANIZATION OR AN ORGANISM?

Definition of terms:

Webster's New Collegiate Dictionary

Organism: Any highly complex thing or structure with parts so integrated that their relation to one another is governed by their relation to the whole.
Organization: An organism; any vitally or systematically organic whole; an association or society with emphasis upon system and structure.

Thomas M. Lindsay, D.D., Principal of the Glasgow College of the United Free Church of Scotland in The Church and The Ministry in the Early Centuries, page 8.

Organism, where the whole exists for the parts, and each part for the whole and for all the other parts.
I devoutly believe that there is a Visible Catholic (universal) Church of Christ consisting of all those throughout the world who visibly worship the same God and Father, profess their faith in the same Saviour, and are taught by the same Holy Spirit; but I do not see any Scriptural or even primitive warrant for insisting that catholicity (universality) must find visible expression in a uniformity of organization. page viii of Preface.

... (the church is a self-governing society) where the individual rights and responsibilities of the members would blend harmoniously with the common good of all.
The individual believer is never lost in the society, and he is never alone and separate. The bond of union is not an external framework impressed from without, but a sense of fellowship springing from within. The believer's union to Christ, which is the deepest of all personal things, always involves something social. The call comes to him singly, but seldom solitarily, page 7.

H. Newman in A Manual of Church History, Vol. I.

When applied to Christians the word (ekklesia) means in the New Testament: (1) The entire community of the redeemed, considered as an organism held together by belief in a common Lord and by participation in a common life and salvation, and in common aims and interests.

International Standard Bible Encyclopedia, Vol. 1, p. 652, article on Church

And the unity of which Paul writes and for which he strove is a unity that finds visible expression. Not, it is true, in any uniformity of outward polity, but through the manifestation of a common faith in acts of mutual love (Ephesians 4:3-13; 2 Corinthians 9:1-15).

... if each believer is vitally joined to Christ, all believers must stand in a living relation to one another. In Paul's favorite figure, Christians are members one of another because they are members in particular of the body of Christ (Romans 12:5; 1 Corinthians 12:27).

Baker's Dictionary of Theology, article on Church p. 123.

... the one church of God is not an institutional but a supernatural entity which is in process of growth towards the world to come.. All its members are in Christ and are knit together by a supernatural kinship.

What is the Scriptural definition of the church in relationship to Organism or Organization?

Read: I Corinthians, chapter 12, in its entirety

Ephesians, chapter 4, in its entirety

Romans 14:1-23; Romans 15:1-13 (the church functioning as an organism)

Thus the conclusion:

Although divinely appointed offices are provided for the visible church, the church on earth is essentially an organism and not a systematic, structuralized organization, as organization is commonly thought of today. The church is a living, vital organism wherein its members are so integrated and controlled by the Head, even Christ, that their relation to one another is governed by their relation to the Head and to the whole body. The church as an entity exists for the individual member and the individual member exists and functions for the edification of the whole and other members.

Some pertinent comments on 1 Corinthians 12:12-31 from the International Critical Commentary on I Corinthians by Plummer and Robertson:

... though the gifts of God's Spirit may be many and various, yet those who are endowed with them constitute one organic whole.

The ultimate aim of the Christian is the well-being of the whole body, of which the controlling power is Christ, who is at once the Head and the Body, for every Christian is a member of Him.
The Church is neither a dead mass of similar particles, like a heap of sand, nor a living swarm of antagonistic individuals, like a cage of wild beasts; it has the unity of a living organism, in which no two parts are exactly alike, but all discharge different functions for the good of the whole. All men are not equal, and no individual can be independent of the rest; everywhere there is subordination and dependence.
... every individual has some function to discharge, and all must work together for the common good. This is the all-important pointunity in loving service. The Church is an organic body of which all the parts are moved by a spirit of common interest and mutual affection.
God made unity, but not uniformity; He did not level all down to monotonous similarity. every member cannot have the same function, and therefore there must be higher and lower gifts. But pride and discontent are quite out of place, for they are not only the outcome of selfishness, but also rebellion against God's will. it was not our fellow-men who placed us in an inferior position, but God; and He did it, not to please us or our fellows, but in accordance with His will, which must be right. there is no such thing as independence in an organism. all parts are not equal, yet no one part can isolate itself.

II.

Discussion of Unity as it is related to the Nature of the Church, Organism or Organization.

The hue and cry in contemporary Protestantism is unity, visible unity at almost any cost.

Mostly liberals are pushing this movement.

Some evangelicals and their denominations are clamoring for visible unity.

Even among the Restoration brotherhood

1. Some of the Disciples of Christ leaders and churches are planning on restructuring the brotherhood in preparation for merger with other denominations to form a visible, unified church.

The emphasis in this movement for unity is placed almost exclusively upon Organization, Structuralism, Federation.

Hardly, if ever, is oneness by spiritual brotherhood stressed.

Oneness of doctrine and faith is deemphasized.

Contemporary theologians now pressuring for structural unity interpret the nature of the church as an Organizationbut is it?

III.

What motives are behind the ecumenical thrust for an organizational church?

Ecumenists feel that a united church under one organization would be able to affect the larger affairs of human history and to control events here and now such as banning of atomic tests, elimination of racial segregation and many other problems.

But will the means such a world-church uses to accomplish these be political pressure or regeneration of men's hearts?

Ecumenists feel that a pagan world would be more impressed and more likely converted by a world-church organization.

But what is the true missionary situation today? The missionaries under national federations such as the N.C.C. are decreasing proportionately while the missionaries sent independently are increasing!

Ecumenists feel that one consolidated church would impress a religious stamp upon the culture of the world whereas now education, arts, professions, politics are being dominated by secularism.

But this secularism is not due to lack of organization, but simply because the church in every community has become too secularizedSunday social clubs, having lost their vital message of salvation.

We need not reorganization, but regeneration!

Ecumenists either fear or envy, or both, as they behold the visibly united Roman Catholic Church. Ecumenists believe that the influence of Catholicism (felt in government, labor, industry, communications, education, etc.) is due to visible organizational unity.

But Catholicism's basis for organizing is for political warfare and influenceunion of church and state.

Separation of church and state is a basic tenant of Protestantism (and the Bible, we might add).

Ecumenists believe that the particularly visible unity for which our Lord prayed can only be realized within the framework of one ecclesiastical structure.

The Lord did pray for visible unity! John 17:21

The nature of that unity must be defined.

Would federal union of churches fulfill the will of God for visible unity?

Or is unity to be a spiritual, doctrinal harmony revealed authoritatively and exclusively in the New Testament?

IV.

What of the Ecumenical Movement? Can the Church obtain unity through Organization or has she unity now Organically? What would the believer be called upon to promote or surrender in ecumenicism? CAN AN EVANGELICAL BELIEVER OR CHURCH UNITE WITH THE ECUMENICAL MOVEMENT AND NOT SURRENDER THE FAITH ONCE FOR ALL DELIVERED?

Christianity is the only true revealed religion; it is not of human origin. The Christian must, therefore, compare religious movements and philosophies with what God's revelation says.

What Christ will the ecumenical movement hold to?

The Christ of the modernisthuman only.

The Christ of the existentialista mere subjective ideal.

The Christ of the syncretista conglomeration of all the Christs.

Or the Christ revealed in the Scriptures, human and divine, the Son of the living God, in whom only is salvation and immortality.

5. The question cannot be avoided, the church cannot live in a vacuum, if she is to preach a vital message of hope and life to a dying world.

What will be studied by ecumenical preachers and taught by them?

Will it be the social gospel of the liberal?

Will it be neo-orthodoxy (agnosticism using scriptural terminology)?

Will it be atheism or communism?

Will it be the Bible as the supernaturally revealed Word of God?

How inclusive will the ecumenical world-church be?

C.C. Morrison writes, What in a united church shall we do with our differences? There can be only one answer. They must be welcomed and embraced as essential to the fulfillment of the Christian life.

To Mr. Morrison, diversities of belief and faith are a spiritual asset. NO NEED FOR A UNIFYING FAITH AS LONG AS WE HAVE A UNIFYING ORGANIZATION.

But in this wide inclusiveness what divergences will be tolerated?

Denial of the blood atonement by substitution?

Denial of the humanity and divinity of Christ?

Denial of the indwelling of the supernatural Holy Spirit?

Denial of Heaven and Hell and the immortality of the soul? THE VERY SUBSTANCE OF CHRISTIANITY WILL BE LOST IF TRUTH BE SACRIFICED TO OBTAIN ORGANIZATIONAL UNION!

What of the ecumenical concept of the church?

In its hysteria for organization will it demand membership in the external society in order to obtain salvation, fellowship and toleration?

If so, God stands helpless until the church is properly functionalized. the heathen await salvation until it can be organized!

Will not a centrally controlled church also mean centrally controlled clergy, laity, journalism, finances, etc., etc.?

Will not this also bring about a bureaucracy similar to federal governmentsmore and more bureaus, offices, secretaries, building up of empires, funds.

The Authority of Scripture is essential to the life and unity of the Organism (the Body of Christthe Church).

The proper function of the Body of Christ as an organism is dependent upon the authority of Scripture.

For it is in Scripture alone that the mind of Christ is expressed.

For an organism to live and function it must receive instructions from and obey its headChrist is the head of the church.

The major cause for division and sectarianism in Christianity is the rejection of the authority and veracity of apostolic teaching.

There is a real lack of Biblically authoritative preaching in the pulpits of the churches today.

The ecumenical/organizational thrust is an outcome of the rejection of the authority of Scripture.

The ecumenists want to replace Scriptural authority with organizational authority.

The history of man testifies to man's own realization of his estrangement from God.

Neither by his own wisdom (1 Corinthians 1:1-31; 1 Corinthians 2:1-16) nor by nature (Romans 1:1-32) has man been able to find reconciliation or restored fellowship with God.

A revelation from God Himself unto estranged man was needed.

Christianity makes exclusive claim to be the only revealed religion and to have absolute claim upon the souls of men.

All that is needful for the salvation of man and the maintenance of the Body of Christ has been revealed.

5. The repository of that revelation is in the Bible.

IN THE BIBLE WE HAVE OBJECTIVE TRUTH.

And because it is REVEALED TRUTH, the written Word possesses authority to command belief from all men.

The leading theological emphasis (control) within the ecumenical organization is the authority of experience.

Most of the leaders of ecumenism are either neo-orthodox/ existential or liberal.

All religious authority for faith, life and action is, for them found by experience and subjectivity.

Religious truth and faith is based on how the individual feels about itthe Bible is only true if the man feels it is true!

But, WHOSE EXPERIENCE IS VALID?

Shall we take a survey of the membership of the church to determine the authoritative message of God; or will the subjective judgments of church councils, religious leaders and professional theologians be accepted

OR SHALL WE GIVE THE CHURCH OVER TO COMPLETE ANARCHY AND CHAOS BY LETTING EVERY MAN DECIDE FOR HIMSELF WHAT IS TRUE AND RIGHT SIMPLY ACCORDING TO HIS FEELINGS?

If the church is to exist as a living, vital, compassionate, feeling organismeach member so integrated with the other yet functioning as a whole it must:

Have one mind (the mind of Christ, its head).

Partake of one food (the Bread of Life, John 6:1-71).

Speak the same thing (one objective message of truth, Galatians 1:8-9).

Have each member working its own due measure (Ephesians 4:1-32).

This oneness is not to be found in organizational structureONLY WHEN EACH MEMBER SURRENDERS

HIMSELF TO THE MIND OF CHRIST AS AUTHORITATIVE IN ALL MATTERS OF FAITH AND ACTION. AND AGREEING THAT THE MIND OF CHRIST IS FOUND IN OBJECTIVE REVELATION (THE SCRIPTURES)Only then, will the church be a vital organism functioning for the salvation of mankind.

VI.

Is Structural Organization the only way to the visible Unity for which Christ prayed in John 17:21or may the church as an Organism attain it?

It is true that Christ's prayer (John 17:21) demands visible unity of believers.

How else could the world behold and believe? It cannot behold the invisible.

But notice also that the Lord defined the unity he desired with the clause, ... as thou, Father, art in me, and I in thee.

The same oneness that exists in the Godhead organism forms the pattern of unity for the organism which is the church.

One in DOCTRINE.

Father, Son and Holy Spirit taught the same doctrine.

John 7:16; John 8:26-28; John 12:49

Those who advocate structural unity in organization abhor the idea of oneness of doctrine.

They say doctrinal unity is impossible.

They fear that doctrinal emphasis will offend and destroy unity.

If doctrinal unity was essential between Father and Son, how can the church composed of fallible men exist without it?

Organizational union without organic unity in doctrine will NEVER impress the world.

One in PURPOSE.

There was mutual agreement in carrying on the work of redemption between the Father and Son (cf. John 5:19-29; John 6:38-40; John 17:4).

The church must echo that agreement of purpose by proclaiming the same agreement in message (salvation).

The rapid growth of the first century church can be ascribed to the unity of its message of redemption.

The Organizational union in ecumenism today has multiple purposes.

Social gospelizing (improving living standards).

Political influence and pressure.

Enlarging the structure of church union.

One in LOVE.

There can be no doubt that Father and Son were one in love (cf. John 10:17).

The pagan world stood amazed at the demonstrations of love in the lives of Christians in the early centuries.

The church was of one heart and of one soul.

Each member felt what the other members felt; for what affected one affected all.

Generally speaking the ecumenical movement stresses economic necessity and ecclesiastical pressure as its cohesives.

A union which must be held together by the cold, lifeless and unfeeling necessities of economics and ecclesiasticism HAS NO RESEMBLANCE TO A UNITY ENGENDERED BY LOVE. WHERE EACH MEMBER IS OF ONE HEART AND SOUL!

Now the question: How may the ecumenists argue for organizational unity from Christ's prayer in John 17:21? Does the Godhead form a corporate unity that can be seen?

1. In the Old Testament dispensation it was necessary to have physical representations of spiritual truths (sacrifices, tabernacle, priests, etc.).

The Israelites even demanded a physical king whom they could see. They were not content with the rule of the king of Heaven in their hearts.

It is still true of men today who are not content with the church as an Organism and the rule of Christ in their hearts, but must have an outward, structural world-church organization.

The New Testament dispensation is on a much higher spiritual plane.

Its worship is more spiritual than visible and ritualistic.

When we understand the higher plane of New Testament revelation.

We will see more than organization in John 17:21.

The first century does reflect somewhat of the unity for which Christ prayed.

Unity of doctrine, faith, life and purpose

But even the early church never reached the fulfillment of His prayer.

Paul's epistle (Gal., Col., I & II Cor.) shows how he withstood the infiltration of false doctrine lest it divide the church.

In Ephesians Paul stresses the fact that knowledge of Christ and speaking the truth in love is one of the great necessities to unity.

Under no condition can the Lord's prayer, John 17:21, be interpreted as a prayer for:

one over-all organization under central control, or

a single comprehensive organization of the churches.

VII.

Life and Unity is in Christ.

The Church receives not only her origin and position but her continuing life in Christ.

Cf. John 15:1-5

External connection with a visible organization does not save.

Men must be internally connected with Christ Himself.

A man might be entirely destitute of spiritual life and still be connected to a visible organization.

The ground of unity among believers is their spiritual union with Christ.

By surrender to Him in faith and obedience to His commands we are united to Him.

Out of this union of each individual believer springs the organic unity that unites all in a fellowship whether separated by time, space, language or race.

Hindrance to unity does not consist in the lack of one external organization to which people can cleave, but to the absence of internal connection with Christ.

The building of world-church organizations means nothing in the sight of God if the churches are not IN Christ.

Search as much as you likeYOU WILL FIND NO DRIVING COMPULSION BY CHRISTIANS OF THE FIRST CENTURY TO ESTABLISH A WORLD-CHURCH ORGANIZATION WITH ECCLESIASTICAL HEADS AND COMMITTEES AND COUNCILS!

Winning ecclesiastical battles for amalgamation and merger means nothing in the sight of God if churches are not IN CHRIST.

To be IN Christ means a vital relationship to Christ as the Headobedience to the Head.

VIII.

To Be of One Mind (One Faith) is Necessary to the Life of the Church As An Organism.

Romans 15:1-7; 1 Corinthians 1:10; Philippians 1:27; Ephesians 4:4-6; John 14:1-11

The ecumenical movement does not subscribe to the proposition of ONE FAITH as defined in Scripture.

The World Council of Churches has openly declared war on the idea of ONE FAITH as being divisive, bigoted, prejudicial and intolerant.

But the first cause of division in the early church was heresy (those who divided over the ONE faith) rather than schismatism (those dividing over non-essentials).

Heretics are different than schismaticsheretics seldom desire to leave the church but prefer to remain and control the church to proclaim their false doctrines:

THE APOSTLES DID NOT BROADEN THE DEFINITION OF FAITH SO THAT ALL SHADES OF BELIEF COULD LIVE COMFORTABLY WITHIN THE CHURCH.

They were pointedly restricted and confined to the ONE faith that revealed through the apostles (Galatians 1:6-9; Jude 1:3).

They absolutely refused to accept peace at the cost of revealed truth.

If we say that all modes of faith have equal standing (as the W.C.C. does) WE WILL SOON BE SAYING THAT NO FAITH IS NECESSARY.

A faith that is not contended for has little value in the sight of men and will soon be the death of the organism of the Body of Christ.

The ecumenists continually insist that all Christians may be united by having ONE subjective faith.

BUT WITHOUT ONENESS OF OBJECTIVE FAITH THERE CAN BE NO SUBJECTIVE FAITH!

Diverse gospels produce diverse subjective faiths and beliefs.

Destroy the essence of Christianity (the ONE revealed, objective faith) and you destroy the organism which results from that objective faith!

The system of doctrine contained in the Bible (especially New Testament) is itself AN ORGANISMdestroy one vital doctrine and terrible sickness and weakness will result.

The church is responsible to God as the pillar and ground of the truth.

A world organization without a clearly defined Biblical doctrine (objective faith) is a violation of that trust.

HOW CAN ORGANIZATIONAL VISIBILITY BE CONSIDERED MORE IMPORTANT THAN VISIBILITY OF UNITED TRUTH?

Genuine and permanent unity simply cannot exist without agreement on essential teachings of Christ.

1. Stifling controversy over basic doctrines and minimizing differences may hasten the organization of a world-wide church, BUT WILL THE END RESULT BE A CHRISTIAN CHURCH?
2. Unity of faith cannot be accomplished in a generationespecially in a generation that is scripturally illiterate.

Paul says it takes diligence (hard work) to have unitypatient, courageous work.

It takes teachingspeaking the truth in love. growing up..

IX.

The Church is An Organism Because it is A Universal Church.

The existence of the church is not dependent upon visible organization.

The church is not a matter of sight but of faith.

If the essence of the church were her visibility, then there would be no need of faith to realize her existence in far distant placesunseen.

If one organization were essential to unity then faith in the essential oneness of the church would be a delusion.

The concept of universal organism appears in various figures of speech.

1. The Bodychurch in Corinth was not in organizational union with the church in Jerusalem or Rome yet she is spoken of as the body of Christ.
2.

Bridepluralities of brides do not exist in the sight of the Bridegroom.

Templethe Temple is one (cf. Ephesians 2:21-22).

Although organizational union is not essential to universal unitythat universal, spiritual unity must be of necessity manifested visibly.

Recognizing and submitting to the absolute Headship of Christ is an outward and visible manifestation of spiritual unity.

Observance of divinely instituted ordinances is a visible manifestation of spiritual unity. (cf. Acts 2:42)

Holiness, Sanctification, Separation from the world is a necessary and distinctly visible manifestation of unity.

WITHOUT HOLINESS THE CHURCH CAN NEVER EXPECT TO ACHIEVE UNITY UPON EARTH (James 4:1).

Unjustified division finds root in the evil lust of the human heart.

Let us seek first a holy church and unity will be added to her.

4. Discipline is an outward manifestation of unity.

There can be no unity if the church tolerates immorality and heresy.

EVEN THOSE OF EVANGELICAL FAITH OFTEN EXPRESS THE FEAR THAT THE EXERCISE OF DISCIPLINE WILL DRIVE PEOPLE AWAY FROM THE CHURCH.

(1)

History reveals just the opposite to be true.

(2)

Note the effect of discipline in Acts 5:1-42.

(3)

The world beholds other societies exercising discipline over its membership while the church, checked by cowardice or false tolerance, fails to remove even the most flagrant violators of her laws. NO WONDER THE WORLD SCORNS THE CHURCH!

Conclusion

I. The Body of Christ

The body (the church) receives life from the Head.

Members of the body have union together not through external organization but by virtue of their spiritual union with Him.

Structural organization is not stressed in the New Testament.

Compare these scriptural references.

Romans 12:5; 1 Corinthians 12:12-31; Colossians 1:18; Colossians 2:19; Ephesians 1:22-23; Ephesians 4:1-16; Ephesians 5:23-32

These scriptures plainly teach that the body of Christ exists as an organic whole.

An overall organization was non-existent in the 1st century church.

Because individual or groups of churches had separate organizations does not imply that the church was divided or fragmented.

The fundamental idea of the above scriptures is that the Church is an organism.

The term body focuses special attention to the Head.

The focal point of interest of the human body is the head.

Colossians 1:18. Man is not the head of the church nor even the center of the universeman is the body and exists to give glory to the Head.

The primary reason for the creation of the Church was for the glory of God focused on the Lord Jesus Christ.

The body receives life from the Head.

He is the Vine, we the branches.. He is the Bread of Life.

The concept of the body is essentially spiritual.

The visible church contains dead members who do not belong to the living organism. tares and bad fish are in the visible church but not the invisible (Matthew 13:1-58).

II. The Analogy of the Human Body (1 Corinthians 12:1-31)

The body consists of many different members united in one organic whole, each necessary for the perfection and good of the whole and animated by one life principle, controlled by the head.

A body consists of many parts but there is in it an essential unity (the church).

Every member is important to the body.

The diversity of gifts contributes to the glory and usefulness of the body.

The analogy of the term body implies a far more intimate relationship between believers than members of an external ecclesiastical organization can ever attain!

WHEN ONE MEMBER SUFFERS, ALL MEMBERS SUFFER.

WHEN ONE MEMBER REJOICES, ALL REJOICE.

There is no cold, detached unconcern for suffering, but HEARTFELT CONCERN.

There is no envy over another's honor or joy.

Even the Head is closely associated with the suffering and rejoicing of the body (Matthew 25:1-46).

NO HUMAN ORGANIZATION CAN MATCH THE ONENESS AND CLOSE RELATIONSHIP THAT EXISTS WITHIN THE BODY OF CHRIST! !

The scriptures stress that increase of the Body depends upon closer union with Christ (John 15:1-27).

The ecumenists stress structural organization for increase of the body.

But mere organization cannot convert the human soul and give it victory over Satan.

THE GREAT AND PRIMARY EFFORT SHOULD BE TO INCORPORATE THE MEMBERSHIP OF THE CHURCH INTO CLOSER UNION WITH CHRIST!! TEACH, TEACH, TEACH.

Mere incorporation into external mergers for the sake of structural union is not fulfilling Christ's prayer in John 17:1-26!!

III. What Does All This Mean Practically?

It means that mergers into structural world-church organizations are contrary to the revealed will of God in the New Testament for unity of believers.

It means that brotherhood organizations, officers, offices, agencies, societies, secretaries are not necessary to the unity for which Christ prayed.

It means that the truth (the One objective faith) cannot be compromised for the sake of superficial tranquility.

It means that the Church in some instances has failed to rise to the challenge of perfecting the unity of believers and perfecting the church as an organism.

The Lord is not as impressed with our attendance craze and promotional madness as He is with patient, loving, diligent feeding of the flock. the growing up together by a steady diet of the meat of the gospel..

WHY MUST THE SUCCESS OF PREACHERS OR CHURCHES BE MEASURED SOLELY BY ATTENDANCE FIGURES, DRIVES, CONTESTS AND SUPERSTRUCTURE OF ORGANIZATION?

Let us never let the fires of evangelism be extinguished. God forbid!

But LET US STRIVE TO REACH THE ORGANIC UNITY EXPRESSED IN 1 Corinthians 12:1-31 and we will HAVE SPONTANEOUS EVANGELISM IN ALL THE MEMBERSHIP!

When we truly become a body, an organism, then will the world believe!

The distinguishing mark of the Church is holiness, sanctification.

NOT ATTENDANCE, NOT NEW BUILDINGS, NOT EVEN ADDITIONSBUT UNWORLDLINESS!!

The distinguishing mark of the church is speaking truth in love..

NOT ORGANIZATION, NOT SOCIAL AFFAIRS, NOT POWER, NOT PRESTIGE (Revelation 2:1-29; Revelation 3:1-22)

WHY ARE WE GOING OVERBOARD FOR ATTENDANCE AND LETTING BABES IN CHRIST AND OTHER MEMBERS OF THE BODY BECOME SPIRITUAL ILLITERATES, INACTIVE AND DEAD BY NEGLECT THROUGH FAILURE TO RECOGNIZE THAT THE CHURCH IS AN ORGANISM. NOT AN ORGANIZATION!

Applebury's Comments

CHAPTER TWELVE

Analysis

Paul explains the basic principles of spiritual gifts (1 Corinthians 12:1-11).

He shows how the Corinthians were to determine when one was speaking under the direction of the Spirit of God (1 Corinthians 12:1-3).

He did not want them to be without knowledge about these things. Evidently this was because of the confusion and division in the church over these gifts.

He reminds them of their experience when they were led away to the dumb idols. They had been led to believe that they were receiving divine direction from their pagan gods.

He makes known to them the test by which they were to know when one was speaking under the direction of the Spirit of God:

(1)

No one while he was speaking under the power of the Spirit of God could say ANATHEMA JESUS.

(2)

No one could say LORD JESUS except under the direction of the Holy Spirit. God did not permit the unclean spirit to say LORD JESUS.

He explains the variety, manifestations, and classification of the gifts (1 Corinthians 12:4-11).

The various things of spirit are related to the Spirit, the Lord, and to God.

(1)

There are various gifts, but the same Spirit.

(2)

There are various services, but the same Lord.

(3)

There are various workings, but the same God.

These manifestations of the Spirit are for the benefit of all.

Nine gifts are mentioned. They fall logically into three groups:

(1)

Those referring to the revealed truth: (a) The word of wisdom. (b) The word of knowledge.

(2)

Those referring to the confirmation of the revealed truth:

(a)

Faith, in the same Spirit.

(b)

Gifts of healing, in the one Spirit.

(c)

Working of miracles.

(3)

Those referring to methods of proclaiming the Word:

(a)

Prophecy.

(b)

Discerning of spirits.

(c)

Tongues (languages).

(d)

Interpretation of tongues.

The one Spirit distributes these gifts as He wills.

Paul explains the necessity of maintaining the unity of the church, the body of Christ, although the many members of the body possess different spiritual gifts (1 Corinthians 12:12-31).

He explains this oneness by referring to the human body with its many members (1 Corinthians 12:12-26).

He lays down the basic principle of unity (1 Corinthians 12:12-13).

(1)

He declares that the principle of the oneness of the body applies to Christ, that is, to His body which is the church (1 Corinthians 12:12).

(2)

He explains how they became one in the church (1 Corinthians 12:13).

(a)

The oneness was the result of allwhether Jew or Greek, whether bond or freebeing baptized in one spirit into one body.

(b)

In so doing, all were made to drink of (participate in) one spirit.

He explains the necessity for the many members in the one body (1 Corinthians 12:14-19).

(1)

He indicates that the distinction between the foot and the hand and between the ear and the eye does not remove the fact that each member is a necessary part of the body (1 Corinthians 12:14-16).

(2)

He asks questions that point out the same thing: What if the whole body were one member, as an eye or an ear, where would the body be? (1 Corinthians 12:17-19).

He explains certain principles that must be observed in order to prevent schism in the body (1 Corinthians 12:20-26).

(1)

The principle of dependence: each one needs the other (1 Corinthians 12:20-21).

(2)

The principle of honor: the relation of the honorable to the less honorable parts of the body (1 Corinthians 12:22-24).

(3)

The principle of divine arrangement: God is the author of the arrangement that promotes mutual concern and allows no schism in the body (1 Corinthians 12:25-26).

He applies these principles to the church (1 Corinthians 12:27-31).

He reminds his readers of this important fact: We are the body of Christ, and each member is a part of the body, but not the whole body (1 Corinthians 12:27).

He reminds them that God set the following in the church:

(1)

Persons: First, apostles; second, prophets; third, teachers.

(2)

Gifts: Miracles, healings, governments, tongues.

He asks a series of questions implying negative answers to show how the principles apply to the situation at Corinth (1 Corinthians 12:29-30).

He concludes with a two-fold suggestion (1 Corinthians 12:31).

(1)

Desire earnestly the greater gifts.

(2)

Follow a most excellent way which he is about to show them.

Questions

With what thought does Paul begin this chapter?

How did he indicate its connection with what had been written so far?

How did the word gifts come to be in the opening phrase?

Why would it be better to adopt some other heading for this chapter?

What subjects are discussed under the general heading of things that belong to spirit?

Why was Paul concerned that the church know the truth about these gifts?

What is the proper way to study these Chapter s? Why?

What was the background of the Corinthians that made this explanation necessary?

What could the converts from paganism be expected to remember about claims to divine direction?

10.

What figure of speech did Paul use to describe their former experience?

11.

How does it illustrate the effect of false doctrine today?

12.

What, then, was the problem which the Corinthian church faced?

13.

What test could they apply to one claiming to speak under the power of the Spirit of God?

14.

How does the case of Balaam illustrate the thing Paul taught about speaking under the control of the Holy Spirit?

15.

What did Jesus say the Holy Spirit was to do?

16.

Does the frequent use of pious phrases indicate that one is under the control of the Holy Spirit today?

17.

What does indicate His control today?

18.

What enables one to recognize a pretender today?

19.

In what three ways did pagans assume that their gods communicated with them?

20.

What evidence is there in the Bible that the spirits of the dead might have communicated with the living? Note: This, of course, remains a controversial question.

21.

How did John say that the church was to know about the false prophets?

22.

What tests did Paul give for the same purpose?

23.

What proof is there that God did speak by the Holy Spirit through men?

24.

Where do we find the record of what He said?

25.

What are the characteristics of the message of the Bible as the written revelation of God?

26.

What did Jesus say as to the fact that the Holy Spirit was to speak through the apostles?

27.

How did He speak through David?

28.

What caused the apostles to speak on the Day of Pentecost?

29.

What happened when Paul laid his hands on the twelve men at Ephesus?

30.

According to John 16:13-14, what kind of a message did the Holy Spirit reveal and what was it for?

31.

What does anametha mean?

32.

What does it mean to say LORD JESUS?

33.

How did this compare with what the pagans had been used to saying?

34.

What is meant by charismatic gifts in this chapter?

35.

In what other ways was this term used in the New Testament?

36.

According to Hebrews 2:3-4, what was the purpose of miracles?

37.

Why did Paul stress the fact that the Holy Spirit distributed these charismatic gifts?

38.

What principle was involved in the distribution of these gifts?

39. What was to be accomplished by the use of these gifts?
40.

What is meant by wisdom and knowledge?

41.

How does the experience of Peter just before he was to speak to the household of Cornelius illustrate the meaning of the gift of knowledge?

42.

What was the gift of faith?

43.

In what other ways is the term faith used in the New Testament?

44.

What was the characteristic of the effect of the gift of healing?

45.

How did it differ from cases today that are sometimes called miraculous?

46.

Whose faith did James refer to in James 5:15?

47.

What should be the attitude of Christians towards doctors and nurses who relieve the suffering of the sick?

48.

When will pain be abolished?

49.

What was the difference between working of miracles and the gift of healings?

50.

What was done through the gift of prophecy?

51.

Why did they need the gift of discerning of spirits?

52.

What was the gift of tongues?

53.

How does John 1:41-42 help to understand the meaning of the gift of interpretation of tongues?

54.

What was the nature of the division in the church at Corinth?

55.

What was the basis of the oneness of the church?

56.

What act brings all into the body of Christ?

57.

What are the facts of Scripture about baptism in the Holy Spirit?

58.

What did Paul mean by In one Spirit all were baptized into one body?

59.

What are the three steps in Paul's argument for the necessity of preserving the oneness of the church?

60.

How does God's purpose for the members of the human body illustrate His purpose for the gifts distributed to the members of the church at Corinth?

61.

What is the significance of Paul's impersonal reference to gifts?

62.

What is meant by helps?

63.

What background illustrates the meaning of governments?

64.

To whose work did governments refer?

65.

What was the basis of determining what the greater gifts were?

66.

What was the most excellent way?

For Discussion

How do the reported cases of faith healing today compare with the Scriptural facts about miraculous healing?

Which, in your opinion, would have the greater effect on the unconverted world today, a miracle of physical healing or the miracle of a transformed life (Romans 12:1-2).