Rodman Williams: The Gift of the Holy Spirit Today: Purpose, Part 1

The first part of chapter four from Professor Williams’ book, The Gift of the Holy Spirit Today, about the greatest reality of our time.

The Gift of the Holy Spirit Today: Response (Chapter 3)

Chapter Four: Purpose

The central purpose for the gift of the Holy Spirit is power. The biblical term is dunamis—power, strength, might, force—and as the gift of the Holy Spirit, it represents an endowment of spiritual power.

We have earlier spoken of how the gift of the Holy Spirit signifies the coming of God’s Spirit in fullness so that a new divine-human immediacy is thereby established. God is now present in a total kind of way, and man is bathed in the reality of the divine presence. And, as noted, the human response is that of praise to God. Now we proceed to observe that this gift of the Spirit is the gift of spiritual—transcendent, supernatural—power.

Thus we come to the words of the risen Jesus: “You shall receive power when the Holy Spirit has come upon you” (Acts 1:8). That this power is transcendent is emphasized in the similar words of Jesus: “But stay in the city, until you are clothed with power from on high” (Luke 24:49). Hence spiritual—”from on high”—power is the intention of the gift of the Holy Spirit.

The close connection between the gift of the Holy Spirit and power may also be seen in the example of Jesus’ own life and ministry. It is recorded in all the Gospels that at the baptism of Jesus the Holy Spirit “descended upon”¹ Him; thereby He received the gift of the Holy Spirit. Afterward, “Jesus, full of the Holy Spirit, returned from the Jordan … (Luke 4:1), and following his wilderness temptation, He “returned in the power of the Spirit into Galilee” (Luke 4:14). Thus, clearly, the endowment of the Holy Spirit was one of power. In a summary of Jesus’ ministry by Peter we read “how God anointed Jesus of Nazareth with the Holy Spirit and with power … (Acts 10:38). The close connection between the endowment of the Holy Spirit and power in Jesus’ ministry is unmistakable.²

It follows that it is the intention of Jesus that the same Spirit of power that rested upon Him should rest upon His disciples—hence, the words already quoted concerning their receiving power when the Holy Spirit would come upon them. Thereby the disciples would likewise be able to move in the power of the Spirit for the ministry that lay ahead³

More, however, needs to be said. It was not that they were simply to receive the Holy Spirit as He did, but the Spirit who was to come upon them was to be through Him. Ultimately the Spirit was from the Father, but it would be Jesus, the Son, who would mediate the Spirit’s coming.⁴  Thus by the Spirit’s coming the exalted Jesus would actually continue His ministry through them.⁵  They would carry on their work not only in the power of the Spirit as He did, but also with the Spirit of Jesus impelling them.⁶

It is apparent that the gift of the Holy Spirit is for that power which enables the ministry of Jesus to be carried forward. It is not power in a general sense—that is, an increment of supernatural strength that could have many uses—but power for ministry that flows from the Father through the Son. As such, what Jesus did—and even more⁷—will be done through His disciples upon the earth. What a prospect this opens up!

Hence, though the response of man to the gift of the Holy Spirit is the praise of God, and therefore directed upward, the purpose of the gift of the Spirit is the service of man, and therefore directed outward. It is the power of God through Jesus Christ enabling His ministry to be carried forward and fulfilled.⁸

This brings us next to the recognition that the power given by the Holy Spirit is first of all power for being witnesses of Christ. We have earlier recalled the words of Jesus: “You shall receive power when the Holy Spirit has come upon you …” Hence there is close connection between the Holy Spirit and power. Jesus immediately continues with the words: “and you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth” (Acts 1:8). Thus a close connection is affirmed between power and being witnesses.

In the book of Acts with the outpouring of the Holy Spirit at Pentecost, as we have noted, there is the response of praise and Peter’s explanation of what has just occurred (Acts 2:1-21). This explanation climaxes with the words, “And it shall be that whoever calls on the name of the Lord shall be saved” (Acts 2:21). Thereupon Peter begins to proclaim the gospel, and his whole message is one of testimony to the life, death and resurrection of Jesus. It is throughout a matter of bearing witness, of testimony, with the climax being the resurrection. The words are unmistakable: “This Jesus God raised up, and of that we all are witnesses” (Acts 2:32). The proclamation is witnessing proclamation; it is done in the power of the Holy Spirit—and the results: “there were added [to their number] that day about three thousand souls” (Acts 2:41).

The gift of the Holy Spirit, therefore, is power for witness that leads to salvation. It is effectual witness—witness that brings about the knowledge of what God has done in Christ (Acts 2:22-36), the conviction of sin (those who heard Peter’s message were “cut to the heart” [Acts 2:37]), repentance and forgiveness (“Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins” [Acts 2:38]), and thereby the receiving of salvation. It is life-giving, life-renewing witness brought about by the power that comes through the gift of the Holy Spirit.

What is being said here is extraordinary indeed. God enables human beings by the power of the Holy Spirit to become channels for the radical transformation of human existence! There is no greater miracle on earth than the miracle of regeneration—the “second birth”—brought about through profound conviction of sin, sincere repentance, and God’s gracious forgiveness. Herein a person becomes new in Jesus Christ—”the old has passed away, behold, the new has come” (2 Corinthians 5:17). This is all of God: for He alone can create and re-create. But the marvel that stands behind the re-creation is that, through the power of His Spirit, God makes the witness of human beings the means through which this transformation takes place.

There is always the danger that proclamation, even well intended, may go forth not in the power of the Holy Spirit. Peter, and the others of his company, knew the message before Pentecost, but they did not yet have the power that could make it bring about salvation. They could have spoken, and perhaps even attracted some to join their fellowship, but there would have been no re-creation of life. Some might have had feelings of remorse about the past, yet not really a conviction that cuts “to the heart”; some might have turned momentarily away from the old life, but not have fully repented (i.e., turned around totally); some might even have been baptized “for forgiveness” but without that genuine faith through which the cleansing of the old and the coming of the new occurs. It is possible for the proclaimer to be “fervent in spirit”⁹ but not necessarily in the Holy Spirit—and despite all efforts no power of God unto genuine salvation.

Let us move on to note that the record in Acts likewise makes clear that Saul of Tarsus was given the Holy Spirit for the purpose of witness. We have already observed how Ananias lays hands on Saul and prays for him that he might be “filled with the Holy Spirit” (Acts 9:17). What we did not note is that the purpose for Ananias coming to Saul had already been spoken by the Lord in a vision: “The Lord said to him [Ananias], ‘Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the sons of Israel …'” (Acts 9:15).¹⁰  Thus the gift of the Holy Spirit will be for the purpose of carrying forward this kind of far-reaching witness.

It is not so clear in the other incidents which specifically relate the giving of the Holy Spirit that the primary purpose is power for witness. Nothing is said directly in the instances of the Samaritans, Caesareans and Ephesians; however, this purpose is doubtless implied.¹¹

In the case of the Samaritans, while it is Philip the evangelist who proclaims the gospel so that they come to faith and baptism, it is Peter and John who come down from Jerusalem to lay hands on them for the Holy Spirit. The reason for this would seem to be that the Samaritans might receive the same empowering for witness that Peter and John had received at Pentecost and thus become also a vital part of the witnessing community. It is not so much that the Samaritans become thereby incorporated into the Jerusalem church¹² as it is that they are invested with power necessary for the ongoing mission of the gospel. Since Jesus had said to his disciples, “You shall be my witness in Jerusalem and in all Judea and Samaria and to the end of the earth” (Acts 1:8), reference to Samaria could signify not only a people to whom witness is to be made but also by whom it is to be continued.

This would seem to follow logically from the principle, which now needs to be enunciated vigorously, that the Holy Spirit is a “missionary spirit”;¹³ that wherever He comes upon a people they are driven beyond themselves into a witness for Christ; and that they become participants thereby in the continuing outreach of the gospel to the ends of the earth. Even as the Holy Spirit is a “proceeding” Spirit,¹⁴ so those who are anointed by Him cannot possibly remain confined in their faith but must “proceed” forth to tell the Good News everywhere.

Thus in the book of Acts there is an ever-widening missionary circle: Jerusalem, Judea, Samaria, Caesarea, Ephesus—all representing further outreach of the gospel—and additional areas that through the gift of the Holy Spirit become participant in the witness to Christ. Hence, though nothing is said directly in the biblical narratives about the Samaritans, Caesareans and Ephesians bearing witness to the gospel, the fact that they also receive the Holy Spirit—the “missionary Spirit”—would suggest that they too become proclaimers of the Good News.

In moving to the contemporary scene one finds a renewed emphasis on the gift of the Spirit and power for witness¹⁵—and the Spirit as a “missionary Spirit.” Persons who have received this gift thereby become Christ’s witnesses in a fresh way, often their very being and manner so filled with God’s presence and power that others are profoundly affected thereby. The witness is primarily that of being rather than word: by the gift of the Spirit they become transparent for the Divine, channels of grace and power. Also words and actions are laden with new potency so that there is both wisdom and incisiveness in testifying to the gospel. In some cases people may have borne witness to Christ for years with varying degrees of success, but now there is a further breakthrough that brings about deep and abiding results.¹⁶  The “missionary Spirit” is present—as many demonstrate in their daily work or in their carrying the Good News both far and wide.

The gift of the Spirit accordingly makes for an “anointed” witness. Even as Jesus was “anointed with the Holy Spirit and power,” so are all who receive the gift. There is a certain indefinable, but quite apparent, difference between one who witnesses without such an anointing and one who does. In the former case there may be fervency in spirit, but not in the Holy Spirit; there may be earnestness to bring people to salvation but without convicting power of the Spirit; there may even be the response of many to the message proclaimed but without undergoing a genuine transformation of life. Through the gift of the Spirit persons are anointed for bearing witness to Jesus Christ.¹⁷

This brings us to the next consideration that the gift of the Holy Spirit makes for the universalizing of prophetic utterance. When the Holy Spirit is poured out, and people receive this fullness, they are enabled thereby to prophesy. No longer is this a possibility for the few but becomes the possibility of all.

In an early period of Israel’s history, Moses had expressed the wish that the people of God might all be able to prophesy—”Would that all the Lord’s people were prophets” (Numbers 11:29). This wish becomes a matter of future declaration in the words of Joel: “And it shall come to pass afterward, that I will pour out my spirit on all flesh; your sons and your daughters shall prophesy …” (Joel 2:28). Finally, the wish and declaration come to fulfillment in the book of Acts as Peter, explaining to his Jerusalem audience what has just happened, says: “This is what was spoken by the prophet Joel: ‘And in the last days it shall be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy'” (Acts 2:16-18). Peter, while affirming that the words of Joel are now fulfilled, namely, the universalizing of prophecy among all God’s people, is yet more specific: not only will “sons and daughters” prophesy but also “menservants and maidservants.” The universalizing of prophecy is threefold: first, it now goes beyond one race, the Jews, and includes all races and nations; second, there is no sexual exclusiveness, for both male and female will prophesy; and third, class differentiations disappear, for servants themselves are also now able to speak prophetically. All this is possible through the gift of the Holy Spirit.

It would seem apparent that Peter’s own words to the gathered multitude in Jerusalem, first, describing what has happened to him and the other disciples (Acts 2:15-21) and, second, proclaiming the gospel (Acts 2:22-36), are prophetic utterances. His message begins thus: “Peter, standing with the eleven, lifted up his voice and addressed [“spoke out to”]¹⁸ them, ‘Men of Judea and all who dwell in Jerusalem, let this be known to you, and give ear to my words'” (Acts 2:14). Here Peter, an uneducated, common man¹⁹—a rough fisherman—speaks as he has never spoken before. He addresses the whole nation of Israel, as gathered in Jerusalem, and does so with the authority, forcefulness and wisdom that could only come from the full anointing of the Holy Spirit.

But, in accordance with the words of Joel and the affirmation of Peter, it is not one man only who is now anointed to speak prophetically but all of those who have received the fullness of God’s Spirit. The mention of the eleven other apostles standing with Peter signifies that through Peter, as the mouthpiece, all are speaking. But this is by no means limited to the twelve apostles, for on a later occasion after Peter and John have been released from the Jewish council that had threatened them and they have returned to their own people,²⁰ the company of those gathered pray for courage “to speak [God’s] word with all boldness.” As a result, “when they had prayed, the place in which they were gathered together was shaken; and they were all filled with the Holy Spirit and spoke the word of God with boldness” (Acts 4:29-31). Since the company of believers by this time includes many others than the apostles, it is clear that the prophetic word is being voiced by the larger Spirit-filled community.

In this same connection we turn again to the disciples at Ephesus. We have already observed that when they received the gift of the Holy Spirit, all of them spoke in tongues. They all prophesied, for the text reads in full: “And when Paul had laid his hands upon them, the Holy Spirit, came on them; and they spoke with tongues and prophesied. There were about twelve of them in all” (Acts 19:6-7). So all prophesied—in accordance with the words of Joel and Peter. What they prophesied is not stated,²¹ but that the Ephesians are further evidence of the universalizing of prophetic utterance is apparent.

Mention might be made also of the daughters of Philip who on one occasion were said to prophesy. Luke writes concerning Paul and his visit in Caesarea that “we entered the house of Philip the evangelist …and stayed with him. And he had four unmarried daughters, who prophesied”²² (Acts 21:8-9). This incident is directly in line with the words of Joel, repeated by Peter at Pentecost, that “your daughters shall prophesy” (Acts 2:17). Philip himself was a man “full of the Spirit” (Acts 6:3, 5), hence he had experienced the outpouring of the Spirit. Thus, not only was he used by God to bear witness to the gospel, (as, for example, to the Samaritans and the Ethiopian eunuch—Acts 8), but also all four of his daughters were overflowing with prophetic utterance.

In the letters of Paul frequent reference is made to prophecy and prophesying. There are places where Paul speaks of prophecy as a particular gift. For example, in Romans 12 he delineates various “gifts” (charismata) that “differ according to the grace given to us” and immediately adds “let us use them: if prophecy, in proportion to our faith” (v. 6). In 1 Corinthians 12 Paul again lists a number of charismata, each being apportioned by the Holy Spirit, including prophecy—”to another prophecy”; and further on in the chapter he rhetorically asks, “Are all prophets?” (v. 29). However, despite these words, Paul later says, “You can all prophesy &#8230” (1 Corinthians 14:31). A careful study of the Pauline text makes clear that prophesying may: (1) be a particular manifestation of the Holy Spirit when the fellowship gathers for worship and ministry—and thus limited in exercise; (2) be performed by one who holds the office of a prophet, and thus again limited in exercise; and (3) in principle, be done by all—”you can all prophesy.”²³  It is this universal note which, without denying certain limitations, informs the New Testament witness.

To summarize: this universalizing of prophetic utterance is a very important aspect of the gift of the Holy Spirit. It signifies that all persons who receive this gift may be spokesmen for God.²⁴  It is not that they become persons of superior knowledge or virtue; rather, they become channels for God to speak His word. Whether it is to proclaim the way of salvation or to exhort believers,²⁵ it is wholly a matter of God speaking through them. Hence, traditional distinctions of class, sex, race, or education all fall away—as God has free rein in people’s lives.

Prophetic utterance, it should be added, is not the same as teaching. There is no suggestion that the outpouring of the Holy Spirit grants to all the possibility of teaching. For teaching is a function that, while surely needing the guidance of the Holy Spirit, calls for some native capacity plus preparation, study, careful training and experience. It is a task of such fearsome responsibility that James warns: “Let not many of you become teachers, my brethren, for you know that we who teach shall be judged with greater strictness” (James 3:1). Prophesying, on the other hand, and prophetic utterance in general, is the God-given possibility for all who are filled with His Holy Spirit.

It is also to be observed that prophetic utterance may come forth with a “Thus says the Lord” and the message delivered in the first person, for example, “I speak unto you …,” or it may be given as a message about the Lord, His will, intention, etc. But in either case the distinctive feature is that the speech, while uttered in the common language, is God-inspired, that is to say, it is not the result of human reflection but comes directly from God through the Holy Spirit. The Holy Spirit speaks through the human spirit in the known tongue and declares a divine message.²⁶

Prophetic utterance occupies the place of highest significance in the life and ministry of the church. While it may be divinely inspired speech proclaiming God’s truth to the world (as we have noted)—and therefore quite important—it occupies a critically vital role in the life of the community of faith. Paul writes the Corinthians: “Earnestly desire the spiritual gifts, especially that you may prophesy” (1 Corinthians 14:1). And the reason for this is that “he who prophesies speaks to men for their upbuilding and encouragement and consolation” (1 Corinthians 14:3).²⁷  Accordingly, prophecy, which has this distinctive function of edifying the body of believers, is much to be desired.

It is apparent that the universality of prophetic utterance, made possible by the gift of the Holy Spirit, makes both for proclamation of the gospel and the upbuilding of community life. Therefore, the word of God may go forth with increased power and effectiveness.

To return to the contemporary scene: one of the truly significant features is the widespread occurrence of prophetic utterance. First, this is the case in the proclamation of the gospel: there is no limit. These who are caught up in the high tide of the Spirit—whether young or old, male or female, master or servant (employer or employee!)—are speaking the word with extraordinary effectiveness. The words of Joel 2, affirmed in Acts 2, are again being fulfilled in our time. Youth, full of the Spirit and vision, are testifying on every hand and believing God for the transformation of the world. Older men are dreaming great things for God and regardless of advancing years are stepping out for God. Women (young and old) are not left behind as they find fresh ways and a new freedom to witness to the gospel in the power of the Spirit. Employers and employees with spiritual anointing are equally, and in multiple fashion, bearing witness to Jesus Christ. There is a fresh release of prophetic proclamation around the world among the spiritually renewed people of God.²⁸

It is also a fact that prophetic utterance for community edification is freshly occurring wherever the spiritual renewal has spread. Indeed, one of the most distinctive features of the renewal is the way in which, wherever people gather together for worship and ministry, there is the expectation and occurrence of prophetic utterance.²⁹  There is utterly no distinction between age, sex, socioeconomic levels— or otherwise. In some instances clergy and laity may be present, but prophecy springs from either or both; there may be priests and nuns, and either or both prophesying; there may be highly educated and semi-literate people together but prophecy is limited to neither; there may be professors and students, both prophesying as the Lord leads. As the Apostle Paul said, “You can all prophesy one by one, so that all may learn and all be encouraged” (1 Corinthians 14:31)—and this is precisely what is happening in our time.

The universalizing of prophetic utterance is one of extraordinary features of the contemporary renewal in the Spirit. Thereby the people of God in their entirety become spokesmen for God.

PR

Part Two of “Purpose” continues in the Spring 2003 issue.

Notes

1. See Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32. The Greek verb is katabainō—”come down.” Thus it parallels expressions before noted for the gift of the Spirit such as “coming upon,” “falling on,”etc.

2. In John 6:27 Jesus says that “on him [Jesus himself] has God the Father set his seal”—literally, “this one God the Father sealed” (touton ho patēr esphragisen ho theos). The idea of sealing here would seem clearly to refer to this anointing with power at the Jordan—”to dedicate, to consecrate …to endow with heavenly power” (Theological Dictionary of the New Testament, Vol. VII, [Grand Rapids: Eerdmans, 1971], p. 949, fn. 83).

3. Thus when Pentecost occurred, in the words of Lindsay Dewar, “the members of the infant Church were by this momentous event lifted up to a new and supernatural level, the level of the Spirit-filled humanity of the Incarnate Lord” (The Holy Spirit and Modern Thought [New York: Harper and Brothers, 1959], p. 43.)

4. Recall our earlier discussion of this in Chapter 1.

5. It is significant to note that in the book of Acts, Luke says, “In the first book [the Gospel of Luke] …I have dealt with all that Jesus began to do and teach … Thus the book of Acts will deal with what Jesus continued to do and teach, but now as the exalted Lord through the power of the Holy Spirit.

6. Accordingly, even as Jesus was anointed (Acts 10:38) with power and sealed (John 6:27), likewise are His disciples after Him. So does Paul write the Corinthians: “It is God who established us with you in Christ, and has commissioned [chrisas—”having anointed”] us; he has put his seal upon us …” (2 Corinthians 1:21-22). To seal, in this context means to “‘endue with power from heaven'” (A Greek-English Lexicon of the New Testament, article on “seal,” σψραγιξω, 2b).

7. The extraordinary words of Jesus affirm this: “Truly, truly, I say to you, he who believes in me will also do the works that I do; and greater works than these will he do, because I go to the Father” (John 14:12). In this astounding declaration Jesus is pointing to the fact that His going to the Father will make possible “greater works” by His disciples. The reason would seem to be that they will receive the total impact of the Spirit coming from Father and Son. They will do the works of Jesus— and more.

8. See Michael Harper, Power for the Body of Christ (London: Fountain Trust, 1964) wherein Harper stresses that the same power of the Spirit is available in our time: “Our knowledge of Him [the Holy Spirit] may be correct. But what of our experience of His power? The power is still available for the Body of Christ and for each of its members. The Baptizer [Jesus] stands ready on the banks of the Holy Spirit to do again for the Church what He did on the day of Pentecost” (p. 56).

9. In this connection the name of Apollos, teacher in Ephesus, comes to mind. Luke describes him as “an eloquent man, well versed [literally: “mighty”—dunatos] in the scriptures …instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately [or “carefully”—akribōs] the things concerning Jesus, though he knew only the baptism of John” (Acts 18:24-25). Hence the fervor of Apollos was not the fervor brought about by the Holy Spirit: it could lead none to salvation, no matter how eloquent, how well versed in Scriptures he was. So it is that Priscilla and Aquila “took him and expounded to him the way of God more accurately (Acts 18:26). Nothing is said by Luke directly about their leading Apollos into baptism in the name of Jesus and receiving the Holy Spirit; however, looking ahead to Acts 19 where Paul does exactly these things for the Ephesian disciples (probably earlier instructed by Apollos), who likewise knew only the baptism of John, it is quite conceivable that Priscilla and Aquila have ministered to Apollos, he goes on from Ephesus to Achaia where “he greatly helped those who through grace had believed, for he powerfully confuted the Jews in public, showing by the scriptures that the Christ was Jesus” (Acts 18:27-28). Greatly helping true Christian believers, powerfully confuting Jews—surely a different Apollos is at work now!

10. In Acts 26:16, where Paul is recounting this event, the words to Saul from the risen Lord are similar: “I have appeared to you for this purpose, to appoint you to serve and bear witness to the things in which you have seen me and to those in which I will appear to you …” The note of bearing witness is quite pronounced here.

11. According to R.R. Williams, “throughout Acts, the Holy Spirit is thought of as the means whereby Christians receive power to witness [to] Christ and His resurrection” (The Acts of the Apostles, Torch Bible Commentaries, p. 36). Quotation found in The Holy Spirit in the Acts of the Apostles by J.H.E. Hull (Cleveland and New York: World Publishing Co., 1968), p. 46.

12. It is sometimes suggested that the Samaritans needed the ministry of the Jerusalem church (represented by Peter and John), so that long-standing separation and antagonism between Jew and Samaritan might be overcome. While this may have been a valuable byproduct of Peter and John’s ministry, it would hardly seem to be the primary purpose.

13. I know of no more forceful presentation of this theme than that found in Roland Allen’s The Ministry of the Spirit (Grand Rapids: Eerdmans, 1960). See especially Chapter I, Section II, “The Spirit Revealed as the Inspirer of Missionary Work.” Also see Michael Green, I Believe in the Holy Spirit, Chapter 5. “The Spirit in Mission.”

14. Recall the earlier discussion of how the Holy Spirit is said to “proceed” from the Father. This eternal procession becomes temporal in the gift of the Holy Spirit, and He continues to proceed from the lives of all those to whom He is given. Editor’s note: See “filioque” in the Increase Your Theological Vocabulary department in this issue for more about this theological concept.

15. See, for example, the chapter entitled “Power to Witness” in As the Spirit Leads Us (New York: Paulist Press, 1971) by Kevin and Dorothy Ranaghan. In this chapter two spiritually renewed Roman Catholics, Leon and Virginia Kortenkamp, describe how “it seems to be universally true that those who have come into this experience [i.e. baptism in the Holy Spirit] are taught not so much by one another but by the direct power of God, that every tongue (including theirs) is meant to proclaim that Jesus is Lord” (p. 103). Thus there is power for witness they never knew before.

16. Dwight L. Moody, nineteenth-century evangelist, after many years of preaching, related how two women would say to him regularly, “You need the power of the Holy Spirit.” Moody reflected thereafter: “I need the power! Why I thought I had power”—because—”I had the largest congregation in Chicago and there were many conversions. I was in a sense satisfied.” Soon though, the two godly women were praying with Moody, and “they poured out their hearts in prayer that I might receive the filling of the Holy Spirit. There came a great hunger into my soul …I began to cry out as I never did before. I really felt that I did not want to live if I could not have this power for service.” Some time later Moody related this: “One day, in the city of New York—oh, what a day!—I cannot describe it, I seldom refer to it; it is almost too sacred an experience to name. Paul had an experience of which he never spoke for fourteen years. I can only say that God revealed himself to me, and I had such an experience of His love that I had to ask Him to stay His hand. I went preaching again. The sermons were not different; I did not present any new truths, and yet hundreds were converted. I would not now be placed back before that blessed experience if you should give me all the world …” (W.R. Moody, The Life of D.L. Moody [New York: Fleming H. Revell, 1900], pp. 146-46, 149.) Moody had witnessed to the gospel for many years and with some obvious effectiveness, but after his being filled with the Spirit there was an anointing never before experienced in his life. Moody, while of course not a participant in the current spiritual renewal, is surely a precursor of those who likewise in our time are being filled with the Spirit and thereby finding a fresh power for witness.

17. In accordance with what has been said about the “missionary spirit” and “anointing”—that the Holy Spirit is given for power to witness—it is important not to confuse this gift with becoming a Christian, salvation, regeneration, etc. James Dunn makes this mistake in his book, Baptism in the Holy Spirit (Naperville, IL: Allenson, 1970); for example, where he writes: “The gift of the Spirit …is the gift of saving grace by which one enters into Christian experience and life, into the new covenant, into the Church. It is, in the last analysis, that which makes a man a Christian … (p. 226). Rather, it is by the gift of the Spirit that one can help others enter into Christian life and experience. It is not the gift of saving grace, but, presupposing this, it is the gift of power for witness.

18. The Greek word is apephthenxato, the same verb as in Acts 2:4 in connection with speaking in tongues: “They began to speak in other tongues, as the Spirit gave them utterance” (literally, “to speak out”). See footnote in previous chapter where it was commented that this Greek word is frequently used for “the oracle-giver, diviner, prophet, exorcist, and other ‘inspired’ persons.” Hence, even as they “spoke out” in tongues to God by the inspiration of the Holy Spirit, so now do they (the eleven standing with Peter) “speak out” to people in prophetic utterance under the anointing of the same Holy Spirit. Meyer in his Acts Commentary (Critical and Exegetical Handbook to the Acts of the Apostles, by H.A.W. Meyer [New York: Funk and Wagnalls, 1883], p. 57) writes that the prophēteusousin (they shall prophesy) of Joel 2 “is by Peter specially recognized as a prediction of that apocalyptically inspired speaking, which had just commenced with the heterais glōssais [other tongues].” That is to say, the word in Joel concerning universal prophesying is recognized as covering both the speaking in tongues and the “inspired speaking” that follows.

19. Of Peter and John it is said in Acts 4:13: “they [the Jewish council] …perceived that they [Peter and John] were uneducated, common men [or “unlettered laymen”—agrammatoi idiōtai].”

20. Acts 4:23: ” …they went to their friends …” The term for “friends” is tous idious, literally, “their own.”

21. It is probable that the Ephesian prophetic utterance was not proclamation of the gospel as was that of Peter and the others mentioned. As we have noted, Peter and company were bearing witness concerning Christ in order to bring people to faith. The Ephesians may rather have prophesied to one another, since the text does not suggest that other people were present to be addressed. If this is the case, their prophesying was more akin to Paul’s description in 1 Corinthians 14 of prophecy as being for believers: “prophecy is not for unbelievers but believers” (1 Corinthians 14:22). It should be added that Paul in this context is speaking only of the gathered community, the body of believers, wherein prophecy is addressed to believers for their edification (see discussion hereafter). This community function of prophecy would not preclude the role of prophecy in another situation as bearing witness to the Good News of Jesus Christ. Prophecy is a speaking of God’s word to man whether it be in an evangelistic or community context.

22. Literally, “prophesying” (prophēteuousai). Hence, the text does not state that they were “prophetesses” (NAS) or “possessed the gift of prophecy” (NEB), but that on this occasion they “did prophesy” (KJV). “Prophets” are mentioned elsewhere in Acts, viz., 11:27-28; 13:1; 15:32; and 21:10. It is important to differentiate between the act of prophesying, which Philip’s daughters performed, as a universal possibility since Pentecost, and the office of prophet which belongs to certain persons. In 1 Corinthians, Paul likewise distinguishes between those who are prophets (12:27, 29) and prophesying which may be done by all (14:1, 5, 31). Incidentally, there is no suggestion that the office of prophet is limited by race, sex, or class either. If all may prophesy, it follows that out of that universally possibility, regardless of background, some will be designated especially to the office of prophet.

23. Thus there is a parallel with tongues. We have earlier spoken of the universal possibility of speaking in tongues along with certain limitations. Tongues and prophecy are basic, dynamic expressions of the Holy Spirit that pervade the Spirit-endowed community.

24. To “prophesy” means essentially to “for speak” (pro plus phēmi), hence for God. It may also have the temporal significance of “fore speak,” where prophecy contains the element of prediction (e.g. the case of Agabus in Acts 11:28 and 21:11). In any event, prophesying is a “forth speaking,” namely, a word, a message, on behalf of God.

25. In Acts, the emphasis is more on the former; in 1 Corinthians it is on the latter. “Primitive Christian prophecy is the inspired speech of charismatic preachers through whom God’s plan of salvation for the world and the community and His will for the life of individual Christians are made known” (Theological Dictionary of the New Testament, Vol. VI, p. 848). Both are included—as God’s message is one of both salvation of unbelievers and direction (or edification) of believers.

26. Thus there is a likeness to tongues in that the message originates with the Holy Spirit and is expressed through the human spirit—hence, a direct utterance of God. The difference, of course, is that tongues is an utterance in an “unknown language” whereas prophecy is in the common speech. Tongues is the highest possible utterance on earth—transcendent speech addressed to God; prophecy is next to it, being God-given speech addressed to man. In neither case does the speech result from human meditation or conceptualization but comes immediately from the Holy Spirit.

27. Paul adds that, “He who speaks in a tongue edifies himself, but he who prophesies edifies the church. Now I want you all to speak in tongues, but even more to prophesy” (1 Corinthians 14:4-5). In the previous footnote I spoke of the primary of tongues over prophecy, but does not Paul say otherwise here? No, for two reasons: first, Paul is speaking to the Corinthians about community edification and in that situation prophecy, which is addressed to men, has the primary role, but tongues first of all build up or edify the believer (without which there could be little community edification); second, even in the community, tongues may be no less significant than prophecy if interpretation follows, for Paul continues (in v. 5): “He who prophesies is greater than he who speaks in tongues, unless he interprets [ei mē diermēneuē], so that the church may be edified.” Tongues could then, if interpretation follows, be equally “great” since (as Paul earlier says) “one who speaks in a tongue …utters mysteries in the Spirit” (v. 2). Interpretation would then be the declaration of those divine mysteries.

28. Many concrete illustrations could be given of the things mentioned in the paragraph above. It is Joel 2 and Acts 2 all over again!

29. An extraordinary demonstration of this occurred during the meeting of some ten thousand “charismatics” in Rome, May, 1975. One of the occasions (which the author attended) was the gathering in St. Peter’s Church where Cardinal Suenens celebrated the Eucharist and prophecies began to be uttered from within the audience. There was no prior preparation—but the atmosphere was full of expectation. One prophecy declared: “My people, I speak to you of a new day. I speak to you of the dawning of a new age in my church. I speak to you of a day that has not been seen before, of a life on the earth not seen before for my church. Prepare yourselves for me—prepare yourselves for the action I begin now, because the things you see around you will change. The combat you must enter into now is different, it is new. You need wisdom from me you do not have now. You need the power of my Holy Spirit in a way you have not possessed before. You need an understanding of my will and of the way I work that you do not have now. Open your eyes, open your hearts, prepare yourselves for me and for the day I announce now. My church will be different, my people will be different. Difficulty and trial will come upon you—comfort that you know now will be far from you. But the comfort you will have is the comfort of my Holy Spirit. They will seek for you to take your life, but I will support you. Come to me—bind yourselves together around me because I proclaim a new day of victory and triumph for your God. Behold it is begun!”

Unless otherwise indicated, all scriptural quotations are from the Revised Standard Version of the Bible.

The Gift of the Holy Spirit Today: Purpose (Chapter 4, Part 2)

The Gift of the Holy Spirit Today by J. Rodman Williams, was published in 1980 by Logos International. Used by permission of the author. Reprinted in Pneuma Review with minor updates from the author.