D. H. Williams (PhD, University of Toronto) is professor of religion in patristics and historical theology at Baylor University. He is the author of Evangelicals and Tradition and Retrieving the Tradition and Renewing Evangelicalism and editor of The Free Church and the Early Church. Tradition, Scripture, and Interpretation is the second volume in the Evangelical Ressourcement series, which is grounded in the belief that there is a wealth of theological, exegetical, and spiritual resources from the patristic era that is relevant for the Christian church today, as well as the church of the future. This series aims to help church thinkers and leaders reappropriate ancient understandings of Christian belief, amid the current resurgence in interest in the early church, and apply these ancient understandings to ministerial foci in the twenty-first century. Readers of the series will see how Scripture and the early tradition were both necessary in the formulation of orthodoxy, that there is a reciprocal relationship between the life of the church and theology, and that the liberty of the Spirit in contemporary believers must be balanced by a continuity with church tradition. If these three things are done, it seems, the Protestant church could truly be considered the church catholic (i.e., universal).

In keeping with the dictum of Wesley that ‘true, genuine Christianity [directs] us to the strongest evidence of the Christian doctrine’, this sourcebook gathers key writings from the first through sixth centuries on various topics of concern to the church that illustrate the ways in which its confessions and worship were expressed during that time. The writings are arranged thematically into nine areas, including the rule of faith, baptismal formulations and instruction, creeds, and biblical interpretation. Within each theme, the writings are arranged chronologically, which reveals how the Christian tradition has developed over time. Explanatory notes by Williams provide historical background and theological context for each reading. In what follows, I shall point out some prominent points from Williams’ text.

Williams opens the proverbial anthology with an expansive introduction, entitled ‘Origins of Christian Tradition’, that examines the close interplay between Scripture and tradition in the thinking of the early church. He asserts that the early fathers would have known nothing of the contention of sola scriptura, as it was incomprehensible to isolate the bible from the tradition of the church (he recognizes that the bible is foremost a book of the church, for what the church believed was ‘canonical’ before the bible was codified). This integral association of the bible and church tradition need not be understood as a squelching of the Spirit, however, for the Spirit is present throughout both the bible and church tradition, Williams notes (18). It could be said, then, that the bible (revelation) and tradition are two sides of the same coin. Indeed, there is a co-inherence in this symbiotic (reciprocal) relationship. Scripture could be portrayed as the anchor, whereas tradition is the interpreter (cf. 27).

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

Spring 2002: Author’s Preface

The Gift of the Holy Spirit Today: Preface

Spring 2002: Introduction

The Gift of the Holy Spirit Today: Introduction

Spring 2002: Chapter One: Background

The Gift of the Holy Spirit Today: Background (Chapter 1)

Summer 2002: Chapter Two: Dimensions

The Gift of the Holy Spirit Today: Dimensions (Chapter 2)

Fall 2002: Chapter Three: Response

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

Winter 2003: Chapter Four: Purpose, Part 1

The Gift of the Holy Spirit Today: Purpose (Chapter 4, Part 1)

Spring 2003: Chapter Four: Purpose, Part 2

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

Summer 2003: Chapter Five: Reception

The Gift of the Holy Spirit Today: Reception (Chapter 5)

Fall 2003: Chapter Six: Means

The Gift of the Holy Spirit Today: Means (Chapter 6)

Winter 2004: Chapter Seven: Context

The Gift of the Holy Spirit Today: Context (Chapter 7)

Spring 2004: Chapter Eight: Effects, Part 1

The Gift of the Holy Spirit Today: Effects, Part 1 (Chapter 8)

Summer 2004: Chapter Eight: Effects, Part 2

The Gift of the Holy Spirit Today: Effects, Part 2 (Chapter 8)

Fall 2004: Epilogue & Bibliography

The Gift of the Holy Spirit Today: Epilogue & Bibliography

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.

Son of God: Their Empire, His Kingdom (20th Century Fox). Actors: Darwin Shaw, Sebastian Knapp, Paul Knops, and Darcie Lincoln. Directors: Christopher Spencer. Music by Hans Zimmer.

Son of God begins with John’s gospel, “In the beginning was the Word, and the Word was with God, and the Word was God” and ends with Jesus before John on the Isle of Patmos, in Revelation 1:17 “Fear not; I am the first and the last.” What falls between is a cinematic, 138-minute encapsulation of the life of Christ.

For the unchurched, this will undoubtedly present a Jesus that is within the boundaries of creative license and tells the story of Christ with great production value, first rate acting, believable costumes and sets, a remarkable soundtrack by Hans Zimmer (Pirates of the Caribbean, Batman Begins), and some very well-executed directing. It is rated PG-13, but that can only be attributed to the violence of the crucifixion, which spares little of Rome’s brutality.

We get a glimpse into Peter, John, Judas, a hint of Thomas, and short but wonderfully poignant episode with Matthew, but nothing of the other disciples. Mary Magdalene is there as well, almost always with Jesus and the twelve, but solitary woman traveling with a rabbi and 12 men across the Israeli countryside simply is not probable.

Eight minutes is given to carry us from Adam and Eve to the wise men standing before Mary and Joseph with the newborn Jesus. It happens quickly, but anyone with even a passing familiarity with the Scripture can keep up. The film truly begins as Jesus walks toward the Sea of Galilee.

On the one hand, the film is very conscientious of the Jewish people. For instance, “Jewish” is routinely the word of choice over “Jews,” the latter considered derogatory within modern Jewish society. The details: from daily life, customs, and dress are followed, but not always. For instance, the tzit-tzit fringes of the prayer shawls of the Pharisees would most certainly have had the Torah-required tekhelet (blue) threads, but few will catch the omission.

For the churched and biblically literate, let us simply say, you will like the book better than the movie. There were few scenes I did not find some problem with its non-adherence to the Bible. There are many liberties taken from Peter fishing to almost no one there to hear the Sermon on the Mount, to name two quick examples. There are many, many more.

The Pharisees are immediately set up as Jesus’ adversaries, but curiously, it is always the same Pharisee, which hardly makes the case for the cause of all Pharisees as antagonists. That is until Nicodemus comes along. He seems to be a willing cohort or even snitch of the High Priest, Caiaphas. Granted, Nicodemus was in the Sanhedrin and Scripture refers to him as “the” teacher of Israel (John 3:10), but that he might be a co-conspirator with Caiaphas is certainly extra-biblical.

Kingdom of Heaven, Justification:  Is There a Conflict? Something Missing?

In this review essay, Kevin Williams responds to Scot McKnight’s article that introduces a conversation among theologians.

Scot McKnight, “Jesus vs. Paul” Christianity Today (December, 2010), pages 24-29.

The December 2010 cover encapsulates the discussion:

Jesus preached almost exclusively about the kingdom of heaven. Paul highlighted justification by faith. Some say they preached different gospels. Others say Jesus and Paul both preached justification. Still others claim both focused on the kingdom. What gives?

This was a first for me, to review an article into which a series of videos had been embedded. Congratulations to Christianity Today for creating a format where the interviews do not interfere with the flow or appreciation of the text. I think CT has done an excellent job of allowing readers to access the video content without it being obtrusive to the written content.

I’ll begin with the title: “Jesus vs. Paul.” That is a teaser headline only. As soon as I read it, my mind immediately went to 1 Corinthians 1:11-13, “… that there are quarrels among you. Now I mean this, that each one of you is saying, ‘I am of Paul,’ and ‘I of Apollos,’ and ‘I of Cephas,’ and ‘I of Christ.’ Has Christ been divided? Paul was not crucified for you, was he? Or were you baptized in the name of Paul?”

Thankfully, the debate is not really pitting Jesus against Paul in McKnight’s article, but whether there can be harmony between the doctrine of Jesus’ “gospel of the kingdom,” and Paul’s doctrine of “justification by faith.”

The article begins with McKnight’s own doctrinal journey from a Pauline-based theology to his college years, including becoming a professor, where he became enraptured with Jesus, and subsequently, his struggles when he would open up Paul’s epistles. He, like others, often finds more incongruity than harmony between the two.

Scot McKnight is Professor of New Testament at Northern Baptist Theological Seminary.

But McKnight’s concern does not appear to be over the age-old equilibrium between kingdom living and justification as I first suspected. As he puts it, it is “kingdom language on steroids, pushing out justification,” or more to the point, the social-justice teachings of the “unrelenting justice voice of Jim Wallis.” Rev. Wallis, of course, is an advisor to President Barak Obama and an out spoken advocate for social justice and liberation theology, a platform of the Obama administration that has raised considerable debate among the American people.

Ritva H. Williams, Stewards, Prophets, Keepers of the Word: Leadership in the Early Church (Peabody, MA: Hendrickson, 2006), 228 pages, ISBN 9781565639492.

Williams approaches the subject of leadership in the early church through an examination of the social and cultural customs of the Greco-Roman civilization during the first and second centuries. In addition to canonized and apocryphal scriptures, she has engaged early Church and public documents to support her research. Her scholarship follows the popular disciplines of Funk’s Jesus Seminar and her presuppositions follow Bultmann’s demythologization of the scripture, whereas her interpretation of scripture follows the historical-critical methodology.

There is much to recommend regarding this book’s discussion of stewards and prophets. First, Williams lays a foundation, describing the Greco-Roman patron-client social paradigm. She takes great effort to describe how the patron-client model is evident in the gospel narratives of Jesus and in the teaching and the plots of his parables. She added a valuable word study on “steward” (oikonomos) to specify how church leadership in the early centuries followed the social norm and role of the household steward. The primary strength of Williams’ thesis rests on the dynamic of the role of the steward (oikonomos) of the church. Additionally, Williams explores the Pauline idea of being in Christ as the exemplar of the steward who finds authority and security as the broker of his master’s household, wealth, and social status.

William’s conclusion is open-ended and she declines to “provide a blueprint for what it means to be a faithful steward, a true prophet, and/or a genuine keeper of the word.” An additional chapter that proposes an application would strengthen the book and satisfy its argument. In this, Williams demonstrated a postmodern ending to her research on leadership in the early Church. What is the role of the steward today? One can only speculate if the role of the steward is to be the role of the church leader or even a paradigm for denominational reformation.

Reviewed by John R. Miller

Preview this book: http://books.google.com/books?id=u1yJ5joHOcYC

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.

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 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

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.

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 miracles³² performed, 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.