In chapter 7 of his letter to the Romans, the Apostle Paul discusses the Christian's relationship to the law. This discussion actually begins with the statement in 6:14 ("you are not under law, but under grace.") which raised the question in 6:15 ("What then? Shall we sin because we are not under law but under grace?") and its answer in 6:16 through 6:23. Then in chapter 7 Paul says that the Christian is not under law because he has died with Christ to the law, the letter.
"4 Therefore, my brethern, you have died to the law
through the body of Christ,
so that you may belong to another,
to him who has been raised from the dead
in order that we may bear fruit for God.
5 While we were living in the flesh,
the sinful passions, aroused by the law,
were at work in our members to bear fruit for death.
6 But now we are discharged from the law,
having died to that in which we were held fast,
so that we serve in the newness of the Spirit
and not in oldness of the letter."
(Rom. 7:4-6 ERS).
Then Paul discusses the experience of one who is under law. The man in Romans 7:7-24 is the Christian under law. This is not where the Christian should be -- he is not under law (Rom. 6:14) because he is dead to the law (Rom. 7:4, 6). The Christian life depicted in Romans 7 is an abnormal (or subnormal) Christian life; there is no mention of the Holy Spirit in Rom. 7:7-24; the law has taken the place of the Holy Spirit. Such defeat and despair are not characteristic of the normal Christian life depicted in Romans 8 and elsewhere in the New Testament.
For the Christian to be under law is for him to be under the dominion of the law and to be a slave of the law (Rom. 7:25b); this slavery to the law would be equivalent to an idolatry of the law which is basically what legalism is. The Christian becomes entrapped in this legalism when he believes the legalistic teaching that a Christian's relationship to God depends upon his submission to the law and he has accepted the legalistic claim that the law is the way to be delivered from the dominion of sin. But the law does not deliver from the dominion and slavery of sin, but rather the passions of sin are aroused or energized by the law (Rom. 7:5). The law is not thereby sin (Rom. 7:6), but sin finding opportunity in the commandment "Thou shalt not covet" works all kinds of covetousness (Rom. 7:7-8). The law, instead of delivering from the dominion of sin, leads instead to the enslavement to sin (7:14, 25). Instead of leading to life as legalism promises, the commandment leads to death (7:10). Sin uses the commandment as an opportunity to come alive or active (7:9, 11). The man under law wants to do what is right, but he cannot do it (7:18). Thus legalism leads to the moral dilemma: the contradiction between what man is and what he ought to be (7:19). The end is defeat and despair.
In verses 21 to 23 Paul gives the conclusion of his analysis of this dilemma.
"21 So I find it to be a law that when I want to do right, evil is present with me.There are three laws operating in this experience.
22 For I delight in the law of God according the inner man,
23 but I see in my members another law at war with the law of my mind
and taking me captive to the law of sin which is in my members."
The law separates the man under law from God; this is
practically the same as spiritual death. And the man under
law sins because he is practically spiritually dead. For
the Christian to place himself under law is like placing
himself in spiritual death; the law has taken the place of
the Spirit of life in Christ Jesus and it has the same
results as spiritual death -- spiritual death produces sin.
Romans 7 is not the normal Christian life but is the abnormal
or subnormal experience of the believer under law. But if
the Christian falls into this legalism, there is deliverance.
"Thanks be to God through Jesus Christ our Lord!" (7:25a).
There are three steps that may be found in Romans 7:25b through 8:4 for deliverance from legalism:
"Is the law then against the promises of God?According to Rom. 8:2, the law or the power of action of the Spirit of life in Christ Jesus frees us from the law or power of action of sin and of death. Since death leads to sin, the Spirit delivers from sin by giving us life in Christ which is deliverance from death. The law is not able to do this - it cannot make alive; it is through the death of Christ (Rom. 8:3) who put an end to sin's reign over us ("condemn sin in the flesh") by his death for us (Rom. 6:6-10). The result (Rom. 8:4) is that the righteous acts of the law are fulfilled in us who walk not after the flesh but after the Spirit. To walk after the flesh is to try to do the righteous acts of the law by human effort ("the flesh"). The believer must not do it that way. By walking after the Spirit believer will fulfill the righteous acts of the law. He will love God with his heart, soul, and mind, with his whole being, and he will love his neighbor as he loves himself.
Certainly not; for if a law had been given which could make alive,
then righteousness would indeed be by the law."
(Gal. 3:21)
The interpretation of Romans 7 as the Christian struggle with the sinful nature is a legalistic misinterpretation of Romans 7. This misinterpretation considers the normal Christian life as under law and the sinful nature as the explanation why the Christian cannot keep the law. The flesh is considered to be the sinful nature.
The Apostle Paul, like the other New Testament writers, never use the Greek word sarx, usually translated "flesh", to mean the sinful nature in the sense of that in man which makes him sin, that is, that man sins because he has a sinful nature. When the Apostle John wrote, "The Word became flesh, and dwelt among us" (John 1:14), he clearly was not saying that the Son of God became a sinner by nature and had a sinful nature. Clearly he means that the Son of God became a human being, a man. Paul uses the Greek word translated "flesh" (sarx), like the rest of the New Testament writers (The word occurs 151 times in the Greek New Testament.), with the following different meanings.
This doctrine of the sinful nature is nowhere taught in Scriptures. None of the Scriptures usually cited in support of this doctrine (Psa. 51:5; Job 14:4; Eph. 2:3) says that man since the fall has a sinful nature, that is, that man sins because he is a sinner by nature. According to Rom. 5:12d, all men sin because they are spiritually dead. And death is not the sinful nature. These are two totally different concepts. The sinful nature is the nature of man that is sinful and the nature of man is what man is - that which makes man what he is and what he does. The nature of anything is that essence of the thing that determines what it is and how it acts. The sinful nature is that nature of man, because it is sinful, makes him sin. Death, on the other hand, is a negative relationship of separation. Physical death is the separation of man's spirit from his body, spiritual death is the separation of man's spirit from God, and eternal death ("the second death," Rev. 20:14) is the eternal separation of man from God. Spiritual death is the opposite of spiritual life, which is to know personally the true God and Jesus Christ whom He has sent. Jesus said in His intercession prayer,
"And this is eternal life, that they know thee the only true God,That is, spiritual death is not to know the true God and Jesus Christ He sent. Knowledge is a relationship between the knower and that which is known; it is not a nature nor the property of a nature. It should be clear now that death is not the sinful nature. A relationship is not a nature. According to the Doctrine of Original Sin, the sinful nature causes death, but this does not mean that death is the sinful nature. Nowhere in the Scriptures does it teach this doctrine. Man's nature is neither sinful nor good, it is what a man chooses it to be. If one chooses to follow a false god, then his choices will be sinful. On the other hand, if one chooses to follow the true God, then his choices will be righteous and good. And a man makes the choice of his god, upon the basis of whether he knows the true God, and Jesus Christ whom He has sent, or not. If he does not know the true God, and Jesus Christ whom He has sent, he will choose a false god; that is, he sins because he is spiritually dead (Rom. 5:12d "because of which [death] all sinned"). And all men are sinners because they sin by choice (not that they sin because they are by nature sinners) and they sin because they are spiritually dead.
and Jesus Christ whom thou hast sent." (John 17:3).
Psa. 51:5, which says,
"Behold, I was brought forth in iniquity,means either that David's birth was a act of sin (that is, his birth was illegimate, which it was clearly not) or that he sins from birth as Psa. 58:3 says:
and in sin did my mother conceive me,"
"The wicked go astray from the womb,Job 14:4, which says,
they err from their birth, speaking lies."
(See also Isa. 48:8)
"Who can bring a clean thing out of an unclean?means that righteousness can not come from the unrighteous and that a sinner can only bring forth sin; from the context it does not seem to be referring to the birth of a sinner. None of these passages says that man has a sinful nature or why man sins from birth. Paul explains that in Romans 5:12d: "because of which [death] all sinned."
There is none,"
"2 In which [sins] you formerly walkedThe "flesh" here is the body, which Paul contrasts with the mind; "the wishes of the flesh and of the mind." The NIV totally mistranslates this phrase as "the cravings of our sinful nature and following its desires and thoughts." The RSV correctly translates it: "the desires of body and mind." Also Paul says, "we were by nature children of wrath", not "by nature sinners". Paul is here not saying why men sin, but only that men are naturely objects of God's wrath, since they have sinned.
according to the course of this world,
according to the prince of the power of the air,
of the spirit that is now working in the sons of disobedience.
3 Among them we too all formerly lived in the lust of our flesh,
indulging the wishes of the flesh and of the mind,
and were by nature children of wrath, even as the rest."
The doctrine of the sinful nature was introduced into Christian theology by Augustine in the early fifth century A.D. to explain why man can not save himself by his meritorious works. Instead of denying that salvation has anything to do with meritorious works, Augustine assumed that salvation is by meritorious works and he taught that since the fall because of his inherited corrupt or sinful nature, man cannot do meritorious works to earn salvation apart from the grace of God. But Augustine assumption is wrong. According to the Scriptures (Eph. 2:8-9; Rom. 4:4-5), salvation is not by meritorious works, and the doctrine of the sinful nature is unnecessary to deny that man can save himself. According to the Scriptures, man cannot save himself because he cannot make himself alive, not because he cannot do meritorious works. The law cannot deliver one from death or sin, neither can the law produce life or righteousness (Gal. 3:21). There is no salvation by the law.
The sinful nature is not needed to explain why man cannot save himself, because the law was not given by God for salvation. God gave the law, not for salvation from sin, but for the knowledge of sin (Rom. 3:19); that is, to show what should be man's right personal relationship to God and to his fellow men (Deut. 6:5; Lev. 19:18; Matt. 22:37-40). This knowledge does not save man but only shows man what he ought to be but it cannot make him to be that. Salvation is only through Jesus Christ by the Holy Spirit, not by the law and by human self-effort (the flesh). Jesus Christ is Life, and he who has Him has life and is alive to God (I John 5:11-12).
Neither is the sinful nature needed to explain the struggle and defeat in Romans 7; the Christian cannot live by the law any more than can he be saved by the law. The law cannot produce righteousness because it cannot make alive; as the Apostle Paul says in Gal. 3:21:
"Is the law then against the promises of God?The law cannot make alive to God; that is, the law cannot produce a real personal relationship to God of love for God and trust in Him. Only a real personal relationship to God through Jesus Christ by the Holy Spirit can produce righteousness, that is, the right relationship to God and to his fellow man. To try to live the Christian life by the law isolates the Christian from God (spiritual death) and the human self-effort (by the flesh) to live up to standard of the law results in failure and sin. As right and good is the law, God did not give the law as a means of salvation nor to live the Christian life by it. So all attempts to do so will fail, as Romans 7 shows. The sinful nature is not the cause of this failure but the wrong use of the law. Romans 7 shows what happens when the law is used wrongly. The solution to this problem is not to try harder, but to abandon this wrong use of the law, and to turn to God's way of the Christian life; that is, to walk according to Spirit (by faith), and not according to the flesh (human self-effort) (Rom. 8:4; Gal. 5:25).
Certainly not;
for if a law had been given which could make alive,
then righteousness would indeed be by the law."
One of the implications of Augustine's doctrine of the sinful or corrupt nature of man is that salvation is entirely the work of God (monergism), since man, because of his sinful nature, is totally unable to do good works in order to earn salvation by them. Not only is the grace of God the work of God but so is faith, since salvation is "by grace through faith" (Eph. 2:8). According to Augustine, the faith that receives the grace of God is also the work of God. This monergism totally eliminates the human will from any part or place in salvation. Augustine understood the human will, not as a choice between sin and righteousness, but choice according to one's nature: the choice of sin if one's nature is sinful, the choice of righteousness if one's nature is good. So accordingly all men's choices are sin because their nature is sinful. And the grace of God must enable the will of man if he is going to do meritorious works to earn his salvation. This efficient grace is received through the sacraments.
The Protestant Reformers rejected this teaching that grace is given by the sacraments to enable the will of man to earn his salvation by meritorious works and taught that salvation is by grace through faith and that the grace of God regenerated the believer, giving him a new nature, by which he can do good works, but not to earn salvation and eternal life (Christ had earned this for them by His active obedience), but to show that they are saved and regenerated. According to their teaching, the believer has two natures, a sinful nature and a new nature, and the experience recorded in Romans 7 was interpreted as the struggle between these two natures. This legalistic explanation of salvation and of the Christian life leaves the believer under law, and under the dominion of sin (Rom. 6:14). And this legalistic explanation of Romans 7 also leaves the believer with no deliverance from this struggle, contrary to the clear teaching of Scirpture that there is deliverance
"24 O wretched man that I am!
who shall deliver me from the body this death?
25a I thank God through Jesus Christ our Lord!"
(Rom. 7:24-25a KJV)
John Wesley (1703-1791) in the 18th century recognized that there was deliverance from the Roman 7 experience, and he put forth the teaching that there was a second work of grace (the first work of grace was conversion), which he called entire santification, that would eradicate the sinful nature, cleansing from inbred sin and enabling those experiencing this work of grace to live without conscious or deliberate sin (Christian Perfection). But his explanation of this deliverance as the eradication of the sinful nature assumes that the struggle of Roman 7 is caused by the sinful nature. This assumption is wrong; the cause of the struggle is not the sinful nature, but is being under law. According to Rom. 6:14, sin has dominion over the believer when he is under law and the deliverance from the dominion of sin is to be under grace. The grace of God, God's love in action, delivers the believer from the dominion and slavery of sin by placing the believer back under the grace of God. God does this by not condemning the believer who is in Christ Jesus.
"There is therefore now no condemnation for those who are in Christ Jesus."Under law, the law condemns those who sin; it does not deliver those under law from the dominion of sin. But God by His grace does not condemn them but places them back under grace and delivers them from the dominion of sin ("the law of sin") and of death ("the law of death") by the operation of the Spirit ("the law of the Spirit of life in Christ Jesus").
(Rom. 8:1).
"For the law of the Spirit of life in Christ JesusThe law separates the believer who is under law from God; this is practically the same as spiritual death. Thus the believer under law sins because he is practically spiritually dead. For the Christian to place himself under law is like placing oneself in spiritual death; the law has taken the place of the Spirit of life in Christ Jesus and it has the same results as spiritual death -- it produces sin.
has set you free from the law of sin and of death." (Rom. 8:2).
Wesley, while recognizing that there was deliverance from the Roman 7 experience, misunderstood that deliverance as an eradication of the sinful nature. He did not recognize that the cause of the Roman 7 experience was being under law, not the sinful nature. And he did not recognize this cause because his explanation of the need for salvation was legalistic (all men are under law and have sinned by transgressing that law) as was the explanation of Augustine and of the Prostestant Reformers. And his explanation of salvation was also legalistic: he believed that the passive obedience of Christ's death paid the penalty of men's sin and the active obedience of Christ's good works earned for us eternal life which is imputed to our account when we believe. Also his concept of Christian Perfection and Holiness was also a legalistic misinterpretation of the Christian Life as sinless perfection.
Legalism is a temptation and an obstacle to the walk in the Spirit by faith. As good and right as the law is (Rom. 7:10), this law is not man's highest good, and observing the Ten Commandments is not man's righteousness. God Himself is man's highest good, and trust in and love for God is his righteousness. This love fulfills the law (Rom. 13:8-10), which a legalistic living by the law does not do. Man's basic problem is not "Are you keeping the law?" but "Which god are you trusting?" Is it the true God or is it a false one? This is not just the problem of the non-Christian and the unbeliever but also the problem of the Christian. Many psychological problems that Christians have are the result of a divided loyalty. They are trying to hang onto the true God and a false god at the same time. This double-mindedness, this divided faith (James 1:7-8) makes a Christian psychologically and morally unstable and hinders his walk with the Lord.
And strange as it may seem, this is the situation behind the Romans 7 kind of experience of many Christians. As we observed above, the experience of Romans 7 is the experience of the man under law. And if a Christian is having this kind of experience, it is because he has placed himself under law which God says he is not under, for he is under grace (Rom. 6:14). He is attempting to serve two masters at the same time: the law and the Holy Spirit. And it cannot be done (Gal. 5:18). It only creates psychological and moral problems: guilt on the inside and sin and failure on the outside. Being indwelt by the Holy Spirit, the Christian does not need to walk by the law but by the Spirit. The Christian's goal is not moral perfection but the fruit of the Spirit (Gal. 5:22-23). The Apostle Paul's question in Galatians 3:3 is particularly relevant and right to the point: "Having begun by the Spirit, are you now being perfected by the flesh?"
Paul's obvious answer to this rhetorical question is "No". For "as you... have received Christ Jesus the Lord, so walk in Him" (Col. 2:6). By faith they have received Christ so they walk in Him by faith in Him. This walk is not the striving for moral perfection. Moral perfection is perfection by the flesh, by the works of the law, and is contrary and opposed to the fruit of the Spirit and the righteousness of faith (Gal. 5:19-21). The weakness, if not the error, of most Christian preaching and teaching is that it is an exhortation of the Christian to perfection by the flesh, by the works of the law. Having begun in the Spirit, the Christian is urged to seek moral perfection. The Holy Spirit is brought into this kind of preaching, if at all, as the source of power to enable the Christian to keep the law. This Spirit-empowered law-keeping is not what Paul means when he speaks of "walking according to the Spirit" (Rom. 8:4; see also Gal. 5:16, 25). To walk by the Spirit is to be led by the Spirit, and if you are led by the Spirit, you are not under law (Gal. 5:18). To walk according to the Spirit is to make all one's decisions with reference to the Holy Spirit as He personally guides, fills and empowers the believer. The walk in the Spirit is the moment by moment walk of faith and personal trust in the God who personally by His Holy Spirit reveals and communicates Himself along each step of that walk. The "normal" Christian life is this walk according to the Spirit and not a legalistic Spirit-empowered law-keeping, but a biblical Spirit-filled law-fulfillment by love (Rom. 8:4; 13:10).
Christian legalism not only ignores the clear statements of the Scriptures that the Christian is not under law (Rom. 6:14), but also ignores the equally clear statements of the Scriptures that the Christian is dead to the law.
"Likewise, my brethren, you have died to the lawNot only is the Christian dead to sin but is also dead to the law. Through Christ's death the believer has died to sin and to the law, and now in the resurrected Christ he is alive to God.
through the body of Christ,
so that you may belong to another,
to him who has been raised from the dead
in order that we may bear fruit to God."
(Rom. 7:4; Gal 2:19)
"But now we are discharged from the law,The Christian has passed from under the reign of death and sin unto reigning in life in Christ Jesus (Rom. 5:17). The law was the rule in the dispensation of death (II Cor. 3:6-7); the letter kills and the law condemns. The Holy Spirit is the rule of life in the new dispensation of life (II Cor. 3:17-18). Since the Spirit gives life (II Cor. 3:6), the dispensation of life is the dispensation of the Spirit (II Cor. 3:8), the Era of the Spirit. Since the Christian has passed from death to life, he has passed from the rule of the law to the rule of the Spirit. The law as the rule of Christian life has no place in the Era of the Spirit. And if the law has no place in the Era of the Spirit, legalism as an idolatry and misunderstanding of the law has no place in the Era of the Spirit either.
dead to that which held us captive,
so that we serve not under the old written code
but in the new life of the Spirit." (Rom. 7:6)
True Christians (not nominal Christians, in name only) have the Holy Spirit. True Christians have accepted Christ and put their faith in Him and His death and resurrection. And as such they have received the Holy Spirit. He is the Spirit of life in Christ Jesus (Rom. 8:2). To be born again and to be alive to God is by the Holy Spirit. The Holy Spirit does this by revealing Christ and convicting (convincing) the unsaved of their need for Christ (John 16:7-11); The Spirit presents Christ to the unbeliever in the preaching of the Gospel. If they receives Christ, they are made alive to God by the Spirit. To receive Christ is also to receive the Holy Spirit. Paul says in Romans 8:9 to the believers at Rome, "But you are not in the flesh, but in the Spirit, since the Spirit of God dwells in you. If anyone have not the Spirit of Christ, this one is not his." To be "in the Spirit" is to be saved, and to be "in the flesh" is to be unsaved (Romans 7:5). But not everyone who has the Spirit dwelling in him is filled with Spirit; some are not "walking according to the Spirit", but "according to the flesh" (Romans 8:4; Gal. 5:16, 25). And to walk according to the flesh is to attempt to live the Christian life by human effort alone apart from the Spirit of God; such ones attempt to live up to the divine standard in the law. They are under law and thus experience only defeat and frustration (Rom. 6:14 and Rom. 7:18-19). They are trying to do what only the Holy Spirit can enable them to do. To be under law is to walk according to the flesh (by human effort). To walk according to the Spirit and to be led by the Spirit is not to be under law (Gal. 5:18). Those who walk according the Spirit bring forth the fruit of the Spirit. The fruit of the Spirit cannot be had apart from the Spirit; no human effort can produce that fruit. Those who walk according the Spirit fulfills the law without being under law. "For he who loves his neighbor has fulfilled the law" (Rom. 13:8-10). The goal is not moral or sinless perfection (conforming to the divine standard in the law) but love: love of God and love of our neighbor. This goal can be reached only if one is filled with the Spirit (Eph. 5:18-20).
And a Christian is filled with the Spirit if he has been baptized with the Holy Spirit. The baptism with the Holy Spirit has been misunderstood as the second work of grace that eradicates the sinful nature. This is not what the phrase means in the New Testament. The phrase "to baptize with the Holy Spirit" was first used by John the Baptist (Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33) of Him who was to come after John, that is, the Christ or Messiah. Luke reports in Acts that the risen Jesus said, "John baptized with water, but before many days you shall be baptized with the Holy Spirit" (Acts 1:5). This is obviously a reference to the coming of the Holy Spirit at the first Pentecost, of which Jesus also said,
"But you shall receive power when the Holy Spirit has come upon you;This baptism with the Holy Spirit was an empowerment for service, to be His witnesses. Later, Peter refers to Pentecost as the baptism with the Spirit when he explains what happened at the conversion of Cornelius, the centurion:
and you shall be my witnesses in Jerusalem
and in all Judea and Samaria
and to the end of the earth" (Acts 1:8).
"15 As I began to speak, the Holy Spirit fell on themHow did Peter recognize that Holy Spirit had fallen on them and the gift of the Spirit? Because the same thing happened to them that happened to Peter and the others at Pentecost, they spoke with other tongues or languages (Acts 2:4; 9:44-47). This sign of the baptism with the Spirit of Cornelius, and those with him, was also the sign to Peter, and those with him, that the Spirit was also given to the Gentiles. Luke also refers to the coming of the Holy Spirit at Pentecost as being filled with the Spirit;
just as on us at the beginning.
16 And I remembered the word of the Lord, how he said,
'John baptized with water,
but you shall be baptized with the Holy Spirit.'
17 If then God gave the same gift to them
as he gave to us when we believed in the Lord Jesus Christ,
who was I that I could withstand God?" (Acts 11:15-17).
"3 And there appeared to them tongues as of fire,This coming of the Holy Spirit to them, which is the baptism with the Spirit, is the initial in-filling of the Spirit. Later they were again filled with Spirit (Acts 4:31). We believe that each believer, like these first believers, may be baptized with the Spirit as the initial in-filling of the Holy Spirit and may be refilled with the Spirit as the Spirit sees fit. Paul exhorted the Ephesian believers to be filled with the Spirit (Eph. 5:18). If anyone objects to the use of the phrase "baptized with the Spirit" to refer this initial filling of the Spirit, I will not quibble with him, as long as he recognizes that Christian believers should be filled with the Spirit and that there must be a first filling of the Spirit which may occur at conversion or later. Whether one speaks in tongues at this first filling of the Spirit, which one may do as the Spirit leads, is between him (or her) and the Spirit. But I will tell you that if anyone makes an issue with God of not speaking with tongues, he may not be filled the Spirit until he yields. This yielding to the Spirit is the necessary condition for being filled with Spirit. Paul makes it clear in his letter to Romans that presenting our bodies and its members to God is the logical implication of our acknowledgment of Jesus as Lord and Savior (Rom. 6:13; 12:1-2); and that includes presenting or yielding one's tongue. This does not mean that the Christian believer has become morally perfect or that he must clean up his life before he can be filled with the Spirit; the Holy Spirit will take care of cleaning up the believer's life after he is filled with the Spirit. One more point; speaking in tongues at the initial filling of the Spirit is not the gift of tongues of which Paul speaks in I Cor. chapters 12 to 14. While all believers may speak in tongues at the initial filling of Spirit, not all have the gift of tongues and the accompanying gift of interpretation of tongues. The Spirit distributes the gifts of the Spirit as he wills (I Cor. 12:11). As Paul makes clear in I Cor. 12, the gifts of the Spirit are manifestations of the Spirit in the body of Christ for the common good (I Cor. 12:7). The empowering of the gifts and ministries of the Spirit are to be concrete expressions of love for one another in the body of Christ and those outside. The preaching of Gospel should be accompanied by signs and wonders:
distributed and resting on each one of them.
4 And they were all filled with the Holy Spirit
and began to speak in other tongues,
as the Spirit gave them utterance" (Acts 2:3-4).
"3 It (the so great salvation) was declared at first by the Lord,
and it was attested to us by those who heard him,
4 while God also bore witness by signs and wonders
and various miracles and by gifts of the Holy Spirit
distributed according to his own will" (Heb. 2:3-4).
[1] Eduard Schweizer, Theological Dictionary of the New Testament, Vol. VII, pp. 129-131.
[2] Greorg Bertram, Theological Dictionary of the New Testament, Vol. IX, pp. 220-235.