Tag Archives: charismatic

Why the Holy Spirit?

Posted on August 15, 2010 by | 3 comments

by Scott

I would have to say that the second most important event of history, second only to the resurrection of Jesus, is that of the pouring out of the Spirit recorded in Acts 2. So important was it!

Now, what we must realise is that the feast of Pentecost had been annually celebrated for some time. It was connected to the feast of Shavuot, where the Jews also remembered the giving of the Law to Moses at Mt. Sinai.

So Acts 2 was not the recording of the first Pentecost. Hence, Luke’s words here: When the day of Pentecost arrived…(Acts 2:1). They were already expecting Pentecost to come. I’m just not sure they were fully expecting the fruitful harvest that came on that particular Pentecost as recorded in Acts 2. A greater gift was given here than at Mt. Sinai!

What had been intimated at and prophesied about for centuries past (see Numbers 11:24-30; Isaiah 32:14-15; 44:3; Joel 2:26-29), and promised by Jesus himself (John 7:37-39; Acts 1:4-5), had finally arrived. No longer was the Holy Spirit to be given to only a select few. He was to be given and poured out on all God’s people, no distinction made – male/female, young/old, Jew/Greek.

The Messianic age would also be marked as the age of the Holy Spirit! Fantastic news, no doubt.

But, one might ask: Why the Holy Spirit? Why was he given?

Good question. And while Scripture does not answer every single question we ask, it seems to clearly answer this question. It’s recorded by Luke, coming from the lips of Jesus.

But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth. (Acts 1:8)

Pretty clear, heh?

This statement in the early words of Acts stands as the thesis statement for the whole book. The account of Acts would be an outworking of this one statement. The Spirit would be given, and through such an event of extreme import, the people of God would be empowered witnesses.

This was not something for a group of twelve, or a group of twelve and a few other special people. Again, this was a reality for all of God’s people. Remember, the Spirit would not differentiate via gender or age or social barriers. This is one reason why Peter quotes Joel:

17 “‘And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy,
and your young men shall see visions,
and your old men shall dream dreams;
18even on my male servants and female servants
in those days I will pour out my Spirit, and they shall prophesy. (Acts 2:17-18; quoting Joel 2:28-29)

So, reason number 1 for the Spirit being given – that we might receive power and that we might be his witnesses. If there is anything that should mark the life of the Christ-follower it should be the power of the Spirit and the power of the Spirit to be his witnesses. No, I do not only mean that we all must be used in miracles and healings, though I am definitely not opposed to such. Rather, we are to know the power of God across all areas our lives. The power of God is to be available in every aspect, leading to a life that seasons with salt and shines with light.

I cannot imagine anything less.

So, as I shared in my last post, the Spirit of God was not given to ‘maintain the status quo’. It was not given to make sure we hold together nice meetings, a prayer meeting here, a Bible study there, a fellowship meal here, a finance meeting there. None of those are bad in and of themselves. But they are not necessarily the fruit of Acts 1:8, especially if it is tied into solely maintaining the status quo.

Can you imagine Acts 1:8 saying this?

But you will receive the ability to maintain the status quo when the Holy Spirit has come upon you, and you might possibly be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth. (Acts 1:8)

I’m sorry, but I can honestly say I would not want any part of that. The Spirit was not given to make sure we all live out a nice and comfortable life in Christ. The Spirit was given that we might be empowered witnesses. Acts 1:8 does not get any clearer.

I am stirred deep by the reality of the reason the Holy Spirit was given when reading Acts 1:8.

The second reason the Spirit is given, not that it is subservient to the first reason I pointed out, is found in the very first verse of Acts 1:

In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach. (Acts 1:1)

Luke’s first volume, the Gospel of Luke, was an account of the things Jesus began to do and teach. Jesus was not finished. He had more to accomplish and say. Hence, he poured out the Spirit to continue his work, for the Spirit is the Spirit of Jesus (see Acts 16:7; Galatians 4:6; Philippians 1:19).

But, though the Lord of heaven and earth, as one man, accomplished quite a lot, he was not able to accomplish all as that one human being. Remember, he did not grasp at his equality as the divine (Philippians 2:6).

So, as I have emphasised, to continue his powerful work, Jesus pours out his Spirit to empower an entire body, though that body started at about 120 (Acts 1:15). Hence, why his words in John 14:12 make a lot of sense:

Truly, truly, I say to you, whoever believes in me will also do the works that I do; and greater works than these will he do, because I am going to the Father.

Not a select few, but whoever believes. I know there are plenty to argue that this does not mean everyone, since Jesus was only talking to the disciples-apostles. Or that this does not really mean all of Christ’s works, since some of those works are not needed much any more because the gospel has spread enough and we have the testimony of Scripture.

I am glad that gospel has spread, though I am not sure we understand the power of the gospel at times, and I am glad we have the God-breathed Scripture. But I am not sure whoever believes can be any clearer as to whom Jesus envisioned when he uttered those words. Suffice it to say, I am clear on what Jesus clearly meant – whoever believes. But if you want more to chew on, here is a great article to read.

Now, let me also note that I do not believe the ‘greater works’ is so much speaking qualitatively as it is speaking quantitatively. You get me? We can’t really walk out much greater a manifestation of the works and power of God than raising the dead, healing the blind, seeing withered hands restored, etc. Thus, I believe this is speaking more about the whole Spirit-empowered body of Christ being able to accomplish more than the Son of God as one human being.

Can you imagine millions and billions of Christ-followers empowered with the same Spirit? I’m thinking greater works, quantitatively. Remember, the same Spirit that Jesus relied on in the flesh, even post-resurrection (see Acts 1:2), is the one who indwells and empowers the body of Christ now.

Of course, I am not so silly as to believe that John 14:12 is only speaking of major manifestations of God’s power through healings and miracles. The works of Jesus include compassion for the hurting, mercy for the downtrodden, food to the homeless, respect and love for our spouses, tender care for our children, overcoming the temptation of the enemy and flesh, etc, etc. But I could never deny and step back from recognising that the works of Jesus also include healings and miracles and other demonstrations of the powerful work of the Spirit. We cannot argue our way out of this one.

Again, whoever believes in me will also….

So, why was the Spirit given? Simply put: 1) to continue the works of Jesus and 2) to empower God’s people as witnesses, so that those works might continue. This didn’t stop with Jesus. And this didn’t conclude with Acts 28. This has been continuing for some 2000 years and will continue on until all is accomplished and he returns to marry his prepared bride.

Oh, that we might know his power.

3 Comments

Posted in Acts, Acts 1:8, Acts 2, charismatic, continuationism, Gifts, Gifts of the Spirit, Holy Spirit, pneumatology, Power

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Interaction With Michael Patton – PDF Document

Posted on July 15, 2010 by | 8 comments

by Scott

For those who have recently visited To Be Continued, you will notice that, yesterday, Marv and I completed our eight-part series interacting with Michael Patton’s own series entitled, “Why I’m Not Charismatic”. Michael Patton is head of Reclaiming the Mind Ministries, which offers many such things as The Theology Program, Parchment & Pen blog, and the Theologica discussion network. Marv and I are regular interactors with both his blog and Theologica.

If one is interested, they can view the full series of Michael Patton by clicking here, or you can download a PDF document of the series by clicking here.

For those interested, you can read our eight posts here at To Be Continued or you can download our PDF document by clicking on the link here – Response to Michael Patton’s “Why I’m Not Charismatic”.

8 Comments

Posted in cessationism, charismatic, continuationism, Michael Patton

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The Disciples in Ephesus – Acts 19:1-7

Posted on July 10, 2010 by | 2 comments

by Scott

One debated passage when it comes to the baptism of the Spirit, or the initial reception/filling of the Spirit, is that of Acts 19:1-7. The debate surrounds the questions of whether or not the twelve disciples mentioned in Acts 19:1-7 were actually born again or not. If they already were, I believe this has certain implications on our pneumatology. If they were not, then that has other implications on our doctrine of the Spirit.

So, here’s the passage up for discussion:

1 And it happened that while Apollos was at Corinth, Paul passed through the inland country and came to Ephesus. There he found some disciples. 2 And he said to them, “Did you receive the Holy Spirit when you believed?” And they said, “No, we have not even heard that there is a Holy Spirit.” 3 And he said, “Into what then were you baptised?” They said, “Into John’s baptism.” 4 And Paul said, “John baptised with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus.” 5 On hearing this, they were baptized in the name of the Lord Jesus. 6 And when Paul had laid his hands on them, the Holy Spirit came on them, and they began speaking in tongues and prophesying. 7 There were about twelve men in all. (Acts 19:1-7)

So the passage identifies these twelve men as disciples (vs1), but were they authentic and real disciples?

Describing the situation of Acts 19:1-7, John Stott is persuaded they are not true believers, asserting:

There [in Ephesus] he [Paul] met about a dozen men who, if we may judge from Luke’s description of them, do not seem to have been Christians at all. It is true that he calls them ‘disciples’ (verse 1), but this need mean no more than professing disciples, just as Simon Magus is said to have ‘believed’ (8:13), although the context indicates that he had only professed to believe. (Baptism & Fullness: The Work of the Holy Spirit Today, p34)

So let’s consider these seven verses more carefully.

For starters, one interesting thing to note is that Luke uses the words disciple or disciples 30 different times throughout the book of Acts, one of those times being in 19:1. Even more, in all of the other 29 times the word is used, the context is definitely clear that Luke is speaking of true Christian disciples. Of course, it is possible that, in this one instance, Luke is not referring to true believers. But knowing he consistently uses the word as a positive affirmation of true disciples, it is highly likely he has done the same in describing these twelve men in Ephesus.

Secondly, here we have an example of our chapter and verse divisions not being helpful in seeing the larger context of Scripture. The whole ofActs 19 is actually specifically connected to the last five verses of Acts 18 where we learn about a certain man by the name of Apollos:

24 Now a Jew named Apollos, a native of Alexandria, came to Ephesus. He was an eloquent man, competent in the Scriptures. 25 He had been instructed in the way of the Lord. And being fervent in spirit, he spoke and taught accurately the things concerning Jesus, though he knew only the baptism of John. 26 He began to speak boldly in the synagogue, but when Priscilla and Aquila heard him, they took him and explained to him the way of God more accurately. 27 And when he wished to cross to Achaia, the brothers encouraged him and wrote to the disciples to welcome him. When he arrived, he greatly helped those who through grace had believed, 28 for he powerfully refuted the Jews in public, showing by the Scriptures that the Christ was Jesus. (Acts 18:24-28)

We see that Apollos had settled, at least for a time, in the city of Ephesus, which was the residence of the twelve ‘disciples’ ofActs 19. Concerning Apollos, we read that he was:

  • Competent in the Scriptures
  • Instructed in the way of the Lord
  • Fervent in spirit
  • Taught accurately the things concerning Jesus

But the problem is that he only knew the baptism of John (that is, John the Baptist). Therefore, Priscilla and Aquila were very helpful in the life of Apollos, becoming mentors to him in the faith.

We read that they ‘explained to him the way of God more accurately’ (18:25). Still, we never read that this was Apollos’ conversion. He was already converted and was a true believer. True, we would probably expect that Priscilla and Aquila would have seen Apollos finally ‘baptised into the name of Jesus’ (an expression used frequently in Acts – 2:38; 8:16; 10:48; 19:5). But this did not negate that he was already a true Christian disciple.

Therefore, keeping this in mind, we return to the twelve men of Acts 19:1-7.

Knowing Apollos’ ministry in Ephesus, it is most likely that these twelve were disciples of Apollos. The argument might arise that this is the problem – they were disciples of Apollos and not Christ. But such an argument does not hold up when we consider that, in the book of Acts, Luke refers to a group as ‘disciples’ of Paul (seeActs 9:25). Yet we can only expect that they were also true believers.

Thus, whether the word ‘disciples’ in 19:1 refers to being disciples of Christ or disciples of Apollos, it matters little. Why?

  • If they were disciples of Christ, which is highly likely since Luke uses the word everywhere else in Acts to describe true believers, then these twelve had to be true Christians.
  • If they were disciples of Apollos, which is also highly likely, then they would have been true disciples because Apollos was, himself, a true disciple.

Thus, Acts 19:1-7 presents to us a case of a group of twelve men that would have needed to be taught more accurately the way of God, just as Apollos had needed such in Acts 18:24-28. But they already were true believers.

Still, problems arise for many in regards to these Ephesians disciples. The next problem to consider is: If they were believers, why did Paul ask them if they had received the Spirit when they believed (vs2)? Paul makes it clear in other places that all Christians receive the Spirit at conversion (e.g.Romans 8:10-17; etc).

Such a question is definitely worth considering. But the problem is that we are walking down the path of conforming Luke’s emphasis of the work of the Spirit to Paul’s emphasis on the Spirit. As I have hinted at before, Luke has a very specific perspective on the charismatic activity of the ‘Spirit of prophecy’, all in regards to empowering God’s people for service. Paul’s emphasis is on the reception of the Spirit at conversion, bringing God’s people into union with Christ and making them the sons and daughters of God.

Though Acts 19:1-7 describes Paul’s activity, we must let Luke teach and emphasise the charismatic, empowering role that comes through the baptism of, or filling with, the Spirit.

Also, worth noting is that Paul asked, ‘Did you receive the Holy Spirit when you believed’ (vs2)? Again, some will claim that Paul thought they had ‘believed’, but these Ephesian twelve had not truly believed. But we have already seen the high prospect that they were truly believers.

Next, some might have difficulty with the response of the Ephesians disciples to the question of Paul. They answer his question in this way: ‘No, we have not even heard that there is a Holy Spirit.’

Our English translations for their answer are not very helpful. When we read it in the ESV, NIV, etc, it seems that they are not even aware that the Holy Spirit exists. But such cannot be true. They would have sat under the teaching of Apollos and he would have definitely known about the Spirit.

In vs3, we also see that they had been baptised into John’s baptism. It is possible that Apollos had received some teaching from John the Baptist, which he then had passed on to others, some of those being the disciples in Ephesus. Even John taught that the Messiah would come and baptise in the Holy Spirit (Matthew 3:11). Thus, it is most likely they had heard about the Holy Spirit.

But what we must note is that the better translation of the response of the Ephesian disciples would be, ‘We have not heard that the Holy Spirit is given.’ Why? Well, consider what we just discussed above about how they would have heard of the Spirit. Recognising their connection to Apollos, and Apollos’ connection to John the Baptist, they would have known about the Holy Spirit.

But, also, we point out that the Greek wording of their response in Acts 19:2 is almost identical to the words of Jesus in John 7:39:

Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified. (John 7:39)

Literally, the bolded phrase in John 7:39 should be translated as, ‘for not yet was the Holy Spirit’. This is seen in Young’s Literal Translation.

Our English versions translate the bolded phrase as above because they are bringing out the intended message of the words, rather than a literal wording that might not make as much sense. Yet, when we turn to the words of Acts 19:2, we normally do not find the translators doing the same with the response of the Ephesians disciples, which we noted is very similar in the Greek.

Why?

This is probably due to one’s theology leading to a specific translation. Yet, both the middle phrase of John 7:39 and the response of the Ephesian disciples in Acts 19:2 are very close in the Greek text.

Therefore, these twelve men were not stating that they had never heard that the Holy Spirit existed. They were declaring that they did not know He had been given (as of yet). Thus, we cannot use their response in Acts 19:2 as a pointer to them not being true believers and disciples. And, therefore, I believe it looks more and more likely thatthese twelve in Ephesus were actually true disciples.

But Paul does recognise that they had not yet been baptised into the name of Jesus. Thus, he corrects this (vs4-5). And, as I noted above, this would have been similar to what Priscilla and Aquila had probably done with Apollos when they taught him more accurately the things of God.

Then, and only then, we read that the Holy Spirit came upon these twelve. These Ephesian disciples were true disciples, believers in Christ. But they needed some greater instruction. They needed to step into the fuller things of Christ – through water baptism and through Spirit baptism.

And here is the point: I believe such breaks down the typical package that we teach about Luke’s theology of the Holy Spirit in Acts. I understand that Acts is all about the outworking of the thesis in 1:8 – But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth. And what is normally argued is that Acts 2 is the outpouring of the Spirit initially on the Jews, Acts 8 is the initial outpouring on Samaritans, and Acts 10 (with Cornelius’s household) is the initial outpouring on the Gentiles.

But I believe that the account of the Ephesian disciples in Acts 19, as well as the account of Paul’s delayed initial filling of the Spirit in Acts 9:17, both show that the package does not remain nice and neat. Theologically, I believe there is room to breathe that says the baptism/initial filling of the Spirit might not happen at conversion. Luke’s theological emphasis of the empowering work of the Spirit for service shows that a delayed reception of this empowering just might occur in the life of the believer.

In a perfect world, I would say it probably wouldn’t be that way. But I don’t believe the neat package stands with regards to the outworking of the thesis of Acts 1:8 throughout Acts. There are enough examples, even of the great Paul, that one might not receive such an empowering Spirit baptism/filling upon initiation-conversion.

And, so, practically in today’s world, how many Christians are believers in Christ, but have never truly known the empowering of God’s Spirit? They ‘prayed the prayer’, even truly believed upon Christ and repented of sins. Yet, they possibly have never been water baptised nor received the empowering baptism-initial filling of the Spirit like these twelve Ephesian disciples. This is part of God’s model for all Christians. Not just faith and repentance, but also that of the powerful working of God in water baptism (Colossians 2:11-12) and the powerful working of the Spirit through His baptism.

God, send Your Spirit to empower us, since that is truly Your desire.

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Posted in Acts, charismatic, continuationism, Holy Spirit, pneumatology, Spirit baptism

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The Best Continuationist Essay Ever Written by a Cessationist

Posted on July 8, 2010 by | 6 comments

By Marv

Justin Taylor at Between Two Worlds has just posted on an article by Vern Poythress he calls “The Best Essay Ever Written on Spiritual Gifts Today.”  I’m rather inclined to agree.  I don’t think I’d express everything exactly as Dr. Poythress does, but given that caveat, I think he is exactly on target.

One commentator referred to Dr. Poythress’ approach as a “middle way” between Cessationism and Continuationism. I don’t think I’d call it a “middle way.”   Dr. Poythress himself, in his title, indicates he considers what he says to be “within Cessationist theology. ”  Shhh, don’t tell the Cessationists, but it sounds to me like what I mean by Continuationism.

The article is fourteen years old, having been published in JETS in 1996.  He calls it: “Modern Spiritual Gifts as Analogous to Apostolic Gifts: Affirming Extraordinary Works of the Spirit within Cessationist Theology.”

Tweaks I’d make:

1.  Dr. Poythress says that modern spritual gifts are “analogous” to “Apostolic gifts.”  It isn’t completely clear to me from his article, but I’d say not only modern gifts but also ancient non-apostolic spiritual gifts were, in Poythress’ words, analogous to Apostolic gifts.

2.  I’m not quite sure apostles should be said to be exercising “Apostolic gifts” or simply their apostolic ministry.  I mean, Jesus wasn’t exercising “gifts” when He ministered in power.  I think the concept of “gifts” come in when we get to the non-apostolic members of the Body of Christ.

3.  I also would try to find a different word than “inspired” to express what Dr. Poythress means by it.  I prefer to reserve it for the Scriptures, in that the work of the Spirit extended to the writing.  I don’t think “people” or “gifts” ought to be modified by the adjective “inspired.”

4. “Analogous” might be very, very slightly weak for the relationship between the apostles’s ministry and non-apostolic, including modern gifts, but I think I might be inclined to accept it, provided I clarify that ancient non-apostolic gifts and modern gifts are real spirtiualgifts, not just analogs of real gifts.

Note, these tweaks are all terminological.  As far as the substance is concerned, run, do not walk to read his essay.

6 Comments

Posted in cessationism, charismatic, continuationism, Gifts, Gifts of the Spirit, prophecy, revelation, Uncategorized

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Building with a Full Deck? (Response to CMP, part 7)

Posted on July 6, 2010 by | 2 comments

By Marv

This post is part of a series responding to C. Michael Patton’s eight-part series at Parchment and Pen “Why I am Not Charismatic,” which is also conveniently available for download as a single e-book here. This is in response to part seven.

 

Michael,

You admit to a history of deep-seated emotional bias against Continuationism (against Charismaticism,  really), but you insist you are all over that now.

You have weighed the Cessationists’ Scriptural arguments in the balance and found them wanting, correctly, I’d say.

You then offer up a subjective consideration of your personal experience, informed my some dubious expectations and shaky definitions.

You top this off with an argument from ignorance, based on selective evidence, ignoring contrary data, and out of all possible explanations you opt for the one that by an odd coincidence happens to correspond to your long-abandoned bias.  Go figure.

So, having laid a foundation such as this, you are now ready to build, it seems.

I don’t know, though.  At this point you loop back to some of the Scriptural arguments you previously said were underwhelming.  What, had they been pumping iron in the mean time? 

Just a few points in reaction:

1.  That whole “supernatural sign gifts” thing.  Not to repeat myself, but as I explain here, I really do call into question how valid that category is scripturally.  You post a chart in your part one, and then proceed to assume this concept for the duration of your series, but you never really derive it from the Bible.  Yet it controls your entire definition of “Cessationist.”

You understand, don’t you, that the fact that you choose to define Cessationism in terms of the sign gifts, doesn’t mean that Continuationism does or should.  I think Cessationism is wrong in part because the concept of “sign gifts” itself is spurious.

All “gifts” are empowered by the same Holy Spirit (1 Cor. 12:11, 28-29), but only some are “supernatural”?

Spiritual gifts in general are said to be God’s co-testimony to the gospel (Heb. 2:4).  So which ones are not “sign gifts”?

2.  You make a statement: “Everyone would agree that the work of Christ is not repeated over and over.” Well, yes, if what you mean is the finished work of Christ, His unique redemptive work.  However, you have here stumbled onto what I think is the main point you have missed all along.  In another aspect of Christ’s work, it certainly does continue—if you believe what Jesus says about it:

Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works. Believe me that I am in the Father and the Father is in me, or else believe on account of the works themselves. “Truly, truly, I say to you, whoever believes in me will also do the works that I do; and greater works than these will he do, because I am going to the Father.  (John 14:10-12).

Note two things:

a. What you say about “sign gifts” Jesus says about His works: they confirm His words and help to build faith.

b. “Whoever believes” in Jesus will do these same works.

Jesus does not suggest that this is the only reason the believer is to do these works.  In fact we would do them as He did them:  because they are the Fathers’ works (v. 10b).  And this is the fruit that brings Him glory (14:13; 15:8).  When does that purpose get exhausted?

3.  You say you don’t find compelling evidence that all this continues. Well, that “whoever” in v. 12 does seem to me to indicate continuation through this age.  Does it not to you?  What about when Jesus brings this subject up again, saying that the power given through the Holy Spirit was for testimony “to the end of the earth”?  And if the power to do His works was because God was with Him (Acts 10:38), what could it mean for Christ to promise to be with us to the “end of the age” (Matt. 28:20). End of the earth, end of the age, does that sound like two generations?

4. You use the “no longer any need” argument.  Whose “need” do you have in mind?  If you are talking about God, “need” is not a relevant category.  God does not act out of necessity or need, but because He has willed, and according to His plan.  And if we believe Jesus’ words, it is a matter of God’s plan and His will that believers are to do the same works that He did.

On the other hand, if you are talking about our need, Jesus says—of this very subject—that without Him we can do nothing (John 15:5).  God’s need is 0%; our need for the empowerment of the Holy Spirit to do the works of Jesus is 100%. 

5.  Now to your specific Scriptural citations, Paul refers to the “signs” of a true apostle (2 Cor. 12:12).

“The signs of a true apostle were performed among you with utmost patience, with signs and wonders and mighty works.”

Now I think it is likely that the first use of “signs” here does not mean “miracles,” but simply “indications” (as the NIV takes it: “The things that mark an apostle…”).  But no matter, because we still have clear reference to “signs and wonders and mighty works.” 

It is not surprising that apostles would be marked out by, among other qualities, their wonder-working power.  I think they probably performed the works of Christ in fullness, that in others we would think of as individual gifts.  We know it was not only the apostles through whom these acts of power were manifested (Acts 6:8). At any rate, however, Jesus’ words are pretty clear: “whoever believes in me will also do the works that I do.”  Limit this “whoever” as much as you like, considering the way Jesus uses the phrase (ὁ πιστεύων εἰς ἐμὲ) throughout the Gospel of John, and these are not including the variations on the wording:

 Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst. (John 6:35)

Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water. (John 7:38)

Jesus said to her, “I am the resurrection and the life.  Whoever believes in me, though he die, yet shall he live (John 11:25).

And Jesus cried out and said, “Whoever believes in me, believes not in me but in him who sent me (John 12:44).

6. Draw what implications you will from Eph. 2:19-22: “built on the foundation of the apostles and prophets” (v. 20), but the whole building, not just the foundation is the “into a dwelling place for God by the Spirit” (v. 22).  This takes us right back to one of the major themes of John 14-16, God dwells in the believer through the Spirit in order to bring forth His works:

Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works. (14:10).

In that day you will know that I am in my Father, and you in me, and I in you. (14:20).

Jesus answered him, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him.”  (14:23)

I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing. (15:5)

If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you.  By this my Father is glorified, that you bear much fruit and so prove to be my disciples. (15:7-8).

7.  Finally, you resort to Heb. 2:3-4.  Again, I have dealt with this passage at some length (here), but there are a few remarks that need to be made about your citation:

a. You make a point of saying the gospel was confirmed “to them,” but not “by them.”  Apart from the fact that the author asserts the former, though not the latter, he is talking to people who are unconvinced of the gospel,  those in danger of “drifting away” (v. 1), of “neglecting so great a salvation” (v. 3).  Jesus said those with faith in Him would do His works.  Are we somehow surprised if those lacking faith do not?

b. Recall that what is being said here is in regard to “gifts of the Holy Spirit” (v. 4) in general, not some subcategory of “supernatural sign gifts.”

c. I have to question your use of “seems,”  which apparently serves in lieu of actual logic:

“This seems to indicate once again that the supernatural gifts primarily served a confirmatory purpose, not simply a benevolent purpose.  (emphasis mine)

“It also… seems to suggest that these confirmatory gifts were already beginning to exhaust their purpose.”

“The writer of Hebrews and his audience (the “us who heard”), it would seem, did not possess these gifts themselves, but relied upon the witness and testimony of those who did possess these gifts.”

None of these statements are at all indicated by the passage.  As Jesus Himself said, the works He did back up His words, but these were not their main purpose, which was to glorify His Father.  The author here makes the same point: believe the words, or at least believe because of the works.  There is no indication whatever in the author’s words that the works Jesus prophesied and promised were not continuing and were not to continue.

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