Miraculous and Temporary or Non-Miraculous and Continuing
Reprinted from The Spiritual Sword
David R. Pharr

The New Testament presents both miraculous and non-miraculous aspects of the Christian faith. A proper distinction shows the difference between works of God and works expected of us. Some things “the Father hath put in his own power” (Acts 1:7) and some things are our own responsibility (Acts 2:40). This also defines things that were temporary and things that continue. The events of Pentecost provide a significant demonstration of these differences. Some things were miraculous, some were not. Some things were temporary. That is, they were necessary for the inauguration of the gospel age. And some things were permanent. That is, they are to be expected and to be followed until the end of the age.

Much confusion arises from failure to distinguish between things miraculous and things non-miraculous, between what the Lord performed and what he expects of us, between the things that were temporary and the things that were to continue. It is incongruous that many devote themselves in pursuit of the miraculous while seemingly have little concern for the instructions which they can and should obey. Peter exhorted them to “save yourselves” (by repenting and being baptized), but not one person in his audience was commanded to do a single thing that involved a miracle.

Miraculous and Foundational

The purpose of miracles was the revelation and confirmation of the apostolic message (Heb. 2:3f; Mark 16:20; Rom. 15:18f) in the coming (establishment) of the kingdom (Mark 9:1). Years later Peter would recall the baptism of the Spirit as a unique gift given “at the beginning” (Acts 11:15-17). Miracles were needed for this “beginning,” but not after the foundation had been laid.

This was the church in its infancy. The written and completed New Testament was not yet available. Miracles served as “signs,” outward manifestations of Heaven’s activity. Paul affirmed the temporary place of miraculous gifts, showing that they would not continue after “that which is perfect is come”--the completed and confirmed revelation. Some things, such as “faith, hope, and charity,” would abide, but things intended only for the childhood phase of Christianity would not continue when their purpose had been finished (I Cor. 13:8-13).

Apostleship. The apostles were chosen by the Lord himself and commissioned for the special work of laying the foundation of the church (Eph. 2:20; I Cor. 3:11). No provision was made for succession. The apostles’ authority continues throughout the age, being applied through the New Testament scriptures (Matt. 28:20; II Cor. 5:20; Matt. 18:18; I Cor. 11:2; 14:37), but when their earthly tenure ended, they were not replaced. In this sense the apostleship was a temporary office. Any who presume to claim the office are found to be liars (Rev. 2:2; II Cor. 11:13).

Audible and visible signs. The sudden sound as of a mighty wind and the fire-like flames were miraculous and never came again (as far as is recorded), even in the apostolic age. This was not an emotional inner experience, not a warm feeling or fiery excitement, but visible and audible wonders. Even those who claim to experience the other miracles of Pentecost have accepted this as temporary, being unable to duplicate anything like it.ⁱ

Baptism of the Holy Spirit. Only the apostles were “filled with the Holy Ghost” (Acts 1:26-2:4). Jesus had promised this specifically to them (Acts 1:4-5) and said it would miraculously empower them to carry out their special commission (Acts 1:8; Luke 24:49; John 14:26; 15:26; 16:13; et al). The temporary purpose in this miracle should be obvious in that Jesus was specific as to whom (apostles), where (Jerusalem), when (not many days hence), and what would be provided (power). Peter knew the promise and knew when it had been fulfilled (Acts 2:33). It is the height of presumption to apply the promise to other people, in another place, at another time, who obviously have not received the same power. Though some New Testament Christians were given gifts of the Spirit by the apostles’ hands, none were ever commanded to be baptized with the Spirit and no instructions were given as to how to seek it.

The only other recorded occasion of a “like gift” being given to anyone was when the Lord used it to certify the inclusion of Gentiles at the house of Cornelius (Acts 11:15-18; 15:7-8).

Tongues. Spoken only by the apostles, these were the languages of the various nations represented in the multitude that gathered (Acts 2:4-11). Here was a miracle that aided communication, but more especially it demonstrated that God was working through the apostles. These tongues were not so-called “ecstatic languages,” not unintelligable muttering, but ordinary languages spoken extraordinarily by untrained “Galileans.” It was never intended that the miracle of tongues would continue past the apostolic age. “Whether there be tongues, they shall cease” (I Cor. 13:8).

Divine Involvement

To say that the age of miracles is past, however, is not to say that there is no longer any supernatural involvement in the Christian religion. Miracles were observable exceptions to the natural order. The absence of these outward manifestations of divine activity does not mean, however, that God is no longer working with the lives and souls of men. For a comparison, all living things began by miracle, but they continue through seed (cf. Luke 8:11). The miracles of creation are not repeated for every generation, but it is still God who is giving life in the germination of every seed and in the conception of every child. This is God at work through natural law. So also his redemptive work continues according to spiritual law. His marvelous administration is not limited to the miraculous. Paul wrote of the “exceeding greatness of his power to usward who believe, according to the working of his mighty power” (Eph. 1:19).

Apostolic witness. God is still at work through the witnessing of the apostles (Acts 2:32; cf. 1:8). The Lord has preserved their testimony for all time (John 20:30f). To make them witnesses they had personal contact with the risen Lord (John 20:29). That personal contact is not provided for us. Instead, as explained in I Peter 1:8, “though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory.” One who argues he needs more than the testimony of the apostles is admitting his own unwillingness to acknowledge their credentials.

Convicting by the Spirit. The Holy Spirit is still convicting hearts by the gospel message (John 16:8-11). It was not the miracles that brought the audience to obedience. It was not a direct operation of the Holy Spirit that changed them. Rather the text says it was “when they heard this”--the truth preached (Acts 2:37; cf. Rom. 1:16). There is no such thing as the “mere word.” The Spirit gives life and power to the message (Heb. 4:12; I Pet. 1:23ff) and the message of Pentecost is just as effective today in any receptive soul.

Saving souls. The Lord is still saving everyone who calls on his name (Acts 2:21). “Whosoever” includes every soul of every age. This calling must be with faith based on the gospel (Rom. 10:13-17). We “call on the name of the Lord” in being baptized in his name (Acts 22:16; 2:38). Thus, God is still remitting the sins of all who repent and are baptized (Acts 2:38). The results that occur in baptism are “through the faith of the operation of God” (Col. 2:12).

The gift. God is still giving the gift of the Holy Spirit (Acts 2:38).ⁱⁱ  A gift is not something one appropriates for himself.

Heaven’s rule. Christ is still reigning from David’s throne in heaven (Acts 2:29-35), where he “ever liveth to make intercession for us” (Heb. 7:25). With the King on the throne the kingdom will continue until the end (I Cor. 15:24-26).

Adding members. The Lord is still adding the saved to the church (Acts 2:41, 47). The church of Christ continues “throughout all ages” (Eph. 3:21; cf 10f).

Gospel Preaching

When Peter proclaimed the death, resurrection, ascension and enthronement of the Lord Jesus, his message was correct in every detail. The truth outlined became the foundation for all gospel preaching from that day on (cf. I Cor. 15:1-4). The entire New Testament is inspired of God (as is the Old) and after Pentecost the doctrine of Christ would be further explained and applied, but the foundation facts, commands, and promises are all found in Acts 2. The gospel for “every creature” of “all nations” (Mark 16:15; Matt. 28:19) is what began to be preached in Jerusalem (Luke 24:47; cf. Acts 1:8).

Teaching with Authority

It is useful to notice the three sources of authority involved in Peter’s Pentecost sermon. Two were temporary, one was permanent.

Eyewitness testimony (v.32; Acts 1:8). The providence of God provided their personal association with Jesus to prepare them to be witnesses. This was “not to all people, but unto witnesses, chosen before of God, even to us who did eat and drink with him after he rose from the dead” (Acts 10:41; cf. Acts 1:21ff). Paul was the last of the specially chosen witnesses (I Cor. 15:8). Obviously no one since the apostles could give personal eyewitness testimony.

Divine inspiration. The second source of authority was the guidance of the Holy Spirit (v. 4). The sermon of Pentecost was miraculously inspired. “The Spirit gave them utterance” (2:4) not only of the various languages, but also of the content of the message. Jesus had said that they would have the Comforter as their co-witness (John 15:26f). The power imparted by the Spirit included miraculously perfect memory of all Jesus had said (John 14:26) and guidance into all truth (John 16:13). Thus things not previously known were made known “by them that have preached the gospel unto you with the Holy Ghost sent down from heaven” (I Pet. 1:12; cf. Eph. 3:3-5). Miracles were needed for the apostolic revelation and confirmation of the gospel (Heb. 2:3-4; Mark 16:20), but when the faith was “once for all delivered” (Jude 3), miraculous inspiration was no longer needed.

Scripture. The third source of authority in the Pentecost sermon was the evidence of scripture as Peter appealed to Old Testament prophecy (vv. 25-35). There is a principle of parsimony which is evident throughout the Bible. This means that God does not intervene miraculously any more than is necessary to accomplish his purposes. Though commissioned to give his own eyewitness testimony, and though under the direct guidance of the Holy Spirit, Peter made careful use of the authority of the scriptures. Special and miraculous authority did not diminish the authoritative value of the written word. Special and miraculous authority was needed for new revelations, but things already revealed could be established by citing scripture. Any spiritual truth that can be ascertained by scripture need not be confirmed in any other way.

God expects the same gospel to be preached today. There is no place for a new or a changed gospel (Gal. 1:6-9). Further first-hand (eyewitness) testimony is not needed or possible. Neither is there a need for the miraculous guidance of the Spirit because all truth has been revealed and confirmed (John 16:13; Heb. 2:3-4; Jude 3). The permanent source of authority for all preaching, therefore, is the Bible. If Peter preached “book, chapter, verse,” how surely must we, who have the complete Bible. As today we preach the gospel of Pentecost, we can document it in every detail by the inspired word of God (II Tim. 3:16f).

Continuing Stedfastly