The Pneuma Review » Rodman Williams

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.

This index was later included in the Winter 2025 issue.

The Gift of the Holy Spirit Today

Rodman Williams — Sun, 10 Oct 2004 09:24:33 +0000

The final installment 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: Effects, Part 1 (Chapter 8)

Epilogue & Bibliography

This book has been written with excitement and hope. If it is true that many people today are freshly experiencing the gift of the Holy Spirit, there is much to be excited about. For in this gift there is fullness of God’s presence and power—and entrance into a whole new dimension of praise, witness and action. Also there is much to be hoped for: that people everywhere will become alert to the possibility of this gift, respond to God’s offer of its availability and thereby receive it from the exalted Lord.

Perhaps these pages will have come as a surprise to some readers. For it is a fact that despite the high significance of the gift of the Holy Spirit, many persons have little knowledge or understanding of it. Such a question as Paul’s, “Did you receive the Holy Spirit when you believed?” (Acts 19:2), may seem totally irrelevant and meaningless to many. They may never really have thought about the matter, and perhaps they have not so much as heard about it.

Others in reading may have felt disturbed. First, there may be some who have long thought of the gift of the Holy Spirit in terms of a kind of divine immanence experienced in a mystical moment. With or without the mediation of Jesus Christ it is assumed that the spirit of a person may enter into union with the divine Spirit. Accordingly, there is already a given—hence gift-like—unity of the divine and human spirit which only needs to be realized through meditation and stripping away artificial barriers. Thus to read all this about the work of Jesus Christ in redemption and forgiveness of sins as necessary to the reception of the Spirit may seem strange and unwarranted. Second, there may be other readers who have long viewed this gift as so inseparably attached to the sacramental life of the church that all persons who receive the proper sacramental action (baptism, confirmation) invariably become recipients of this gift. Accordingly, there is no point in getting excited about or looking forward to the gift. For if one has been properly baptized (or confirmed, as the case may be), the gift presumably has been received. Third, there may be still other readers who view the gift of the Holy Spirit as identical with the gift of salvation; thus there is no gift to be considered beyond the new life in Christ. Indeed, some might say, does not the very idea of an additional gift detract from the all-sufficiency of Christ?

Rodman Williams: The Gift of the Holy Spirit Today: Effects, Part 2

Rodman Williams — Mon, 20 Sep 2004 09:53:43 +0000

The first part of chapter eight 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: Effects, Part 1 (Chapter 8)

Chapter Eight: Effects, Part 2

Third, still another effect of the gift of the Holy Spirit is that of providing an assurance of God’s act of salvation. The Holy Spirit bears witness to what has been done, confirms the status of sonship and God’s abiding presence and affords an earnest or pledge of what is yet to come.

It is significant that on two occasions (Acts 11 and 15) after the gift of the Holy Spirit to the Caesareans, or the Gentiles, Peter appears before the Jerusalem council of apostles and brethren to argue the Gentile cause. On each occasion Peter refers to the gift of the Holy Spirit which the Gentiles had likewise received as a kind of confirmation or witness. In the first instance the question basically was whether the Gentiles really were included in God’s purpose of salvation, and Peter’s argument was simply that “the Holy Spirit fell on them just as on us at the beginning” (Acts 11:15). Further, “If then God gave the same gift to them as he gave to us [believing]¹⁴ in the Lord Jesus Christ, who was I that I could withstand God?” (Acts 11:17). This silenced the audience; then “they glorified God, saying, ‘Then to the Gentiles also God has granted repentance unto life'” (Acts 11:18). The fact that God had given the Holy Spirit to the Gentiles was certification to the apostles and brethren that the Gentiles had indeed been granted salvation. On the second occasion, Peter stands again before the council to argue against the obligation of Gentiles to be circumcised in order to be saved. In the context of this argument Peter speaks of how it was God’s choice that “by my mouth the Gentiles should hear the word of the gospel and believe” (Acts 15:7). Then Peter immediately adds: “And God who knows the heart bore witness to them, giving them the Holy Spirit just as he did to us; and he made no distinction between us and them, but cleansed their hearts by faith”¹⁵ (Acts 15:8-9). Here the gift of the Holy Spirit is described as a witness to the Gentiles themselves that they had indeed been granted cleansing and salvation. Thus to summarize the two accounts: the gift of the Holy Spirit was viewed as both a testimony to others, an external witness, and an internal testimony that “repentance unto life,” cleansing, salvation, had unmistakably occurred.

On the matter of the testimony to others, or external witness, one of the interesting features of the contemporary outpouring of God’s Spirit is the way in which it has caused many people in churches or denominations that have been long separated from and even antagonistic to one another to change their attitude. For example, many Protestants who received the gift of the Spirit in the early to mid 1960s were ill prepared to accept the movement of the Spirit among Roman Catholics that began in 1967¹⁶ for the reason that they (the Protestants) were not at all sure any Catholics had experienced salvation. Then it began to happen among Catholics—exactly as among Protestants—and all the Protestants could do, like the apostles and brethren, was to glorify God and say, “Then to the Roman Catholics also God has granted repentance unto life!”

One other Scripture passage related to external witness is Hebrews 2:3-4: “How shall we escape if we neglect such a great salvation? It was declared at first by the Lord, and it was attested to us by those who heard him, while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his own will.” Here again God Himself bears witness to the “great salvation” through the operation and activity of the Holy Spirit. Salvation which belongs to the inward and invisible realm is attested by the outward and visible—signs, wonders, miracles, various gifts of the Holy Spirit. This passage in Hebrews is somewhat different from Acts 11 and Acts 15: the gift (or gifts) of the Holy Spirit is not spoken of as testimony to other Christians that God has granted salvation, but it is rather a testimony to those who have not experienced salvation that behind such divine work stands a living God who brings salvation.

Again, to return to the contemporary scene, it is striking that in many places the proclamation of the gospel of salvation is being given visible certification through “signs and wonders and various miracles and gifts of the Holy Spirit.” The word is preached, God “bears witness,” for example, through miracles of healing taking place, and the message of salvation comes through with powerful effectiveness.¹⁷ Indeed, in a day when people are bombarded by countless words and voices (in television, radio, printed page, etc.) and made innumerable offers, it is increasingly hard to hear the word about salvation and believe without some demonstration of power and reality. Is it really so? Is the message of an internal transformation valid? Does it actually happen? But when that message about invisible things is certified by visible demonstrations of the power of God, then credibility is vastly increased. The gospel truly must be, as is claimed, the power of God also unto salvation.

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

Rodman Williams — Mon, 21 Jun 2004 10:45:40 +0000

The first part of chapter eight 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: Context (Chapter 7)

Chapter Eight: Effects, Part 1

We come finally to a consideration of the effects or results of the gift of the Holy Spirit. Our concern is not so much with long-range effects, though they are certainly not excluded, as with the immediate results of the Spirit being given. A number of these may be noted.

First of all, there is an extraordinary sense of the reality of God. As has been observed, the gift of the Holy Spirit is the gift of God’s own presence. It is not something the Holy Spirit grants—such as life, power, wisdom—but it is the Spirit Himself who is given. Since the Holy Spirit is God in His essential being, the reception of this gift means the reception of God Himself. This then signifies the stupendous fact of the coming of God, the Holy Spirit, in fullness to lay claim to His creature, and to pervade the totality of human existence. In the action, God without ceasing to be wholly transcendent is also wholly immanent as He possesses the heights and depths of creaturely life. This extraordinary event of the divine self-giving is at the same time a divine self-disclosure, a revelation of the divine reality. The reality of God, His divine presence, is made known to man with compelling force.

Further, the God who comes through the gift of the Holy Spirit is the triune God. Hence, though it is the Spirit who is given—and thus not the same personally as Father or Son—nonetheless His very presence also makes real other persons of the Godhead. He constantly points to, glorifies, makes real the Son, the exalted Jesus Christ, and through the Holy Spirit the exalted Lord constantly makes Himself known to His believing people. Jesus Christ, though now at the “right hand” of the Father and not bodily present, becomes spiritually present among those who believe in Him. Likewise, the Holy Spirit makes real God as Father, for it is through the Spirit’s indwelling and moving presence that the fatherhood of God takes on more intimate and personal meaning. By the Spirit we say “Abba! Father!” not as address to a distant deity but as the cry of the heart to one near at hand.¹ To summarize: the reality of God as Father, Son and Holy Spirit is vividly disclosed through the gift of the Holy Spirit.

As we turn again to the books of Acts, it is apparent that the reality of God is the paramount fact in everything that occurs. When the Spirit is given at Pentecost, the company immediately begins to declare the marvelous works of God and thus to exult in His wonderful presence. It matters not that thousands are gathered around them, for so full are they of God’s Spirit that they go right on praising Him. The reality of God’s presence has gripped them as a community, as individuals, and in such fashion that in all that follows they sense God moving in their midst.

The Gift of the Holy Spirit Today (Chapter 7)

Rodman Williams — Mon, 15 Mar 2004 10:38:41 +0000

The seventh chapter 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: Means (Chapter 6)

Chapter Seven: Context

The matter before us next is that of the context in which the Holy Spirit is given. Already we have emphasized that the gift of the Holy Spirit comes to those who believe in Jesus Christ; thus faith is the only requirement. Hence we are not now speaking of additional requirements, but of the context or situation in which the gift is received. We have earlier seen that the gift of the Holy Spirit frequently occurs along the way of faith. Now we note the context, even atmosphere, wherein this takes place.

The primary thing that must be stressed is God’s sovereign disposition. The divine context of God’s will and intention is altogether basic. From within the pattern of God’s purpose, whereby He works all things according to the counsel of His will, God gives His Holy Spirit. Thus whatever may be and must be said on the human side about the situation, context, and atmosphere is altogether secondary to God’s sovereign action. In this sense, God gives when He wills, not according to the human condition but according to His overall design and purpose. Hence, there is a continuing mystery and, humanly speaking, unpredictability about the giving of the Holy Spirit.

This was surely true of the first Pentecost in Jerusalem. God had long purposed (and promised) the outpouring of His Spirit, and when the divinely planned time had arrived, the Holy Spirit was given. The opening words of Acts 2:1 suggest this: “When the day of Pentecost had come,” or, better, “had been fulfilled.”¹ So when the day was fulfilled, the Holy Spirit was given. This was God’s timetable—not man’s. It had basically to do with God’s overarching plan in salvation history. It was an event of “the last days” (Acts 2:17) according to the divine promise.

Likewise, it is important to emphasize that the movements of the Holy Spirit throughout history to the present day are grounded in the sovereign purpose of God.² The fact that in our present times there has been a crescendo of the Spirit’s outpouring, and that the movement has now become worldwide, points basically to the divine intention. God is doing it again—and with such a universality (“upon all flesh”) that we may surmise that “the last days” are being fulfilled, and history is reaching its consummation. However that may be, the critical point to score is the divine sovereignty.

All of this needs first to be emphasized—the divine context—lest we too quickly come to the human situation. Primarily it is not a matter of our human concern but God’s concern. Like the original disciples who participated in the coming of God’s Spirit because it was God’s time, so do we participate in our own day. We are privileged to be alive in what may be the climactic outpouring of the Spirit at the end of the age. Our concern is not unimportant, even our readiness to participate in what God is doing, but the basic matter again is God’s sovereign purpose.³

Further, since it is a matter of the gift of the Holy Spirit, there is nothing man can do to earn it. By definition a gift is freely bestowed: it cannot be worked for or bought. It would be a serious mistake to think that while forgiveness is by grace, the gift of the Holy Spirit is by works. Here Paul’s rhetorical questions are most apropos: “Did you receive the Spirit by works of the law, or by hearing with faith? … Does he who supplies the Spirit to you and works miracles among you do so by works of law, or by hearing with faith?” (Gal. 3:2, 5). On the matter of being bought, the words of Peter to Simon the magician—who offered money for the power to confer the Holy Spirit—are vividly relevant: “Your silver perish with you, because you thought you could obtain the gift of God with money!” (Acts 8:20). The gift of the Holy Spirit cannot be earned no matter how great the effort, nor can it be purchased no matter how large the amount.

Rodman Williams: The Gift of the Holy Spirit Today: Means

Rodman Williams — Sat, 20 Dec 2003 11:31:55 +0000

The sixth chapter 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: Reception (Chapter 5)

Chapter Six: Means

We turn now to a consideration of the gift of the Holy Spirit in relation to water baptism and the laying on of hands. Our concern at this point is the connection between these outward rites and the bestowal of the Spirit. How essential—or dispensable—are they? Is one or the other more closely associated with the gift of the Spirit?

It hardly needs to be said that this has been an area of significant difference in the history of the Church. This is evidenced by the fact, first, that both water baptism and the laying on (or imposition) of hands have been viewed as channels for the gift of the Holy Spirit. Some traditions have held the position that water baptism is sufficient: it is the means whereby the Holy Spirit is given. Accordingly, there is no call for laying on of hands in this situation. Others have held that the laying on of hands is the critical matter: without such, water baptism is incomplete, and there is no gift of the Holy Spirit. How are we to adjudicate between such critical differences?

That this is no small matter would seem undeniable. If the gift of the Holy Spirit is what we have been describing—a veritable outpouring of God’s presence and power—and if this gift is vitally related to an outward rite, then the identity of that rite, the question of its essentiality, and its proper execution are critical matters. If, on the other hand, there is no vital connection between the gift of the Holy Spirit and an outward rite, this ought also to be clarified so that we be not burdened by unnecessary concerns. That there needs to be serious reflection in this area is apparent; we can scarcely afford to be uncertain or confused in so important a matter.

Once again we turn primarily to the book of Acts as the basic historical narrative depicting the gift of the Holy Spirit, and now consider its relationship to water baptism and the laying on of hands. There will be some reference also to the Gospels and the Epistles; however, as has been the case in other previous considerations, Acts must be primary because it is the only New Testament record depicting the interrelationship between the gift of the Spirit, the occurrence of water baptism and the laying on of hands.

Let us begin with reflection upon the relation of water baptism to the gift of the Holy Spirit. We are concerned of course with water baptism as a Christian rite—and only incidentally with “the baptism of John” (which is transitional in Acts to Christian baptism).¹ How does the rite of Christian baptism relate to the gift of the Spirit? By way of reply we shall set forth a number of declaratory statements and seek to demonstrate these in the five basic narratives having to do with the gift of the Holy Spirit.

However, before proceeding further, we find that water baptism, wherever described in Acts, is performed in the name of Christ only. There are four passages that mention His name in relation to baptism: Acts 2:38; 8:16; 10:48; and 19:5—with the slight variation between “the name of Jesus Christ” (2:38 and 10:48) and “the name of the Lord Jesus” (8:16 and 19:5).² What is important is the fact of water baptism in the name of Christ only³ (not the variation in the name) and how this will relate to a proper understanding of its connection with the gift of the Holy Spirit.

Now we move on to various declaratory statements. First, water baptism⁴ may precede the gift of the Holy Spirit. We begin by observing that Peter, following his Pentecostal sermon, asserts: “Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit” (Acts 2:38). Water baptism obviously is depicted as preceding the gift of the Spirit. It is not altogether clear, however, whether a logical or chronological priority is envisioned. Peter’s words—”and you shall receive the gift of the Holy Spirit”—could mean either that the gift of the Spirit follows logically and therefore immediately upon water baptism, or that it may happen at some future time. Shortly after Peter’s sermon, the Scripture reads: “So those who received his word were baptized, and there were added that day about three thousand souls” (2:41). Nothing is directly said about their receiving the Holy Spirit; however, that such followed directly upon water baptism seems evident in light of the ensuing account (Acts 2:42-47).⁵

Let us turn next to the Samaritan account where again water baptism is definitely shown to precede the gift of the Spirit. In this instance, however, it is clear that there is an intervening period of several days. The Samaritans “were baptized, both men and women” (Acts 8:12). Later, Peter and John “came down and prayed for them that they might receive the Holy Spirit; for it had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus” (Acts 8:15-16). So prayer was offered and the laying on of hands was administered with the result that the Samaritans received the Holy Spirit. Hence, there is an unmistakable separation in time between water baptism and the reception of the Holy Spirit.

This passage is quite important in demonstrating that the reception of the Holy Spirit is not bound to the moment of water baptism. It is sometimes argued that there was a special reason for this in the case of the Samaritans, namely, that because of the longstanding prejudice between Jews and Samaritans, it was fitting that the gift of the Holy Spirit be delayed after baptism until representatives from Jerusalem (Peter and John) could come down, and by ministering the Holy Spirit to the Samaritans, demonstrate love and unity. The argument, however, is tenuous indeed, for if delay could happen here, why not in other circumstances?⁶ Or even if it be agreed that the Jewish-Samaritan situation was maximally one of prejudice, thus calling for additional encouragement from Jerusalem, why not a visit by Peter and John simply to express fellowship and love? Why also the Holy Spirit? In any event the evidence of the text is unambiguous, namely, that regardless of what might later happen, the Samaritans did not receive the Holy Spirit when they were baptized; and this leaves open the possibility that such could happen in other instances.⁷

Rodman Williams: The Gift of the Holy Spirit Today: Reception

Rodman Williams — Thu, 25 Sep 2003 10:30:58 +0000

The fifth chapter 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: Purpose (Chapter 4, Part 1)

Chapter Five: Reception

The Holy Spirit is given to those who believe in Jesus Christ. From all that has been said about the Holy Spirit being the Spirit of the exalted Lord and given for the primary purpose of bearing witness to Christ, it is apparent that there can be no gift of the Holy Spirit except to those who believe in Him and are thereby called to be His witnesses. Through those who believe, Christ carries forward His ministry in word and deed.

Now it is important to note two matters: the indispensability and the dynamics of this faith in Jesus Christ in relation to the gift of the Holy Spirit. Let us consider these in turn.

It is important first to emphasize the matter of indispensability because of the possible misapprehension that the Holy Spirit may be received without such a faith in Jesus Christ. There have been those who, desiring no relationship to Christ, no faith in Him, would still like to receive the Holy Spirit in the sense of having some kind of inward experience of the fullness of God. For such persons faith in Christ is viewed as irrelevant, even misdirected, since what they seek is an immediacy and unity of the divine Spirit with the human spirit. Christ may point the way to such a mystical union of God and man, but He himself is viewed as not essential to such an achievement. From the truly Christian perspective, however, all immediacy with God is a “mediated immediacy”¹ wherein Christ alone can effect the unity of the infinite God and finite man.

Faith in Jesus Christ becomes all the more important with the realization that the barrier to the reception of the Spirit is not only human finitude but also human sin. Man is totally guilty, and it is only by belief in Jesus Christ that he can receive forgiveness. The wonder of the gospel, the Good News, is that there is cleansing and pardon of sins in the name of Jesus Christ. Man may truly repent and receive forgiveness and become a new creature in Christ.

This faith in Jesus Christ is personally oriented. It is directed to Him as the one who lived, died and rose again from the dead. Through His death and resurrection He has made forgiveness and new life a glorious reality. This reality may be entered into by faith in Him, by faith in His name.

It is this faith, this kind of believing in Jesus Christ, that is indispensable to receiving the Holy Spirit.² It is, therefore, pointless to talk about the reception of the Holy Spirit except against this background.

That believing in Jesus Christ is indispensable to the reception of the Holy Spirit is apparent in all the relevant narratives in the book of Acts. Three illustrations may suffice.

Rodman Williams: The Gift of the Holy Spirit Today: Purpose, Part 2

Rodman Williams — Wed, 25 Jun 2003 15:56:42 +0000

The second 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: Purpose (Chapter 4, Part 1)

Chapter Four Continued: Purpose, Part 2

Let us now move on to note how the gift of the Holy Spirit enables the performance of mighty works. The witness to Christ is not only that of word but also deed. There is, as we have observed, the powerful word of testimony to Christ whereby persons become vehicles for the transformation of human life, and prophetic utterance may go forth with great directness and forcefulness. But the witness is likewise that of deed wherein mighty works in the name of Christ are also performed.

It is apparent that not only did the early disciples speak about Jesus but also they did extraordinary things. The first mention of this follows upon the narration about Pentecost where the text reads: “And fear came upon every soul; and many wonders and signs were done through the apostles” (Acts 2:43). The fact of the multiplicity of extraordinary things—“many”—is first to be noted; second, their description as “wonders” and “signs” suggest their character both as miracles and pointers;³⁰ and third, these many wonders and signs are done “through” the apostles, the apostles being channels, and not agents, of their occurrence. The whole atmosphere is charged with awe—“fear upon every soul”—as the exalted Lord does His work through them.

It should be quickly added that signs and wonders are done not only through the apostles but also through other disciples. On a later occasion Peter and John, after being threatened to speak no more about Jesus, return to their own people who pray for a common courage: “grant to thy servants to speak thy word with all boldness, while thou stretchest out thy hand to heal, and signs and wonders are performed through the name of thy holy servant Jesus” (Acts 4:29-30). As we have already noted, in reference to boldness, the immediate result following upon the shaking of the place is that “they were all filled with the Holy Spirit and spoke the word of God with boldness.” Doubtless, the implication is not only that the prayer of the company for boldness of speech is answered for all, but also that they are all granted the performance of signs and wonders through the name of Jesus.

Further to examine the above matter: though it is said more than once that the apostles did wonders and signs,³¹ it is apparent that others such as Stephen the martyr and Philip the evangelist did likewise. “And Stephen, full of grace and power, did great wonders and signs among the people” (Acts 6:8). “And the multitudes with one accord gave heed to what was said by Philip, when they heard him and saw the signs which he did” (8:6). “Even Simon [the magician] himself believed, and after being baptized, he continued with Philip. And seeing signs and great miracles³²performed, he was amazed” (8:13). In addition, according to Mark 16:17, Jesus said: “And these signs will accompany those who believe: in my name they will cast out demons; they will speak in new tongues; they will pick up serpents; and if they drink any deadly thing, it will not hurt them; they will lay their hands on the sick, and they will recover.” Similarly, “And they went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it” (Mark 16:20).³³ Signs and wonders—extraordinary, miraculous deeds—are the practice of the whole Christian community.

It is abundantly clear that the performance of mighty works—signs, wonders, miracles—belongs to the gospel proclamation. The early Christians testify and perform signs and wonders. The proclamation is powerful word and miraculous deed, both by the Holy Spirit, that bear witness to the gospel. The deed is the confirmation of the word—the visible assurance of the message of salvation. The greatest wonder of all is that of new life, new birth wrought by the word, but this is invisible; hence, when a visible sign accompanies the word there is undeniable attestation to the actuality of what has been inwardly wrought by the message of salvation.

Thus it is a serious error indeed to relegate miracles to the past. It is pathetic to hear among those who vigorously affirm the message of salvation—the necessity of regeneration—that “signs and wonders” are not to be expected any longer. If through the proclamation of the word in the power of the Spirit the miracle of rebirth can and does occur, will not that same Spirit also work other “signs and wonders”? For, surely, other miracles—no matter how extraordinary³⁴—are less significant than the miracle of new life and salvation.

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

Rodman Williams — Thu, 20 Mar 2003 11:20:16 +0000

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

Rodman Williams: The Gift of the Holy Spirit Today: Response

Rodman Williams — Thu, 26 Dec 2002 10:59:10 +0000

The third chapter 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: Dimensions (Chapter 2)

Chapter Three: Response

The human response to the giving of the Holy Spirit is essentially the praise of God. When human existence—individually and in community—is bathed with the divine presence, there is only one truly significant response, namely, the glorifying of God. God has acted through Jesus Christ to pour out His Spirit, and so marvelous is its occurrence that nothing else can capture it but the high praise of God. So does the praise of God ring forth—praise for His mighty deeds in creation, redemption and sending His Holy Spirit. It is the extolling of God that springs from the lips and hearts of those who are acclaiming Jesus as Lord.

This praise that is rendered is not to an absentee God but to one who is present in the midst of His people. The fullness of His grace in Jesus Christ has been experienced, and now His glory is being shed abroad in the Holy Spirit. There is a deep sense of the goodness of the Father, the Lordship of Jesus Christ and the dynamism of the Holy Spirit.

The whole focus of this praise is God. It is not a glorying in the self—as if perchance one had suddenly become an extraordinary person by virtue of the gift of the Holy Spirit. It is not a glorying by people who look at themselves as spiritually superior to others because of what they have received. Far from it: the direction is totally away from human existence as all things are lifted up to the praise and blessing of God.

Something like what we have been describing took place originally in Jerusalem at Pentecost. For when the disciples were filled with the Holy Spirit they all began to praise God. This is apparent from the words of Acts 2:11 which record the multitude saying: “We hear them telling in our own tongues the mighty [wonderful, magnificent]¹ works of God.” We are not told for what “mighty works” they praised God; but it is not hard to imagine that, having so recently lived through the events of Jesus’ life, death and resurrection, they were praising Him, among other things, for having performed the mighty work of redemption. Also He had just now fulfilled the promise to pour forth the Holy Spirit. How much they had to praise God for!

Again, something of the same thing happened years later in Caesarea: another occasion of the glorifying of God. This time it was the Gentiles upon whom the Holy Spirit came, and others (Peter and his fellow Jews) “heard them speaking in tongues and extolling [magnifying]² (Acts 10:46).

We should also note the connection between being filled with the Spirit and praise in Paul’s letter to the Ephesians. Paul writes: “Be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart” (Ephesians 5:18-19). As a result of being filled with God’s Spirit, psalms, hymns, spiritual songs break forth—the heart is filled with melody, rejoicing in the Lord. Thus is praise offered up in manifold ways to Him who has given His blessed Spirit.

Let us reflect for a moment upon the praise of God in the worship of the church. In all true worship there is a desire to offer up worthy praise and adoration to Almighty God. And according to the intensity of the sense of the Lord’s presence, there is yearning to find further ways of showing forth this praise. Ordinary language may seem to be inadequate, and perhaps some language of the past (Greek or Latin, for example) will be used in the desire for more worthy expression. There may be the use of praise language such as “Hallelujah!” or “Hosanna!” often repeated to voice an intensity of adoration. Or in the sensing of the wonder of God’s grace, there may even be yearning for multiple tongues³ as a means of declaring what is being deeply experienced. Such ways are examples that bespeak a growing concern to get beyond ordinary speech into another, or higher, mode of worshiping God.

Here, of course, is where music occupies an important role. By moving into lyrical modes of expression, by adding melody to words, there may well be more satisfying worship of heart and soul. Thus human utterance is caught up to higher levels by the singing forth of God’s praises. Yet music, even as ordinary speech, is ever seeking among ardent worshipers of God to find ways to reach still more sublime heights.

Now we come to the recognition in the books of Acts of the close connection between praise and tongues. As we have noted, the Gentiles at Caesarea were heard to be “speaking in tongues and extolling God.” In Jerusalem the Jews on the day of Pentecost were heard to be speaking in other tongues than their own, and the speech served one purpose: the praise of God. From the Pentecost narrative it is apparent that tongues are not ordinary speech, but represent the worship of God in a speech that is other than one’s own native language. Hence, speaking in tongues might be called transcendent praise: praise that goes beyond ordinary capacity and experience.

We may better understand this by focusing upon the situation of high spiritual intensity resulting from the outpouring of God’s Holy Spirit. The sense of God’s abundant presence evokes a breaking forth in praise expressive of the occasion. Ordinary language, even music, may be inadequate to declare the wonder of God’s gift. This is not to deny or discount the various modes of human expression with all their possibilities to rise to greater heights. However, there may be a speech or language more suitable to the experience of the richness of God’s spiritual gift. Humanly speaking, this is impossible, but—and herein is marvel—God through His Spirit may go beyond what has been uttered or sung before and bring forth a new language!⁴