The Doctrine of the Ministry of God the Holy Spirit (Pneumatology)

We teach the sound doctrine called Pneumatology by the exegesis from the Word of God. Pneumatology is the doctrine of the Person and Work of God the Holy Spirit. Πνεῦμά (Pneuma) is the Greek term for Spirit (cf. 1 Corinthians 12:4, 11; 2 Corinthians 3:17). We teach the sound doctrine of God the Holy Spirit and we rely on Him to illuminate the Word of God and vitalize our Christian experience with first hand convictions of His sound doctrine. We teach that God the Holy Spirit never contradicts or operates outside of the Word of God; for He superintended the human authors to write down what God wanted in the Scriptures (cf. 2 Timothy 3:16; 2 Peter 1:19-21). 

We teach that the work of God the Holy Spirit in the OT concerned creation (cf. Genesis 1:2), prophecy (Matthew 23:29-37; Hebrews 1:1; 11:4; 1 Peter 1:10-12; see section 1.8.1 Old Testament Prophets); wisdom and knowledge (cf. 1 Kings 3:10-12; 4:29-34; 2 Chronicles 1:10-12; Daniel 2:21); discernment (cf. 1 Kings 3:9); theocratic anointing, divine enablements (e.g., “craftsmen” Exodus 28:3; 31:3; 35:31) and the Shekinah (e.g. Exodus 40:35; Ezekiel 44:4 cp. 2 Corinthians 3:1-5:1).

We teach that God the Holy Spirit has given every believer a spiritual gift or gifts to be used for the edification of the church and the evangelization of those for whom Christ died (cf. Romans 12:4-8; 1 Corinthians 12:1-14:39; Ephesians 4:11-12; 1 Peter 4:10-11). Some Biblical gifts are no longer extant, such as the gifts of tongues, prophecy and healing. 

We teach that on the day of Pentecost, Sunday, May 24, 33 AD, the baptizing ministry of God the Holy Spirit began thus the Terminus a Quo (i.e. the starting point of the church age cf. Acts 1:4-5, 8; 2:1-47). Beginning on the day of Pentecost, the Holy Spirit began permanently indwelling believers for the church age (cf. Acts 2).  

We teach that the day of Pentecost was the significant point in human history when God the Holy Spirit began the work of the church age in uniting believers to the Lord Jesus Christ and to one another in vital union with the Lord Jesus Christ. It is because of God the Holy Spirit’s work of regeneration that every single individual regenerated believer in the Christian church is indwelt permanently by God the Holy Spirit (cf. John 14:16; Ephesians 1:13-14; 2 Corinthians 1:22; Ephesians 4:30).  

7.3.1 The Witness from God the Holy Spirit Concerning the Testimony of Scripture 

We teach that the gift of God the Holy Spirit unites the church (cf. Ephesians 4:3), as God the Holy Spirit continues His ministry of testifying to sound doctrine through His abiding presence. We teach that His testimony confirms and authenticates the victory of the Lord Jesus Christ in the Lord’s perfect life, penal-substitutionary death and physical bodily resurrection form the dead (cf. 1 John 5:7-12). God the Holy Spirit continues this testimony through illumination from the Word of God to those who faithfully study, exegete and expound the Scriptures (cf. Ephesians 1:18). We teach that God the Holy Spirit is active in testifying in the hearts and minds of all regenerated men and women the conviction of the historical veracity of the Word of God. God the Holy Spirit convicts the regenerate that the Word of God is living, factual and He has empowered the regenerate to contend for the truth throughout all of church history. 

The Apostle John put the bearing witness from God the Holy Spirit in the present tense which denotes the kind of action that is an ongoing action when he wrote, “it is the Spirit who testifies and the Spirit is the truth” (1 John 5:6e cf. John 14:17; 15:26; 16:13). We teach that God the Holy Spirit bears witness today in the hearts of men and women to the truth. We teach that God the Holy is the ultimate attester of spiritual truth (cf. 1 John 4:1-2). We teach that if something does not have His attestation then that something is less or other than the truth. We teach that every spiritual claim must satisfy the attesting ministry of God the Holy Spirit. We teach that when men make claims in the church age, the Christian is obligated, justified, and required to test said claim to the testimony of the Word of God (cf. Jeremiah 14:14; 29:8; 1 Corinthians 12:10; 2 Corinthians 10:5; 1 Thessalonians 5:19-21; 2 Thessalonians 2:2; 2 Peter 2:1; 1 John 2:18; 3 John 11). 

We teach that if a testimony cannot be substantiated to meet the testimony of the Word of God then that testimony is something other than the truth (cf. 3 John 12). We teach that any claim that a person might have concerning their conversion must be tested to the testimony from the Word of God (cf. 2 Corinthians 13:5). 

We teach that the historical ear, eye and hand witness testimony from the Apostles to the resurrected Lord Jesus Christ is equally verifying in testimony as the present testifying from God the Holy Spirit today, because God the Holy Spirit superintended the Apostles to write down what God wanted to be written down in the NT (cf. 1 Corinthians 15:1-12; 2 Timothy 3:16; 2 Peter 1:16-21; 1 John 1:1-4; Revelation 1:1-4, 9-20; 19:9-10; 22:6-9, 16-21). We teach that God the Holy Spirit’s testimony today is not secondhand evidence because He never testifies to anything that controverts, contradicts or triages the Scripture that He superintended.  

We teach that the testimony of God is greater than the testimony of men, and if a regenerated man sincerely testifies to the truth of Scripture is it the testimony brought about by the conviction of God the Holy Spirit (cf. 1 John 5:9). We teach that God the Holy Spirit is actively testifying to the Son of God (cf. 1 John 5:10-12). We teach that the Scriptures (the recorded evidence of the work of God) and the present testimony from God the Holy Spirit are the firsthand work from God the Holy Spirit’s testimony. We teach that God the Holy Spirit is actively working today to bring those who were destined to inherit salvation to the conviction of personal sin against God, repentance of sin, and then justifying faith in the Son of God (cf. 1 Corinthians 6:11). We teach that inner testimony of genuine faith in the testimony of Scripture has divine origin, and attests to its divine origin. The saving faith that Christians have is the faith that God the Holy Spirit has implanted within them. We teach that this faith, although internal, is not subjective but instead objective. The objective testimony of divine truth attests that divine truth did not originate in the testimony of men but instead from the testimony of God. We teach that no authority is higher than the direct testimony of God. We teach that the testimony of God is the accredited and certain revelation from God the Holy Spirit of Truth. This accredited and certain revelation is the word of God, that is, the 66 books that are known to be the Protestant Canon, namely, Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi, Matthew, Mark, Luke, John, Acts, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, and Revelation in their original documents and constitute the plenary (equal in all parts) Word of God and is God’s written revelation to man given by God the Holy Spirit.  

7.3.2 An Exposition of God the Holy Spirit’s Testimony Concerning the Atonement

We teach that God the Holy Spirit testifies to the Messianic ministry of the Lord Jesus Christ, and testifies that the atonement made by the Person and merits of the Lord Jesus Christ has been eternally and perfectly accomplished. God the Holy Spirit is testifying through the Scriptures that men and women receive God's grace and enter into the benefits of the atoning work that the Lord Jesus Christ accomplished to save sinners from the wrath of God (cf. John 19:30). The Word of God testifies to these forensic benefits, such as the forgiveness of sins, reconciliation and justification (e.g. Romans 5:1-11; Ephesians 1:7-14). God the Holy Spirit testifies to the Sonship of God, to the eternal priesthood of the Son of God in the presence of God the Father, as well as to the many undeserved blessings of Christian salvation which stand upon the permanent salvific ministry of the Second Person of the eternal triune God. This testimony comes from the Third Person of the eternal triune God, God the Holy Spirit, Who is the Spirit of Truth.

7.3.3 An Exposition of God the Holy Spirit’s Testimony Concerning the Law of God 

We teach that Scripture testifies to the discontinuity between the ministry of death and condemnation and the ministry of life and righteousness (cf. 2 Corinthians 3-5). The ministry of death and condemnation is the Old Covenant where the Law was given and was written on tablets of stone (cf. 2 Corinthians 3:3). On the other hand, the ministry of life and righteousness, the New Covenant, is where God the Holy Spirit writes on tablets of human hearts (cf. 2 Corinthians 3:3). The ministry of death is the letter of Moses and this letter kills (cf. John 1:17; 7:19, 21-24; 2 Corinthians 3:3, 6). The ministry of life is the letter of Christ and this letter gives life (cf. John 1:17; Romans 7:6; 2 Corinthians 3:3, 6). The ministry of death and condemnation, in letters engraved on stones given to Moses, came with glory but that glory was fading away because it accomplished completely what God purposed for the Law to accomplish (cf. 2 Corinthians 3:7-11). 

We teach that Scripture testifies to the purpose of the Law, namely, it is the purpose of the Law to show people that they have sinned against God and fallen short of God’s standard (cf. Romans 3:20, 23; 7:7-12). The Word of God teaches that the purpose of the Law is to show people their need to trust in the Lord Jesus Christ for salvation (cf. Romans 10:4; Galatians 2:16; 3:24-25; 2 Corinthians 3:16-18). We teach that no one today can be saved by keeping the Law (2 Corinthians 3:6, 14-18). Also, the Law is not a failure (cf. Luke 16:17). We teach that the Law is holy, righteous, and good (cf. Romans 7:12). The plan and purpose of the covenants proves that none of them were a failure, for each of them accomplished precisely what God intended. For example, the Law was not designed to bring salvation but rather it was designed for death, either the death of Israel for failing to do the whole Law (cf. Romans 10:5; James 2:10) or the death of the covenant head on their behalf (cf. Isaiah 53). Jesus Christ’s righteous life and substitutionary death fulfilled the plan and purpose of the Law (cf. Matthew 5:17; Galatians 3:10-29). The Old Covenant was an intercalation in the program of God. It had its beginning with Israel on Mount Sinai, but it had its ending outside of Jerusalem on the Cross. The Old Covenant served its purpose while it was given by God to Moses and Israel, the purpose of dealing with Israel. Therefore, the Law serves an ultimately good purpose. The ultimately good purpose of the Law is its role in informing people of their sin and of their need for the substitute to pay the penalty for them. 

We teach that the ministry of death and condemnation hardens the mind, and without turning to Christ and His grace there remains a veil upon the human heart when the Law is read (cf. 2 Corinthians 3:12-16).

The Scriptures testify that that the glory of the ministry of life and righteousness remains forever and has surpassed the faded glory of the ministry of death and condemnation – “For if the ministry of condemnation has glory, much more does the ministry of righteousness abound in glory. For indeed what had glory, in this case has no glory because of the glory that surpasses it. For if that which fades away was with glory, much more that which remains is in glory” 2 Corinthians 3:9-11. 

This is the surpassing glory of the ministry of God the Holy Spirit. God the Holy Spirit salvifically indwells the hearts of every single believer in Jesus Christ. The New Covenant ministry therefore is life-giving, not death-dealing or lethal (cf. Deuteronomy 30:6; Jeremiah 24:7; 31:33; Ezekiel 36:26-27; Psalm 37:31; Psalm 40:8; Romans 7:22; 2 Corinthians 3:17-18; Hebrews 8:10).

The Scriptures testify that now believers have the letter of Christ written on their hearts and they have the completed written Word of God by the Apostles. The office of Apostle therefore has ceased because it accomplished its purpose, to deliver the completed canon of Scripture. Therefore, the miraculous gifts that had the purpose to authenticate the Apostles while they were testifying to the resurrection of the Lord Jesus Christ and writing the NT for the foundation of the history and spread of Christianity, the glory of these miraculous gifts was fading and eventually ceased after the apostolic office ceased with the last surviving Apostle, namely the Apostle John (cf. Acts 1:4-8; 1 Corinthians 13:8-13; 2 Corinthians 3-5). 

We teach that the discontinuity is that the Old Covenant cannot save but the New Covenant brings about salvation. The continuity is that nothing God has done ever fails and everything God does has a purpose which He assigned for a particular dispensation (cf. Ecclesiastes 3:11, 14-15; Isaiah 55:11). 

7.3.4 An Exposition of God the Holy Spirit’s Testimony from Scripture Concerning Ministry in the Church Age 

We teach that the Church Age began with the formation of the Church, the Body of Christ, on the day of Pentecost Sunday, May 24, 33 AD. We teach that when the church age began the baptizing ministry of God the Holy Spirit began, thus the Terminus a Quo (i.e. the starting point of the Church Age cf. Acts 1:4-5, 8; 2:1-47). We teach that the Terminus ad Quem (i.e. the end of the Church Age) will be at the Rapture (to which no one knows the day nor the hour except God) immediately before the great tribulation. This was alluded to by the Lord Jesus Christ during the great commission and ascension narratives immediately before the church age began (cf. Matthew 28:16-20; Acts 1:6-11; 1 Thessalonians 4:13-5:11; Revelation 3:10; for biblical examples of saints being raptured see Genesis 5:24; 2 Kings 2:11; Acts 8:39).

We teach that the church is God’s great work in the present age and has been purposed to be such from all eternity (cf. Ephesians 3:9-11). We teach that the Lord, through the regenerating work of God the Holy Spirit, is building the church (cf. Matthew 16:18; 2 Corinthians 3:16-18; Titus 3:4-6). This building began on the Day of Pentecost when God the Father and God the Son sent God the Holy Spirit (Acts 2; 1 Corinthians 3:9-16; 12:12-31; Ephesians 2:16-22; 3:9-11). We teach that God the Holy Spirit regenerates those who were destined to inherit salvation in the church age and implants in the regenerate faith to believe in Jesus Christ for salvation. We teach that God places the regenerate into one united spiritual body, the Church (cf. 1 Corinthians 12:12-13), also referred to in Scripture as the bride of Christ (cf. 2 Corinthians 11:2; Ephesians 5:23-32; Revelation 19:7-8). We teach that God the Holy Spirit has testified through the Scriptures that the Lord Jesus Christ is the Head of this body called the Church (cf. Ephesians 1:22; 4:15; Colossians 1:18). 

Scripture teaches the Church is the special and unique spiritual organism designed by God and organized by God the Holy Spirit, not the pragmatism of man. This universal spiritual organism called the Church is made up of regenerated believers in this present age and organized into local congregations (cf. Ephesians 2:11-3:6; Revelation 2-3). The local church is governed by male leadership, which is structured according to a plurality of elders and deacons under the headship of Jesus Christ, who is the Chief Shepherd of the sheep (John 10:1-18; Acts 14:23, 27; 20:17, 28; Galatians 1:2; Philippians 1:1; 1 Thessalonians 1:1; 2 Thessalonians 1:1; 1 Timothy 3:1-16; Titus 1:5-9; Hebrews 13:20; 1 Peter 5:4).

We teach that God the Holy Spirit has revealed in Scripture that the members of this one spiritual body called the Church are commanded by God and led to associate themselves together in local assemblies, all serving in ministry with a variety of spiritual gifts for ministry that have been sovereignly bestowed upon each individual redeemed member of the body. The purpose for this is so that believers can be faithful to the purposes of God in their own generation by serving God and one another, being fellow workers in the Truth. This fellowship in truth and love brings believers together weekly on the Lord’s day for worship, prayer, instruction, discipline, forgiveness and reconciliation with one another, discipleship, fellowship and service, exhibiting true love for God and each other (cf. Matthew 18:15-35; 28:16-20; Acts 2:42; 13:1-2; 1 Corinthians 12:12-31; 13:1-13; Ephesians 1:22-23; 5:25-32; 1 John 3:16-24; 4:7-21; 2 John 1-6; 3 John 1-8). 

In conclusion, we teach that the work of God the Holy Spirit in the church age began at Pentecost, when He came from God the Father and God the Son as promised by God the Son, the Lord Jesus Christ, to initiate and continue the building of the Body of Christ throughout the church age until He completes the building of the Body of Christ, which is the Lord Jesus Christ’s Church (cf. John 14:16-17; 15:26; Acts 1:6-8; 1 Corinthians 12:12-13). We teach that God the Holy Spirit administers spiritual gifts to the Church (cf. 1 Corinthians 12:4-11). We teach that God the Holy Spirit is sovereign in the bestowing of all His gifts for the building up of the Body of Christ, and that there were miraculous sign gifts like speaking in tongues, prophecy and working of sign miracles in the beginning days of the Church (i.e. the apostolic period of church history) for the purpose of identifying and authenticating the apostles as the foundation for the history and spread of Christianity. These apostolic sign gifts that were uniquely identified with the apostles accomplished their purpose. These apostolic sign gifts gradually ceased as the NT Scriptures were completed and are not available today because they were not intended to be characteristic of the lives of believers after the Apostolic Age of church history (cf. 1 Corinthians 12:4-11; 13:8-10; 2 Corinthians 12:12; Ephesians 2:20; 4:7-12; Hebrews 2:1-4).

7.3.5 The Lord Jesus Christ and Spiritual Gifts

We teach that the Church is composed of one body (i.e. the Body of Christ cf. 1 Corinthians 12:12-31; Ephesians 4:4, 12) with its head, being the Lord Jesus Christ (cf. Ephesians 4:15). We teach that the Lord Jesus Christ is the head of every true local biblical church (cf. Revelation 1:11, 19-20; 2:1; 2:23). We teach that it is through the Second Person of the Eternal Trinity that spiritual gifts are given according to the measure of Christ’s gift (cf. Ephesians 4:7-12). We teach that the Lord Jesus Christ personally commissioned those who held the office of apostle (cf. Matthew 10:1-15; Mark 3:14-19; Luke 6:12-16; 9:1; Ephesians 2:17-22). The Apostles have instructed that the church throughout the Church Age is to be governed by a plurality of elders and served by a plurality of deacons (1 Timothy 3; Titus 1; Philippians 1:1). We teach that those that serve in these offices are given the spiritual gifts associated with those particular offices to build up the Body of Christ (cf. Ephesians 4:12-16). Elders are those who have the oversight of the church assembly through administration, pastoring and teaching. The deacons are those who minister in temporal affairs concerning serving the body with helps and service. We teach that the individual members of the church are also given gifts by the Lord Jesus Christ to serve in ministry. 

We teach that the offices are spiritual positions or functions in the local church, namely elders and deacons, for service and worship. What is more, we teach that the NT church is comprised of the priesthood of all believers. The elders are gifted men with whom God the Holy Spirit has given qualifications and gifts for the exercise of supervision to shepherd the flock of God under the Chief Shepherd (cf. Acts 20:28; 1 Timothy 3:1-7; 1 Peter 5:1-4). The deacons are gifted men with whom the Holy Spirit has given qualifications and gifts for temporal service and needs (cf. 1 Timothy 3:8-13). Every NT believer is a priest in the sense of being an individual Christian who has the right and privilege to come in the presence of the LORD God through the Lord Jesus Christ and as a priest to address God the Father in prayer (cf. 1 Peter 2:9; 1 Corinthians 4:1). We teach that all believers are in that sense are priests and are all given spiritual gifts for serving God and the Body (cf.  Romans 12:4-6; 1 Corinthians 4:1; 12:4-31; 1 Peter 4:10). We teach that this NT priesthood is not something that only a special class or fraternity has the right to, but instead every believer is a priest. We teach that every believer whether male or female, regardless of ethnicity, are all priests (cf. Galatians 3:27-29; Ephesians 2:11-22; Colossians 3:10-17; 1 Peter 4:10). This priesthood of all believers was instituted by the Lord Jesus Christ in the “Lord’s prayer” for the service and example on how to intercede for one’s self and the church. All believers are called by the Lord Jesus Christ and given the gift of God the Holy Spirit for prayer and gifts to serve God in Christ and His body and household, that is, the church through prayer and the exercise of spiritual gifts. All of this revolves around the Lord Jesus Christ and His hypostatic Union in the incarnation, as He is the source of spiritual gifts given through God the Holy Spirit for believers to serve and conduct themselves in the household of God (cf. 1 Timothy 3:14-16).  

7.3.6 The Office of Apostle and Spiritual Gifts

We teach that there was the uniqueness of the Apostolic Age and the subsequent cessation of certain aspects of that age. We teach that the office of Apostle was a unique office during the Apostolic Age, that is, from 33 AD – 95 AD. We teach that there are at least five reasons why there are no longer any apostles in the church today and why there have not been any apostles since the commission of the last apostle, namely, the Apostle Paul, and the death of the last surviving apostle, namely the Apostle John.  

(1) The Qualifications Necessary for Apostleship (cf. Acts 1:21-26) 

We teach that the qualifications necessary for apostleship preclude contemporary Christians from filling the apostolic office. In order to be an apostle, one had to meet at least three necessary qualifications: (1) an apostle had to be an eyewitness of the resurrected Lord Jesus Christ (cf. Acts 1:22; 10:39–41; 1 Corinthians 9:1; 15:7–8); (2) an apostle had to be directly appointed by the Lord Jesus Christ (cf. Mark 3:14; Luke 6:13; Acts 1:2, 24; 10:41; Galatians 1:1); and (3) an apostle had to be able to confirm his mission and message with miraculous signs (cf. Matthew 10:1–2; Acts 1:5–8; 2:43; 4:33; 5:12; 8:14; 2 Corinthians 12:12; Hebrew 2:3–4). In choosing Matthias as a replacement for Judas, the eleven needed someone who had accompanied Jesus throughout His entire earthly ministry, when the Apostle Peter said, “Therefore it is necessary that of the men who have accompanied us all the time that the Lord Jesus went in and out among us— beginning with the baptism of John until the day that He was taken up from us—one of these must become a witness with us of His resurrection.” (Acts 1:21–22; 10:39–41). Therefore, Mattias was directly appointed by the Lord, through the event of the apostles casting of lots (cf. 1:26). 

(2) The Uniqueness of the Paul’s Appointment to Apostleship 

We teach that no one today can claim that they have been called to the office of apostle in the same way that Paul was an apostle. We teach that the Apostle Paul saw the Lord Jesus Christ in person (cf. 1 Corinthians 9:1-2). We teach that there was the uniqueness with which Paul viewed his own apostleship. We teach that Paul’s situation was not a normal situation that might belong to anyone in the church after the Apostolic Age, because Paul explained in 1 Corinthians 15:8-9 that He saw himself as a one-of-a-kind situation, and identified himself as “the last” and “the least” of the apostles. We teach that because of the foundational nature of the office of apostle (cf. Ephesians 2:20; Revelation 21:14) and the fact that Paul viewed himself as the last one whom the Lord Jesus Christ appeared to and appointed as an apostle (e.g. “last of all, as to one untimely born,” 1 Corinthians 15:8), reveals that this will not happen again. We teach that Paul’s apostleship was unique, and it is not a pattern that is replicated in the Church Age after the Apostolic period of church history.

(3) Apostolic Authority and the Closing of the Canon of Scripture

We teach and hold to the truth that the canon of Scripture is closed. We teach that this is inseparably constrained to the cessation of the apostolic office.

We teach that the NT apostles had a unique kind of authority in the early church. The apostles’ authority was to speak and write words which were the “Words of God” in an absolute sense. Therefore, to disbelieve or disobey the apostles was to disbelieve or disobey God. The apostles, therefore, had the authority to write the Words of Scripture (i.e. they were superintended by God the Holy Spirit to write down the Word of God, cf. 2 Peter 1:20-21). This is why the office of apostle was something unique, and does not continue today, because no one today can add words to the Bible and have them be counted as God’s very words or as part of Scripture (cf. Proverbs 30:6; Revelation 22:18).

Hebrews 1:1–2 indicates that God spoke in the prophets of the OT in many portions and in many ways (cf. 2 Timothy 3:16), in these last days God has spoken to us in His Son the Lord Jesus Christ. We teach that the revelation of the NT is equally authoritative, God-breathed and profitable as the OT (cf. 2 Timothy 3:16; 2 Peter 1:20-21). The NT begins with the Lord Jesus Christ’s earthly ministry (in the four gospels), and continues through the book of Acts and the epistles of the Apostles– letters that were written by the Lord Jesus Christ’s authorized representatives. In John 14:26, Christ authorized His apostles to lead the Church, promising them that the Helper (i.e. God the Holy Spirit) would come and bring to their remembrance all that the Lord Jesus Christ had taught them. The instruction the apostles gave the Church, then, was an extension of the Lord Jesus Christ’s ministry and imperative commands, as enabled by God the Holy Spirit (cf. Ephesians 3:5–6; 2 Peter 1:20–21). Therefore, apostolic instruction is as equally authoritative, God-breathed and profitable as the OT Scriptures (cf. 1 Corinthians 14:37; Galatians 1:9; 1 Thessalonians 2:13; 2 Peter 3:16).

We teach that in place of living apostles present in the church to teach and govern it, NT churches after the Apostolic Age have instead the writings of the apostles in the books of the NT. We teach that these NT Scriptures fulfill for the church today the absolutely authoritative teaching and governing functions which were fulfilled by the apostles themselves during the first century of the Church Age.

In conclusion, we teach that the doctrine of a closed canon is, therefore, established on the fact that the apostles were unique and were only here during the Apostolic Age. If there were still apostles in the church today, with the same authority as the NT apostles, then no one could definitively claim that the canon of Scripture is closed. But since there are no longer apostles in the church today, and since “new inscripurated” revelation must be accompanied by apostolic authority and approval, it is not possible to have “new inscripturated” revelation today. The closing of the canon and the non-continuation of the office of apostle are two concepts that are necessarily and inseparably constrained to one another.  

(4) The Office of Apostle was the Foundation of the History and Spread of Christianity 

The apostles were the foundation period of the church (cf. Luke 1:2; 1 Corinthians 3:10-11; Ephesians 2:20; Hebrews 2:3-4). Since (following the construction metaphor) the foundation stage precedes the superstructure, it is appropriate to infer that the apostles were given to the Church for its beginning stages.

God’s purpose in the history of redemption seems to have been to give apostles only at the beginning of the Church Age (see Ephesians 2:20). Our interpretation of “foundation” (as a reference to the past period within the church’s history) is strengthened by the evidence from the earliest church fathers.

The foundation stage was something the fathers referred to in the past tense, indicating that they understood it as past. Irenaeus (c. 130–202 AD) in Against Heresies, he echoed the past tense, understanding that Peter and Paul laid the foundations of the Church (in 3.1.1) and he later referred to the twelve apostles as “the twelve-pillared foundation of the church” (in 4.21.3).

(5) The Historical Testimony of Those Following the Apostles in the Next Generation of the Early Church

We teach that the apostles were given for the foundation stage of the Church in the history and spread of Christianity (cf. Ephesians. 2:20). History testifies that the early church recognized this foundational stage as the period of the beginning of the history and spread of Christianity as a specific time-period that did not continue after the first century. The earliest church leaders in the next generation of the Church Age argued that the apostolic office was a unique office that ceased as well as an office that was distinct from all who would follow after the apostles in church history.  

According to their own testimony, those who came after the apostles did not view themselves or their contemporaries as apostles. Those that followed the apostles were not apostles themselves, but were the “disciples of the apostles.” 

In conclusion, we teach that all these points above are convincing arguments for the cessation of the apostolic office and the uniqueness of the Apostolic Age. This is the very premise and foundation upon which the cessationist position is built. We teach that the cessation of the apostolic office strengthens the overall position of cessationism– especially in passages like 1 Corinthians 12:28–30, Ephesians 2:20 and 4:11, where apostleship is listed in direct connection with the other charismatic gifts. 

7.3.7 Spiritual Gifts 

We teach that there are four key passages in the NT that specifically reveal the significant features that have to do with spiritual gifts in the church, that is, Romans 12:3-8, 1 Corinthians 12:4-11, Ephesians 4:11, 1 Peter 4:7-11. We teach that God the Holy Spirit is the Agent of spiritual gifts and He is the One and the same Spirit who works all these things, distributing spiritual gifts as He wills and desires to each individual member of the Lord Jesus Christ’s church (cf. 1 Corinthians 12:11, 18). We teach that God it is God the Holy Spirit who leads and works in the individual members of the Body of Christ to enable them to function with spiritual gifts and produce the kind of worship and practice that is pleasing to God according to His will (cf. Romans 12:1-2).   

We teach that the giving of spiritual gifts is a Trinitarian work in which all Three Persons of the Triune God are involved sovereignly in the bestowal of spiritual gifts (cf. Ephesians 4:4-6). We teach that the Triune God unconditionally decreed from eternity who would have a spiritual gift or spiritual gifts before the recipients of spiritual gifts were even born (cf. Isaiah 49:1-13; Jeremiah 1:5; Romans 1:1; Galatians 1:15-16; Ephesians 1:3; 4:11; Psalm 139:16; Proverb 25:14). 

We teach that spiritual gifts are supernatural abilities and functions, not natural abilities or talents. We teach that spiritual gifts are spiritual graces and virtues that are produced by God the Holy Spirit in the Body of Christ. We teach that individual members of the body of Christ are Stewarts and manifest the grace of God in their life in various ways (i.e. as indicated by the standards of the NT e.g. 1 Corinthians 12:4-6). It is from these objective supernatural spiritual ways that God the Holy Spirit produces fruit within the individual members of the Body of Christ (cf. Galatians 5:16-18, 22-26; Ephesians 4:16; 1 Peter 4:10). 

We teach that the church that is in a successful and healthy situation, even if it only has a few members at its local assembly, is the church in which individual believers are consistently active in exercising their spiritual gifts to build up the body (cf. Ephesians 4:11-16; 1 Peter 4:10). 

We teach that an unhealthy church is that church in which people who have the spiritual gifts are not exercising them. We teach that every member of the body of Christ has a spiritual gift or gifts. We teach that it is the responsibility of each individual member of the body to come to know which gift or gifts they have been given by God the Holy Spirit. We teach that it is the responsibility of each individual member of the Body of Christ to exercise that/those gift/gifts which was bestowed upon them by God the Holy Spirit. We teach that at the judgment seat of Christ each individual member of the Body will be judged concerning what they did in building up the body with the spiritual gift(s) that they were given (cf. 1 Corinthians 3:11-23; 2 Corinthians 5:10). 

We teach that there is no triage nor partiality concerning spiritual gifts and those who have various spiritual gifts that differ (cf. Romans 12:3-8; 1 Corinthians 12:14-26; 1 Peter 4:9-10). For instance, each individual member of the Body of Christ is given a spiritual gift or gifts based on no matter of human merit whatsoever (cf. 12:4-5, 11, 12-27). We teach that spiritual gifts are not given conditionally in accordance with a person’s growth spiritually, but instead spiritual gifts have been decreed from all eternity to be given unconditionally without regard to the recipient’s natural ability or maturity. We teach that there is no such thing as the condition of a better gift given to the more spiritual person and then the gift that seems to be not as significant given to the less spiritual and less significant person (cf. 1 Corinthians 12:18-26). 

The giving of spiritual gifts were determined from eternity. We teach that spiritual gifts were given sovereignly and unconditionally determined from eternity. We teach every believer, no matter of vocational rank, economic status, ethnicity, or gender, is sovereignly gifted by God. We teach that there is no self-merit for the more gifted nor less importance for the less gifted. We teach that God has also sovereignly appointed the opportunities in which believers can exercise their gifts (cf. Ephesians 2:10; 4:1). 

We teach that the permanence of spiritual gifts has a context. There is a purpose for each spiritual gift and the reason that they were given (cf. Romans 11:29). In this sense, the gifts and calling of God have a permanence in the specific purpose for which they were given to accomplished fully that which God purposed from all eternity (cf. Isaiah 55:11). We teach that each supernatural spiritual gift given will not fail to accomplish that which God intended for that particular gift (cf. Luke 16:17; 1 Corinthians 13:8). 

We teach that all spiritual gifts are given by God for a specific tenured period of time, which means that some spiritual gifts are not available for believers today in this period of church history, and some spiritual gifts are available for believers today in this specific tenured period of church history (cf. 1 Corinthians 12:28, 29, 30; Ephesians 4:11). For example, the spiritual gifts that were sign miracles associated with the apostolic office in the first century, namely the apostolic period of church history were given for a specific tenured period of time and purpose. We teach that as that period of church history was successfully concluded, those miraculous sign gifts associated with it also concluded. There are two major tenured periods of time of church history that have a point of origin and a point of cessation in the sense of the bestowal of spiritual gifts, namely, (1) the apostolic period of church history in which miraculous sign gifts were associated with the apostles for the foundation of the history and spread of Christianity c. 33 A.D. to 95 A.D. and (2) the whole of church history in which ministering gifts continue and are associated with all believers for the building up of the body (e.g. from the beginning of the church to the undisclosed period of time in the future at the event of the rapture, resulting in the cessation of the Church Age in human history – cf. Matthew 24:40; Luke 17:36; 1 Thessalonians 4:13-5:11; Revelation 3:10).  The Word of God teaches that there will be a cessation of the Church Age (cf. Matthew 28:20). 

In conclusion, we teach all believers in the Church Age, male and female, are priests and equal in Christ. We teach that God the Holy Spirit has given every believer a spiritual gift to be used for the edification of the Church and the evangelization of the elect from every tribe, tongue, people and nation. We teach that some spiritual gifts are no longer extant, such as the gifts of tongues, prophecy and healing (1 Corinthians 12-14; Ephesians 4:11-12). We teach that there are spiritual gifts that are extant after the apostolic period of church history. (For the list of available spiritual gifts after the apostolic period of church history, see 7.3.7.2 ministry gifts). 

See Table of Spiritual Gifts in the New Testament

We teach that the miracles and signs of the NT were meant to confirm the authority of the apostolic office. We teach that failures of attempts to perform signs and wonders today, discredit those today who make the attempts in the “continuationist” paradigm. We teach that there were specific miraculous gifts (i.e. apostolic sign gifts) that were given by God the Holy Spirit for a specific tenured period of time but which are not available for the church today. To this effect, there were three apostolic sign gifts that were given during the Apostolic Age for the inception and foundation of the history and spread of Christianity, to authenticate and identify the apostolic office– namely, the gift of tongues, the gift of prophecy, and the gift of healing. We teach that along with these three apostolic sign gifts, there are accompanying apostolic gifts that are no longer extant in the centuries that would follow the apostolic period of church history, such as the gift of apostle, the gift of faith (i.e. distinct from saving faith and persevering faith to which all believers throughout all of the Church Age possess), the word of wisdom, the word of knowledge, effecting of miracles, distinguishing of spirits, and interpretation of tongues (cf. 1 Corinthians 12:8-10). These were unique gifts as well that accompanied and supported the gifts of tongues, prophecy and gifts of healing. So concerning those gifts that are no longer extant, there are ten. 

(1) The Gift of Speaking in Tongues (cf. Acts 2:1-15; 10:44-48; 19:6-7; 1 Corinthians 12:10; 14:1-40)

We teach that the gift of tongues was a NT apostolic gift (supernatural graces given for the inception and foundation of God’s mission for the Church) given on the day of Pentecost for the purpose of authenticating the apostolic office for the foundation in the history and spread of Christianity. When the Apostolic Age ceased, so did the gift of speaking in tongues (cf. 1 Corinthains 13:8). The word for tongues in Acts 2:4 is γλώσσαις. It is a noun in the dative case and is in the same context with the word for language, namely διαλέκτῳ (cf. 2:6; 8) which is also in the dative case. The Greek word for tongues, namely γλῶσσα is to be understood based on the context of Acts 2 as coherent rational language. The Greek word γλῶσσα is “a distinctive feature of nations.” In conclusion, γλώσσαις (cf. 2:4) and διαλέκτῳ in (cf. 2:6, 8) are associated and paralleled with one another in the context of Acts 2 on the day of Pentecost. Acts 2 is the only descriptive narrative of a tongues speaking event in regards to what it specifically detailed (e.g. 10:46 and 19:6 reveal that the believers spoke in tongues but not a specific detailed description like Acts 2, because it had already been defined in the overall context of Acts 2 for the context of the book of Acts). The gift of tongues was miraculous because initially those of Galilean origins who never had learned other languages other than what was available in their own region, suddenly found themselves being filled with God the Holy Spirit and by God the Holy Spirit they began to speak and preach intelligently in the languages of the people gathered there to listen from the diaspora (cf. 2:7-12). We teach that tongues in the context of Acts 2 were human languages because vv. 2:6, 8, and 11 show that human languages are the intended meaning meant by the author.

We teach that the gift of speaking in tongues is the reversal of the curse in Genesis 11:1-9 upon the nations who were dispersed over the face of the Earth from the tower of Babel incident. At the tower of Babel incident, God confused the one language of the people (cf. 11:1) into many languages and dispersed the nations across the earth (cf. 11:8-9). These languages which at first caused the confusion of the Babel tower builders, resulting in the project’s incompleteness, were systematic comprehensive human languages ordered by nationality (cf. 10:5, 20, 25, 31-32). Thus, tongues are human languages, that is known comprehensive human languages, which take time to learn and are used for purposes of rational communication. Acts 17:26 is an appropriate cross reference for Gen 11 in describing God’s plan of the creation mandate to spread man across the earth. Therefore, those engaged in building the tower of Babel were in disobedience to the creation mandate and the dispersion of the nations. God confusing their one language resulted in many languages and this was a supernatural miracle from God. In Acts chapter 2 God began the reversal of the judgment of Babel, namely the judgment through the miracle of confusing the language of the people, to instead miraculously occasioning an event for the elect from the dispersion starting with Israelites living in Jerusalem, from “every nation under heaven (2:5),” to prepare them to hear the Gospel from Peter’s sermon (cf. 2:14-42). Tongues was a sign of judgment on unbelief, but also a sign to authenticate the apostles and the Gospel message, to begin to bring in the elect to God through the Person and Cross Work of the Lord Jesus Christ (cf. 2:43-44). Tongues was a supernatural gift in such a way that a Jew scattered abroad among the dispersion is hearing the miracle of a language known to them spoken to them from another Jew who had never learned that particular language (cf. 2:7-8). What’s more, when God the Holy Spirit later converted three descendants that individually represented one of Noah’s three sons [i.e. the Ethiopian Eunuch (cf. Acts 8:25-39) representing Ham through Cush (cf. Genesis 10:6); Saul of Tarsus (cf. Acts 9: 1-31), representing Shem through Eber (cf. Genesis 10:21); and Cornelius (cf. Acts 10:1-48) because he was Italian (cf. 10:1), therefore representing Japheth by Tubal (cf. Genesis 10:2). After Cornelius was converted by God the Holy Spirit, Cornelius’ fellow Gentiles also were converted and the gentiles were given the gift of tongues under apostolic accreditation and confirmation (cf. Acts 10:44-48). Hence, the confusion of Babel that was initially placed upon the nations was reversed because it was very clear that the miracle was of God and that those who witnessed this miracle needed to repent and believe on Christ to be saved from the wrath of God (cf. 2:22-41; 10:42-43; 11:12-18). Speaking in tongues is a supernatural miracle of God and as such is to be understood as known comprehensive systematic rational human language because God is not the author of confusion (cf. 1 Corinthians 14:33).

As a final point, we teach that the gift of tongues was a sign in the first century during the Apostolic Age for unbelievers which was meant to be accompanied by the interpretation of tongues (cf. 1 Corinthians 12:10) and the gift of coherent prophecy (cf. 12:10), namely, prophetic messages that judgment awaited if they did not repent unto salvation and believe the Gospel of the Lord Jesus Christ (cf. 14:21-25; Acts 2:1-41).  

In conclusion, we teach the sign of tongues was a miracle of known languages to authenticate the apostolic office and the Gospel in the foundation of the history and spread of Christianity. On the other hand, the charismatic movement is redefining the gift of tongues to define it as gibberish. Therefore, the charismatic movement is causing confusion and opposing the Gospel. The charismatic movement has the same attitude of disobedience that the workers at the tower of Babel expressed against God. For the tower of Babel workers were opposed to God’s plan in their own generation, namely that of the creation mandate in Genesis (cf. 11:4). Therefore, God confused them with multiple languages. The continuity today is that the Charismatic/Pentecostal is opposed to God’s plan of redemption in the Gospel by redefining the gift of tongues for the purpose of desiring signs and experiences in confusion instead of faith in Christ. Charismatics want the confusion of Babel to continue; that is why what they are doing is opposed to the Gospel, because at Pentecost God started to dispense the Gospel and used the gift of tongues as a vehicle at the start of the Church.

We teach that it is always necessary to side with the Word of God over any speculative account today. And even the continuationist claims that the gift is different today than it was in the Apostolic Age, so the continuationists must be challenged with this question, namely, “you even argue that tongues is different today then it was in the Apostolic Age – so, then what exactly continued?”

Pointedly, this is how Charismatic Theology has redefined God’s Word to create a false dichotomy between true faith in the Lord Jesus Christ and God the Holy Spirit. God the Holy Spirit puts faith in a person to believe (cf. Ephesians 1:13; 2:8-10; 1 Corinthians 12:3; Romans 10:9; 2 Timothy 1:13-14). God the Holy Spirit points people to the Person and cross work of the Lord Jesus Christ (cf. John 15:26). God the Holy Spirit does not incite people to chase after experiences and signs because to do so is to distort and redefine His office and the point for which Christ came, that is, to be the propitiation for the sins of everyone who would ever believe in Christ for eternal life and His resurrection from the dead for their justification (cf. Matthew 12:39; Romans 4:20-25). True faith accepts the personal righteousness of Christ imputed to their account as well as His passive obedience (i.e. cross work, death, burial and resurrection) imputed to their account because the believing sinner’s sins were charged to Christ’s account when he died on the cross as their substitute. God the Father used the rule of imputation (i.e. to charge to one’s account) in the great exchange of the Cross and thus treated Christ as if He committed every sin of the elect by pouring out His wrath on Christ, although Christ never committed any sin and remained as righteous as ever on the Cross, being completely innocent (cf. 2 Corinthians 5:21). Because of this the sound doctrine of imputation and vicarious penal substitution, God the Father treats the believing sinner as if he or she only lived the perfect sinless life of Christ. Christ took the place of sinners (i.e. the elect) on the Cross, dying and suffering in substitution for them. This does not mean that one can now live however they want (cf. Romans 6). Nor does this mean that those who have been regenerated and have the imputed righteousness of Christ have reached a state of sinless perfection in sanctification this side of the grave. Instead, the Word of God teaches that those who have been born again have a changed life and no longer practice sin. Pentecostals try to distort this message of Good News to cause confusion and encourage people to chase after experiences (e.g. speaking gibberish as a sign of assurance of salvation) instead of the simplicity of the Gospel of the Lord Jesus Christ (cf. 2 Corinthians 11:3). 

(2) Gift of Prophecy (cf. Romans 12:6; 1 Corinthians 12:10; Ephesians 4:11)

(also see 1.8 The Doctrine of Prophecy and 1.8.4 Statements Rebuking Continuationism and Their Fallible Prophecy Heresy)  

We teach that the gift of prophecy has ceased because like the apostolic office, there are no prophets today. Prophecy defined correctly in the NT concerned a prophet as one who received his message directly from God. This is why the gift of prophecy ceased when the NT Canon of Scripture was complete (cf. 1 Corinthians 13:8-10). We teach that the gift of prophecy in the NT, as it was in the OT, was always infallible prophecy. We teach that you cannot call someone a prophet Biblically who gives false prophecies.  

On the other hand, Wayne Grudem has argued that the gift of prophecy is still available today as direct revelation from God and can be fallible when Grudem defined prophecy this way: “defined not as ‘predicting the future,’ nor as ‘proclaiming a word from the Lord’ – but rather as telling something that God has spontaneously brought to mind.” Grudem claims that he is a charismatic continuationist, but he even claims that the gifts available today are not exactly the same as the gifts during the Apostolic Age when he writes, “Yet another objection to the continuation of miracles today is to say that the alleged miracles today are not like the miracles in Scripture because they are far weaker and often are only partially effective. In response to this objection we must ask whether it really matters whether the miracles today are exactly as powerful as those that occurred at the time of the New Testament.” However, one cannot help to argue against Grudem this way: if you claim that the gift of prophecy has continued throughout the Church Age after the Apostolic Age but you claim that the gift of prophecy is not exactly the same, then how exactly did the gift of prophecy continue? 

Wayne Grudem has redefined the gift of prophecy and as such he has redefined God’s Word. Therefore, Grudem is in error. This is how charismatic theology and postmodernism are equated, that is, both systems deconstruct the Word of God and then redefine the Word of God. Grudem went on to cause further confusion when he wrote the following: “So prophecies in the church today should be considered merely human words, not God’s words, and not equal to God’s words in authority. But does this conclusion conflict with current charismatic teaching or practice? I think it conflicts with much charismatic practice, but not with most charismatic teaching . . . here is almost uniform testimony from all sections of the charismatic movement that prophecy is imperfect and impure, and will contain elements that are not to be obeyed or trusted.” 

Charismatics argue for fallible prophecy by appealing to Acts 21:10-14 with the prophecy of Agabus. Charismatics claim that Agabus, speaking on behalf of God the Holy Spirit, gave Paul a fallible prophecy because later in Acts the events that Agabus attempted to prophesy did not come to pass exactly as Agabus predicted. The implication that they argue is that such is the case today. However, the events that Agabus predicted by God the Holy Spirit did happen exactly as prophesied. First, the context begins in Acts 19:21 when Paul purposes in God the Holy Spirit to go to Rome. This is in accord with the overall context of the book of Acts and Jesus’ commission to Paul when He told Ananias to “Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel; for I will show him how much he must suffer for My name’s sake” (Acts 9:15b-16). Agabus prophesied the following; “And coming to us, he took Paul’s belt and bound his own feet and hands, and said, ‘This is what the Holy Spirit says: ‘In this way the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles'” (Acts 21:11). This is exactly what happened to Paul from Acts 21:27-28:31, fulfilling his commission from God the Holy Spirit. That prophecy was exactly fulfilled as described in Acts 21:11 because in the event, Paul was delivered to the Gentiles from the Jews, who were forced against their will to hand him over. We teach that it was in faith that Paul accepted Agabus’ prophecy as detailed revelation by God the Holy Spirit. 

(3) Gifts of Healing (cf. 1 Corinthians 12:9)

We teach that the gift of healing in the NT was unconditional (i.e. not conditioned by one’s faith) and instantaneous (i.e. not gradual) healing. This gift was a miraculous gift of healing to immediate health (cf. 1 Corinthians 12:9). Jesus Christ healed on the Sabbath by the power of God the Holy Spirit (cf. Mark 3; John 5). The Lord Jesus Christ commissioned the Twelve to heal the sick (cf. Mark 6:13). The Lord Jesus Christ miraculously healed a severed ear (cf. Luke 22:47-53). Moreover, the healing sign gifts gradually faded because they were temporarily given to authenticate the office of Apostle for the foundation in the history and spread of Christianity. In the beginning of Paul’s ministry people were being miraculously healed; “God was performing extraordinary miracles by the hands of Paul, so that handkerchiefs or aprons were even carried from his body to the sick, and the diseases left them and the evil spirits went out” (Acts 19:11-12). At the end of Paul’s ministry (i.e. Paul’s last epistle, 2 Timothy in the last chapter 4 verse 20, just before Paul was martyred) he wrote the following, “Erastus remained at Corinth, but Trophimus I left sick at Miletus” (2 Timothy 4:20). Why didn’t Paul heal Trophimus? Was this because Paul had less faith in God or was Paul living in sin so as to lose his gift? Absolutely not! The reason he left Trophimus in Miletus sick was because the healing sign gift accomplished its purpose and was gradually coming to cessation in the Apostolic Age as the Canon of Scripture was near completion. 

We teach that healing was a miraculous sign gift in the Apostolic Age in the sense of a person having the gift as a healer, who exercised this gift biblically and publicly. For example, gifts of healing (plural in number) had the sense to mean a variety of gifts designed for various different kinds of sickness. Case in point, a crippled man was healed in Acts 3:6-8. Many sick persons were healed in Acts 5:15-16. Paralyzed and lame people were healed in Acts 8:7. A blind man received his sight and a paralyzed man was restored to the use of his limbs as recorded in Acts 9:17-18, 33-35. Moreover, diseased people were healed in Acts 19:12. And there were people who were healed from fever and dysentery (e.g. Acts 28:8). 

We teach the gift of healing focused on the individual exercising this supernatural miraculous apostolic sign gift, which in turn resulted in the apostle who exercised this gift to gain a hearing with those who witnessed the miracle. This gift authenticated the apostleship, to attest God’s approval of what the apostleship had to say concerning revelation from God. This apostolic sign gift of healing should not be confused with healing in answer to prayer which is possible for any Christian throughout the whole age. For example, the Word of God teaches that healing is possible at any time through prayer (cf. James 5:15). To this effect, there is a specific provision for healing, namely calling for the elders of the church and have them pray to ask God for a specific physical healing. We teach that healings can take place as a result of prayer depending upon the will of God. But that is not the sense of the miraculous apostolic sign gift of healing that was a temporary gift in the apostolic period that resulting in instantaneous healing. We teach that God certainly is able to heal at all times of the whole age, and for today, God has set forth provisions for that, namely involving the Elders. 

On the other hand, charismatics today claim that the apostolic sign gift of healing is still available in the Church. For example, Grudem has argued that the gift of healing has continued when he wrote, “People who think they may have a gift of healing could ask their elders for opportunities to accompany them when they go to pray for the sick.” However, there has not been a single documented case of a person with the gift of healing going in and out of hospitals instantaneously healing sick individuals with cancer or other diseases. According to the National Center for Health Statistics, Centers for Disease Control and Prevention, over 16 million children died in 2010 from multiple types of cancer. If such is the case, then why are those with the gift of healing not visiting children’s hospitals across the globe and healing children from their cancer? If the purpose of the gift is for love, then where is the love of those who claim to have the gift of healing today (cf. 1 Corinthians 13)? What’s more, if anyone says that they are a healer today and healing in the name of Jesus Christ, then that person really is discrediting the Lord Jesus Christ. The Lord Jesus Christ is discredited by those who use His name and who do not heal miraculously, instantaneously and completely. However, that in the Lord Jesus Christ’s case, He always healed when He said He was going to heal. Therefore, what men and women are doing today by claiming this miraculous sign gift is still available are discrediting to the Lord Jesus Christ’s Person and work and misrepresenting God the Holy Spirit and what He accomplished through the apostles.

(4) Word of Wisdom (cf. 1 Corinthians 12:8)

We teach that the spiritual gift called word of wisdom was a revelatory gift in the sense that it included messages by direct revelation from God. We teach that the spiritual gift called word of wisdom included people during the apostolic period of church history who were gifted to be channels used by God to carry and communicate answers to questions the churches in the first century had before the completion of the Canon of Scripture. We teach that not everyone had this gift and that this gift served as a specific spiritual function or ability to support the gift of prophecy. The gift of word of wisdom was used in connection with showing the continuity in prophecy concerning “the mysteries of God” and those features that were previously hidden but now made known to the church” in support of the apostolic office (cf. 1 Corinthians 2:7; 13:2; Ephesians 3:8-11). This gift included the need in the apostolic period of church history for those who had this gift to explain unrevealed truths (i.e. before the completion of the Canon of Scripture), in order for the Church to understand its stewardship. This gift helped the first century Christians in particular local circumstances before they had the completion of the NT. We teach that one of the clearest examples of a recipient of this gift was the apostle Paul (cf. Romans 11:25; Ephesians 3:1-7; 2 Peter 3:15).  We teach that there is a distinction between this gift and the wisdom that is available to all Christians throughout the whole of the age to seek the wisdom from above (cf. James 3:17-18). We teach that is it the responsibility for every Christian to be filled with the knowledge of God’s will in all spiritual wisdom and understanding (cf. Colossians 1:9). We teach that no Christian can live the Christian life on his or her own wisdom or the wisdom from below (cf. James 1:5-8; 3:13-16). However, the spiritual gift of word of wisdom was a revelatory gift that was unique to the first century for the foundation of Christianity before the NT was completed, and obviously, even in the first century, not every believer possessed this apostolic revelatory gift (cf. 1 Corinthians 12:4-7, 14, 29-31).

(5) Word of Knowledge (cf. 1 Corinthians 12:8)

We teach that the spiritual gift called word of knowledge was a revelatory gift in the sense that included messages by direct revelation from God. We teach that this is the same revelatory category as word of wisdom yet it is a distinct gift (e.g. notice the phrase “and to another” distinguishing these two revelatory gifts as distinct gifts although the former is in the same category yet there is a distinction exists among them cf. 1 Corinthians 12:8). We teach that word of wisdom brought direct revelation, whereas word of knowledge was the supernatural ability to directly understand the revelatory message from God through direct superintending by God the Holy Spirit and to then present the implications of the revelation authoritatively, directly applying the revelation to specific circumstances and connections to the questions that these apostolic churches (that were planted in the first century) asked the apostleship before the NT was completed (1 Corinthians 13:2; e.g. knowledge used against heresy attacking the early church Colossians 2:2-3; 2 Peter 3:1-3; Jude 17-18). We teach that knowledge from the completed NT is the resource that is available for all Christians throughout the whole age. All Christians are commanded to grow in knowledge in the Lord Jesus Christ (cf. Ephesians 4:13; 2 Peter 3:18). We teach that is it the responsibility for every Christian to be filled with the knowledge of God’s will in all spiritual wisdom and understanding (cf. Colossians 1:9). However, the spiritual gift called word of knowledge was uniquely identified with the apostolic period of church history before the NT was completed, and obviously, even in the first century, not every believer possessed this apostolic revelatory gift. In conclusion, concerning the revelatory gifts called word of wisdom and word of knowledge, we teach that God the Holy Spirit was the agency, intermediary and medium of communication for these spiritual gifts as God revealed mysteries to the offices of apostle and prophet in the apostolic period of the Church Age, in perfect and infallible communication according to the will and desire of God the Holy Spirit (cf. 1 Corinthians 12:8, 11, 13, 18; Ephesians 4:3-4). 

(6) Faith (cf. 1 Corinthians 12:9)

We teach that the spiritual gift of faith was only given to some in the apostolic period of church history (cf. 1 Corinthians 12:9 – notice the language “to another” or “another of a different kind”) and is not to be confused with the grace of justifying faith which belongs to all Christians throughout the whole age (cf. Romans 4:24-5:1-2). Justifying faith is not limited to a certain group within the body of Christ or to just certain individuals like spiritual gifts are, but every believer enters into legal union with the Lord Jesus Christ through saving faith. We teach that all Christians after they are justified continue to walk in faith (cf. 2 Corinthians 5:7) and that all Christians throughout the whole age have faith working through love throughout their entire Christian experience as the basic spiritual rule of the Christian life (cf. Galatians 5:6). However, the spiritual gift of faith was a specialized ability and a more intense sense of the Greek term πίστις (pistis) “faith” expressed in connection with Jesus’ first advent (cf. Mark 9:23; Matthew 17:20). The spiritual gift of faith was a miraculous operation which concerned the apostolic office in its unrelenting mission to establish the foundation of Christianity and remove all obstacles that opposed the work and Word of God (cf. Matthew 17:19- 20; Mark 11:23; Acts 27:25; 1 Corinthians 13:2). The spiritual gift of faith is in close connection to the spiritual gift of distinguishing of spirits, as its function included the ability to cast out demons in the first century (cf. Matthew 17:19-20; Luke 9:1-6; 10:1-23; Acts 16:16-18; 1 Corinthians 12:10).  Likewise, the spiritual gift of faith is in the same category and in connection with the spiritual gifts of healings (cf. Acts 3:6-8; 2 Corinthians 12:8-9). 

(7) Workings of Miracles (cf. 1 Corinthians 12:10) 

We teach that the gift of effecting of miracles concerned miracles that were uniquely identified with the apostolic age through individual persons being miracle workers [e.g. raising people from the dead (cf. Acts 9:36-42) and earthquakes (earthquakes literally move the topography of the earth and mountains) associated with breaking out of prison (cf. 16:25-35)]. We teach that the apostolic gift of faith manifested itself with miracles and that miracles are a more broad or general category than the gift of healing (e.g. the plural number of both the Greek nouns in the genitival construction – ἐνεργήματα δυνάμεων “workings of miracles.” Another example of the supernatural gift called workings of miracles is the blinding of Elymas (cf. 13:8-12). This miracle removed the obstacle of the false prophet Βαρϊησοῦς “Son of Joshua” who was opposed to the apostleship (cf. 13:8). The spiritual gift called workings of miracles was given in the apostolic period for validating the apostles as God’s spokesmen with messages from God and for the spread of the Gospel. This gift was needed to authenticate the apostleship before the completion of the NT. We teach that once the NT was completed, signs and wonders through the apostles would not be needed to authenticate their apostleship (cf. Acts 2:43; Hebrews 2:3-4). We teach that miracles can still occur today by the providence of God and will be evidenced at the end of human history as described in the book of Revelation (e.g. Revelation 11:1-14). However, as a spiritual apostolic sign gift to accomplish the foundation of the history and spread of Christianity, the sign gift of workings of miracles is no longer needed in the Church Age to authenticate the apostles as the channels of new revelation to complete the NT Scriptures, for NT revelation ceased with the last book of the NT, namely the book of Revelation. 

(8) Distinguishing of Spirits (cf. 1 Corinthians 12:10) 

We teach that the apostolic sign gift called distinguishing of spirits was uniquely identified with the apostolic period of church history. This gift is designated by the apostle Paul to only have been given to some and not the entire body (cf. 1 Corinthians 12:10 – notice the language, “and to another”). This particular spiritual gift involved the recipient of this gift exercising the ability to immediately know and distinguish which utterances were from God versus which utterances were from fallen angelic activity. Likewise, this particular gift involved the discernment to immediately know who was indeed possessed by fallen angelic activity or being influenced by fallen angelic activity when it was not as obvious to the rest of the assembly or those who witnessed this miracle (e.g. Acts 16:16-21; see also 5:3; cf. 1 Corinthians 14:29). Even though the message from the slave girl in Acts 16:16-21 appeared as if she was commending the apostle’s evangelistic efforts on behalf of God, Paul was able to immediately discern that the utterance had its source in fallen angelic activity and not from God the Holy Spirit. This particular gift was also exercised in connection with casting out demons (cf. Acts 16:16-21; 19:11-12, 15). Likewise, this gift was also in connection with discerning whether the speaking in tongues message involved prophecy from God the Holy Spirit, or whether it was a counterfeit that contained blasphemy against the Lord Jesus Christ (cf. 1 Corinthians 12:1-3). 

There is obviously a distinction between the apostolic sign gift called distinguishing of spirits that was available before the NT was completed and the universal Spirit empowered discernment that is available for all Christians throughout the whole age to test everything by the completed NT. We teach that all Christians are commanded to test the spirits to see whether they are from God or not (cf. 1 John 4:1-6), and all Christians should train their senses to develop discernment in spiritual things (cf. 1 Corinthians 12:1-3; Hebrews 5:14). We teach that all Christians are commanded to discern the true from the false (cf. 1 Thessalonians 5:19-22; 1 John 4:1). 

(9) Interpretation of Tongues (cf. 1 Corinthians 12:10)

We teach that the spiritual gift called interpretation of tongues was uniquely identified with the apostolic period of church history because it supported the apostolic sign gift called speaking in tongues. Speaking in tongues was a supernatural sign gift that enabled the speaker to speak in a foreign language in which the speaker had never studied or known by natural means. We teach that the gift of interpretation of tongues was the divine supernatural ability to translate a language that had not been learned by natural means into one’s own native language. This gift translated what was unintelligible in the sense of a foreign human language to the listeners and resulted in the listener immediately coming to understand the message in their native language to edify the church. Therefore, the message being delivered in a tongue was a known human language that involved a message from God, making both the gifts of speaking in tongues and interpretation of tongues spiritually profitable to the church. It was important to exercise these two gifts in the early church during the apostolic period because the NT was not yet completed. Just as the gift of speaking in tongues ceased when the apostolic office ceased, so did the gift of interpretation of tongues cease, because the gift of interpretation of tongues only existed to support the gift of speaking in tongues. The purpose of this gift was for orderly worship and edification so that the listeners could learn divine revelation and the mysteries of God (cf. 1 Corinthians 13:2, 14:1-39 emphasis on vv. 2, 6, 30). 

We teach that God intended to make linguistic studies difficult (cf. Genesis 11:1-9). We teach that God intended to overcome that confusion through the miraculous apostolic sign gifts of tongues and the interpretation of tongues (cf. Acts 2:4-12; 10:46; 19:6). We DO NOT teach that the spiritual gift called interpretation of tongues is the natural ability to learn how to translate a foreign language through academic training. What’s more, we DO NOT teach that the supernatural spiritual gift called interpretation of tongues is a computer algorithm to translate one language into another language. Today, people can quickly interpret human languages through computer algorithms, but it needs to be understood that the supernatural gift of speaking in tongues was indeed a supernatural spiritual apostolic sign gift given and empowered by God the Holy Spirit. The Apostles did not have computers in the first century and they did not study languages at the university (cf. Acts 4:13; John 7:15-16). 

(10) Apostles (cf. Ephesians 4:11)

We teach that this gift concerned official delegation from the Lord Jesus Christ and His apostles, namely the 13 apostles who held apostleship as an office. Apostles were commissioned by the Lord Jesus Christ for the specific task of proclaiming authoritatively the message of God and His Gospel in oral and written form for the purpose of establishing the foundation of Christianity by planting and building up churches. There are three kinds of apostles mentioned in the NT: (1) those who had been with Jesus during His first advent in ministry and had been witnesses of His physical bodily resurrection from the dead (cf. Acts 1:21-22); (2) Paul, who considered himself to have an unusual apostleship, referring to himself as the least of the apostles and one untimely born, missing the season of the first category but none-the-less one who held the apostolic office (cf. 1 Corinthians 9:1; 15:8-9); (3) those who received the gift of apostle in the sense of being commissioned by the apostles as a delegation to deliver apostolic letters and Gospel narratives that would later be identified as the NT. We teach that the first two categories are to be regarded as offices, whereas the third and last category is to be understood only as the spiritual gift of apostle (cf. Ephesians 4:7-11).  In the apostolic period of church history, there were Christians in addition to the 13 apostles, who had not been with Jesus in his ministry and did not witness the Lord Jesus Christ’s physical bodily resurrection from the dead, but who are nonetheless listed in the NT as apostles (e.g. Barnabas cf. Acts 14:4, 14; 1 Corinthians 9:5-7; James, the Lord Jesus Christ’s biological brother cf. 1 Corinthians 15:7; Galatians 1:19; Apollos cf. 1 Corinthians 4:6, 9; Judas called Barsabbas and Silas cf. Acts 15:22; Silvanus cf. 1 Thessalonians 2:6; Titus cf. 2 Corinthians 8:23; Epaphroditus cf. Philippians 2:25; Andronicus and Junias cf. Romans 16:7). These had the supernatural spiritual gift of apostle to support the apostolic office in the sense of delegations that could include delivering messages or letters directly from the apostles to first century churches that had been planted in the history and spread of Christianity. In fact, Barnabas helped Paul deliver the letter that contained the conclusion of the Jerusalem Council to the church that met in the ancient city of Antioch (cf. Acts 15:22-30). Those used for apostolic delegation to deliver apostolic letters included Timothy (cf. 1 Timothy; 2 Timothy); Titus (cf. Titus); Demetrius (cf. 3 John).  

These are the principles and standards for those gifts that have ceased but were available during the apostolic period of church history, while, the NT was in process of being written until its completion with the book of Revelation (cf. 1 Corinthians 13:8-10).  

In conclusion, we teach that the miraculous charismatic sign gifts were specifically tenured by God the Holy Spirit. They served a particular purpose at a particular time to lay the foundation of the history and spread of Christianity. We teach that the nature of the miraculous charismatic sign gifts themselves suggest that they were particularly those gifts identified with the apostolic age, such as apostleship (e.g. Ephesians 2:20 identifies apostleship as an office whereas Ephesians 4:11 identifies apostle as a spiritual gift), speaking in tongues, prophecy, gifts of healing, the word of wisdom, the word of knowledge, effecting of miracles, distinguishing of spirits, and interpretation of tongues (cf. Acts 2:43; Hebrews 2:3-4). These 10 charismatic sign gifts were for the purpose of laying the foundation of the Church (cf. 1 Corinthians 12:29-31). Because God has not willed to continually lay the foundation of the church over and over again in each century after the apostolic period of church history (cf. 1 Corinthians 3:11), these miraculous gifts have a fixed and established tenured purpose eternally (cf. John 17:13-26; Romans 11:29; Revelation 21:14), historically (cf. Hebrews 2:3-4), and foundationally (cf. Ephesians 2:20). We teach that the church has but only one cornerstone, the Lord Jesus Christ, and the church has but one foundation, the apostles in the first century (cf. Ephesians 2:20; 1 Corinthians 3:10-11). We teach there has been no manifestation of the miraculous charismatic sign gifts such as was manifested in the apostolic period of the earliest history of the Christian church. Therefore, it has not been God's will for the manifestation of these apostolic spiritual gifts after the apostolic period. However, that does not mean that God is not actively giving spiritual gifts today in the sense of ministering spiritual gifts for Christian service.   

We teach that pursuing the practice of apostolic sign gifts today even though they are not available, and then redefining these apostolic gifts, will lead to not fulfilling those ministry gifts that are available today. The Pentecostal movement deceptively deters the duties of the work that needs to be done in genuine Christian ministry. By way of implication, if attention is obsessively directed to redefining the building project of the church in the sense of redefining the foundation, then nothing will be built. Such a counterfeit created by the Pentecostal movement of the foundation of the history and spread of Christianity is actually competing with God and not at all ministering to the Body of Christ. 

We teach that the following ten spiritual gifts have persisted in both the apostolic period of church history as well as the whole of the Church Age in which Christians serve, that is, all the centuries that followed the Apostolic Age including today until the rapture. We teach that God the Holy Spirit is actively empowering believers and guiding them by faith and discernment throughout the Church Age with the following spiritual gifts for Christian service in ministry, to build up the Body of Christ:

(1) The Gift of Evangelism (cf. Ephesians 4:11; 2 Timothy 4:5)

We teach that God has decreed from all eternity for the gift of evangelism to persist throughout the entire Church Age. The Greek term for evangelists found in Ephesians 4:11 is the Greek term εὐαγγελιστής (euaggelistés) and has the sense to mean someone with a divine gifting to announce the Good News of the Gospel of the Lord Jesus Christ. The gift of evangelism is essentially a ministry that concerns the conversion of the elect (cf. Romans 10:14-15; Ephesians 6:15). We teach that those with this gift build up and encourage other Christians to share the whole Gospel and with accuracy. We teach that all Christians have the responsibility to be active in evangelism. The gift of evangelism includes preaching the full message of the gospel of Jesus Christ's with accuracy (cf. Acts 20:24-27). We teach that evangelism is inseparable constrained to discipleship (cf. Matthew 28:19-20; 1 Thessalonians 1:8). We teach that when the gift of evangelism is exercised it will evidenced by genuine conversions produced by God the Holy Spirit. We teach that unbelievers are not converted by observing a believers testimony lived out before them, but instead unbelievers are converted when God the Holy Spirit caused them to be born again, and then they hear the faithful objective Gospel presentation which convicts them to repent unto salvation and trust in Jesus Christ to be saved from the wrath of God (cf. Acts 16:14; Romans 10:13-15; 2 Timothy 2:8-10; Titus 3:5). We teach that the gift of evangelism is not exercised by the philosophical redefinition of persuasive words given from post-modernistic deconstructionists (cf. 1 Corinthians 2:1-16).  

(2) The Gift of Teaching (cf. Romans 12:7; 1 Corinthians 12:28-29; Ephesians 4:11; 1 Timothy 2:7; 2 Timothy 1:11; Hebrews 5:12; James 3:1). 

We teach that God has decreed from all eternity the gift of teaching to persist throughout the entire Church Age. The gift of teaching is found among the enumeration of grace gifts by the standard of God’s grace in Romans 12:6-8. What’s more, the gift of teaching is found among the enumeration of grace gifts from Ephesians 4:11 according to the standard of the measure of Christ’s gift. The grammar of Ephesians 4:11 supports that pastors and teachers are two distinct gifts indicating two distinct gifted persons – although a person can have been given both of these gifts. Concerning Ephesians 2:20, there is a Granville Sharp TSKS (T = article; S = Substantive (e.g. 1st noun); K = Greek conjunction kai translated into the English conjunction “and”; S = Substantive (e.g. 2nd noun), construction where one article governs two plural nouns, namely “the apostles and prophets” indicating two distinct offices. Likewise, concerning Ephesians 4:11, the Granville Sharp TSKS rule applies again where one article governs two plural nouns, namely “the pastors and teachers,” in the context of gifts (cf. Eph 4:7-11). Therefore, based on the undeniable form and function of the Greek grammar, we teach that the gift of teachers is a distinct gift than the gift of pastors. 

We teach that the gift of teaching presupposes that the recipient of the gift teaches with clarity, conviction, correctness, compassion and without compromise. The goal of a grace gifted teacher is love from a pure heart, a good conscience, and a sincere faith (cf. 1 Timothy 1:5). The gift of teaching serves the Body of Christ by teaching sound doctrine (cf. Romans 12:7; 2 Timothy 1:13; Titus 1:9; 2:1; 1 Peter 4:11).   

(3) The Gift of Shepherding (Pastoring) (cf. Ephesians 4:11; 1 Peter 5:1-2)

We teach that God has decreed from all eternity for the gift of shepherding (pastoring) to persist throughout the entire Church Age. We teach that shepherding is a spiritual gift not an office. The only One who could claim pastor as an office is the Lord Jesus Christ (cf. Matthew 25:32; 26:31; Mark 14:27; John 10:1-18; Hebrews 13:20; 1 Peter 2:25; 5:4; Revelation 7:17; see section 2.4.5.6 Jesus Christ and His Office of Shepherd/Pastor). Nowhere in the NT is anyone else called “the Pastor” in the sense of one man serving as the head in the sense of a “senior pastor” of an assembly (cf. Philippians 1:1). However, the action of “pastoring” or “shepherding” is found in the context of overseers who are shepherding the people of God (cf. Acts 20:28; 1 Peter 5:1-2). The term ποιμαίνω (poimainó) has the sense of the action of shepherding which includes guarding, guiding, and feeding God’s people with the truth to guide them in the biblical direction (cf. John 21:16; Acts 20:28; 1 Peter 5:2). Those with this gift are empowered by God the Holy Spirit to give the people of God directed guidance and care, complementing the gift of teaching, which feeds God’s people by teaching them Scripture. In other words, the gift of shepherding directs Christians to sound teaching, whereas the gift of teaching teaches Christians sound doctrine. We teach that the gift of teaching and the gift of pastoring support and complement one another. 

(4) The Gift of Helps (cf. 1 Corinthians 12:28)

We teach that God has decreed from all eternity for the spiritual gift of helps to persist throughout the entire Church Age. The gift of helps is from the Greek term ἀντίληψις (antilémpsis) and as a noun has one occurrence in the NT. The Greek term ἀντίληψις (antilémpsis) “helps” in its form in 1 Corinthians 12:28 is plural and is a different Greek term than found in Romans 12:8 for “service,” namely in Greek διακονία (diakonia). We teach that the gift of helps refers to God’s work bringing His helps of grace and power to meet someone's need through a person God the Holy Spirit empowers with this gift. We teach that the sense of the spiritual gift of helps is to take a burden on oneself to relieve another’s burden [cf. Romans 8:26 – συναντιλαμβάνομαι (sunantilambanomai); see also Luke 1:54; Acts 20:35]. This spiritual gift has the sense of helping believers in need of physical help or relief. This spiritual gift helps build up the body by meeting needs. This can include hospitality, financial help, physical help, emotional help, and spiritual help where ever there is a demand for need present in the body. This spiritual gift was exemplified and exercised in the first century to help the apostle Paul who had legitimate needs on a personal basis (e.g. Epaphroditus helped meet Paul’s personal needs cf. Philippians 2:25-30; Onesiphorus helped meet Paul’s personal needs cf. 2 Timothy 1:16-18; and Onesimus helped meet Paul’s personal needs cf. Philemon vv. 10-13).  When this gift is not being exercised in the church today, believers severely suffer and the church is not spiritually effective to be faithful to the purposes of God in their own generation. The gift of helps is so important because it is connected to self-sacrificial love (i.e. the more excellent way), and without the exercise of this particular spiritual gift the church is ineffective in the stewardship given by God. The spiritual gift of helps is a less noticeable gift because it is a non-utterance gift, and therefore when it is being exercised properly it is very powerful and done without any sense of public recognition. 

We teach that all Christians are called to perform helps in genuine self-sacrificial love. Those exercising the spiritual gift of helps build up the body so that the entire body performs helps. In other words, those with this spiritual gift of helps are not the only ones who are supposed to help in the body. However, those with this spiritual gift of helps perform unusual helps in the self-sacrificial way, and are even more effective in meeting needs of the body. Such exercise of this spiritual gift only makes the body more effective and less hindered to be faithful to the church’s divine given stewardship.

(5) The Gift of Administration (cf. 1 Corinthians 12:28)

We teach that God has decreed from all eternity for the spiritual gift of administration to persist throughout the entire Church Age. The etymology of the term “administration” in the Greek text is used for the spiritual gift called administration is the Greek term κυβέρνησις (kubernésis) and has the sense of a pilot (cf. Acts 27:11), ship-master (see Revelation 18:17 for a related Greek term) or captain who grabs the steering wheel of a rutter and guides a ship. This Greek term for “administration” is a hapax legomenon, that is, a term that only occurs once in the NT. The Greek term for “administration” is the source of the English word “cybernetics,” the science relating to the nature of the brain and its governing of the body.

We teach that the spiritual gift of administration concerns the divine calling which empowers someone to lead in affairs relating to the Church, to steer the church back to the revealed Word of God when the church has drifted off course in the seas of the military, medical and business pragmatism in the philosophies of men. The Greek term for administration in 1 Corinthians 12:28 is a different Greek term than the Greek term for leading in Romans 12:8, namely προΐστημι (proistemi) “leading” respectively. Therefore, we teach that the gift of administration, although closely associated with the gift of leading and in the same category, is distinct from the gift of leading. We teach that those with the gift of administration are empowered by God the Holy Spirit to administratively direct the matters of the organization related to the local assembly of the Body of Christ. 

We DO NOT teach that the gift of administration is the natural ability in “administrative” efficiency in the sense of business pragmatism. We DO NOT teach that the gift of administration is the natural ability to bureaucratically fill out and organize paperwork (e.g. filling out and organizing paperwork might be a need an individual believer has and that need might be met through the help and service of another believer). Instead, we teach that the gift of administration is a supernatural ability with God the Holy Spirit as the source of the gift. We teach that all Christians are called and commanded to order their lives by the standard of the wisdom from the Word of God, but not all Christians have been given the supernatural gift of administration. We teach that when the gift of administration is being exercised, the Church has a healthy spiritual situation in which there is an established organization through which all the gifts can best operate in an organized and self-controlled manner (cf. 1 Corinthians 14:33, 40).    

(6) The Gift of Leading (cf. Romans 12:8; 1 Thessalonians 5:12-13; 1 Timothy 3:4-5)– 

We teach that God has decreed from all eternity for the gift of leading to persist throughout the entire Church Age. The Greek term leading, translated into the English word “leading,” is προΐστημι (proistemi). The Greek term proístēmi is a compound Greek term with the Greek preposition pró as a prefix, which means "before," together with the Greek term hístēmi, which has the sense "to stand.” This "pre-standing" refers to a pre-set well-established character which provides the needed model to direct others, i.e. to positively impact them by a leading example. Therefore, the gift of leading concerns one who is diligent to take the lead.  This effectiveness is evidenced in influencing people by having a respected reputation to lead them to the Word of God. When the gift of leading is being exercised, it sets an example of excellence by living in faith according to the Word of God (cf. Romans 12:3, 8). This sense of an example of faith is connected to the office of overseer (cf. 1 Thessalonians 5:12; 1 Timothy 3, 4, 5) as well as the office of deacon (cf. 1 Timothy 3:12). The gift of leading is in the category of a non-utterance gift.  We teach that the gift of leading is in the sphere of diligence. The term diligence in its original sense has the sense to mean “with speed – done quickly” (e.g. the conscience is constrained to obey the Lord right now). This diligence is a zealous effort, likened to an athlete that hustles; a leadership by moving quickly to do the will of God without delay. 

(7) The Gift of Service (cf. Romans 12:7; 1 Peter 4:11)

We teach that God has decreed from all eternity for the gift of service to persist throughout the entire Church Age. The Greek term for “service” is διακονία (diakonia) and has the sense to mean the active service of ministry done with a willing voluntary attitude. This is a different Greek term than the one used for the gift of helps, namely ἀντίληψις (antilémpsis), which means the gift of service and the gift of helps are distinct gifts even though they are related and similar. We teach that God the Holy Spirit empowers those with this particular gift to serve and aid the saints in the needs of the church by faith (cf. 2 Corinthians 8:1-24; 9:1). The church that met in the ancient city called Thyatira was commended by the Lord Jesus Christ for exercising the gift of service (cf. Revelation 2:19). This spiritual gift is associated with the deaconate and the office of Deacon (cf. Acts 6:1; Philippians 1:1; 1 Timothy 3:8-13). The gift of service is a general category of all spiritual gifts in one sense due to the fact that all spiritual gifts are meant to serve the Lord and build up the church (cf. 1 Corinthians 12:5; Ephesians 4:12). The gift of service is also distinguished as a general category of spiritual gifts that are available throughout the whole Church Age, being distinct from utterance speaking gifts that are available throughout the whole Church Age (cf. 1 Peter 4:11). The gift of service is devoted to the stewardship of Christian ministry in general, and those who possess the spiritual gift of service are dedicated to support and protect genuine Christian ministry (cf. 2 Corinthians 3:9, 9; 4:1; 5:18; 6:3; Colossians 4:17; 1 Timothy 1:12; 2 Timothy 4:5, 11). 

(8) The Gift of Exhortation (cf. Romans 12:8; 2 Corinthians 1:3-7; 1 Timothy 4:13) 

We teach that God has decreed from all eternity for the spiritual gift of exhortation to persist throughout the entire Church Age. We teach that the spiritual gift of exhortation complements and is similar to teaching, but it has a different emphasis. We teach that the one who has the spiritual gift of exhortation exercises this spiritual gift by focusing on a particular concrete situation. Likewise, he or she that has the spiritual gift of exhortation is focused on application and exhorts believers to apply the Word of God in the practice of their daily lives. The Greek term translated into the English term “exhortation” is the Greek term παρακαλέω (parakaleó) which has the sense to come along side someone and comfort them and counsel them in sound doctrine. Therefore, the exercise of the spiritual gift of exhortation includes a true biblical counselor that gives believers in the church advice by means of sound doctrine (e.g. the text reads, “exhorting in the exhortation,” not “exhorting in secular psychology”). The term παρακαλέω (parakaleó) is from the root for the Greek term paráklētos (a legal counselor). The Greek masculine noun παράκλητος (paraklétos) was used by the Lord Jesus Christ in reference to God the Holy Spirit (cf. John 14:16, 26; 15:26; 16:7). God the Holy Spirit is the Paraclete – He is the Counselor and the agency that empowers those who have this particular spiritual gift from Him to comfort the afflicted with the comfort that they themselves have received from God the Father (cf. 2 Corinthians 1:3, 4, 5, 6, 7). The spiritual gift of exhortation concerns encouraging believers in the application of sound doctrine, and to apply the hope the believer possesses in the Lord Jesus Christ in the midst of difficulty, trials of various kinds, affliction and suffering. We teach that this spiritual gift is in operation according to the standard of sound doctrine, and God never operates apart from His Word. 

(9) The Gift of Giving (cf. Romans 12:8) 

We teach that God has decreed from all eternity for the gift of giving to persist throughout the entire Church Age. Today, God is still giving the church men and women with the gift of giving. The gift of giving is to be exercised in generosity (cf. Romans 12:8). The sense of the term generosity in Greek has the sense to mean “unworldly, simplicity, not double guessing yourself or having an ulterior motive.” We teach that the gift of giving includes unusual giving, but all Christians are obligated to give (cf. Romans 12:13; 1 Timothy 5:17-18; Titus 3:14; 1 John 3:17-22; see 1 Corinthians 9:14; 16:2-3). We teach that those who have this spiritual gift do not give so that people can congratulate them and appreciate them. This gift is not exercised for the purpose of self-promotion and worldly accolades. We teach that those who have this spiritual gift do not give for the purpose of earning something. Instead, those with this spiritual gift give self-sacrificially without bringing attention to themselves. We teach that those with this spiritual gift give for the right reason, namely, to build up and protect the body of Christ. We teach the gift of giving is quite literally a non-utterance gift because it does not involve announcements to people. To this effect, Jesus said, “So when you give to the poor, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be honored by men. Truly I say to you, they have their reward in full” Matthew 6:2. We teach that the gift of giving comes with a good attitude, that is, a cheerful giver (cf. 2 Corinthians 9:7). A cheerful giver is the one who is resolved to support the body and doesn’t second guess his or herself and doesn’t regret giving to support the body. Those exercising this gift do not have a secondary purpose in giving. There are no ulterior motives or secondary purposes. The supernatural gift of giving is directed toward the other person's need and has no other consideration other than that of relieving the need. We teach that this spiritual gift of giving is based on need (cf. Romans 12:13; Matthew 6:8; Acts 2:42-45; 4:35; 20:34; 28:10; Ephesians 4:28; Philippians 2:25; 4:16, 19; Titus 3:14; 1 John 3:17).   

(10) The Gift of Mercy (cf. Romans 12:8)

We teach that God has decreed from all eternity for the gift of mercy to persist throughout the entire Church Age. This particular spiritual gift called mercy is to be shown with cheerfulness (cf. Romans 12:8). This spiritual gift is standardized to show mercy how God defines mercy, that is, according with His truth. Mercy is not exercised on fallen man’s terms but rather mercy is exercised on God’s terms (cf. Jude 22-23; Romans 12:14-21). The Greek term that was translated into English “cheerfulness” from the phrase “showing mercy with cheerfulness” is the Greek term ἱλαρότης (hilarotés) which has the sense to mean “already won over.” The implication of this “cheerfulness” involves the fact that you do not have to be convinced anymore. In other words, the person who is empowered by God the Holy Spirit to exercise the spiritual gift of mercy has a readiness or attitude ready to immediately respond in mercy, having the opposite of a glumly countenance or compulsion. 

These are the principles and standards to the spiritual gifts that are persistent throughout the whole Church Age, namely building upon the already laid foundation continuing the work of the stewardship of Christianity after the completion of the NT (i.e. with the NT being the absolute standard for life and godliness in the exercise of spiritual gifts cf. 2 Timothy 3:16; 1 Peter 4:10-11; 2 Peter 1:3, 19-21). 

There are persistent gifts available after the apostolic period of church history. Some of these gifts are utterance gifts; some are not (cf. 1 Peter 4:11). For example, evangelism, shepherding, teaching, and exhortation are utterance gifts. Non-utterance gifts would include spiritual gifts such as, helps, administration, leading, service, giving and mercy (although some of those non-utterance gifts obviously involve some degree of speaking). We teach that spiritual gifts are given to both men and women. We teach that the utterance gifts can belong to women, but the women who are gifted with utterance gifts are purposed in exercising their utterance gifts in the teaching and encouraging of other women (cf. Titus 2:3-5). We teach that a woman is not to teach or exercise authority over the men at the church’s formal worship assembly (cf. 1 Timothy 2:11).  

In conclusion, we teach that there are two types of spiritual gifts that are persistent throughout the Church Age, that is, utterance (speaking) gifts and non-utterance gifts in the category of service (cf. 1 Peter 4:11). We teach that the Church throughout the whole Church Age after the apostolic period was still empowered and able to go through great spiritual blessing without the manifestation of the apostolic miraculous sign gifts. We teach that God the Holy Spirit is still pouring out great blessing upon genuine assemblies in vital union with the Lord Jesus Christ, empowering them with the spiritual gifts that are still persistent today. We teach that all spiritual gifts are χάρισμα (charisma), in the sense that all spiritual gifts are grace gifts given to the Church by the Triune God (cf. Romans 1:11; 12:6). We teach that all ministry gifts mentioned above in the enumeration that are available today are persistent spiritual gifts given to the Church for Christian service (cf. 1 Peter 4:10). 

As a final point, both the Word of God and objective history agree and conclude that there are some spiritual gifts that have ceased because they were unique for a specific purpose and that purpose has been fulfilled. We teach that God is still giving the Church the gift of evangelism, God is still giving the gift of teaching, God is still giving the gift of shepherding, God is still giving the gift of helps, God is still giving the gift of administration, God is still giving the gift of leading, God is still giving the gift of service, God is still giving the gift of exhortation, God is still giving the gift of giving, and God is still giving the gift of mercy. We teach that God is still giving men and women these spiritual gifts that are persistent throughout the whole age. However, the Word of God and objective history agree that from the end of the apostolic period to the present century there has been no manifestation of the apostolic sign gifts, such as what was manifested in the apostolic period of the Christian church, because it has not been God’s will to manifest these apostolic sign gifts after the office of apostle ceased. We teach that God has still poured out great blessing upon the Christian church without the manifestation of the apostolic sign gifts. The greatest miracle of all being regeneration (cf. Titus 3:5).) 

7.3.7.3 The Purpose of Spiritual Gifts

We teach that the purpose of spiritual gifts is for the equipping of the saints for the work of service to build up the Body of Christ (cf. Ephesians 4:12). Likewise, we teach that the purpose of the exercise of spiritual gifts is for the benefit and advancement of believers [e.g. συμφέρω (sumphero)  has the sense to combine or to bring together, cf. 1 Corinthians 12:7). Therefore, spiritual gifts are not to be used to help unbelievers, but believers in the Body of Christ.  

We teach that spiritual gifts are to be exercised and administered through the divine communicable attributes and qualities mentioned in Galatians 5:22-26, i.e. “the fruit of the Spirit”; 2 Peter 1:4-11; 1 Corinthians 13 e.g. emphasis on love (i.e. agape love). 

7.3.7.3.1 For the Purpose of the Completion of the NT

We teach that there has been a progression in time as the spiritual gifts have transitioned from the Lord Jesus Christ to His apostles and then to the Church concerning the purpose of spiritual gifts. The past period of the Apostolic Age reflected the purpose of those spiritual gifts that were the apostolic sign gifts, namely in the relation of the apostolic office to the Canon of Scripture being not yet completed, but completed by the apostleship). That was the purpose for the apostolic signs and wonders gifts, including speaking in tongues, prophecy and workers of miracles, as these men were being superintended by God the Holy Spirit to write the Scriptures of the NT for the church (cf. Hebrews 1:1-2; 2:3-4).     

This undeniable standard and principle suggests that the apostolic signs and wonders gifts would have a temporary purpose in time to lay the foundation of Christianity (cf. Ephesians 2:20). Moreover, and to this point, the supernatural miraculous gift of tongues was purposed to be a sign to the Jews of the transition of the stewardship from the Mosaic Covenant to the New Covenant, and that God was turning to the Gentiles to grant them the repentance that leads to life (cf. Acts 10:46-48; 11:18; 19:6). 

Beyond the time of the apostles there is no clear indication in church history of the persistence of the these assigned apostolic gifts in both number and character (although they certainly have been counterfeited by the Pentecostal movement). 

But if we believe in the sovereignty of God and if we can show from history that the gifts were not given in later centuries as they were in those earlier centuries, what does that tell us? That tells us God did not intend that those sign gifts be given to later believers in the sense in which they were given in the first century. 

7.3.7.3.2 For the Purpose of the Salvation, Sanctification and Edification of the Saints

We teach that the purpose of spiritual gifts is the salvation, sanctification and edification of the saints (cf. Romans 1:11; 1 Peter 4:5-11). Those with spiritual gifts have a stewardship called “the manifold grace of God” to use their spiritual gift – whether it be an utterance gift or non-utterance gift for the purpose to support the Christian works of ministry and evangelism (cf. 2 Timothy 2:5; 1 Peter 4:5-11). We teach that the Body of Christ ministers through spiritual gifts as a stewardship of “the manifold grace of God” (1 Peter 4:10). Therefore, one of the reasons that the spiritual gifts have been given is for evangelization (cf. Matthew 11:5; Ephesians 4:11). 

7.3.7.3.3 For the Purpose of the Attestation of the Truth 

We teach that the purpose of spiritual gifts is for the attestation of truth concerning the Lord Jesus Christ (cf. Hebrews 1:1-3; 2:3-4). Therefore, those who counterfeit the gifts today and claim that the apostolic sign gifts are still in operation discredit the ministry and Person of the Lord Jesus Christ, as well as what HE accomplished through His apostles. Likewise, those who counterfeit the gifts today and claim the apostolic sign gifts are still in operation discredit the Person, ministry and work of God the Holy Spirit (cf. Proverbs 25:14). When John the Baptist was in prison he needed to be encouraged by the Lord Jesus Christ and therefore, the Lord Jesus Christ confirmed to John the Baptist by way of reminder that all the prophesied signs that were the means that one needed to recognize the Messiah were being performed by the Lord Jesus Christ (cf. Isaiah 29:18-19; 35:5-6; Matthew 11:1-19).  

7.3.7.3.4 For the Purpose of the Glory of God  

We teach that the purpose of why spiritual gifts are given is ultimately for the glory of God. We teach that all those who serve the LORD God in the exercise of spiritual gifts ultimately honor and glorify the LORD God (cf. Romans 12:1-3). 

We teach that spiritual gifts have been given sovereignly. We teach that the NT supports the fact that the giving of spiritual gifts to the Church is an intra-trinitarian work. To this point, we teach that each Person of the Triune God is sovereignly involved in the eternal decree to give each person in the church a gift or gifts. For example, from Ephesians 1:3 we learn that God the Father is involved in the giving of spiritual gifts when the text reads, “Blessed be the God and Father of our Lord Jesus Christ, the One having blessed us in Christ with every spiritual blessing in the heavenly places.” Moreover, from Ephesians 4:7-11 we learn that God the Son is involved in the giving of spiritual gifts. Finally, of course, we know from Scripture that God the Holy Spirit is the Agent of spiritual gifts, and oversees and empowers the church in the exercise of the gifts (cf. Luke 24:49; John 1:33; 7:39; 14:16; 15:26; 16:7, 13, 14; Acts 2:4, 11; Acts 10:46; Acts 19:6;  Romans 12:3-8; 1 Corinthians 12-14; Ephesians 4:3-4).  

We teach that just as the supernatural miracle of creation in Genesis 1-2 was the intra-Trinitarian work with all Three Persons of the Godhead involved in creation, likewise, the manifestation of spiritual gifts is a miracle from all Three Persons of the Godhead in establishing and building up the Body of Christ. Therefore, no one can boast of their spiritual gift that has been given to them by the grace of God, but instead the recipient of a spiritual gift or gifts is to exercise that gift in humble service, worshiping in the Spirit of God, glorifying in Christ Jesus and putting no confidence in the flesh (cf. Philippians 3:3).

In conclusion, we teach that God is sovereign in the bestowment of all His spiritual gifts, and, that the gifts of evangelists, teachers, pastors (shepherding), helps, administration, leading, service, exhortation, giving and mercy are sufficient for building up the saints today; and, the apostolic gifts of signs and wonders (e.g. speaking in tongues, prophecy, the working of sign miracles, and those apostolic sign gifts that supported them) gradually ceased as the NT Scriptures were completed and the authority of the NT Scriptures was established with the completion of the Canon of Scripture (cf. 1 Corinthians 12:4-11; 2 Corinthians 12:12; Ephesians 4:7-12).