Holy Spirit
An Indepth Study
By John Mathew Thekkel M.A., Ph.D.
(Dr. SUNNY EZHUMATTOOR )
Sermons delivered at: Colonial Hills Bible Chapel - Houston, Texas During 1997-1998
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Another account from John Arnott
The origin of the Pentecostal Movement
William J. Seymour - The Apostle of Azusa Street
Similarities with Holy Laughter and the Corinthian Church
Natural Talents Spiritual Gifts
General Characteristics of Spiritual Gifts
Confusion About Baptism of the Holy Spirit
Baptism of the Holy Spirit Universal among Christians
Baptism into the body of Christ - Union of the body
Baptism at the moment of saving faith
The Distinctive Tenet of the modern Charismatic Revivalism
The meaning of the Samaritan Revival:
The meaning of Cornelius' conversion
Baptism of the Spirit and filling are different
17Superiority of Prophecy to Tongues
Reasons for Pentecostal movement
The Nine Gifts and Graces of the Spirit
Self proclaimed super prophets and prophetesses in the USA
Holy Spirit.
I Timothy 4:1-2 "Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons, speaking lies in hypocrisy, having their own conscience seared with a hot iron."
Acts 20: 29-31 "For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears."
1 John 4:1 "Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world."
Revelation 22:18 "For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book."
Introduction
It must be obvious, even to the most casual observer, that there is something wrong in this world of ours, in which there can exist such a state of appalling religious confusion and doctrinal jumble, as is found in this present day. It is amazing that Christians having one Bible, following one way, serving one Saviour, and led by one Spirit, can arrive at such diverse and contradictory interpretations and conclusions, even from the same passage of scripture, and be divided into so many sects and isms.
The lamentable facts of Christian disunity and disharmony must largely remain an unsolved riddle, a source of endless misunderstanding, and a cause of stumbling to those ignorant of the devices of Satan (II Corinthians 2:11). Satan has thus gained large advantages over many, because the teaching of the doctrine of the Holy Spirit has created much confusion in the world.
One of the most noteworthy features of twentieth-century Christianity is the rise of a strong charismatic movement within the church. Appearing in various forms, this species of revivalism has one common basic element. It highlights the baptism of the Spirit, which it construes as an experience of power subsequent to salvation and maintains that the evidence of this experience is speaking in tongues.
Although disciples of Christ, the writers of scripture were human and fallible, the revelations that came through them are infallible because the Holy Spirit is the author. Hence, we cannot see any contradictions in the scripture. But the modern day charismatic super prophets not only contradict scripture, but they contradict and accuse each other of witchcraft and satanic influence.
The Toronto Blessing is part of the work of the Antichrist to bring about world apostasy and the creation of a one-world church under satanic delusion. The renewal at the Airport Vineyard is not a work of God; rather, it is a mighty delusion brought on the church to create ultimate loyalty to the evil one. The Bible proclaims that there are no distinctions for God and He loves everyone. In Ephesians, Paul, speaking about Jews and Gentiles, writes, "But now in Christ Jesus, you who once were far off have been made near by the blood of Christ. For He Himself is our peace, who has made both one, and has broken down the middle wall of division between us" (Ephesians 2:13-14). Verse 18: "For through Him we both (Gentiles and Jews) have access by one Spirit to the Father."
"There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus." Galatians 3:28
Charles Parham and William J. Seymour are known as the founders of modern Pentecostalism. Pentecostals believe that they have direct access to God's mind through the various experiences of the Holy Spirit. These super prophets believe that in the last days, the Lord was restoring the fivefold ministry of apostles, prophets, pastors, teachers and evangelists.
In the early morning hours of the first day of the twentieth century, Charles Parham laid his hand on a young woman named Agnes Ozman and she began to speak Chinese. This is the beginning of the modern Pentecostal movement.
William Seymour considered Parham as his spiritual father. Since Seymour was black, Parham did not allow him to sit in his class and he had to sit in the hallway. Later, Seymour moved to Los Angeles and Azusa Street revivals started between 1906-1909. Although speaking in tongues was the central phenomenon, crying, laughing, falling down, convulsing, prophesying, and even levitations were reported among them. When Charles Parham visited Azusa, he rejected all manifestations as satanic. The underlying reason was his prejudice toward other races, because he was a racist. (Synan, Holiness - Pentecostal Movement. pp.112-113)
When Parham attempted to establish his own authority over the meetings, however, Parham
was asked to leave. It is probable that Seymour rejected Parham's authority because of
reports that the latter was a homosexual; the following year, Parham was arrested on
charges of sodomy. As a segregationist, Parham taught that the Anglo-
Saxon race was the chosen one of God (Anglo-Israelism) - and later an avid supporter of
the Ku Klux Klan - Parham could not tolerate the interracial atmosphere of Azusa. (B.J.
Oropeza. A Time to Laugh. Hendrickson Publishers, 1995. p.171)
The wild manifestations have been common among various groups of revivalists. The Quakers received their name because they quaked. Many fall into dreadful tremblings throughout their body and joints, with risings and swellings in their bowels; shrieking, yelling, howling, and roaring also occur. Mormons in America encountered their own ecstatic experiences. Mormon leader Brigham Young not only spoke in tounges, he also interpreted them. Shouting, jerking, and dancing, could also be seen at Mormon gatherings. (Synan, Holiness - Pentecostal Movement pp.25-26)
This writer urges the normal and sensible readers to consider what type of spirit operated to formulate this movement. All Christians commit errors and mistakes, but when believers and leaders in one particular group noticeably commit fraud and impurity, time and time again, and become known for it, then there is something obviously wrong with that system. These false prophets use various techniques to work followers into altered states of consciousness. One of the most disarming methods used is to sing one song over and over until participants finally lose touch with reality.
It is obligatory on the part of each believer to study the scripture, and to test and adhere to the correct doctrine.
I request the reader to read this with an open, impartial mind and with prayer. Then the Lord will speak to you.
This writer had the privilege to study the doctrine of the Holy Spirit in detail in the 8th grade. Ever since that time, I have observed the Pentecostal movement with the mind of a researcher. After coming to the USA, this writer studied many books concerning this subject. For the sake of the correct usage of the English language, I have quoted extensively from books that conform to my belief in the doctrine of the Holy Spirit.
I would like to thank Christy Varghese who diligently and enthusiastically arranged the matter in the computer. She did this as a service to the Lord and refused to accept any reward.
I would also like to thank my youngest son Cyril Mathew who edited these notes and made many corrections. His intellectual acumen and scriptural knowledge is great asset for believers all over the world.
I am grateful to C.V. Vadvana and Sathyam Publications for printing and publishing this book.
It is my prayer that God will use this book, the fruit of intense study, to help others to unravel the doctrine of the Holy Spirit.
As we are approaching the dawn of the third millenium, we can see a rapid explosion of charismatic cults all over the world. Modern society, without God and materialistic, and out of frustration, embrace these false and demonic groups to quench their spiritual hunger. These people loose their rational and objective views; and even after the faults and failures and immoral lifestyles of these leaders, the followers have no problem to believe the lies perpetrated by these leaders.
For example, there have been different divine healers and miracle workers that were caught for fraudulent miracle crusades. Their ministries have failed and filed for bankruptcy. But after some years have passed the same false revivals and crusades attract thousands of people again. Many people have short memories and many people don't care about knowing the past of these demonic preachers.
Out of all Pentecostal groups in the world, malayalee Pentecostals are more sober and have not gone to the extremes like Benny Hinn and Oral Roberts. This is because of their Plymouth Brethren background. Today, many malayalee Pentecostals are Brentecost. Brother T.G. Oomen, one of the pioneers of Kerala's Pentecostal movement, once urged all the Pentecostals to adhere to many Brethren doctrines and asked them to be known as Brentecost, but I do not know how long malayalee Pentecostals can hold on to their traditional beliefs. In the future, they may be taken over by extremist groups who preach prosperity philosophy.
This writer encourages everyone to read the book written by Hank Hanegraaff named "Counterfeit Revival." He has written a book about the history of all the counterfeit prophets of this age. This author has studied books by most of the counterfeit prophets such as Benny Hinn, John Arnott and Oral Roberts. I will be quoting from the Counterfeit Revival extensively because it has a summary of all other false prophets. James A. Beverley also has a study and research about Holy Laughter and the Toronto Blessing. He has written an impartial and balanced account of this new phenomena.
Occults, cults, and socio-psychological manipulations have been in existence in all religions for centuries. So, at various times, extreme charismatic cults also existed in the history of the Christian church. The modern day super-prophets and healers make big claims, but many of their lives are replete with adultery, fornication, cheating and lying. How do you know that a person is speaking through the power of the Holy Ghost?
When looking back at Christian history one should examine the lives of these present day super-saints with the lives of John Darby, William Kelly, George Muller, Hudson Taylor, David Livingston, etc. The present day super-saints can not stand in comparison to the impeccable reputations of these well established Christian leaders, thus posing the important question of how reliable these prophets are and if indeed the Holy Ghost could possibly be speaking through these people.
Modern charismatics do not need a Bible. In their sermons, you can hear Bible quotes here and there. Meetings are filled with anecdotes about the miracles and healings that happened in their revivals at Singapore or Hong Kong. Many of the healings are backache, joint pains, mental anguish, etc. As believers, we have to read scripture and understand the dangers of charismatic movements. I John 4:1 says, "Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world." This warning is particularly relevant today, as Christianity is undergoing a shift from faith to feelings and experiences, from facts to fantasy.
Some of the most recognizable names in the Christian community are endorsing this paradigm shift. The appeal is staggering that churches on every continent are now inviting people to experience God in a new way. This movement is spreading like wildfire. Even secular medias have become involved in reporting regularly.
Time magazine wrote an article titled, "Laughing for the Lord," which pointed out that Anglican parishes across England today bear a greater resemblance to "rock concerts and rugby matches" than to Christian worship. Newsweek, in an article titled, "The Giggles are for God," reported that people in churches worldwide were jerking spasmodically, dancing ecstatically, and acting like animals. The article reported that this behavior has already spread from Canada to roughly 8000 congregations in Norway, South Africa, and Australia, including the United States.
Journalist Robert Hough did a story on the airport vineyard for Toronto Life magazine. His account gives a picture of part of an evening meeting. "The men sitting beside me, Dwayne from California, roared like a wounded lion. The woman beside Dwayne started jerking so badly, her hands struck her face. People fell like dominoes, collapsing chairs as they plunged tot he carpeting. They howled like wolves, brayed like donkeys and - in the case of a young man standing near the sound board - started clucking like a feral chicken. And the tears! Never have I seen people weep so hysterically, as though every hurt they'd ever encountered had risen to the surface and popped like an overheated tar bubble."
Despite these strange manifestations, there has been no hesitation on the part of many Christians around the world to engage in similar behavior. Paul Carden noted the influence of the Toronto Blessing in England: "An epidemic of laughter is spreading across the land, flashing like lightning from church to church."
There was also a national news story about a laughter movement in Puna and Bombay in India among Hindus. The roots of this movement began in the ministry of John Wimber, the international leader of the vineyard. Todd Hunter, national coordinator of vineyard churches, believes that it is Wimber's international reputation that set the stage for people being willing to come to vineyard meetings in Toronto.
One of the other major leaders behind the Toronto Blessing is Rodney Howard - Brown. Known as the "Laughing Evangelist," Howard-Brown is from South Africa, but felt the call of God to come to America in 1987. He has played a central role in the origin of the Toronto Blessing. He believes that God has given him a special anointing to renew the church with the power of the Holy Spirit. He actually refers to himself as "The Holy Ghost Bartender," in light of his claim that he is giving to the church the new wine of the Holy Spirit.
Rodney Howard-Brown says that his revival had its origin in July of 1979. At the age of 17, he says he gave God Almighty an ultimatum. "Either you come down here and touch me or I am going to come up there and touch you." Reference: (Rodney Howard-Brown, Fresh Oil From Heaven. Louisville, KY: RHBEA Publications, 1992, page 28, The Touch of God.)
According to Young, the anointing Brown received was so powerful that he had to beg God to lift it off of him so he would live. Howard-Brown says that even he was amazed at what happened when he prayed for people. At times they would be picked up and thrown over three rows of chairs like a piece of rag. On one occasion, while Howard-Brown was praying for a man, the power of God came over his shoulder like a whirlwind. The man saw it coming and tried to duck, but it was too late. The whirlwind picked him up off the ground level and then struck him to the ground. "I was shocked," Brown says, "as the power hit him, the first couple of rows all went out. It was like a Holy Ghost tornado came in there." In addition to becoming drunk in the spirit, being knocked down by the Spirit, and getting enveloped in the mist of the Spirit, suddenly, people were subjected to the glue of the Spirit.
While the drinks dispersed by the Holy Ghost Bartender do not produce hangovers, churches, much like bars, find themselves recommending designated drivers to protect the lives of others. A large Assemblies of God church in Argentina now provides a special taxi service to help people who are not fit to drive home.
One woman, singled out by Howard-Brown, allegedly became intoxicated just by listening to him on the radio. A police officer pulled her over. The woman was so drunk in the spirit, she had difficulty just rolling down her car window. When the officer tried to remove her from the car, the officer became so drunk himself that she had to lead him back to his patrol car.
John Wimber and the Vineyard
John Wimber has become the most recognized person in the vineyard movement. Wimber was born in 1934 in the American Midwest. His alcoholic father left the family when John, an only child, was very young. He had no introduction to Christian faith in his youth. In 1955 he married his wife, Carol, a nominal Roman Catholic.
Gifted in music, he began his career as a writer for a rock group. John and Carol separated in 1962, but their marriage was saved.
In the early 1970's, John Wimber served as co-pastor of an evangelical Quaker church in Southern California. In 1979 his healing ministry began. After his Quaker days, Wimber became identified with Chuck Smith's group of Calvary Chapels. In 1982, Wimber left Calvary Chapel and became leader of a small group of churches known as The Vineyard, founded in 1974 by Kenn Gulliksen. Though Ken has started the vineyard movement, he relinquished the leadership reins to Wimber out of conviction that his gifts lay elsewhere and that Wimber would bring a visionary dynamic to the movement.
In June 1986, Wimber suffered a heart attack, but he recovered and continued his leadership of the vineyard church in Anaheim and of Vineyard Ministries International, the organization founded in 1982 to promote his teaching, healing and music ministry. In 1995 he retired from both official appointments, though he clearly remains the Vineyard's international leader and ultimate voice of authority.
Mike Bickle, an energetic and powerful preacher from Kansas City, offered Wimber encouragement and advice in late 1987 and early 1988. he went on to tell him about the supernatural ministry of Bob Jones and Paul Cain and other prophets connected with Bickle's Kansas City Fellowship. In 1990, Mike Bickle's Kansas City Fellowship became known as Metro Vineyard, under the umbrella of the Association of Vineyard Churches.
In America, many are familiar with the "Happy Hour." After work, friends, especially men and women jointly, go to restaurants and spend time together drinking and partying. The bartender will serve liquor. One person won't drink so that he can drive the others home safely. That person is known as the designated driver. Similarly, charismatics also get drunk in the Holy Spirit and do all similar manifestations of a drunkard.
Rodney Howard Brown's name is synonymous with Holy Laughter. His meetings at the Carpenter's Home Church in Lakeland, Florida, and at Oral Roberts University have reached legendary status in the charismatic and Pentecostal world.
Descriptions of the Manifestations
At a typical evening rally, during ministry time, people expect to see a large number in the crowd "slain in the Spirit" (this is also known as "resting" in the Spirit). People simply fall backward allegedly under the power of the Holy Spirit. Such behavior has been common in Pentecostal and charismatic meetings as well as in vineyard worship over the years. Occasionally, one or two people will run during the service; these are sometimes called "Jesus laps." One man recalls what happened to him and his girlfriend in the church: "We burst into uncontrollable laughter. It overwhelmed us and we just howled with laughter. No matter how hard we tried, we couldn't stop - it was totally out of our control. My girlfriend was lying across the seats and crawling along and trying to get away from me. That evening my friend and I decided to go back - this time, we wore ski pants."
Many people roar like lions and bark like dogs. Some make noises like cows. Another group of people is found to be oinking like pigs and crowing like roosters. These animal noises have created the most disgust among some critics. The dog barking has been linked historically with a famous Kentucky revival, while the lion roaring is said to be a prophetic action to signal a powerful word from Jesus, the lion of the tribe of Judah. One account revealed that a person not only barked like a dog, but also lifted up his leg to pretend to urinate.
Another account from John Arnott
He speaks about people "prophetically acting like lions and oxen and eagles and even warriors." He refers to a situation in another church, where someone was "acting like an eagle, flying around the room." The person would not stop, so it was suggested that they "throw a rabbit out in the middle of the floor, and maybe the eagle would come down." (John Arnott, sermon, Airport Vineyard, October 19, 1994.)
Was the above actions fitting and orderly? In the same message, Arnott refers to a woman "on all fours, snorting and pawing the ground like an angry bull." What course in hermeneutics will explain this kind of behavior? And what of the meaning of all the chopping, waving, head-shaking, twitching and other more radical body contortions that occur at their meetings?
End Time Restorationism
These false prophets believe that at the end of the age, God will restore supernatural signs and raise "super apostles and super prophets." In the early morning hours of the first day of the twentieth century, Charles Parham laid his hand on a young woman named Agnes Ozman, and she began to speak Chinese. When she tried to write, only Chinese characters would emerge from her pen. Parham was utterly convinced that Ozman's experience was a prelude to global revival and a precursor to endtime restorationism. It was believed that Christians need only receive the gift of tongues and they could go to the farthest corners of the world and preach in languages they had never learned. By the middle of the twentieth century, another hoax took center stage. Men like A. A. Allen, William Branham, and Jack Coe perpetrated the myth that a restoration of healing would lead to a final Pentecost greater than the first.
They claim that "no prophet or apostle who ever lived equaled the power of these individuals in this great army of the Lord in these last days. No one ever had it, not even Elijah or Peter or Paul, or anyone else enjoyed the power that is going to rest on this great army." (Bob Jones and Paul Cain, Selections from Kansas City Prophets audiotape; tape 155c)
The promised land, described by John Arnott, Rodney Howard-Browne, is a utopia in which Christians will be "the head and not the tail"," the lender, not the borrower." They will dominate the socio-political system of the day, and their leaders will be the greatest in the history of humanity.
Another false prophet, James Ryle, claims that the apostle John's visions on the Isle of Patmos seem too pale by comparison to his visions. Ryle says he once dreamed he was literally inside the Lord. John Arnott conveys a conversation he had with Jesus Christ. During the dialogue (similar to Jesse Duplantis who had appointments and meetings with God the Father), Arnott asked the Almighty what He would like to do when they met. Christ allegedly responded, "Oh John, I just want to wash your feet." (John Arnott, The Father's Blessing. Orlando, FL; Creation House 1995, p.28)
The wife of John Arnott, Carol, claims she had a conversation with the Holy Spirit. During the dialogue, the spirit that spoke with her communicated sorrow over being separated from Jesus. "You know the Father, and Jesus and I have been together for all of eternity. But when Jesus went back to heaven to be with God the Father, I came to earth." And He said, "I am so lonely for Jesus." He said, "Some people really, really have Jesus, and really honor Him, and really worship Him." He said, "I love to be around those kinds of people." He misses Jesus, and He misses the Father. (By Carol Arnott, "Receiving the Spirit's Power.")
( John Arnott's book "The Father's Blessing." p.26; section titled "Jesus Wants a Love Affair With You") Arnott describes how Jesus appeared to a woman and fulfilled all her fantasies. Jesus laughed with the woman as together they ran around with arms stretched out like airplanes. Jesus lay on the ground with the woman and played with Legos (toy building blocks); then Jesus played with her hair and met her deepest needs and desires.
Carol had visions of marrying Christ at the wedding feast. Carol Arnott said she "was standing in an open spot when Jesus walked up and said, 'Carol, may I have the first dance.'" ("Father's Blessing." pp.163-165)
The origin of the Pentecostal Movement
On the first day of the twentieth century, a twenty-seven year old preacher from Topeka, Kansas named Charles Parham placed his hands on the head of his young student, Agnes Ozman. Suddenly, a "halo seemed to surround her head and face and Agnes began to speak Chinese. For three days, she was incapable of speaking a single word in English. Even more incredibly, when she tried to write, only Chinese characters would emerge from her pen. According to Parham, his students, "all Americans, spoke in twenty-one known languages, including French, German, Swedish, Bohemian, Chinese, Japanese, Hungarian, Bulgarian, Russian, Italian, Spanish, and Norwegian. (Synan, Vinson. The Holiness - Pentecostal Movement in the United States. Grand Rapids, MI; Eerdmans 1971)
Parham told Kansas City Times that "his students had never studied these languages and that natives of the countries involved had heard them spoken and verified their authenticity. Parham proudly proclaimed that while missionaries throughout church history necessarily studied foreign languages, this would no longer be the case. As a result of the endtime restoration of tongues, "One need only receive the baptism with the Holy Spirit and he could go to the farthest corners of the world and preach to the natives in languages unknown to the speaker.
Pentecostal historian Vinson Synan points out that when Parham's theory was put to the test, the result was a fiasco. He recounts the tragic tale of Alfred Garr, pastor of the L.A. Burning Bush mission. Garr received the gift of tongues, moved to India, and began preaching to the natives in what he believed to be their own language. This was the outstanding attempt at carrying out Parham's teaching concerning the missionary use of tongues and it ended in failure. in 1905, he moved to Houston, Texas, and opened a school to propagate his newfound theology.
William J. Seymour - The Apostle of Azusa Street
This apostle of Azusa Street was a short, stocky man with one eye, a poverty stricken black man with no knowledge of religious history. Because he was black, Seymour was not permitted to sit in Parham's classes. He heard Parham's teaching sitting in the hallway. While Seymour rejected Parham's teaching that Anglo-Saxons were God's chosen race, he embraced Parham's theology on tongues. (How amazing it is that Mr. Parham, who claims to communicate with God, failed to understand that Christ died for everybody, rich, poor, black, white, Jew, without any distinction. A tree is known by its fruits. Compare the lives of George Mueller and John Darby with those of Pentecostal leaders. The distinctions are as definite as day and night.) Days later, Seymour fell to the floor and began speaking in tongues. Parham denounced the Azusa encounters from the devil and both fell apart.
The man Seymour extolled as his father in the Gospel of the kingdom went on to spend the later years of his life as an avid supporter of the Ku Klux Klan. The Ku Klux Klan, popularly known as the KKK, believes in Aryan supremacy, and considers Hitler as their ideal hero. This terrorist organization burned and hanged many blacks in the United States. They believe that the white race is the only chosen race. So the endtime restorationist and Father of Pentecostalism, believed the above-mentioned theory.
Azusa Street is also associated with the birth of Pentecostalism, similar to the event associated with Charles Parham. Although speaking in tongues was the central phenomenon, crying, laughing, falling down, convulsing, prophesying, and even levitations were reported among early Pentecostals.
When Charles Parham visited Los Angeles, he rejected the manifestations as satanic in origin. When Mr. Parham attempted to establish his own authority over the meetings, however, Parham was asked to leave. It is probable that Seymour rejected Parhams' authority because of reports that the latter was a homosexual; the following year, Parham was arrested on charges of sodomy. In later years, the underlying motivation behind his rejection of the revival became all too apparent. As a racist, he taught that the Anglo-Saxon race was the chosen race of God (Anglo-Israelism) and later an avid supporter of the Ku Klux Klan, Parham could not tolerate the interracial atmosphere at Azusa. (The following quote from Parham indicates his racial view):
"There was a beautiful outpouring of the Holy Spirit in Los Angeles. Then they pulled off all the stunts common in old camp meetings among colored folks - that is the way they worship God. but what makes me sick to my stomach is to see white people imitating unintelligent crude negroism of the southland, and laying it on the Holy Ghost."
"Apostolic Faith " (Baxter Spring, KA "Holiness - Pentecostal Movement" by Synan p.180)
Pastor William J. Seymour was portrayed negatively by white media also.
Brother Joseph Smale's church, The Daily Times reported, "muttering an unintelligible jargon, men and women rolled on the floor, screeching at the top of their voices at times, and again giving utterance to cries which resembled those of animals in pain. There was a Babel of sound. Men and women embraced each other in the fanatical orgy." ("Rolling on the Floor in Smale's Church," Los Angeles Daily Times, 14 July 1906, pt. ii-1) Another newspaper reports one young man behaving with much groaning and foaming at the mouth and distortion of his body and limbs. The report continues that Azusa's Negro leader, Seymour, commanded "come out of him thou unclean spirit." After three hours of labor and much repetition of the command, the penitent "turned and writhed on the floor, barking and snarling like a dog when finally the unclean spirit departed and he immediately received the gift of tongues." (Tongues of Fire - Gift of Languages and Holiness Union, Daily Oregon. Statesman. 4 October 1906, p.6)
What was the problem? Most of the Pentecostal members were young, uneducated, and mostly lower class people (a universal fact among Pentecostals); many were also minorities and immigrants. Few had any Bible schooling that would allow them to teach and interpret scripture properly; but tragically, few Bible colleges would allow the "holy rollers" in their classes.
Women leaders like Maria Beulah Woodworth - Etter, Aimee Semple McPherson, and Kathryn Kuhlman were caught in false prophecies and adultery. Most of the male prophets, contrary to the claim of being eunuchs of the Lord, were caught in extra sexual encounters. So, we can see a system that thrives in the midst of unholiness and impurity. There are hundreds of experiences described by these false prophets and this writer doesn't intend to quote more. Charismatic movement is a cancer on the body of Christ and a disgrace for Christianity.
Similarities with Holy Laughter and the Corinthian Church
In Graeco-Roman cultures, the god Dionysus was the son of Zeus. Dionysian devotees drank wine and believed that Dionysus manifested himself through the wine. Since the wine itself changed, in their belief, into a drink potent with divine power, the cult's drunkenness transcended mere intoxication - it involved spiritual ecstasy. Converts also ate the raw flesh of a bull that had been torn apart by the Maenads (from the Greek word mainas or "raving woman"), who were among the followers of Dionysus. Other Dionysian ritual practices included reversing the sex roles in one's outward appearance, swinging a virgin in a chair hung on a tree, crowning one's head with snakes, playing the flute and cymbal, holding the thyrsus (a long stick with ivy leaves), and wild dancing.
The Maenads participated in ecstatic Dionysian dances. As a Maenad, a Corinthian housewife could escape boredom and responsibilities by dancing into a mindless state. "The greatest gift of Dionysian was the sense of utter freedom, and in Greece, it was the woman with their normally confined and straitened lives, to whom the temptation of release made the strongest appeal." (W.K.C. Guthrie; Greeks and Their Gods. p.148)
Thus, the Corinthian women were participating in a religion that gave them a sense of power through possession by the god of wine. Dionysiac worship therefore appealed to the lower and slave classes. (Mary Lefkowitz and Maureen B. Fant, Women's Life in Greece and Rome; London: Gerald, Duckworth & Co. 1982. pp.250-251) Once the Dionysian faithfuls reached their final state of ecstasy, miracles and supernatural phenomena allegedly took place. In the first century, Philo describes this ecstasy in terms of alienating the mind.
Dionysian Worship and Women in the Church of Corinth
Dionysian sects operated in the Corinthian church. Paul's language warrants this conclusion. He speaks of the Corinthian saints as possessing a "secret wisdom" (I Corinthians 2:7), and being entrusted with the "secret things of God" (I Corinthians 4:1). Such language reflects Paul communicating to a culture steeped with the secret rituals of mystery religions such as the Dionysian sects.
The Corinthian Christians once participated in the pagan practices of their culture (I Corinthians 6:9-11). They were well aware of the idolatry surrounding them. As former worshippers of pagan deities, the Corinthians were once "carried away" by dumb idols (I Corinthians 12:1-2). "This may be an allusion to the practice of pagan ecstatic cults where initiate was seized and violated by demonic power" (Arnold Bittlinger, Gifts and Graces). Because the church was new, Paul exhorts the Corinthians to refrain from compromising with their former practices and rather pursue holiness (I Corinthians 13:1). The "sounding brass" and "tinkling cymbal" may be reminiscent of a maenadian practice. The Phrygian worship of Cybele, popular in the first century, where Maenads wearing ivy throw back their heads, where they practice the sacred rites with sharp yells, made use of cymbals, tambourines, and pipes. Like the Maenads, the many members of the Corinthian assembly came from the lower end of the social spectrum. There were among them "not many wise" and "not many noble;" they were the "foolish things of the world" (I Corinthians 1:25-27). Apparently, as converts from empowering cults, the Corinthians had found in the power provided through operating in the gifts of the Holy Spirit an appealing alternative. Yet, they had, at times, abused this power through impropriety in worship (I Corinthians 11-14).
Head Covering: I Corinthians 11
As Paul encourages propriety in worship, Paul exhorts the Corinthian women who have a covering for their hair (I Corinthians 11:2-16). What prompted the apostle to discuss sex roles and women's hair in relation to proper worship in the church? The text reflects a concern that Christians not to be affected by the reversal of male and female roles represented maenadic dances, etc. Dionysian festivities involved wearing the apparel of the opposite sex.
Today's holy laughter movement is similar to Dionysian worship. We should never become a stumbling block to believers or unbelievers who will think our conduct borders on that of a lunatic (I Corinthians 14:22-23). Unlike the maenads and charismatics, the Christian should always be in control of himself or herself. The prophetic spirit of God is subject to a Christian (I Corinthians 14:32). Thus, the Bible contradicts the holy laughter advocates who say such a move of the Spirit is uncontrollable. We can stay in control.
The wild manifestations have been common among various groups of revivalists. The Quakers received their name because they quaked. Many fall into dreadful tremblings in their whole bodies and joints, with risings and swellings in their bowels; shrieking, yelling, howling and roaring.
Mormons in America encountered their own ecstatic experiences. Mormon leader Brigham Young not only spoke in tongues, but also interpreted them. Shouting, jerks and dancing could be seen at Mormon gatherings (Synan, Holiness - Pentecostal Movement. pp.25-26).
It is a divine endowment of a special ability for service upon a member of the body of Christ. In Greek pneumatikos, I Corinthians 12:1, literally our text reads, "Now concerning spirituals." The translations have supplied the word gifts. As to its source, a spiritual gift is divine. They are "spirituals," that is divine in their source. So the word gifts is based upon two words. First is spirituals, and the second word translated as gifts is charisma.
As to its essence, a spiritual gift is an ability. It is an ability to function effectively and significantly in a particular service, as a member of Christ's body, the church.
What it Embodies
Every spiritual gift embodies four features. Most apparent of all, a spiritual gift involves ability. One has the ability to pastor because he is gifted. Billy Graham is a great evangelist because evangelism is his gift. Ability in any sphere of the Lord's service, ability that enables one to do an effective piece of work that glorifies God and advances the cause of Christ, is to be traced to a spiritual gift.
The qualification to engage in this service is also embodied in the possession of a gift. One is qualified to preach not because he is a seminary graduate nor because he has the "gift of gab." Some assemblies assign all male members to speak and they take turns. Success in the business world, stardom on the athletic field, or influence on the church, budget is not a qualification for speaking or serving in any other capacity. To be qualified in the work of God is initially and essentially a matter of gift. This is as true of teaching a Sunday school class as it is of running the nursery. It ought to be a major consideration in asking anyone to function in a particular way in the local body. It surely ought to be a primary factor in accepting responsibility in the work of the Lord. One is qualified by virtue of the gift God has given to him or her.
Another feature of any and every gift is strength. The Christian lady with the gift of mercy will have a divine supply of strength to minister to those in need of unmerited aid. The young man with the gift of helps will manifest a supernatural supply of strength to serve diligently and faithfully behind the scenes. Their strength can be traced to their gift.
What About Talents
In the light of our definition of a gift and what it embodies, it seems imperative to distinguish between a spiritual gift and a natural talent.
Talents, of course, are also given by God. However, they are given to every creature. Talents are often derived from or through parents. "She is just like her mother." Talents are possessed by believer and unbeliever alike and are present from birth. God bestows them upon His creatures to benefit mankind on the natural level. Such talents may and ought to be used for His glory and in His service, but they must always be considered consecrated talents, not spiritual gifts.
Observe the following similarities and contrasts between talents and gifts.
| Natural Talents | Spiritual Gifts | |
| Source | From God through parents | From God, independent of parents |
| Possessed | From birth | From conversion |
| Purpose | To benefit mankind on natural level | To benefit mankind on the spiritual level |
| Process | Must be recognized, developed, exercised | Must be recognized, developed, exercised |
| Function | Ought to be dedicatedby believers to God for His use and glory | Ought to be used to God's glory and for the benefit of the assembly |
Several questions arise from the distinction between gifts and talents. One of the most difficult and most common is: Doesn't the natural talent become a spiritual gift when one is converted? No. There are unbelieveing professors who have a great talent for teaching, but there is also the spiritual gift of teaching. Spiritual gifts are dispensed to believers (I Corinthians 12:7; Ephesians 4:7-11). An unbeliever may have the talent to teach. He is able to impart knowledge and facts, but not in such a way as to bring spiritual blessing and growth. Power and blessing are missing where there is natural talent only. Even a believer may have the talent without the gift. It is a tragic mistake to assume that every Christian school teacher has the gift of teaching and ought to teach in Sunday school. He may teach our children, but if there is no gift, there will be a mere imparting of facts alone without the power and blessing of God and the spiritual growth of the children. Conversely, one may have the gift of teaching apart from any natural talent to teach. When that person becomes a Christian, he is endowed with a new capacity - the gift of teaching.
Our Lord has often raised up great preachers out of families with no history of such capabilities. There is no element of heredity involved as with a natural talent. Happy is the case where there is an overlap. Often, the Lord seems to have given the gift of teaching to those with the natural talent.
Singing is surely a natural talent. George Beverly Shea has a talent. When he became a believer, he dedicated that talent to the Lord. It has become a channel through which his spiritual gift is exercised to the glory of God and the blessing of souls. Whether it is the gift of evangelism or teaching or exhortation, it is exercised through the believer's talent yielded to the Lord.
Notice the singular use of the word "gift" in Acts 2:38, Acts 10:45 and
Acts 11:17. Now notice the plural use of the word "gifts" in I Corinthians 12:1 and verse 4.
The Scripture differentiates clearly between the "gift" of the Holy Spirit and the "gifts" of the Holy Spirit. The gift (singular) is the indwelling of the Holy Spirit whereby He comes to take up residence in the heart of the believer the moment that the believer accepts Christ as Savior. The "gift" is for salvation to the lost. The paraclete comes at conversion (Acts 2:38). He comes in the new birth (John 3:5). He comes once for all (I Corinthians 12:13) that He may abide with us forever (John 14:16). The gifts (plural) are imparted to the saved by the Holy Spirit for service in the assembly. The child of God is to stir up, to kindle his gift, and not neglect it (II Timothy 1:6).
The gift of the Spirit in this age of grace, the out-pouring of the spirit of God is the supreme characteristic of this marvelous, glorious age in which we live. This is the age of grace, the age of the Holy Spirit. Jesus said of John the Baptist that he was the greatest man born of woman, then He added, "notwithstanding he that is least in the kingdom of Heaven is greater than he" (Matthew 11:11). John did not live to see this incomparable age in which we live. He died before the cross, before the resurrection, before the ascension, before Pentecost. He was denied the privilege of becoming a part of the Church, the body of Christ. However, we are greater than John the Baptist because of our celestial position in Christ. As a disciple of Christ, the least humble Christian can possess the fullness of the Holy Spirit without measure. In the Old Testament, the Holy Spirit came mighty upon men at different times and in different places. In the New Testament, He dwells within us. In the old dispensation, he descended upon men for certain purposes. In the book of Judges, "the spirit of the Lord came upon Othniel (3:10), Gideon (6:34), Samson (13:25), (14:19), (15:14). Yet in the book of Acts, all may possess the divine presence without hindrance or fear (Acts 2:16-18).
There need be no struggling, no waiting, and no agonizing. Just abandon yourself to Him. Let Him fill you and possess you. Pentecost was the beginning of a new dispensation.
The believer's sanctification, spiritual understanding, assurance, service prayer and worship all spring from the work of the indwelling Spirit. A proper understanding of the doctrine of the work of the Holy Spirit in the believer will do much to unlock the possibilities for spiritual blessing and usefulness, and it is the duty of those who teach and preach to give careful attention to its study and proclamation.
The Church, from the beginning, has been plagued by two opposing extremes in its doctrine of spiritual gifts. The Corinthian epistles bear witness that there was abuse of spiritual gifts. In the course of the history of the Church, excesses of the wildest kind are found in relation to this doctrine. On the other hand, there has been an appalling failure to appreciate the importance of spiritual gifts as determining the ministry of the church, and as being essential to all its fruitfulness. The proper balance of doctrine is found in the scriptures. First, the nature of the gifts of the Holy Spirit must be determined from the scriptures.
General Characteristics of Spiritual Gifts
The work of the Holy Spirit in the believer falls into two well-defined categories. The important subject of spiritual gifts as bestowed by the Holy Spirit must be considered first, as the preliminary to all the operations of the Spirit. Second, the work of the Holy Spirit in filling the believer, with consideration of its Biblical conditions and results, must be presented. The two aspects together determine the place and fruitfulness of every believer. The chief passage in the New Testament on the subject of gifts is found in
I Corinthians 12-14. In the opening verse of the passage, the subject is introduced by the word pneumatikon, which with the article indicates "the things of the Spirit" i.e., spiritual gifts. The word directs attention to the source, the Holy Spirit, and the realm of these gifts. The expression has the same reference as charismation. The whole idea of spiritual gifts necessitates a supernatural work of God quite distinct from any natural powers of man or even from any spiritual qualities which are universal among the saved. Spiritual gifts, by their nature, are individual and come from God.
A distinction may be observed in the New Testament between spiritual gifts and gifted men. While the two ideas are inseparable, spiritual gifts have a reference to the supernatural powers possessed by individuals, while gifted men have a reference to the sovereign placing of gifted men in the assembly for the purpose of ministering to the body. While the principal thought of I Corinthians 12-14 is that of spiritual gifts, we find reference to the bestowal of gifted men on the church in Ephesians 4:11. The two ideas are not strictly separated as indicated by the references in the Corinthian passage to both spiritual gifts and to gifted men. It may be noted, however, that gifted men are normally a gift of Christ or of God, while spiritual gifts are a work of the third person.
The principal word for spiritual gift, charisma, is found frequently in the New Testament: Romans 1:11, 5:15,16, 6:23, 11:29, 12:6; I Corinthians 1:7, 7:7, 12:4, 9, 28, 30, 31; II Corinthians 1:11; I Timothy 4:14; II Timothy 1:6; I Peter 4:10. All except one passage in Peter are found in the Pauline epistles. In Romans 5:15,16, the gift in view is that of justification. The sovereign plan of God for each life, some to marry, some not to marry, is referred to as a gift in I Corinthians 7:7.
Distinctive Attributes of Spiritual Gifts
Spiritual gifts are sovereignly bestowed. Spiritual gifts are revealed to be given sovereignly by God, and as such, they are not properly the objects of men's seeking. To the Corinthians, who were exalting minor gifts to the neglect of more important gifts, Paul wrote, "But covet earnestly the best gifts" (I Corinthians 12:31). Yet in his other epistles, it is clear from his silence on the subject that seeking spiritual gifts is not a proper subject for exhortation. Because their bestowal is sovereign, it follows that it is not a question of spirituality. A Christian unyielded to the Lord may possess great spiritual value, while one yielded may have relatively minor spiritual abilities. According to the scriptures, "But one and the same Spirit works all these things, distributing to each one individually as He wills" (I Corinthians 12:11). Proper adjustment in the spiritual life of the believer is essential to proper exercise of his gifts, but spirituality in itself does not bring spiritual gifts. The question has been raised whether spiritual gifts are a part of the original bestowal of grace accompanying salvation, or subsequent work. The scriptures give no clear answer, but from the nature of the baptism of the Holy Spirit, which occurs at the moment of new birth, it would be reasonable to infer that spiritual gifts are bestowed at that time in keeping with the place of the believer in the body of Christ, even if these gifts are not immediately observed or exercised. In the analogy of natural gifts, as seen in the natural man, it is clear that all the factors of ability and natural gifts are latent in the newborn babe. In both the natural and spiritual spheres, it is a matter of proper use and development of gifts rather than any additional gifts being bestowed.
Every Christian has some spiritual gifts (I Corinthians 12:7,11,27; Romans 12:5,6). However small the gift, or insignificant the place, every Christian is essential to the body of Christ (I Corinthians 12:22). There is divine purpose in the life of every Christian, and spiritual gifts are in keeping with hat purpose (I Peter 4:10).
Gifts differ in value: Spiritual gifts to be used in love: I Corinthians 13
While there is equality of privilege in Christian faith, there is not equality of gifts ( I Corinthians 12:28). In the nature of the various gifts, some are more effective and essential than others, for example: I Corinthians 14:5 and again, I Corinthians 14:19.
Spiritual gifts in themselves do not make great Christians. Their use in the proper way, motivated by divine love, which is the fruit of the Spirit, is effective and bears fruit to the glory of God.
Some gifts are temporary
It is clear that the great body of the Bible - loving Christians - do not have all the spiritual gifts manifested in its midst as did the early apostolic church. On the other hand, certain gifts clearly characterize the entire present dispensation.
Permanent Spiritual Gifts
An examination of various spiritual gifts revealed in the New Testament will disclose considerable differences in the character of the gifts. Certain gifts are clearly the possession of the church today, as exhibited in their exercise in gifted men throughout the present dispensation.
The gift of teaching
This is mentioned a number of times in the New Testament: Romans 12:7, I Corinthians 12:28, Ephesians 4:11. It must be considered as one of the major gifts. The foundational character of a teaching ministry is demonstrated in the activities of the apostles. Their principal work was teaching the newborn Christians who had been saved from their heathen estate. The teaching gift consisted in a supernatural ability to explain and apply the truths, which had been already received by the church. As such it is related to, but not identical with, illumination, which is a divinely given understanding of the truth, for example, Darby had illumination when he taught about the rapture. Obviously, many Christians are taught of the Spirit, but they do not possess the ability to teach what they know to others as effectively as those who possess the gift of teaching. The teaching gift does not claim any superior knowledge of the truth necessarily, and is distinct from the prophetic gift, in which the prophet speaks as the mouthpiece of God. The teacher must understand the truth and be taught by the Spirit, but the gift of teaching concerns the explanation and application of the truth rather than the methods by which the truth was originally received. In the present day, the gift of teaching is exclusively that of teaching the word of God, by means of divinely given ability.
The gift of ministering: I Corinthians 12:7-10, Romans 12:6-8
A gift possessed universally among Christians, though varying in its qualities, is the gift of ministering, or helping. It is difficult to imagine any Christian who does not possess some ability to minister or help in spiritual things, while only to a few is committed the gift of teaching and leadership. All Christians are able to minister and help. We who belong to the household of faith are to be like our Savior who came, "not to be ministered unto, but to minister" (Matthew 20:28). In spirit and in attitude, we are to be like He who said, "...ye also ought to wash one another's feet" (John 13:14,15). The task of the Church would be impossible if apart from the gift and its exercise, however greatly endowed might be its leaders.
The gift of knowledge
In I Corinthians 12:8, the apostle Paul names the first two gifts of the Spirit as the "word of wisdom" and the "word of knowledge." These have to do with the mind and the understanding when it is consecrated to God. The first of the nine endowments listed in the passage is the "word of wisdom." The gift has to do with the making known to the people of the Lord, God's plan and purpose for His church. It has to do with the spiritual principles that govern God's elective choices for us. It presents the deep, spiritual truths that lie back of God's will for our lives. It reveals to us what to believe and how to do in the wisdom of God. In I Corinthians 12:32, one of the twelve tribes is described in these words: "The children of Issachar, which were men that had understanding of the times, to know what Israel ought to do." They had the gift of wisdom. In Acts 5:38,39, Gamaliel exhibited wisdom. Stephen had wisdom (Acts 6:9,10). Second only to the "word of wisdom," is the gift of the "word of knowledge." This is the gift of appraisal and of judgement concerning things as they are. It is the ability to grasp the truth about a present situation seeing, knowing and understanding as the Holy Spirit sees, knows and understands. In II Kings 5:20-27, the remarkable story of the prophet Elisha and his servant Gehazi is recounted. As the prophet recounted the perfidy of the greedy Gehazi, he said, "Did not my heart go with you when the man turned back from his chariot to meet you?" This is the word of knowledge. Another incident is found in II KINGS 6:8-12. In the New Testament, the gift is most meaningfully and gloriously illustrated: Matthew 16:16 and another incident in Acts 5:3.
The gift of administration
Necessary to the work of the church is the leadership given to it by God. In keeping with this need, the gift of administration and ruling is sovereignly bestowed upon a few: Romans 12:8; I Corinthinas12:28. it is clear that all Christians are on the same level of privilege in spiritual things, but in the providence of God, some are given places of authority. To those possessing the gift of administration and ruling, all Christians should give proper heed, being exhorted to observe such gifts and honor them by obedience (Hebrews 13:7). According to I Timothy 5:17, the gift was entrusted to the elders of the church.
Another ministry gift of administration Paul describes in Romans 12:7. Diakonian - a servant, a deacon. The recipients of that gift are men who are able to assist the elders.
The gift of evangelism
Propagating gospel is an important gift (Ephesians 4:11). By its title it is clear that this gift has reference to effective preaching of the gospel message to the unsaved, and is such it is to be compared to the teaching which gives instruction to the saved. It is clear that knowledge of the gospel does not bring with it the ability to preach it with success to others. Men may possess the gift of teaching, for instance, evangelism, and vice versa. In some cases, men have possessed both the gifts of teaching and of evangelism, as illustrated in the person of the apostle Paul. While all are called to bring the gospel to the lost by whatever means may be at their disposal, and accordingly like Timothy, should do the work of an evangelist (II Timothy 4:5). It is the sovereign purpose of God that certain men should have a special gift in evangelism.
The gift of being an elder
The general care of the Christian flock is the work of the elders, and to this end, some receive the gift of being an elder (Ephesians 4:11). By its very title, it compares to the work of a shepherd caring for his sheep. A pastor is one who leads, provides, protects and cares for the flock properly. So, in the spiritual reality, a pastor needs a supernatural gift to be to his flock all that an elder should.
A significant insight into the character of a true pastor's work is afforded by the close connection between pastoral work and teaching. In Ephesians 4:11, links between pastors and teachers imply that one cannot be an effective elder without being also a teacher. While it is not necessary for a teacher to have all the qualities of an elder, it is vital to the work of a true pastor that he teach his flock. It is obvious that a shepherd who did not feed his flock would not be worthy of the name. Likewise, in the spiritual realm, the first duty of a pastor is to feed his flock on the word of God. Quite apart from being merely an organizer, promoter or social leader, the true elder gives of himself to preaching the word.
The New Testament uses three titles to describe the same office in the assembly: episcopos meaning overseer, presbuteros meaning elder, and poimen meaning shepherd. The word bishop-episcopos refers to the work of the elder. The word elder or poimen refers to the dignity and rank of his ministry. The word shepherd, "pastor," refers to his relationship to the flock. All three words are referred to in Acts 20:17-28. The qualifications of a pastor are written in I Timothy 3:1-7, Titus 1:5-9, and in I Peter 5:1-4. Elders are to be obeyed and to be held in high honor (Hebrews 13:17). Those who are worthy are to be held in double honor ( I Timothy 5:12). This is the gift of the Spirit that is most preciously cherished by the people of Christ. A worthy pastor is a true benediction from heaven.
The gift of exhortation
As a part of the work of preaching, exhortation fills an important place. Differing from teaching, in that it is an appeal for action, exhortation is the practical aspect of a preaching ministry. Some are given the special gift in this work, enabling them to lead Christians into the active realization of the will of God (Romans 12:8). Translated, exhort has other meanings such as encouragement, comfort, admonishment and entreaty.
The gift of giving
While the gift of giving borders on the graces which are found universally in all spirit-filled believers, it has a definite place in the list of spiritual gifts revealed in Romans 12:8, having in view the proper use of temporal means in relation to others. While exercised to some degree by all Christians, and its manifestation is connected to somewhat with the ability to give, it may be observed as a distinct spiritual gift in some Christians who demonstrate in the superlative quality of committing earthly possessions to the Lord for His use.
The gift of showing mercy
The concluding gift revealed in the series of gifts mentioned in Romans 12 is the gift of showing mercy (Romans 12:8). While the gift of giving had in view the poor and needy in respect to temporal needs, this gift is related to the sick and afflicted and any other who might fall within the sphere of needing help. In dealing with the sick, some Christians are given special ability to show mercy with cheerfulness. It is this attitude which is divinely wrought of the spirit in some Christians, and these may be said to possess the gift.
The gift of faith
In the list of the nine gifts in I Corinthians 12:8-10, Paul names the third one as "faith," meaning trust, belief, faith. There are three uses of the Greek word pistis, or faith in scripture. One meaning refers to natural faith, mental recognition and assent. James 2:19 describes the devils as believing the facts of the Gospel and trembling before them. Another meaning of pistis refers to saving faith, the committal of our souls to Christ as Paul describes in II Timothy 1:12. A third meaning of the word refers to the gift of faith, power to lay hold on God's promises for results beyond our own ability to achieve. This gift of faith is so wondrously illustrated in the Bible. Hebrews 11:17-19 describes the faithful Abraham who believed that God would raise his son Isaac from the dead if the lad were slain in obedience to the commandment of the Lord.
George Muller, by prayer and faith alone, sustained his orphanage in Bristol, England for a generation. He once said, "It pleased the Lord to give me something like a gift of faith so that unconditionally I could ask and look for an answer." This man of prayer never asked another human being for any need of food or clothing or any provisions. He only asked God and God answered abundantly and triumphantly. From paradise in Eden to Patmos in Revelation, this gift of faith marks the trail of the company of the blessed, the heaven-bound saints of God. No wonder chapter 11 in Hebrews sounds like a roll call of God's heroes. The gift of faith was and is their sublime endowment.
The gift of miracles
Three times the charismatic gift of miracles is named in the 12th chapter of I Corinthians, verses 10, 28, and 29.
A miracle is an interruption, an intervention, in the system of nature as we know it. It is a temporary suspension of the laws that govern this world as we commonly observe them. A miracle is "supernatural," above the natural. The virgin birth of our Lord Jesus Christ is a miracle. There is no other way to explain the birth of Christ as one without a human father except as a sovereign act of God suspending the laws of nature. Sometimes, we use the word miracle in a figurative sense. We say "a sunset is a miracle of beauty and loveliness, or a Christian is a miracle of grace." A true miracle is a sovereign act apart from the processes of nature.
The gift of miracles was not for show or for entertainment. Miracles in the Bible were never performed to be spectacular. They were never presented in a circus maximus to attract attention to the doer. In the second temptation, Matthew 4:5-7, Jesus pointedly refused to hurl himself down from the pinnacle of the temple in order to be lavishly applauded by the people for his deliverance in so great a feat. When Jesus required of the Savior a sign (Matthew 12:38-40), He refused to accommodate their empty curiosity with anything but a verbal denunciation of their hard hearts (Matthew 12:41,42). The same reaction was witnessed in our Lord when he was brought to trial before Herod Antipas (Luke 23:5-11). The Lord not only refused to work a cheap miracle for the king's entertainment, but also refused even to answer him a word. In the most part, the miracles of Jesus and of the apostles were works of compassion and mercy.
It is most notable that very few converts were won by signs and wonders and miracles. After the feeding of the five thousand on the eastern side of the Galilean Sea, Jesus left and made His way in a boat to Capernaum. The multitudes followed Him walking to the city around the north end of the lake. When they found Him in Capernaum, they were greeted with the announcement that they sought the Savior, not because they had seen in Him the presence of God, but because "they did eat of the loaves and were filled" (John 6:26). When Jesus proceeded to preach to them a sermon on the bread of life, verse 27, they were offended in Him and walked no more with Him, verse 66. The miracle of the feeding of the five thousand did not convert one life, not one. The rest of the miracles also offended Jews (John 11:47-53). The sterile fruitlessness of conversion by miracles is dramatically emphasized by Jesus in His teaching, for example the story of Lazarus and the rich man (Luke 16:19-31). Miracles do not bring conversion, even the astonishing wonder of raising one from the grave. Thus said and thus taught the Lord Jesus.
The teaching and example of the Master concerning the effect of miracles on the unrepentant is corroborated in the experience of the apostles. In Acts 14:8-18, the story is recounted of the reception of Paul and Barnabas as gods by the city of Lystra when the people saw Paul heal a man. But in verse 19 we read that they stoned him. The incident in Acts 16:12-24 also proves this point. The simple truth is that no saving faith is achieved by the miraculous, nor did the apostles ever seek to evangelize through signs and wonders. They relied entirely upon the power of the Holy Spirit for their converts. No miracles are recorded in the Book of Acts as Luke recounts the founding of the assemblies in various cities.
Then what is the purpose of miracles? Miracles are for introduction, for authentication, for corroboration and substantiation. There have been times in the economy of God when miracles were mightily needed to introduce a new life, a new dispensation. They bore a special testimony at the beginning of each new age. The creation story is filled with miracles. The introduction of the law through Moses is filled with miracles. The revival under Elijah and Elisha, in the dark days of apostasy, is filled with miracles. The introduction of the Christian era, under Jesus and the apostles is filled with miracles. The consummation of the age recounted in the apocalypse is filled with miracles (Hebrews 2:3,4). This writer's (Hebrews) period of miracles ceased to exist. The message was not confirmed to him by these miraculous signs, rather the message was confirmed to them (the apostles and the personal witnesses) by those miraculous authentications. He had heard the report of the miracles; he had not seen them himself.
The dying out of the gift of miracles is most reasonable and obvious. When they served their purpose, they ceased to be. They were needed no longer. Moses, going down in Egypt's land, was armed with three wondrous miracles for introduction: the rod into a serpent, the leprous hand cleansed, the water turned into blood (Exodus 4:1-9). Jesus authenticated His claim to forgive sins by healing (Mark 2:7-12). Paul confirmed apostleship with signs of an apostle ( II Corinthians 12:12; Romans 15:18,19; Acts !9:11,12). The two witnesses from heaven are fortified in the tragic days of the Great Tribulation with the power to do miracles (Revelation 11:3-7).
When the need for the sign ceased, the sign was no longer given.
The church is built upon the foundation of the apostles and the prophets (the New Testament inspired men who told the infant church what to do and what to believe). These apostles and prophets were accredited by signs and wonders and mighty works. After the foundation was laid, the office ceased. There were no more prophetic offices upon which the church is built. The prophet's utterances of wisdom and revelation are written down forever in the pages of the New Testament. Some people still cling to these temporary gifts. It is evident however, that some of the most godly people of recent generations have been entirely without the so-called spiritual gifts. people like J.N. Darby, George Muller, K.V. Simon, Dr. Billy Graham, etc. It is evident, also, that some who have claimed these temporary gifts in the present day have shown a gross indifference to the Bible as a whole, the Christian morality and to the higher claims of a spiritual life. The history of these sects is most convincing in demonstrating that the undue seeking of spiritual gifts results only in excesses of the most unholy kind.
Scripture versus Experience
It is impossible in the nature of the case for anyone to cover the whole realm of Christian experience. Not only in the realm of spiritual gifts, but also in other fields of doctrine, there has been a constant parade of those who justify doctrines on the basis of varied experiences. The final test must always be what the scripture actually teaches. Experience may serve as a partial test of the conclusions, but in itself, the Bible must be taken as the final authority. Experience even possesses two fatal grounds for error: a misapprehension of the experience itself in its content and divine origin, and a faulty conclusion as to the doctrinal meaning of experience. Hence, on the other hand, an experience supposedly of divine origin may be purely psychological, or worse, a deceiving device of Satan himself. On the other hand, a genuine experience may be misunderstood and mislabeled, as the common denomination of the work of the filling of the Spirit as the Baptism of the Spirit. The Christian seeking the truth must come in all humility and dependence on the Spirit to the word of God, relying on it's teachings implicitly, avoiding even by undue emphasis any warping of the truth.
The gift of apostleship
The word apostles means a delegate, messenger or one sent forth with orders. It is used 79 times in the New Testament. Apostleship is a gift (I Corinthians 12:28; Ephesians 4:11). The church was built on the foundation of apostles and prophets. There are two sets of apostles and prophets. Foundation is not built continuously. There were only 12 apostles. The second set were Paul (Romans 1:1; I Corinthians 1:1; etc.), Barnabas (Acts 14:!4; Galatians 2:9), Apollos (I Corinthians 4:6,9; I Thessalonians 1:1, 2:6), Epaphroditus (Philippians 2:25), Andronicus and Junia (Romans 16:7). An apostle was someone who was chosen by the assembly. The original apostles were witnesses to the resurrection of Christ and were formally called by Christ, or the Holy Spirit, to this testimony. In any case, it is clear that every minister of the gospel in the apostolic age was not designated by the term apostle.
Qualities
They were chosen directly by the Lord Himself (Matthew 10:1,2; Mark 3:13; Luke 6:13; Acts 9:6, 13:2, 22:10; Romans 1:1. They were endued with sign gifts, miraculous powers which were the divine credentials of their office (Matthew 10:1; Acts 5:15,16, 16:16-18, 28:8,9). Their relation to the Kingdom was that of heralds, announcing to Israel only (Matthew 10:5,6). Their future relation to the Kingdom will be that of judges over the twelve tribes (Matthew 19:28), consequent upon the rejection of the Kingdom, and the revelation of the mystery hid in God (Matthew 16:18; Ephesians 3:1-12). The church, the apostolic office, was invested with a new enduement, the baptism with the Holy Spirit (Acts 2:1-4); a new power, that of imparting the Spirit to Jewish Christian believers; a new relation, that of foundation stones of the new temple (Ephesians 2:20-22); and a new function, that of preaching the glad tidings of salvation to Jew and Gentile alike. The indispensable qualification of an apostle was that he should have been and eyewitness of the resurrection (Acts 1:22; I Corinthians 9:1). The work of the apostles prior to Pentecost and after Pentecost must be distinguished. The work prior to Pentecost was chiefly in announcing the Kingdom as at hand. During the period immediately following Pentecost, they were leaders in introducing the gospel of salvation, having a divine commission and authority in this leadership and given special revelation as the foundation of their teaching. The apostles, in most instances, had also the prophetic gift, and the gift of working miracles (II Corinthians 12:12), though not all who had these gifts were apostles. The apostolic office died with the first generation of Christians, there being no provision for successors, neither has there been, in the history of the church, any that could stand with the apostles. The fact that the apostles were chosen from those who were eyewitnesses of the resurrected Christ eliminates any possibility of later generations participating in the call to apostleship.
Classed second in importance in the list of spiritual gifts is the gift of prophecy (I Corinthians 12:28). The importance of this gift is attested by definite mention in other passages (Romans 12:6; I Corinthians 14:1-40). The gift of prophecy was evidently possessed by many during the apostolic age. Agabus, with evident prophetic gift, predicted a famine (Acts 11:27-28), and warned Paul of his sufferings (Acts 21:10-22). Barnabas, Simeon, Lucius, Manaen and Paul are mentioned among the prophets and teachers at Antioch (Acts 21:9), indicating that in the New Testament, as in the Old Testament, the prophetic gift was not limited to men. Judas and Silas were evidently prophets (Acts 15:32). In all probability, all the apostles possessed the gift of prophecy.
Characteristics of the New Testament prophet
The New Testament prophet partook of some of the characteristics of the Old Testament prophet. Both spoke for God, both warned of judgement upon sin, both delivered their message as from God and both dealt with contemporaneous events as well as predicted events of the future. The Old Testament prophets however, often had the character of a national leader, reformer, or patriot, and delivered his message normally to Israel. The New Testament prophet has no national characteristics; his message is individual and personal. It revealed the will of God which otherwise might have been unknown, meeting the need which later was to be filled by the written New Testament.
Elements of the gift of prophecy
Three elements were essential to the gift of prophecy. First, the prophet must have divine guidance in the declaration of this revelation, corresponding to the inspiration of the written word. Second, the message delivered by the prophet must bear with it the authority of God. It has been often pointed out that the prophet's message was not necessarily of future things - it might be an interpretation of present events or doctrine. This does not destroy the character of his message as from God , however.
In today's term, mere teaching guided by the Spirit as experienced by many Christians throughout the present dispensation is not evident of prophetic gifts like the first century. Today's prophets are just spirit filled teachers.
The need of the prophetic gift in the apostolic church
The need for the prophetic gift in the apostolic period is evident. There had been a tremendous doctrinal transition from what was commonly believed by the Jews to what constituted the Christian faith. The New Testament was not written immediately, and there was imperative need for an authoritative source or revelation of the will of God. Guidance was required in formulation the doctrine of the church. To this end, God gave to the church prophets who possessed the supernatural gift of prophecy.
In I Corinthians 14:3, in contrast to the gift of speaking in tongues, teaching and exercise of the prophetic gift is declared to be far superior (I Corinthians 14:19). In establishing order in the church, Paul indicates that the prophets should speak in turn (I Corinthians 14:31). Probably related to the prophetic gift is the word of wisdom and the word of knowledge given to some by the Spirit (I Corinthians 12:8).
Temporary charades of the prophetic gift
With the New Testament, it is evident that there is no further need for additional revelation. It is the purpose of God to reveal Himself through the Word, rather than beyond the Word (Hebrews 1:1). It is in this light that we may interpret (I Corinthians 13:8), where in contrast to the abiding character of love, prophecy and special revelation (knowledge) are said to fail and "vanish away."
The solemn warning of Revelation: Revelation 22:18,19
The last to be written of in the New Testament, is that God's judgement will rest upon those who add to the Book, a reference specifically to the Book of Revelation, but embodying the principle which underlies the whole canon.
The gift of miracles, a lesser gift
The gift of miracles (I Corinthians 12:28), is classified as the first of the lesser gifts. While apostles, prophets and teachers are of primary importance, miracles and other gifts are secondary. The use of "then" makes it clear that the order is deliberate. The apostle is putting first things first.
The gift of miracles ceased at the end of the apostolic age. The apostolic age is distinct because in it, some men had the power to perform miracles at will in the name of Christ. Miracles continue though the gift has ceased. In the history of the church, there have been occasional miracles, and God bas intervened in answer to faith and prayer and performed mighty works. to no one, since the apostolic age, has power been given to heal all who are sick, to raise the dead, and in other ways display unusual power to perform miracles. As the gift of apostleship ceased, with it has ceased the need for the signs of the gift. A Christian can still appeal to God to do wonders, and God does answer prayer. God can still heal and even raise the dead if He chooses, but these miracles are sovereign and individual, not committed to the will of men or bestowed as a spiritual gift. While, therefore, the gift of miracles is not a part of the present program of God, the power of God to perform miracles must be affirmed.
The only reference in the scriptures to healing as a gift is found in I Corinthians12:9,28,30. This is mentioned with the other sign gifts: miracles, healing, tongues and interpretation of tongues. In all these three verses, healing is used with gifts.
Iamaton - charismata = gifts. In all three instances, the plural is used. As there are different kinds of sicknesses, we can be sick in our bodies, minds, and souls, so there are different kinds of healing. There is a distinction between the miracles of God and the gift of miracles. Similarly, there is a distinction between God's healing and the gift of healing. The gift is a sign gift, for the purpose of corroboration, authentication, substantiation and introduction while the gospel message is in its formative state, before the New Testament was written. When the Word with authority is written, the sign is no longer needed nor is it necessary. The miracle of the manna in the wilderness was no longer needed. They ate fruit of the land.
Divine healers
They say that God wills that we never be sick, that we all will be well, that all the sick be healed, that there none ever be sick. But you are sick. Why? The doctrine brings anguish to the sensitive soul. Why was Timothy continuously sick (I Timothy 5:23)? Paul left Trophimus at Miletum sick (II Timothy 4:20). Is it truly God's will that we never be sick?
Professional faith healers say that Christ healed all who were sick. He actually raised only 3 from the dead. Jesus healed. The sign designated Him as the Son of God. Read John 5:1-9 and Luke 5:15,16. The miracles of Christ were for the purpose of identifying Him as Savior of the world; they bore evidence of His deity.
The professional divine leader preaches that the atonement of Christ included not only all our sins, but also all our illnesses. Our sins are carried away in the death of Christ and also our infirmities. This prophetic judgement in Isaiah 53 is fulfilled in Matthew 8:17. The say that since disease entered by sin, its true remedy must be found in the redemptive work of Christ. This is true, of course, and the whole system of sin, disease and the works of the devil are to be destroyed by the manifestation of Christ (I John 3:8). But you are a Christian and you still sin, living sometimes in the agony of Paul in Romans 7:24. The curse is still upon creation (Romans 8:22). The woman is still in travail in childbirth. The man still must live by the toil and sweat of hard labor. The body still falls into age and senility. The drag of sin and human weakness is still the despair of our better hopes (Romans 7:15-24). Accepting Christ does not change that. We are saved, but we still groan within ourselves waiting for the redemption of our bodies (Romans 8:23). Forgiven, the Spirit regenerated, we must still wait for the resurrection of the whole purchased possession at the final day of the Lord. Though saved and sanctified, we still are not glorified.
Illness not a sign of disobedience
The faith-healer-for-hire yet avows another thing. He says that illness is a sign of disobedience to God. So, you live through the agony of soul-searching to ascertain what sin of disobedience has brought on such a heavy illness. This whole interpretation is inhuman and unsupported by scripture. Job's comforters steadfastly avowed that Job's sickness was due to his terrible sins. Yet, God said he was the best man in all the earth (Job 1:8, 4:7,8). Daniel became ill because of the abundance of the revelations given to him (Daniel 8:26,27, 10:15-17). Read the following section: John 9:1-3. A like sentiment is expressed by our Lord concerning the terminal illness of Lazarus (John 11:4). Paul wrote in II Corinthians 4:16,17, "Therefore we do not lose heart even though our outward man is perishing, yet the inward man is being renewed day by day." Epaphroditus became ill unto death "for the work of Christ" (Philippians 2:27-30). Whatever Paul's "thorn in the flesh" may have been, when he writes of it, he uses the word infirmity (sickness) (II Corinthians 12:7-10).
He had just written in the first part of the letter, II Corinthians 1:8-11, when in Asia, he had been sick unto death. "We had the sentence of death in ourselves." Were these tragic bodily weaknesses and illnesses due to his sinful disobedience? No. God answered Paul's prayer (II Corinthians 12:9).
The Bible reveals that some sickness is of satanic origin. In some way that we cannot understand, God permits it (Luke 13:11-16). In Peter's sermon to the household of Cornelius at Caeserea, he recounted Acts 10:38. It is undeniable that sickness in large measure is a part of the evil work of Satan, for example, the history of Job.
Sometimes, we are ill because of the chastening of the Lord. God not only permits, but sometimes directs, bodily affliction. If there is divine healing, there is also divine sickness (Exodus 15:26; numbers 11:33; Deuteronomy 28:20-22,27,35,60,61; II Corinthians 7:13). God's judgement through disease is seen in the leprosy of Miriam (Numbers 12:9,10), in the illness of David (Psalm 38:3-8), in the leprous curse upon Gehazi and his family (II Kings 5:27), and in the smiting of Herod Agrippa I by the angel of the Lord (Acts 12:23). If participation in the Lord's supper without holiness occurs, then He will cause sickness. Therefore, we must remember to judge and examine ourselves (I Corinthians 11:30-32; Hebrews 12:5-13). Without doubt, sometimes, we are sick for the glory of God. That certainly was the case with Job (John 9:1-3).
Violating God's Law
Many times we are sick because we have violated God's laws of health. We do not eat right, we do not drink right, we do not breathe right, we do not sleep right, we do not exercise right, we do not do many things right. Then, we wonder why we are sick. A good percentage of deaths in the United States are caused by diseases associated with overweight. We dig our own graves with our teeth. We do not drink right. The human system was not built for the consumption of alcohol.
We do not breathe right. The respiratory system was not made to inhale through incessant days the smoke of burning material. Lung cancer is due to smoking. Heart attacks are 25% more frequent among smokers. We do no jump off a building without paying the consequences of violating God's ordinances. What is true of the laws of gravity is also true of the laws of health. God is author of them both.
We do not rest right. We worry. We have a lack of confidence in God (Philippians 4:6; Matthew 6:25-34).
The majority of us suffer from a lack of rest. The Sabbath was instituted for that purpose (Exodus 16:27-30). Jesus asked disciples to rest (Mark 6:31). No one can ever do all the work.
What the Christian should do in illness
With committal to the sovereign purposes of God, the Lord can heal. The Lord has healed. The Lord also may not heal. He may not answer favorably to prayer (Deuteronomy 3:23-27). We all shall die in the will of God. It is a question of when and how. None of us can escape. The sentence of death has never been cancelled. The last enemy that is to be destroyed is death (I Corinthians 15:26; Revelation 20:14).
Throughout the history of the church, no spiritual gift has occasioned as much continual controversy as the gift of tongues. Many solutions have been offered to the problem of the nature of this gift, but every one has some difficulties.
The modern revival of speaking in tongues has focused attention upon the importance of the second chapter of Acts. No part of God's word has received more prominence in the present day excitement over the gifts of the Spirit, neither has any part been so commonly misunderstood. In fact, a correct understanding of this pivotal passage is basic to any serious study of the biblical teaching on tongues. Error and inaccuracy here are bound to be reflected in faulty doctrine and unsound interpretations elsewhere in dealing with relevant scripture passages.
The paramount issue, therefore, to all who honor the Word and place it above alleged experience, is what the significance of Acts 2 is.
What precisely does Pentecost mean? What bearing does it have on the modern charismatic revival movement? Does Pentecost teach a crisis experience of power subsequent to salvation? Does speaking in tongues have anything to do with enjoying such an experience?
Pentecost signifies the coming of the Holy Spirit from heaven to take up His residence upon the earth in the newly formed church. Jesus told of this occasion in John 14:16-18 and John 16:7,8,13. These prophecies of our Lord unquestionably had Pentecost in view and were fulfilled in the event of that great day. How unscriptural, therefore, in the light of this truth, to "tarry" or wait for the Holy Spirit to come when he has already arrived? How irrational for a regenerated believer to expect Him to come upon him or enter into him, when the spirit of God already permanently indwells his redeemed body (I Corinthians 6:19; Romans 8:9), and is promised never to leave him (John 14:16-18; Galatians 3:2,14)?
Pentecost portrays a once and for all, unrepeated, and unrepeatable event. Pentecost is as unrepeatable as the creation of the world or of man; as once and for all as the incarnation, the death and the resurrection of Christ. The spirit of God could only come, arrive and take up His residence in the church once, which He did at Pentecost. The spirit of God could only be given, received and deposited in the church once, which occurred at Pentecost. The event occurred at a specific time (Acts 2:1). The verb translated "was fully come" literally means "was fulfilled." It is a word which is used to describe an event which takes place according to God's own timing. That is like the birth of Christ (Galatians 4:4) and the death of Christ (Luke 9:51). Pentecost was the divine plan of God and took place according to His own predetermined time.
The claims
All the various factional Pentecostal groups have essentially the same view toward "speaking in tongues." This is the one thing that gives unity and coherence to this movement. Their beliefs:
First, there is an experience called the "baptism with the Holy Spirit" which comes after conversion. This spirit baptism bestows power for life and service, and every believer should earnestly seek it. Second, the one initial outward sign, or evidence, that a person has received this spirit baptism, is speaking with other tongues. Third, the modern manifestation of tongues is identical with the biblical gift. And fourth, Though the gift of tongues may be used to benefit the congregation, its primary purpose is to give the individual speaker some tangible evidence that he is spirit-filled, and to build him up in his Christian life. It is very common, for example, to hear tongue-speakers refer to tongues as a prayer language. In short, modern tongue-speakers claim that their tongues experience is a genuine work of God and is an exceedingly precious and valuable experience.
Tongues in the Gospel of Mark
Only three books of the Bible makes any reference to tongue speaking: Mark 16:17-20; Acts 2:1-13; 10:44-48; 19:1-6, and I Corinthians 12-14. The only reference to speaking in tongues in the Four Gospels is found in Mark 16:17-20. Modern tongue-speakers make much of the importance of the teaching of this passage. The promise of Jesus that tongues will accompany those who believe is taken as exclusive proof that God intended for tongues to remain in the church. They believe that if there is an absence of tongues, it is an evidence of a lack of faith.
What are we to make of this reference to tongues in Mark? To begin with, there is a real question about the genuineness of Mark 19:9-20. Some of the ancient manuscripts of the New Testament do not include these verses as a part of Mark's Gospel. Therefore, we should be cautious about building a doctrine on the passage. However, let us assume that the passage is genuine. What then does it teach about tongues? First, tongues are spoken of here as a sign and not as a gift or experience. There is no hint of a mystical, ecstatic experience. Tongues are mentioned as one of five other signs, and no one would speak of "taking up serpents" or drinking poison as a gift or experience.
Second, tongues are mentioned as only one of five other signs. It is not sound biblical interpretation to focus on one of these signs to the exclusion of others. According to this passage, tongues are no more important than other signs.
Third, these signs are said to accompany the believers as a whole and not to every individual believer. It is important to note that there is a change from the singular in verse 16 to the plural in verse 17. The meaning is clear. Every single individual must believe if he is to be saved, but the signs are not necessarily given to every individual believer. This means that all the signs in verses 17 and 18 were never intended to come to pass in the experience of every believer. They were given to the church collectively.
That this is what is meant here, is verified by the record in Acts. The presence of these signs is limited to a select few in the book of Acts. There is no record, for example, of anyone in the book of Acts performing a miracle except the apostles (Acts 2:43, 4:33), and those upon whom the apostle laid their hands, such as Stephen (Acts 6:8) and Philip (Acts 8:5,6). Besides, if the passage teaches that all these signs are to be present in the experience of every believer, then "the snake handling" cults are given biblical support to the same degree that speaking in tongues is supported.
The purpose of the signs was to confirm the message of the believers. They were not given as proof of a special kind of faith. Mark 16:19,10 states that the disciples went forth and preached and the Lord confirmed "the word with signs following." Modern tongue-speakers claim, on the basis of Mark 16:17, that the absence of tongues is a sign of deficient faith.
There is no hint in this passage that tongues are to be an evidence of the spirit-baptism or any other kind of superior or deeper spiritual experience. The Holy Spirit is not even mentioned in this context. Tongues are never mentioned in the Gospels in connection with the Holy Spirit's work. Matthew 3:11, Mark 1:8, Luke 3:16, and John 1:33 all refer to the "baptism with the spirit," but not one gives any hint that tongues would accompany this experience. In addition, Luke gives several examples of people being filled with the spirit without any mention of tongue speaking (1:15,41,67; 2:25; 4:1).
What, then, may be concluded about tongues from this passage in Mark? The most that can be claimed is that tongues were to be one of several signs given to the church to confirm the word of God. It may even be possible to conclude that these signs were intended to continue after. But this passage cannot be used to support the emphasis which Pentecostals and Neo-Pentecostals place on tongue speaking as the evidence of the spirit-baptism. Neither can it be used to support tongues as a gift to be sought for personal edification.
Tongues in Acts
The second book in the New Testament which mentions tongue speaking, is Acts (2:1-13; 10:44-48; 19:1-7).
Acts 2:1-13 The first and best-known occurrence of tongue speaking is found in the historical account of Pentecost. From it, modern Pentecostalism derives its name and its special doctrine of the spirit-baptism as a post conversion crisis experience, which is evidenced by speaking in tongues. The supernatural fire and the sound of a rushing, mighty wind (Acts 2:2,3), are commonly lost sight of in the present day excitement over the tongues.
If Pentecost is repeatable, in the matter of speaking tongues, why not in the accompanying features of a rushing, mighty wind and the tongues as of fire, dividing and sitting upon each of those claiming to have a repetition of Pentecostal blessing.
Nowhere does this passage indicate that the disciples expected, sought, or prayed for the tongues experience. On the contrary, the whole account indicates that tongues were totally unexpected and unsought.
The most important single factor to keep in mind, is the historical uniqueness of Pentecost. Luke states in Acts 2:1, when the day of Pentecost was fully come. The verb translated "was fully come" literally means "was fulfilled." It is a word used to describe an event which takes place according to God's own timing. This is like the birth of Christ (Galatians 4:4), and the death of Christ (Luke 9:51). Pentecost was in the divine plan of God and took place according to His own predetermined time. The Holy Spirit came as a result of God and not as a result of the efforts of man. It was the historic day on which the Spirit was given to all believers.
Pentecost should then be viewed in the same light as Calvary. As Christ died once (Hebrews 9:26), so the Spirit has been poured out upon all believers once. Both are unique and unrepeatable events. Both events were authenticated by three miracles each. At Calvary, there were the miracles of darkness (Matthew 27:45): the renting of the Veil (v. 51), and the earthquake (v.51). At Pentecost, there were the miracles of the sound of wind, tongues of fire, and speaking in other tongues. When by faith a person appropriates what Christ did for him on the cross, he need not expect the repetition of the three miracles that took place at Calvary. Likewise, when by faith we share in the outpoured Spirit, we need not expect the repetition of the three miracles that accompanied Pentecost.
The baptism with the Holy Spirit has been differently understood by many believers. For one thing, the term "baptism of the Holy Spirit" is so much used and so greatly abused, but it is not in the word of God.
There are only seven passages in the New Testament which speak directly of the baptism with the Spirit. Five of these passages refer to the baptism with the Spirit as a future event; four were spoken by John the Baptist (Matthew 3:11; Mark 1:7,8; Luke 3:16; John 1:33); and one was spoken by Jesus after His resurrection (Acts 1:4,5). A sixth passage looks back to the events and experiences of the day of Pentecost (Acts 11:15-17) as fulfilling the promises spoken by John the Baptist and Jesus. Only one passage - I Corinthians 12:13 - speaks about the wider experience of all believers. In fact, the word "baptize," with reference to the Spirit, is never used in recounting the story of Pentecost, of Samaria, of Caesarea, of Ephesus, or of anywhere else. This is amazing.
But what is more astonishing, we are never told, commanded, or urged to seek the baptism of the Holy Spirit. The idea is alien to scripture. Some seek, pray, and wait for such an experience. They are persuaded that God has reserved for a chosen few that unusual baptism. They expectantly, prayerfully, and sometimes agonizingly wait before the Lord for this heavenly gift. Some even build whole systems of theology upon it, presenting it in their teaching as a second work of grace.
The Baptism by the Spirit in the Gospels and the Epistles
When we seek the scriptural truth concerning any such baptism of the Holy Spirit, we cannot find it in the gospels. There, such an experience is not referred to except in John's prophecy (Matthew 3:11). Neither is the doctrine discussed in the book of Acts. There again, the subject is not referred to except the mention of John's prophecy (Acts 1:5; 11:16). It is in the epistles that the doctrine is unfolded. This is not an accident. It is according to the studied purpose of God.
As we turn to the epistles, a multitude of questions crowds into our minds. What is the baptism of the Holy Spirit? When did it happen? When does it happen today? Who is the baptizer? Into what does the He baptize? What are the results?
Who is the baptizer and with what does He baptize? In Matthew 3:11 and Acts 1:5 and 11:16, the prophecy of John the Baptist is presented. Jesus is unmistakably the baptizer and it could be that the Holy Spirit is the sphere into which He baptizes. But in the epistles, in I Corinthians 12:13, the Holy Spirit is the baptizer and the body of Christ is the sphere into which He baptizes. "For by one Spirit we were all baptized into one body" (I Corinthians 12:13). Are there, then, two different baptisms, one by the Lord Jesus and one by the Holy Spirit? We might think so, but for the fact that the same Greek phrase is used to describe both baptisms, en pneumati. Can we build two separate doctrines of the baptism of the Holy Spirit on the same Greek phrase and on the same Greek preposition?
Many do so. These dualists interpret the Greek preposition "en" used in Acts 1:5 in a location sense, meaning a baptism into the sphere of the Holy Spirit. They, they interpret the same Greek preposition "en" used in I Corinthians 12:13 in an instrumental sense, meaning a baptism into the sphere of the body of Christ. The "en" employed in I Corinthians 12:13 is clearly and only instrumental. The baptizer is the Holy Spirit; it is He who does the baptizing.
But what of the prophecy of John the Baptist in Matthew 3:11 where Jesus is clearly presented as the baptizer? In what sense is He the baptizer? In answering this question, we shall find the answer as to why the Spirit baptism is not discussed in the gospels. The gospel presents pre-ascension events (John 7:39). Before there can be a spirit baptism, there must be an atonement made on earth for our sins and a justification declared in heaven for our souls. Before the Spirit can be poured out, Christ must be put to death, raised from the grave, and must ascend into heaven. Water baptism is that in picture; Spirit is that in fact and reality (Romans 6:3-5; Colossians 2:12). There is no outpouring of the Spirit, there is no ascension gift until Christ has died, been buried, been raised, and has ascended into heaven. After the gospels, after the ascension, then the gift (John 16:7; Ephesians 4:8). The coming of the Holy Spirit at Pentecost is the ascension gift of our Lord to His church.
In this sense, is Christ the baptizer? He was the Giver of the original ascension gift. He sent the paraclete to take His place. But after the Spirit's advent, the Spirit and not Christ is spoken of as the baptizer. In all instances and in all experiences, Christ is the ultimate source or agent in the baptism by the Spirit, as Matthew 3:11 prophesies. Christ sent the Spirit.
The time of the Baptism by the Spirit
We turn now to the question, when did, and when does the baptism occur? John the Baptist, in Matthew 3:11, announced the reality as something beyond himself and his ministry. Jesus in the flesh (John 14:16,26) spoke of it as a future event. In Acts 1:5, Jesus, raised from the dead, but not ascended, referred to the gift as immediately coming. Acts 11:16 speaks of the baptism as having already taken place. The fulfillment of the promise clearly occurred at Pentecost and continued thereafter, joining both Jesus and Gentiles to the body of Christ. This baptism of the Holy Spirit is the new departure at Pentecost. The baptism of the Spirit places believers in the body of Christ, the church.
Ten days after the ascension, Pentecost dawned. The Holy Spirit came on 120 disciples. Although the 3000 believers do not seem to have experienced the same miraculous phenomena (the rushing mighty wind, the tongues of flame, or the speech in foreign languages), they received the Holy Spirit (verses 33 and 39). The 120 were regenerated already, and received the baptism of the Spirit only after waiting for 10 days. The 3000 on the other hand, were unbelievers, and received the forgiveness of their sins and the gift of the Spirit simultaneously, and it happened immediately that they repented and believed without any need to wait.
This distinction between the two companies, the 120 and the 3000, is of great importance, because the norm for today must surely be the second group, the 3000, and not the first. The fact that the experience of the 120 was in two distinct stages was due simply to historical circumstances. But those historical circumstances have long since ceased to exist. We live after the event of Pentecost, like the 3000. With us, therefore, as with them, the forgiveness of sins and the gift or baptism of the Spirit are received together.
From that day onward, the Holy Spirit has lived in the hearts of all true believers, beginning with the 120 disciples who received Him at Pentecost.
Exceptions explained
All believers have the Holy Spirit, who comes to dwell with them at the time of their regeneration or conversion.
The first passage is found in Acts 8:5 where Philip's trip to Samaria is recounted. he preached Christ and performed miracles. The Samaritans were emotionally stirred. Many of them professed faith and were baptized. The apostles in Jerusalem were so concerned about what was happening in Samaria that they sent two of their leaders, Peter and John, to investigate. They found a great stir and readiness to receive the Holy Spirit. "Then they had began laying their hands on them, and they were receiving the Holy Spirit" (Acts 8:17).
As we compare scripture with scripture, we immediately discover one extraordinary feature in this passage: when Philip preached in Samaria, it was the first time the gospel had been proclaimed outside Jerusalem, evidently because Samaritans and Jews had always been bitter enemies. This gives us the clue to the reason the Spirit was withheld till Peter and John came: it was so they might see for themselves that God received even hated Samaritans who believed in Christ. There could now be no question of it.
Notice too what happened when the Spirit of the Lord suddenly removed Philip, taking him down to Gaza where the Ethiopian believed and received Christ and he was baptized with water. But at no time did Philip lay hands on him and pray for him to receive the Holy Spirit, not was anything said about a second baptism. Thus, the situation in Samaria, as recounted in Acts 8, was unique and does not fit with other passages of scripture as we compare scripture with scripture.
Another passage that gives some people difficulty deals with the conversion of Saul on the road to Damascus as recorded in Acts 9. Some say that when he was later filled with the Spirit in the presence of Ananias (verse 17), he experienced a second baptism of the Spirit.
When Saul called Jesus "Lord," he used a term which means "my very own Lord," signifying his immediate conversion. Saul knew that a supernatural person was dealing with him. Some say the term simply means "sir," a title of respect rather than a confession of faith. But in Acts 9:6, Saul, asking, "Lord, what do You want me to do?" indicates an immediate obedience and conversion.
He did not speak in tongues here. Further more, Acts 9:17 says that Paul is to be filled with the Holy Spirit. The verse does not use the word baptism, and when he was filled, it does not say he spoke in other tongues.
Confusion About Baptism of the Holy Spirit
There is an improper understanding of the distinctiveness of the church to this age. This leads to confusion about the baptizing work of the Holy Spirit which forms the church. If one believes that the church began with Abraham or with John the Baptist, then it will be difficult to understand the distinctiveness of the baptism of the Spirit to this age, and what that baptism accomplishes.
There is an overbalance on the doctrine of water baptism, which often obscures the doctrine of Spirit baptism. If the two truths are not distinguished, it is usually the truth of Spirit baptism that is lost, for it is regarded simply as another way of talking about water baptism.
The association of baptism with the gift of tongues multiplies confusion. Of course, if speaking with tongues is the evidence of the baptism of the Holy Spirit, then the baptism does not come at the time of salvation, nor is it experienced by all Christians. Some, to justify the association of baptism with tongues, attempt to make a distinction between the baptism by the spirit of I Corinthians 12:13, which places one into the body of Christ, and the baptism with the Spirit of Acts 1:5, which brings tongues. However, in both verses, the baptism is described as "en pneumati," and it would seem risky, at best, to build two separate doctrines on exactly the same phrase.
Baptism is frequently identified with filling of the Spirit. Sometimes, the terms "baptism" and "filling" are confused, while at other times, the same error is stated by asserting that the baptism does not come at the time of regeneration, but as subsequent work of grace. Confusion is compounded by the fact that great men, like Torrey and Moody were unclear.
1. R.A. Torrey. The Baptism With the Holy Spirit. pp. 13-14
2. R.A. Torrey. Why God Used D.L. Moody. (NY Fleming H. Revell Co.) c. 1923, pp.
51-55
3. Ibid, p. 55
Torrey taught that a person could or could not be baptized with the Spirit at the moment of regeneration. The baptism, as a subsequent work of grace in Moody's life, is recounted in his biography (2).
The confusion prevailing in the treatment of this doctrine has its rise in many factors. The principal cause is the failure to apprehend the distinctive nature of the church. The baptizing work of the Spirit is the one work of the Spirit which is not found in any dispensation. Many theologians regard the church as a universal group of saints of all ages, some extending even theses boundaries to include nominal Christians. Theologically, we can see the proof based on I Corinthians 12:13, "For by one Spirit we are all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit."
It is the baptizing work of the Spirit that places a person in the body of Christ, and if the body of Christ - because it depends on the resurrection and ascension of Christ - is distinctive to this age, then so is the baptism. Biblically, the baptizing work is never mentioned as being experienced in the Old Testament or in the days of Christ's earthly ministry. This phenomena is not mentioned in the millennium. It is peculiarly the work of the Holy Spirit for the present age, beginning with Pentecost and ending at the resurrection of the righteous when the living church is translated.
In all, there are eleven specific references to spiritual baptism in the New Testament: Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5, 11:16; Romans 6:1-4; I Corinthians 12:13; Galatians 3:27; Ephesians 4:5; Colossians 2:12. All references prior to Pentecost are prophetic. The major passage which may be taken as the basis of interpretation of the other passages is I Corinthians 12:13.
Baptism of the Holy Spirit Universal among Christians
Salvation and baptism are coextensive. Scripture makes it plain that every Christian is baptized by the Holy Spirit at the moment of salvation. Salvation and baptism are therefore coextensive, and it is impossible to be saved without this work of the Holy Spirit.
A serious departure from the truth is found in the attempt by some of the holiness movements to link the baptism of the Spirit with certain temporary spiritual gifts and their exercise. The special acts of revelation, which occurred in the early church, and the phenomenon of speaking in tongues are not to be confused with the "baptism of the Holy Spirit." While these special ministrations of the Spirit occurred only to the saved, they are not to be expected as the usual signs accompanying baptism of the Holy Spirit.
Relations to Tongues
On the day of Pentecost, a number of ministries of the Holy Spirit began simultaneously. No doubt the new converts in the house of Cornelius, like the converts on the day of Pentecost, including the apostles, were regenerated, indwelt, sealed and filled with the Spirit at the same moment they were baptized with the Spirit. The evidence that any part of the work of salvation had been accomplished in an individual can be taken as evidence that the other universal ministries of the Spirit are also present. Accordingly, any outward sign of salvation can be taken as evidence of the baptism of the Holy Spirit, even though there is no direct connection. It is clear that only Christians spoke in tongues, and the presence of this phenomenon was sufficient to justify Peter in concluding that the house of Cornelius was saved and therefore baptized by the Spirit. It is significant that speaking in tongues is found in Acts particularly where strong assurance of the reality of salvation and the truth of the gospel was needed. On the day of Pentecost, this phenomenon is present, and again in the case of Cornelius, where the gospel is extended freely to Gentiles. There is actually no more connection between the baptism of the Spirit and speaking with tongues than there is between speaking in tongues and regeneration, or justification. All are within the sphere of ministry to the saved.
One Baptism
This thought is confirmed by Ephesians 4:5, "One Lord, one faith, one baptism." While this passage has been given various interpretations, it is clear that it refers to the things that are universal among Christians. This passage serves to confirm the teaching that the baptism of the Spirit is universal among Christians. All other references to baptism of the Holy Spirit are in harmony with this viewpoint.
No exhortation to be baptized by the Spirit
It is significant to seek the baptism of the Spirit. While there is every exhortation to seek a proper adjustment to the Holy Spirit, this is never called by the term baptism. Never in scripture is baptism by the Spirit recorded as occurring subsequent to salvation. It is rather an inseparable part of it, so essential that it is impossible to be saved in this age without it.
Baptism into the body of Christ - Union of the body
One of the important results of the baptism of the Holy Spirit is the union that is effected of believers in the body of Christ. According to I Corinthians 12:13, baptism of the believer is "into one body." Using the figure of the human body as representing the church, individual believers are revealed to be joined to this living church by the baptism of the Holy Spirit. Baptism is, then, the work of the Holy Spirit, forming and adding to the living unity of the church.
The body of Christ - An important doctrine
Frequent reference is made in the scriptures to the church as the body of Christ. Its formation and increase is often mentioned (Acts 2:47; I Corinthians 6:15; 12:12-14; Ephesians 2:16; 4;4,5,16; 5:30-32; Colossians 2:19). The sanctification of the body of Christ is revealed in Ephesians 5:25-27. Extended scriptures are also found on the doctrine of the gifts of Christ to this body (Romans 12:3-8; I Corinthians 12:27,28; Ephesians 4:7-16). The doctrine of the church as the body of Christ is a major doctrine of the New Testament.
Place in the Body
The work of baptism assures the unity of the various members of the body. Without regard to race or culture, all true believers are united in a living union in the body of Christ. Frequent mention is made of this fact in scripture, and its basis is the baptism of the Spirit. The union effected, however, is not one in which individuals are lost in the mass. It is rather a sovereign assignment of God, in which every believer is essential to the harmony and perfection of the whole. The body is "fitly joined together" (Ephesians 4:16). An understanding of the basic doctrine of the baptism of the Holy Spirit is necessary then, to comprehend not only the origin of the church, but also its working and sovereign arrangement.
Baptism into Christ - A new position
Intimately connected with the fact that baptism by the Spirit brings the believer into the body of Christ is the inseparable truth that baptism also places the believer in Christ Himself. This truth was anticipated by Christ when He pronounced the words, "In that day, ye shall know that I am in my Father, and ye in Me, and I in you" (John 14:20). The "ye in me" relationship was accomplished through the baptism of the Spirit. Before salvation, the individual was in Adam, partaking of Adam's nature, sin and destiny. In salvation, the believer is removed from his position in Adam, and he is placed in Christ.
Identification with Christ
Baptism into Christ is primarily identification. The believer is identified with Christ in His righteousness, His death, his resurrection, and His glorification.
Baptism at the moment of saving faith
From the two references to the baptism of the Holy Spirit in Acts, it may be safely concluded that this ministry is never found before Pentecost, and that it occurs simultaneously with the other ministries of the Spirit given to all who believe the moment they place saving faith in Christ. The work of the Holy Spirit is the active joining of a soul to the body of Christ in a point of time. While it can be said that Christ died for all, even before they are saved, it cannot be said that individuals are baptized into the body of Christ until the come to moment of saving faith.
Baptism an act of the Holy Spirit
The Holy Spirit has been recognized as the agent of baptism by most students of the doctrine. We are baptized, not by the Spirit, but in the Spirit. Christ is regarded as the actor, He is the one baptizing, and the Holy Spirit is merely the sphere into which we come.
It is clear, however, that the entire ministry of the Spirit is being accomplished for the believer at the will of Christ. The Spirit is His agent and doing His work.
Baptism of the Holy Spirit: A Brief History
One of the most spectacular movements ever to sweep through the Christian church is the charismatic movement. From the outbreak of speaking in tongues in the Azusa Street Mission in Los Angeles in the early part of the twentieth century to the growth of Pentecostal and Assemblies of God churches, to the spread into the Roman Catholic church and mainline Protestant churches in the 1960's, the charismatic revival has sparked zealous devotion among its adherents and fueled deep theological discussion.
The Doctrine
Neo-Pentecostalism refers to a significant modification in teaching with respect to classical Pentecostal theology. In the original Pentecostal denominations, the baptism of the Holy Spirit was linked to a concept of sanctification that was integral to the so-called Holiness movement.
The Holiness movement stressed the idea of sanctification as a second work of grace (following regeneration) that was instantaneous and produced either complete or partial moral perfection. Though the term "partial perfectionism" sounds strange to the ear, it involves some important distinctions. Indeed, partial perfectionism implies partial imperfectionism, which tends to cloud the whole idea of perfectionism. Strictly speaking, that which is perfect allows for no mars, blemishes, or other types of imperfections.
Some perfectionists argued that the second work of grace achieved total, pure, and complete sanctification, whereby the recipient was altogether free of sin. John Wesley, in his version of perfectionism, stopped short of this and restricted perfectionism to the reception of the spiritual power of a perfected love. The hymn "Oh Perfect Love," which ironically is used often in weddings, had its origin in an expression of this Wesleyan doctrine of sanctification.
Other Holiness advocates have modified the view of the "second blessing" to restrict it to achieving a victorious life over "willful sin." That is, once a person receives the baptism of the Holy Spirit into sanctification, he may still sin, but never willfully. Whatever sin remains in the sanctified person in accidental sin or sin committed in ignorance. The baptism of the Holy Spirit so sanctifies a person that he is then free of deliberate sin.
Though some churches still teach such perfectionistic doctrines, the idea of perfectionism either in whole or in part, has not made many inroads into mainstream Christianity.
The evidence of continued sin in the lives of the greatest saints is so strong that it is virtually inevitable that forms of perfectionism tends to be modified, limited, and restricted to some degree of partial perfectionism, which, of course, is but another term for imperfectionism.
In Neo-Pentecostal theology, the link between moral perfectionism and the baptism of the Holy Spirit has all but been abandoned. We do not hear charismatic leaders such as Pat Robertson speaking of being totally sanctified. And Jimmy Swaggart and Jim Baker make no claims to being perfect.
In Neo-Pentecostal theology, the emphasis on the baptism of the Holy Spirit falls upon the idea of being empowered or gifted for ministry. The word charismatic itself derives from the New Testament Greek word for "gift" or "spiritual grace." The English word "charismatic" has become so widely used that it has found its way into the lexicon of popular speech. An exciting performer or political leader may be called "charismatic" without any religious overtones connected to the word.
Since Neo-Pentecostal movement has penetrated virtually all of the Christian denominations, its theology has been shaped by the theologies of the various churches. For example, Roman Catholic charismatics have a Roman Catholic flavor to their theology, just as Lutheran and Episcopalian charismatics have their distinctive flavors.
The basic trend in Neo-Pentecostal theology is to see the baptism of the Holy Spirit as a special work of the Holy Spirit by which a believer is endued with power for life and service. He is now gifted for ministry. They believe that speaking in tongues is the initial evidence of Holy Spirit baptism.
The Issue to Consider
Is the record of Acts proof that the sequence of the Holy Spirit's work among the first Christians is intended to be normative for the church throughout this age?
The practical issue that burns within the church is this: Are there two levels of Christians - one kind that has the baptism of the Holy Spirit and another that does not?
This question is further complicated by the record of church history. Though some have bent over backwards trying to prove that there has been a steady stream of speaking in tongues and other evidence of a subsequent Spirit baptism throughout church history, the overwhelming testimony of church history is to the discontinuity of speaking in tongues as an evidence of Spirit baptism.
Church history seems to indicate that the lives of the greatest saints - Athanasius, Augustine, Anselem, Thomas Aquinas, Martin Luther, John Calvin, Jonathan Edwards, Charles Spurgeon, George Muller, Jon Darby and others - failed to display any speaking in tongues indication of having ever been baptized in or by the Holy Spirit. Some of them spoke favorably of the gift, but they never practiced speaking in tongues. Though speaking in tongues has occurred here and there in church history, it was often associated with heretical movements, such as Montanism in the second century and the Irvingite movement in the nineteenth century.
If speaking in tongues is the outward evidence of Holy Spirit baptism, and the baptism of the Holy Spirit is a crucial and normative subsequent work in the lives of believers, then why have the vast majority of believers in church history failed to attain this vital dimension of Christian life? Was the original Pentecost actually a "failure" for the vast ages of Christian history until the present day? If the purpose of Pentecost was to pour out a continuous gift of tongues, then the historical discontinuity indicates that the objective was not attained.
Some have answered this question by posing an eschatological explanation. The first century phenomenon indicated the "Former Rains" of the Holy Spirit, while the present outpouring indicates revival of Pentecost indicates the "Latter Rain" of the Holy Spirit and the approaching hour of Christ's return (the "rains" imagery comes from a prophecy in Joel 2:23).
This theory would explain the problem of historical discontinuity. However, it would also annul the theory that the intent of the record in Acts was to convey a normative Christian experience for all ages.
A weaker or lame explanation for historical discontinuity would be the claim that the believers of the past were simply not earnest enough in their pursuit of spirituality to acquire the fullness of the Holy Spirit. This is a possibility, but it hardly seems likely in the light of the deep spiritual ardor of some of the saints of the past. There were, and are, devout believers whose lives appear to be models of God, centeredness, yet most did not speak in tongues.
Nowhere does the scripture explicitly teach that speaking in tongues is a necessary sign of the baptism of the Holy Spirit or that there must be a time gap between conversion and Spirit baptism. These ideas are inferences drawn from the narrative. Such inferences are not valid. These inferences jeopardize the full meaning of Pentecost in church history.
In light of the Old Testament principle of limited distribution of the Holy Spirit, the Day of Pentecost points to the outpouring of the Holy Spirit not on some of God's people, but on all of God's people (I Corinthians 12:13).
The difference between the mediator of the Old Covenant - Moses - and the mediator of the new covenant - Jesus - is that Jesus distributes His Holy Spirit upon all of His people. This is a key point that is obscured by the Neo-Pentecostal theology. They lower the importance of the book of Acts to the level of the Old Testament. Neo-Pentecostalism grants that the distribution of the Holy Spirit is available for all of God's people, but not necessarily gained by all of God's people. Here is where another interpretation of the book of Acts is relevant.
If we can identify the purposes as well as the intended audiences of Biblical authors, we can understand their teaching with greater accuracy.
For example, when scholars analyze the synoptic gospels - Matthew, Mark, and Luke - they are able to isolate material that is unique to each writer. many scholars believe that Mark was written first and that Matthew and Luke had Mark's gospel in fron of them when they wrote. There is much material in Mark that is duplicated in both Matthew and Luke.
At the same time, there is much material that is common to Matthew and Luke that is not found in Mark. It is apparent that Luke and Matthew used a source that was not available to or not used by Mark. What concerns us is the material found only in Luke. By isolating this material, we gain insight into Luke's special interests and concerns. Matthew reveals a strong concern to speak to a Jewish audience.
An examination of Luke indicates that Luke was writing for a Gentile audience and that one of his chief concerns was to show the universality of the gospel.
We know from scripture that one of the most intense controversies that plagued the early church was the issue of the Gentile's status in the church. The church began primarily with Jewish believers and, as Acts relates, the spread to the Gentile world, in large part due to Paul's missionary journeys.
It is important to keep in mind that Luke was the author of the book of Acts. He was intimately aware of the crucial debate about the Gentile's role in the church. The book of Acts follows structurally the mandate of Christ's Great Commission (Acts 1:8).
The chronology of Acts follows this pattern of Christianity's spread" Jerusalem, Judea - Samaria - the Gentile world. The narrative begins with events in Jerusalem and then expands outward in the missionary enterprise.
The day of Pentecost was a Jewish event. It took place in Jerusalem. Pentecost itself was a Jewish feast. The participants were "Jews and devout men, from every nation under heaven" (Acts 2:5). The Jews had come up to Jerusalem for the Feast of Pentecost.
On this occurrence, it is important to notice that "they were filled with the Holy Ghost" (Acts 2:4). There is no evidence here of some believer Jews failing to receive the Holy Spirit. There is no evidence that some earnestly sought the gift while others failed to achieve it. All the Jewish believers experienced the Pentecostal outpouring.
The same phenomenon is seen in the other outpourings recorded in Acts. There is no record in Acts of any believer in a group of believers failing to receive (or only partly receive) the promised Holy Spirit when he descended. The Spirit comes inclusively and unconditionally.
The Other Incidents
In the early church, the question of full inclusion in the body of Christ was not limited merely to the two broad generic groups of Jews and Gentiles. There were four distinct groups of people whose status in the church was at issue. These four groups included Jews, Samaritans, God-fearers, and Gentiles. The God-fearers were Gentile converts to Judaism who had embraced the tenets of Judaism but had stopped short of full conversion by opting to remain uncircumcised. It is clear, from Acts 10, that Cornelius was a God-fearer (Acts 10:1,2). All four groups, and all in the groups, received the outpouring of the Holy Spirit.
The question remains: What is the significance of these events? Neo-Pentecostalism finds the significance in the time delay between conversion and receiving the Spirit and in the outward manifestations of tongues.
But that is not the significance of these events stressed by Luke. It is not the chief message the apostles themselves gained from these events. How did the apostles interpret those events? The key here is found in Acts 10:44-48.
The text indicates that the Jewish believers were shocked to see Gentiles receive the Spirit. The clear meaning of this for Peter was that these converts were to receive full membership in the church. There was to be no second class believer in the church. There is nothing in the text that indicates a subsequent delay to receive the Holy Spirit to be normative. In Acts 19, Paul asked the Ephesians, "Did you receive the Holy Spirit when you believed?" (Acts 19:1-7). Ephesians could have received the Holy Spirit at the time of their conversion, indicating that, at least at this point, Paul had no concept of a normative time delay. He allowed for the possibility of a time delay but not for the necessity of it.
Though speaking in tongues continued in the life of the church as witnessed by Paul's discussion in the matter in I Corinthians, it is clear that by the time I Corinthians was written, speaking in tongues was not regarded as an indispensable sign of charismatic endowment.
In I Corinthians, Paul labors the point that though tongues are a gift from God and therefore profitable. The are not to receive too exalted a status in the church. Read I Corinthians 14: 18,19.
The apostolic ratio here is 5:10,000. Paul raises a question elsewhere: "Do all speak with tongues?" (I Corinthians 12:30). There is no doubt about the answer here. Paul's question does not leave its answer open-ended. There can be only one answer to this type of structured question. The answer is no. Read I Corinthians 12:4-11.
The Holy Spirit sovereignly gifts His church. The church is a body of gifted members whose function lies within the framework of unity and diversity. No office or gift is to be elevated to the level of an exclusive sign of the Spirit's manifestation. A key verse is I Corinthians 12:13. "For by one Spirit we were all baptized into one body - whether Jews or Greeks, whether slaves or free - and have all been made to drink into one Spirit."
If this verse is interpreted as speaking of a second, subsequent and separate baptism in the Holy Spirit beyond baptism in Christ for only some Christians, then violence is done, not only to words of the text - "all...all" - but to the purpose of the text in its Corinthian context. In I Corinthians 12:13, Paul is not teaching a universal baptism won by only a few, he is teaching the gracious Christian baptism though the Spirit given to all.
The weight of the Biblical interpretation of the meaning of Pentecost mitigates against the Neo-Pentecostal understanding of the baptism of the Holy Spirit. All whom the Spirit baptizes, are filled and endowed with power for ministry.
This is the exciting news of Pentecost. In God's plan of redemption, the Holy Spirit has gifted every believer for ministry. The whole church has been empowered from on high. There are not two levels of believers - gifted and non-gifted, baptized in the Spirit and not baptized in the Spirit.
The Distinctive Tenet of the modern Charismatic Revivalism
Appearing in various forms, this species of revivalism possesses one common basic element. It holds that the supernatural gifts and miracles of the New Testament days ought to be in the church today. Although it seeks to bring the complete list of apostolic gifts into operation in contemporary church life, it lays special emphasis upon glossolalia, or speaking in tongues.
Specifically, it is held that the spiritual experience accompanied by speaking in other languages granted the early church on the day of Pentecost (Acts 2:1-4), is to be sought and enjoyed by believers today. Since, it teaches that Pentecost is not only repeatable, but constitutes a blessing to be enjoyed subsequent to regeneration. The movement has frequently been called "Pentecostalism." This spiritual enduement, or gift, believed to be evidenced by glossolalia, is called by many names, such as the second blessing, the baptism of the Holy Spirit, the filling of the Spirit, receiving the Spirit and so forth. But by whatever name it is called, it is usually intended to describe not an operation of the Spirit connected inseparably with the believer's salvation, but an experience of the power of God coming upon the believer's life after his salvation and attested by the miraculous evidence or sign of speaking languages not previously studied or known.
In many communities over America and churches throughout the world, the spiritual vacuum left by doctrinally defecting, Protestant, charismatic revivalism is a fertile field in which to work, and a phenomenal opportunity for growth. However, where churches resist apostasy and stand loyal to the word, retaining spiritual power and fervor, the new revivalism finds much less promise of spiritual ministry.
Although, the hallmark of the Pentecostal variety of Christianity, as stated by Pentecostal theology, is, "In addition and subsequent to conversion, a believer may experience an enduement of power, whose initial oncoming is signalized by a miraculous utterance in a language never learned by the speaker." The remainder of Pentecostal teaching is quite similar to the tenets of primitive Methodism and to the teachings of many of the smaller Holiness groups of evangelical Christianity.
In fact, since Pentecostalism began as a revival movement that appealed to those who were already regenerated and hence members of various churches, the movement received many of its doctrinal traditions from these churches. Accordingly, most charismatic groups are Trinitarian. In the matter of the inspiration and full authority of scripture, the various charismatic sects do not differ essentially from the views of Bible-believing Christians in general. Regarding salvation through faith and insistence on an experience of regeneration, Pentecostals are in agreement with evangelical Christianity, following in general traditions of these communions. However, they do not practice infant baptism, but insist on a conversion experience prior to the believer's baptism by immersion.
The various charismatic bodies are predominately Arminian rather than Calvinistic. Calvinism teaches the sovereignty of God. The Arminians held the view that a truly born-again believer may fall away and be lost, a position stoutly denied by Calvinistic theology.
In the doctrine of sanctification, the charismatic revivalism was greatly affected by the Holiness movement, which became a vital factor in American Christianity after the Civil War. Though begun under Methodist leadership, this effort became largely interdenominational, championing godly living as a reaction against religious laxness that disturbed the American church in the last half of the nineteenth century.
Adherents of the Holiness movement found their bond of union in the Weslayan doctrine of complete sanctification, commonly called the "second blessing." The movement itself made important contributions that prepared the ground from which modern Pentecostalism would ultimately spring. First, it introduced into American Christianity a new zeal for "spiritual experiences," subsequent to the experience of salvation or the new birth. Second, it popularized the scriptural phrase, "baptism of the holy spirit" as the name for the experience of sanctification or second blessing, thus generating a term and a concept that was to have central significance in the Pentecostal movement. Third, in this manner, the Holiness movement opened the way for the next step, that of connecting glossolalia, as in Acts 2, with this experience defined by these terms.
During the late 19th century, isolated manifestations of "tongues" took place in the Holiness movement, despite the absence of any doctrinal foundation or teaching on glossolalia. The explanation of this lies in the fact that the movement, in its worship, which was characterized by high enthusiasm and often ecstasy, stimulated unusual motor phenomena. Also in its theology, it unwittingly invited glossolalia and other charismatic manifestations.
Another prominent emphasis, which charismatic revivalism found prepared for it in the Holiness movement out of which it largely sprung, is divine healing. Although faith healing has been present in every age of church history, several of the Holiness bodies distinctively emphasized the doctrine just prior to the rise of the Pentecostal movement.
The doctrine of faith healing became a distinctive doctrine of the charismatic emphasis through the ministry of Charles F. Parham, the first leader of the revival and active in it till his death in 1929, and who might well be called the father of the modern Pentecostal movement.
As Parham got his doctrine of sanctification from the historical teaching of Perfectionism current in Holiness circles, he made it one of the most distinctive of his messages, construing it to be a "second work of grace which completely destroyed inbred sin." So, this teaching in turn prepared him for his great emphasis on physical healing.
If the Christ's atoning work provided for the removal of the old sinful nature instead of victory over it, then physical healing could also be conceived of as available in the atonement on the same basis of faith as the experience of salvation or that of sanctification. In such a case, every believer could claim healing if he exercised faith in Christ's atoning death.
A final distinctive emphasis of the charismatic revival is the imminent pre millennial coming of the Lord and a vital interest in the prophetic scriptures. Rejecting post-millennial, or a-millennial, views of Lutheran reformed churches, the Pentecostals adopted the eschatological teaching of Plymouth Brethren.
The Spirit's Baptizing Ministry
This operation of the Spirit is wholly unique to the new age and first occurred at Pentecost (Acts 1:5; 11:14-16). That no regenerated believer in the Old Testament economy was ever so baptized, is evident from the fact that John the Baptist announced this spiritual operation as ensuing his day and ministry (Matthew 3:11; Mark 1:8; Luke 3:16,17). It was to be effected by the completed redemption work of Christ, who, as the provider of redemption and giver of the gift of the spirit, was declared by John to be the baptizer with the Holy Spirit (John 1:33). After the Spirit's advent, the Spirit Himself is declared to be the agent of the baptism (I Corinthians 12:13).
The experience of power at the Pentecost was not due to the baptism of the spirit, but the filling of the spirit (Acts 2:4). The baptism is not the filling, as is commonly, but erroneously, assumed. It is the basis of the infilling, but not the experience of infilling itself. It follows, therefore, that Pentecost does not teach a so-called "second blessing," erroneously called the "baptism of the spirit" and viewed as an experience of power subsequent to salvation. Pentecost does teach many infillings, no only a "second," but the third, fourth, and so on in the glories and victories of the spirit - filled life.
The Spirit's sealing and indwelling ministries
The Spirit is not said to have sealed Old Testament saints "unto the day of redemption," as in the case of the new Testament saints (Ephesians 1:13; 4:30; II Corinthians 1:22). Although the Spirit indwelt Joseph (Genesis 41:38,39) and Joshua (Numbers 27:18), the indwelling apparently was not universal, nor permanent among Old Testament believers (Psalm 51:11) as it is today (John 14:17; Romans 8:9; I Corinthians 6:19,20).
Pentecost was the occasion not only of the advent and the taking up of residence of the Spirit upon earth, but also of a marvelous infilling by the Spirit of the newly formed church (Acts 2:4). This was the harbinger of the wonderful spiritual privilege the new age was to afford. In Old Testament times, the Spirit sovereignly came upon a few. Warriors, kings, prophets, and mighty men were temporarily filled to perform some special task, such as Gideon (Judges 6:34), Amasai (I Chronicles 12:18), Samson (Judges 14:6), Saul (I Samuel 10:10) and David (I Samuel 16:13). Pentecost, however, marked a new era in which every believer, no matter how poor, how humble or obscure, might be constantly "filled with the Spirit." This is the reason for the stress upon the infilling (Acts 2:4). That which warriors, kings, prophets and mighty men then enjoyed, only temporarily can now be enjoyed by every believer constantly (Acts 2:17,18).
Pentecost marks the first historical occurrence of the baptism of the spirit and the resultant formation of the church.
This vital truth inescapably appears from a simple comparison of Acts 1:5; 2:4; 11:14-16 with I Corinthians 12:13 and Ephesians 1:22,23. It was just as impossible that there should be a church constituting the body of Christ before the spirit's baptizing work at Pentecost as that there should not have existed a church after that event. The reason is that the church is formed by the Spirit's baptism and therefore could not be formed before that baptism became operative at Pentecost. The second chapter of Acts gives the historical event; the Pauline epistles give the doctrinal explanation (I Corinthians 12:13; Ephesians 1:22,23; 4:4,5). To build a doctrine of the baptism of the spirit as a second experience subsequent to salvation from the book of Acts is to deny the doctrinal interpretation of these events as given by the Spirit in the epistles.
This is a quote from George Smeaton, a 19th century theologian on the subject of the Holy Spirit: The Doctrine of the Holy Spirit. " As to Brethrenism, it will have a longer existence than the other Phenomenon (Irvingism). It has produced a literature on the Holy Spirit of a very mixed character. Mr. Darby, Mr. Kelly, and Mr. Harris have all written on the Holy Spirit. While many excellent things have been said by all these writers on the distinction which must always be carefully drawn between Christ's work for us and the Spirit's work in us, on the inhabitation of the Spirit in the hearts of Christians, and on the communion between Christ and His people by the Holy Spirit, the Paraclete. There are three points where their doctrinal views on the Spirit are mischievous in the last degree.
1. They have very much resuscitated the Cocceian notions as to the alleged low platform of the Old Testament Saints. They divide the church which was one from the days of Abel into two.
2. They make a presumptuous claim to be in their assemblies under the presidency of the Holy Spirit, as they phrase it; and accordingly, they venture to carry out the decrees and resolutions come to under this imagination with a confidence little less than apostolic.
3. They take exception to what most other churches, not swamped by ritualism, have always regarded as one of the most important and blessed duties - to prayer for the Holy Ghost. The church of God of all ages, according to the most explicit scripture examples - the Greek Church, the Roman Church, all the Protestant churches - in the exercise of a deep Christian instinct, have invocated the Holy Ghost, and expected larger and larger supplies and communications; and they grieve for and confess their sin in not having more implored His help and presence. This sect, by an obvious misinterpretation of scripture, objects to the practice of praying for the Spirit, because forsooth He was given at Pentecost."
A quote from W.H. Griffith Thomas, one of the founders of the Dallas Theological Seminary: " Plymouth Brethrenism, to use the best known designation, represented a movement to unite all real Christians in view of divided Christendom in an endeavour to keep the unity of the Spirit. At the outset, the coming of the Lord as the present hope of the church and the presence of the Holy Ghost as the principle of the unity of God's people, were greatly insisted on. The church as a whole owes much to the testimony of the Brethren on the importance of the word of God, the judicial standing of the believer in Christ by the Spirit, and the coming of Christ as the blessed hope of the church. But, like many other movements, it developed extremes of teaching and discipline, and its undue and unbalanced individualism, with its fissiparous tendency, has led to deplorable severances and their consequent weaknesses. But in so far as the Brethren emphasized the Holy Spirit's presence in the church as characteristic of this dispensation; their witness to primitive truth was as welcome as it was necessary and one of their number has rightly said that 'their appreciation of the Holy Spirit's presence, power, and guidance is the grand and distinctive character of their theology.'" Until the origin of the Plymouth Brethren movement, the general belief was that the church was constituted of old and New Testament believers.
Pentecost was the birthday of the church. The believing disciples and converts under Peter's preaching were formed into one body. Since then, whenever and where ever a sinner trusts Christ as Savior, he became a partaker of that baptism and is joined by the Spirit to the one body, the church. After the resurrection, the intervening 50 days constituted a transition period before advent and giving of the Spirit, on which the risen glorified Savior sovereignly bestowed the Spirit on His chosen few disciples (John 20:22). The Spirit would tide them over the intervening span so they would be able to receive Christ's teaching during the forty days preceding His ascension (Acts 1:1-3; John 16:12,23).
It is in connection with the commencement of a new economy in God's dealing that the supernatural phenomena of fire, wind, and the languages of Pentecost are to be seen in their real significance. They were the outward visible signals that the new age was being inaugurated. Similarly, the legal or mosaic age had been introduced with fire, smoke, and earthquake as Mount Sinai was wrapped in flame (Exodus 19:18). In like manner, the future kingdom age will be opened with signs of fire, smoke, and celestial commotions accompanied by a marvelous outpouring of the Spirit as at Pentecost (Joel 2:28-32; Acts 2:16-21).
Unfortunately, modern charismatic movements frequently overlook the fact that Pentecost inaugurated a new age and that the inaugural events were once and for all unrepeatable. In the present day ado about tongues, much is made of the supernatural languages, but little is said of the wind and fire. Pentecost also involved only Jews. Non-Jews were not admitted to gospel privilege and membership into Christ's body, the church, was not till later.
Pentecost signals the opening of gospel opportunity to the Jew in a racial sense
The keys of Peter were symbols of authority delegated to Peter which would open the door of salvation to admit Jewish believers then, and Samaritan and Gentile believers later. Giving these keys to Peter meant that to him would be given the power and authority to release the door of gospel opportunity initially at the commencement of this age. That is the reason Peter, only, was the God chosen preacher to instruct his Jewish listeners as to how they were to receive God's grace and the free gift of the Holy Spirit (Acts 2:38,39). It is to be noted that Peter was not given the keys of the church, but of the "kingdom of heaven" as the sphere of Christian profession, as in Matthew 13. The Holy Spirit, who made His advent of Pentecost, alone holds the keys to the church.
Pentecost bears a close similarity to Joel's prophecy of the latter day outpouring of the Spirit inaugurating the coming kingdom age.
The specific reason why Peter introduced his Pentecostal sermon with a long quotation from Joel's prophecy (Joel 2:28-32), was to show his multilingual Jewish listeners, gathered from all parts of the Roman Empire to celebrate the feast of Pentecost, that the strange exhibition of languages, by the simple of Galilean followers of Jesus, was not an instance of drunkenness or emotional excess. On the contrary, it was something paralleled by their own prophetic scriptures, closely akin to similar spiritual phenomena predicted to be visited upon their own race, previous to establishment in kingdom blessing.
It seems quite obvious that Peter did not quote Joel's prophecy in the event of Pentecost, but purely as a prophetic illustration of those events. As a matter of fact, to avoid confusion, Peter's quotation evidently purposely goes beyond any possible fulfillment at Pentecost by including events in the still future day of the Lord, preceding kingdom establishment (Acts 2:19,20). To employ the term "partial fulfillment," involves illogical terminology that does not produce clarity and accuracy of concept. Peter's phraseology "this is that" means nothing more than "this is an illustration of that which was spoken by the prophet Joel (Acts 2:16). In the reference, there is not the slightest hint at a continual fulfillment during the church age, or a coming fulfillment toward the end of the church age. The reference is solely in an illustrative sense to Jewish listeners at Pentecost. Fulfillment of Joel's prophecy is still future and awaits Christ's second coming in glory and a copious spiritual outpouring ushering in kingdom blessing (Zechariah 12:10-13; Acts 1:6,7).
The meaning of the Samaritan Revival: Acts 8:5-25
Some call it Samaritan Pentecost. They believe that "receiving the Holy Spirit is subsequent to salvation," and that "the gift of the Spirit is the same as the baptism of the Spirit." It teaches that the laying on of hands to "receive the Holy Spirit" is as applicable today as then.
In similar fashion, Pentecost had signaled the giving of the gift of the Spirit to the Jews. Yet the events in Samaria cannot be called a Samaritan Pentecost. These are the reasons why:
First, Pentecost is unrepeatable since it represents the advent and taking up of permanent abode of the Spirit in the church. The Spirit could not again arrive and take up residence. This was once and for all the new age. Second, the Spirit could neither be given, received, or deposited again as was the gift initially so given received and deposited once and for all for the age of Pentecost. Pentecost, therefore, was the beginning of a new age. By contrast, the Samaritan revival was the entrance into the spiritual blessings of that age, not the inauguration of that age.
The Samaritan event represented growth, not birth. It was the extension of gospel privilege to another people, the Samaritans, not as at Pentecost, the introduction of gospel privilege to Jews alone.
The giving of the Spirit, the gift of God (Acts 8:20), to the Samaritans, was accordingly their admission to the blessings of the gift that had been poured out at Pentecost to the Jews. It was their receiving the Spirit (Acts 8:15,17) in the sense of appropriating the contents of the gift on a horizontal plane, in distinction from the gift, having been received by the Jews at Pentecost on a vertical plane. The Jews at Pentecost received the gift of the Holy Spirit directly from the ascended Lord, in heaven. The Samaritans received the gift, not initially and directly from Him, but only subsequently and indirectly from Him. They received it in the sense of being introduced to the gift as already having been received and deposited for some time in the new people of God.
The terms "giving" or "receiving" the Spirit (Acts 8:15-17) always had a time context; they are time bound. They cannot be applied to the normal course of the new age once it had been established. Paul uses the term "receiving the Spirit" once as tantamount to receiving salvation by the Spirit (Galatians 3:2).
The Samaritan revival marks the coming of the Holy Spirit to the Samaritans to perform for them all His ministries in this age.
There was the ministry of regeneration. Although the Samaritans were doubtlessly regenerated under Philip's ministry (Acts 8:5-13), they were not saved with New Testament salvation before they received the Holy Spirit under Peter and John's ministry (Acts 8:14-20) anymore than Cornelius the Gentile had been saved before Peter preached to him (Acts 11:14). Their receiving the Holy spirit means that they were introduced to New Testament salvation which includes, besides regeneration, the baptizing, sealing, indwelling and filling ministries of the Spirit. Being a mixture of Jew and Gentile, the Samaritans therefore constituted a distinct ethnic group to whom the gospel privileges of the new age must be opened and made available (Acts 1:8).
At Pentecost, Peter first used "the keys of the kingdom of Heaven" (Matthew 16:19) to open the gospel of grace and the privilege of the salvation of the new age to Jews. Now he employs the identical prerogative a second time to open the same glorious gospel to the Samaritans. This is the reason Peter is sent with John as a witness (Acts 8:14). This is in part at least the significance of the laying on of hands for receiving the Spirit.
Peter was employing a ceremony commonly used in the mosaic economy to express identification (Leviticus 1:4; 3:8; 4:4; Hebrews 6:2). In the case of the Samaritans, the act of laying on of hands indicated apostolic mediation and communication of spiritual blessing through divinely given prerogative.
The privilege was used for the last time to unloose the gospel to Gentiles (Acts 10:1-48). It is to be noted that this privilege carried with it none of the papal claims made by the Roman Catholic Church. It was confined to the initial opening of the message.
Does not the delay in the giving of the Spirit to the Samaritans prove that it is subsequent to salvation (Acts 8:14-17)?
That there was a delay in the giving of the Spirit to the Samaritans who had believed, is beyond question. Was there a reason for this delay, or does it signify that the indwelling of the Spirit comes subsequent to salvation? Some say that this was a filling of the Spirit, but it clearly was not, and such an answer really avoids the problem. Others say that this was different because the Samaritans were the first non-Jewish group to be taken into the church. This is half-true, but the Samaritans were also partly Jewish. However, when the Spirit was given to Gentiles, it happened at the moment of believing (Acts 10:44), making that, if anything, the norm for non-Jewish believers.
The best explanation of this delay in Samaria seems to be in the schismatic (differing) nature of the Samaritan religion. Because the Samaritans had their own worship in Jerusalem, it was necessary to prove to them that their new faith was not to be set up as a rival to the new faith that had taken root in Jerusalem. And the best way for God to show the Samaritan believers that they belonged to the same faith and grace as Jerusalem believers and contrariwise, the best way to show Jerusalem believers that the Samaritans were genuinely saved, was to delay the giving of the Spirit until Peter and John came from Jerusalem to Samaria. There could be no doubt then, that this was one and the same faith and that they all belonged together in the body of Christ. This delay in the giving of the Spirit saved the early church from having two mother churches - one in Jerusalem and one in Samaria - early in her history. It preserved the unity of the church in this early stage.
The case of Simon the sorcerer furnishes a solemn warning against spiritual deception and imposture.
Many of God's dear people in our day of doctrinal confusion fail to see the danger of venturing into the spiritual realm without sound doctrine to guide and keen discernment based upon God's word to ferret out deception. As a result, many are being snared in error and exploited by religious imposters. Simon, who was under the spell of demon power and deluded the people of Samaria, promoted himself as "some great one" (Acts 8:9). The people were deluded into thinking he was "the great power of God" (Acts 8:10), when all the while he was performing wonders by demon powers (Acts 8:11).
In our day, the same danger prevails, especially in circles where people, hungry for the power of God, fall prey to ignorance and error in the matter of the doctrine of the Holy Spirit. Little do some Christians realize that in confusing such terms as "receiving the Holy Spirit," "the baptism of the Holy Spirit," and seeking an experience of tongues or healing where doctrinal error abounds, they are unwittingly exposing themselves to demonic delusion. Worse still, they forget that in seeking experiences not sanctioned by the Word of God and sound Bible teaching, they expose themselves to demon control and all types of excess.
The meaning of Cornelius' conversion
The events connected with salvation of the first representative Gentiles in the home of Cornelius (Acts 10), are associated with speaking in tongues. This much abused chapter, so pivotal in apostolic gospel outreach, is frequently used today to teach that tongues are a manifestation of an experience of power of subsequent to salvation. This so-called second experience is further inaccurately called "the baptism of the Spirit."
The Spirit was given to Jews at Pentecost to work in them the glorious salvation purchased by Christ on the cross. Now He is given in a similar introductory manner to the first representative Gentiles. With this, they gospel was released to the "uttermost part of the earth" (Acts 1:8). This episode cannot be called a "Gentile Pentecost."
There was the ministry of regeneration. Was Cornelius "saved" before Peter prescribed to him and his household (10:2)? He was regenerated, as were all Old Testament saints. Their condition was similar to the Samaritans under Philip's preaching (Acts 8:5-13), before they had received the Holy Spirit under Peter and John's ministry.
The New Testament salvation introduced to the Gentiles included besides regeneration, the baptizing, sealing, indwelling and filling ministries of the Spirit. Old Testament salvation included regeneration, but not the Spirit's baptizing ministry of placing the believer in Christ.
The Spirit's ministry of filling also comes into clear focus at Caesarea. "While Peter yet spoke these words, the Holy Spirit fell on all them who heard the word" (Acts 10:44). The term "fell on" suggests a powerful infilling of the Spirit (Acts 1:4). It must be carefully borne in mind that in the great historical instances of the initial giving of the Spirit to Jew, to Samaritan, and to Gentile, there is always the infilling.
The baptism and infilling occur simultaneously in the unique key passages in Acts because a new age was being inaugurated. Now that the introductory phase had reached its terminal point with the admission of the Gentiles and the normal order of the age obtained, the infilling may or may not occur with the regenerating, baptizing, indwelling, and sealing. The infilling occurs at the time one is "saved" only when the conditions for it are known and complied with at the time of salvation.
Cornelius' conversion furnishes the third and last occasion for Peter's use of the keys.
Cornelius' conversion and tongues
There are three references to speaking in tongues in the book of Acts. The first, Acts 2:4, is associated with the opening of the gospel of grace to Jews and the inauguration of a new age in God's economy. The second, Acts 10:46, occurs in connection with the introduction of Christ's great salvation to Gentiles and the establishment of the normal course of the new age. The third, Acts 19:6, furnishes an example of individual, Jewish, believers, who in the period when the new age was inaugurated and in the process of being established in its normal course, had never been instructed in the gospel of grace and the operation of the Spirit in the new age. Hence, they knew only Old Testament salvation, not the common salvation purchased by Christ and in wrought in the behavior by the outpoured Spirit.
To understand the meaning of tongues in this pivotal passage in the Acts, it is absolutely imperative to see this spiritual manifestation in its proper context. Modern charismatic interpretations fail here. They draw unwarranted conclusions concerning the meaning of tongues in these key passages because they fail to see the meaning of these events in their true perspective and particularly in their time setting.
Just as the fire, wind, and tongues at Pentecost were once and for all inaugurated features giving miraculous auditory and visual demonstration that a new economy in God's dealing with redeemed man had began, so the tongues at Caesarea (Acts 10:46) were a witness that the new age had been introduced and its normal order established with admission of Gentiles to gospel privilege. To ignore the events at Caesarea with those at Jerusalem is to forfeit any accurate interpretation of the phenomenon of tongues in each case. This was intended in its time context merely to be an inaugural and introductory feature. It is like making the marriage ceremony, the wedding reception, and the honeymoon repeatable and continuous features of a normally established married life.
Tongues at Caesarea had no direct connection with the baptism of the Spirit. As at Pentecost, the baptism of the Spirit was not an experience of power subsequent to salvation, but an intrinsic component of that wonderful salvation Jesus provided by His redemptive work on Calvary. It follows, then, that speaking in tongues never was an evidence of the baptism of the Spirit. The only connection between tongues at Pentecost or at Caesarea with the baptism of the Spirit is that those "saved" spoke in this manner. But the baptism was an inseparable element of their salvation, not an experience subsequent to it. This is the pivotal truth that is so widely misunderstood in present day charismatic revivalism.
As Pentecost was introductory in the sense of inaugurating a new age, so Acts 10 is terminal in the sense of marking the consummation of the introductory period and the establishment of the normal course of the new age.
To treat Cornelius and his household as "saved" before Peter came to bring them New Testament salvation (Acts 11:14) is to fail to see what New Testament salvation is or to differentiate it from Old Testament salvation. To treat him and all his household as examples of believers in the sense of believers today and what happened to them under Peter's ministry as a blessing in addition to salvation is like taking any event of history and interpreting it apart from the historical context in which it occurred. Such a practice is like taking a man's experiences of childhood and losing all sense of time, applying them to the adult person or worse still, like forgetting who a person is or what he represents, and using him as an example of something he is not an illustration of at all. All present believers are baptized, indwelt, and permanently sealed and have the privilege of being continuously filled with the Spirit (I Corinthians 12:13; Romans 6:3,4; Galatians 3:27; Colossians 2:9-12; Ephesians 5:18).
Baptism of the Spirit and filling are different
There was certainly the filling ministry of the Spirit at Caesarea (Acts 10:44). As at Pentecost and Samaria, the filling of the Spirit and the baptism of the Spirit occurred at the same time. But this fact by no means denotes that these ministries of the Spirit are identical, or that they always occur together. In fact, they occurred together of necessity in the great historical instances of the initial giving of the Spirit to Jews, to Samaritans, and finally to Gentiles, because all the elements of Christ's great salvation released were to be manifest. A high tide of spiritual experience also accompanied the opening of gospel opportunity to the various racial groups concerned.
Today in the normal order of the age, the infilling may or may not occur when the person is saved. In other words, it may happen at the same time with the regenerating, baptizing, indwelling, and sealing ministries of the Spirit.
Tongues at Caesarea were a sign to the Jews
This outward tangible evidence of languages was essential as far as Peter and the six Jewish believers who accompanied him from Joppa to Caesarea were concerned (Acts 11:12). Something startling and unheard of, especially from the Jewish viewpoint, was about to take place. The Spirit was to be given to every tongue, tribe, and kindred. The gospel of grace was to go to the "uttermost part of the earth" (Acts 1:8). The unclean Gentiles, so long cut off from religious opportunity, considered as "dogs" (Matthew 15:24-27), symbolized by the various unclean animals of Peter's preparatory vision (Acts 10:9-16), were to be given the "like gift" as God gave to the Jews at Pentecost (Acts 11:17) and become recipients of full gospel privilege.
This stupendous development needed some concrete evidence that it was God's undertaking, not only as far as Peter and the six Jewish witnesses who went with him from Joppa to Caesarea were concerned, but even more so on the part of the Jewish authorities in the church at Jerusalem to whom Peter was to be called in question and to whom he was required to give a report of his amazing activates among Gentiles (Acts 11:1-18).
This need at Caesarea was supplied by the phenomenon of tongues (Acts 10:46). This supernatural sign was evidence to the Jews that the gift of the Spirit "poured out" upon the Gentiles was identical in every way to the gift liberally bestowed upon them at Pentecost (Acts 2:4-13; 10:45,46).
Peter and his Jewish colleagues were immediately impressed and thoroughly persuaded that God had really granted the Gentiles the same glorious salvation as an identical gift, equal in every sense (Acts 11:17) as had been vouchsafed to them at Pentecost. The decisive tangible evidence and proof of this was "they heard them speaking in tongues."
It is thus obvious that the tongues at Pentecost (Acts 2:4) and at Caesarea (Acts 10:46) were a sign or evidence, not to the apostolic gift itself (I Corinthians 12:1-14:40). In both cases, the sign was to the Jews. At Pentecost, the sign to the Jews was of the outpouring gift of the Spirit upon them and the inauguration of a new age. At Caesarea, the sign to the Jews was that the outpoured gift of the Spirit upon them Gentiles was an identical gift equal in every sense to the gift lavishly bestowed upon them at Pentecost. In both cases, the sign was also meant to demonstrate that the Spirit was lavishly bestowed to work out in believers Christ's glorious salvation purchased at Calvary and to enable them to herald the glorious message of this salvation to the end of the earth (Acts 1:8).
It is also to be carefully noted that at both Pentecost and Caesarea, the sign of tongues was neither related to the baptism of the Spirit, nor to the filling of the Spirit, but to the giving of the gift of the Spirit. However, this extremely important destination is to be made. At Pentecost, the sign of tongues, like the wind and the fire, was evidence of the initial age-opening giving of the gift of the Spirit, in the vertical sense of being dispensed from heaven and deposited permanently as the free gift on earth. At Caesarea, the sign of tongues was evidence that the introductory phase of the age opened at Pentecost was now completed and that the normal course of the age was established as the gift deposited permanently on earth in the church (since Pentecost), given in a horizontal sense to others besides Jews and Samaritans, that is, to the Gentiles, who comprise the rest of the human race.
The meaning of the conversion of the Ephesian disciples
This is the account of the conversion to Christianity of the dozen or so disciples of John the Baptist and students of Apollos whom Paul found at Ephesus (Acts 19:1-7). This incident demands careful scrutiny on the surface, and especially in the misleading rendering of the original Greek in the authorized version. The passage might seem to teach that receiving the Holy Spirit is an experience subsequent to salvation.
To present a sound interpretation of the events at Ephesus, the episode must be correlated with the other key passages on the Holy Spirit in Acts that enter into a correct interpretation of Acts 19:1-7. These passages are Pentecost (Acts 2), the Samaritan revival (Acts 8:14-25) and Cornelius' conversion (Acts 10).
These dozen men (Acts 19:7) represent individuals within the Jewish racial category. They accordingly belonged to an ethnic group, to which the gospel of grace ministered by the outpoured Spirit, had been opened at Pentecost some twenty years or so previously. They, for reasons clearly suggested in the context which bears on their case (Acts 18:24-19:2), did not have the gospel of grace presented to them during the introductory period. As a result, they were not New Testament believers (Christians), but only disciples of John the Baptist. They were well taught in the Old Testament by Apollos (Acts 18:24-26), but ignorant of the meaning of Pentecost and of full and free salvation by grace then available to Jews or Jewish proselytes.
Like their teacher Apollos, they knew only the baptism of John and nothing of the baptism of the Spirit (Acts 18:25;19:3). Like John, and their teacher Apollos, they consequently were acquainted only with baptism in water "unto the remission of sins" (Matthew 3:11; Mark 1:8; Luke 3:16,17), a baptism purely preparatory and introductory to the baptism of the Spirit, the latter provided by Christ through His death (John 1:19-34) and ministered by the Spirit poured out by the risen and ascended Savior at Pentecost (Acts 1:5; 11:16).
These dozen disciples were believers, but for all practical purposes were still living in the superseded Old Testament age. They were similar to Jesus' disciples before Pentecost and not radically different from Old Testament saints in general. Although they were living in a new age, now established in its normal course with the gospel of grace released to Jesus, Samaritans, and Gentiles, they, as Jesus or Jewish proselytes, still were living - insofar as their knowledge and spiritual experience were concerned - in the pre-Pentecostal period. Although they were doubtlessly regenerated as Old Testament saints were, they were neither baptized, indwelt, sealed, nor filled with the Spirit. In other words, they were not saved with New Testament salvation provided by Christ's death.
These disciples were representatives, doubtless of many other Jews or Jewish proselytes, in the transitioned period between the mosaic age and the new age of grace, who had believed in Christ, the coming One or the One who had come and made atonement (Acts 18:25), but who had no clear presentation of salvation. These disciples were still performing and trusting the mosaic ceremonies for salvation in addition to faith in Christ (Acts 15:1,5).
The conversion of the Ephesian disciples illustrates the importance of correct doctrine for faith to act upon. The primary deficiency of the Ephesians was a lack, not of faith, but of correct doctrinal teaching for faith to rest upon. The object of faith is just as vital as faith itself. Modern charismatic revivalism does not lack faith, but rather accurate doctrinal truth for faith to take hold of.
The object of the Ephesian disciples' faith was faulty. John the Baptist's message of baptism in water to repentance was now antiquated and superseded by the baptism of the Spirit, placing the believer in Christ and giving him his glorious position before God, the basis of all his possessions and blessings in Christ. Faith in the gospel of grace alone could bring the free gift of the Spirit and the blessings of the Spirit's inwrought salvation based upon a completed redemption. The moment these disciples believed the gospel, the Spirit of God, who had come at Pentecost, worked the glorious salvation of Christ in their hearts and they became Christian believers (Acts 19:4,5). They were then baptized in water with Christian baptism in the name of Jesus Christ, signifying their identity with Him who had purchased their salvation (Acts 19:5).
The Ephesian disciples and tongues
The 12 Jews, or conceivably Jewish proselytes, had no knowledge whatsoever of Pentecost or its meaning, that the Spirit had been given to them as a race and a new age commenced. This is evident from their reply to the apostle Paul when he asked them if they had received the holy Spirit (Acts 19:2). "But we did not so much as hear that the Holy Spirit is" (Greek).
The same idiom is employed in John's gospel to explain Jesus' prophecy of the Spirit to be outpoured at Pentecost (John 7:37-39). To explain the idiom, the following equation can be set up: a) before Pentecost, "the Holy Spirit was not yet" (John 7:39);
b) at Pentecost "the Holy Spirit came and took up residence"; c) after Pentecost, "the Holy Spirit is" (Acts 19:2). They actually became Christians. In all this, there is not the slightest ground for the error of a "second blessing." Paul's question to them was, "Did you receive the Holy Spirit when you believed?" (Acts 19:2). This accurate rendering does away with any false idea that the Spirit was received at sometime subsequent to the exercise of saving faith in the gospel of grace.
1 Tongues in the book of Acts were a sign in every instance (2:4; 10:46; 19:6). In no case were they the apostolic gift itself (I Corinthians 12:1-14:40).
2 Tongues in the book of Acts were a sign or evidence to Jews only, never to Gentiles.
3 Tongues in the book of Acts were a sign or evidence to Jews collectively in a racial and religious sense.
4 Tongues in the book of Acts were a sign or evidence to individuals only in a qualified sense.
They were never the sign of the baptism of the Spirit, nor of the filling of the Spirit, but only of the receiving of the gift of the Spirit. Even then, the individual is not in view, except as a member of a racial or religious group.
Speaking in tongues in the book of Acts, as has been noted, was a sign to the Jews of a change in God's economy that vitally affected them. In the epistles, the apostolic gift of tongues appears and is apparently distinct from the sign of tongues appearing in Acts. There is no evidence that the people who spoke in tongues in Acts continued to do so after the specific dispensational purposes of their speaking were accomplished.
The gift of tongues, on the other hand, was a spiritual enduement that could be continuously exercised in the apostolic church by its recipients. Unlike the sign in Acts, the gift was not a sovereign manifestation exhibited for a special occasion and then terminated. It was a gift to be exercised in the primitive assemblies, along with other spiritual gifts, some of which were to fulfill a temporary need and then pass away.
The gift of tongues had been abused in the church of Corinth. To correct the abuse, Paul discusses the gift in I Corinthians 12:1-14:40). In I Corinthians 12:1-31, the subject of tongues and spiritual gifts is expounded.
The subject of the gift of tongues, like other gifts of the Spirit, demands accurate knowledge (I Corinthians 12:1-3). This is the very first thing the apostle stresses as he takes up the subject of "spirituals," pneumatika, that is, "the manifestation of the Holy Spirit through gifts imparted to the believer." "Now concerning spirituals, I do not want you to be ignorant, brothers" (I Corinthians 12:1; Greek). Strangely enough, modern glossolalic movement fail at this starting point.
To illustrate the need of accurate knowledge and the peril of ignorance when dealing in a realm where satanic and demonic deception are so prevalent, the apostle cites the plight of the Corinthian believers in their idolatrous pagan condition before they were saved (I Corinthians 12:2).
The illustration gently but firmly implies that the demonic delusion and dynamic behind idolatry (I Corinthians 10:20) can still imperil the believer who moves into the spiritual realm in ignorance of the word of God, the Word itself being the only guarantee against demonic influence.
I Corinthians was penned not later than AD 57, at the end of Paul's three year ministry in Ephesus (Acts 20:31; I Corinthians 16:5-8). It is one of the earliest of Pauline letters. When it was written, there was no New Testament in existence, except James and I and II Thessalonians. Even these had extremely limited circulation. So, for practical purposes of instruction and edification, the early church had only the Old Testament scriptures, plus what New Testament truth could be communicated directly by the Spirit through special temporary gifts like knowledge, tongues, interpretation of tongues, prophecy, and specially gifted men like apostles and prophets (I Corinthians 12:28; Ephesians 4:11). It is for this reason that tongues, along with certain other temporary gifts, are mentioned only in the earliest of lists of spiritual gifts (I Corinthians 12:8-11,28). Compare the later lists: Romans 12:4-8; Ephesians 4:8-12). All believers have spiritual baptism (I Corinthians 12:13). The universality of this spiritual baptism is indicated also in Romans 6:3, Galatians 3:26,27 and Colossians 2:12.
Speaking in tongues, as a sign in the book of Acts (2:4; 10:46; 19:6) or as a gift in I Corinthians 12:1-14:40, never was a sign of the baptism of the Spirit as modern Pentecostals contend. The giving of the gift is the sovereign act of the Holy Spirit, not human choice (I Corinthians 12:11). There is no place for self choosing or the notion of a special class of believers who have received a spiritual experience that puts them in a different category from other believers. Tongues, either as a sign or as a gift, were never intended to be manifested by every Christian. It is a pure, unscriptural fabrication of modern glossolalic movements that tongues may and ought to be manifested by every believer who can rightly claim to have had a New Testament baptism in the Holy Spirit.
It is important to bear in mind that the passage dealing doctrinally with the gifts of the Spirit (I Corinthians 12:1-14:40) was called forth incidentally to deal with the abuse of some of the gifts, particularly speaking in tongues. The fact is that the only reference to tongues in the doctrinal epistles occurs in a passage that not only corrects the abuse, but definitely regulates the legitimate use of speaking in tongues in the early church, and very definitely and clearly declared the temporary nature of the phenomenon.
Gifts are good, but only effective and acceptable if ministered in love (I Corinthians 13). Tongues were to cease because, in contrast to ever-enduring love, they often fail (I Corinthians 13:8). In contrast to the fact, "love never fails," the apostle announces another fact: "Tongues shall cease, shall be caused to cease, shall stop altogether, come to an end."
Tongues were to cease because, like prophecy and knowledge, they were to be replaced by something better (I Corinthians 13:8). Tongues were not the only spiritual manifestation of the early church that had a limited use. Prophecy and knowledge were likewise to be superseded by something that would make them unnecessary; and so they too would be done away with, the same as with tongues. When it is seen exactly what was meant by the apostolic spiritual gifts of "prophecy" and "knowledge" (I Corinthians 12:8-11,28), it becomes obvious why these spiritual manifestations, like tongues, became antiquated and thus were to be superseded when the New Testament scriptures came into being and general use.
The gift of prophecy in the apostolic church was not forth-telling of the truth of the written Word, but declaring truth which had been specially and directly revealed by the holy Spirit to the "prophet" in the absence of the New Testament revelation. It was, like the gift of knowledge, the sovereign enduement of special direct revelation of truths now contained in the canonical New Testament scriptures. Both "prophecy and knowledge" therefore were of necessity "tie-overs" to supply the church's practical needs until the New Testament scriptures became available. In exactly the same way, although not so directly and indispensably useful as prophecy and knowledge, were tongues, unless interpretation of the tongue's message was present (I Corinthians 14:1-22).
These truths are exactly what the apostle declares in I Corinthians 13:8. "Love never fails, but whether there are prophecies, they shall fail, shall be superseded, be rendered useless, 'unnecessary and meaningless,' because no longer practical or needful, shall be cancelled, done away with or put away; whether there be tongues, they shall cease, be caused to cease, stop altogether; whether there be knowledge, it shall vanish away, shall be superseded; the same word as used of prophecy."
Accordingly in the original Greek, I Corinthians 13:8 is a strong assertion of the truth of the temporary nature of three apostolic gifts, at least prophecy, tongues, and knowledge. To make prophecy and knowledge, in this case, general prophecy or knowledge, is ridiculous and utterly out of keeping with the context.
I Corinthians 13:9-10: "In past, piecemeal, partially bit by bit, we knew and in part (same word), we prophesy." The apostolic gift of knowledge by direct inspiration of the Holy Spirit was limited because it received truth only partially and piecemeal here in this assembly a little and there in that assembly a little. The same was true of declating the truth of the partial and piecemeal revelation.
"But when that which is perfect is come (Greek), the complete and final thing" - which means the New Testament scriptures; the neuter in the Greek denotes neither Christ nor this second advent, both of which thoughts are foreign to the context. Then, that which is in part (partial or piecemeal revelation through the gift of directly inspired prophecy and knowledge given), shall be done away with, shall be superseded, rendered unnecessary and meaningless, because no longer needed and so shall be cancelled and done away with. This is the same Greek word used of "prophecies" and "knowledge" in verse 8 and 11, "I put away childish things."
The apostle Paul employs two graphic illustrations to make his point. The first is that of a person growing up from childhood into adulthood. The second is that of looking into a mirror to see one's self.
Concerning the first illustration, the apostle says Greek, "When I was a child, I used to speak as a child, I used to think as a child, I used to reason as a child. But when I became an adult, I put away childish things" (verse 11). He is contrasting "that which is perfect."
Having to depend upon prophecy, tongues, and knowledge for instruction and edification until the completed New Testament became available was similar to childhood in the experience of the church. Speaking in tongues, for instance, had a purpose in the apostolic church, like the chatter of the child has a similar purpose in childhood, like the child's thinking and reasoning processes have a similar purpose in his growing up into manhood. The same was true of knowledge and prophecy.
But now that the church has grown up into adulthood, so to speak, with a complete revelation given it, it has put away childhood things, that is, has set aside, as superseded (same Greek word as in verse 8), as having no needful place in its adult life and belonging only to its childhood requirements.
Concerning the second illustration, the apostle says, "For now, just now, at this present moment (close upon it before or after), we see through a mirror, indistinctly, but then distinctly. Now (just now), I knew partially, but then I shall understand as I am understood" (Greek verse 12).
The apostle is comparing the state of the church before the New Testament scriptures were added to the Old Testament scriptures to a person looking into a mirror made of polished metal and which reflected only a blurred image. Piecemeal and partial revelation by prophecy, tongues, and knowledge to tide the church over, yielded only an imperfect understanding of divine truth, but then distinctly refers to the time when the New Testament revelation would become available and enable accurate and full comprehension of spiritual truth, as a person sees another "face to face" and so clearly recognizes him.
"Now I know partially," in fragmentary fashion, as a result of the limited revelation possible through the exercise of gifts of prophecy, knowledge and tongues. "But then I shall know" fully and completely, because a complete written revelation will be available to me for personal study, "even as I am known" by God who reveals my true condition through His word.
The conclusion is, "And now abides (remains permanently throughout the church age in contrast to prophecy, tongues and knowledge, which are to be superseded and cease) faith, hope, love, these three; but the greatest of these is love" (I Corinthians 13:13).
Most Bible commentaries construe "that which is perfect" of I Corinthians 13:10 as the coming of the Lord (rapture, I John 3:2) or the eternal state of the glorified believer. That the apostle has the completed, written revelation of truth now contained in the New Testament in mind is suggested by the following considerations:
a) The Terminology: "That which is perfect" is neuter, the completed, final thing, not "He that is perfect" or "that which is perfect," but "that which is complete" as contrasted with "that which is incomplete."
b) The Contrast: "That which is incomplete," "that which is in part" (verse 10), specifically concerns piecemeal revelation by extraordinary, emergency means -
"prophecies, tongues, and knowledge" (verse 8). "That which is complete" is the direct opposite and specifically concerns revelation by usual means - no longer requiring "prophecies, tongues and knowledge."
c) The Implication: The inescapable implication is that revelation by ordinary means, no longer requiring "prophecies, tongues and knowledge" is that which would come through the inspired, written New Testament scriptures.
d) The Context: The connection concerns special, temporary, supernatural gifts (contrasted with love) needed for the exigencies of the time, not permanent spiritual
manifestations needed throughout the age. "Prophecies" (verse 8) involved direct, on the spot revelations and declarations by the Spirit of the mysteries of grace for the early church now continued in the inspired, written Word (I Corinthians 14:26). The same was true of "knowledge." Prophecies and knowledge, both contemporary spiritual gifts, were meant to tide the church over an emergency (I Corinthians 12:7- 11), in no sense generalized prophecy or knowledge. The same was true of tongues.
e) The Alternatives: Both prophecies and knowledge, as incomplete, were to be superseded (verse 8) by "something complete." If that "something complete" is the coming of the Lord or the eternal state, then these supernatural gifts ought still to be in operation with direct inspiration in addition to the complete, perfect, all-sufficient revelation contained in the Bible. To argue that "prophecies" and "knowledge" are used, not of the supernatural act of the Holy Spirit, or of the temporary gifts, but of the result, of such an act or gift eventuating in the written revelation, is gratuitous and removes the printed thrust of the apostle's argument. The terms are as used exactly as they are in the lists in I Corinthians 12:8-11, 28 because the apostle is discussing this aspect of these gifts.
f) The Illustrations: The first portraying of the babyhood days of the church in contrast to its maturity (verse 11) and the second stressing seeing indistinctly through the metal mirror (of special prophecy, tongues and knowledge) in contrast to seeing distinctly ("face to face") in the completed written revelation, support the same conclusions. When the completed revelation has come, the apostle contrasts present learning bit by bit with full understanding as he has all along been fully understood by God (verse12). g) The Testimony of the rest of the scripture: If the apostle was referring to the Lord's coming as the point when prophecy shall be superseded, it would scarcely be an apt and pointed declaration. Christ's coming in glory with His glorified saints following this coming for them is predicted to be attended especially by a great resurgence of the prophetic gift and prophetic visions on the part of all unglorified humanity. "And it shall come to pass afterward, that I will pour out My spirit upon all flesh and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions" (Joel 2:28; Acts 2:17-21).
h) The Meaning of I Corinthians 13:13: "So, 'now'; denoting not time, but 'as the situation is,' faith, hope, love, abide." Paul means they "remain permanently" for the age, not continue for eternity. He is dealing with the permanency of love (and faith and hope) for the church age over against the impermanency of certain of the miraculous gifts needed to authenticate Christianity and tide it over the period of partial revelation before it received its completed scriptures.
Those who teach tongues and prophecy in the New Testament church diametrically contradict the commandments given in Revelation 22:18. :For I testify to everyone who hears the words of the prophecy of this book; If anyone adds to these things, God will add to him the plagues that are written in this book."
Superiority of Prophecy to Tongues
Since the apostle Paul had declared the temporary character of tongues, prophecy and knowledge in I Corinthians 13, it is of paramount importance to remember that he is treating both tongues and prophecy in chapter 14 as manifestations of the Spirit confined to the early church and to be superseded by the full New Testament revelation on I Corinthians 13:8-13.
In the first part of chapter 14, Paul discusses the superiority of prophecy over tongues in the apostolic assembly. The reasons he gives are set forth in verses 1-12.
First, Prophecy was superior to tongues because it was spiritually beneficial to others (I Corinthians 14:1-3). Prophecy in the early church was the only means of instructing believers in apostolic assemblies in the great doctrines new recorded in permanent form in the New Testament, since the New Testament was not yet written and circulated. In a very definite sense, this gift was indispensable in the early church and graced by love, had paramount importance.
Second, prophecy was selfless, outgoing and was less liable to minister to spiritual ego and pride (I Corinthians 14:4). The sensational nature of speaking in tongues readily ministered to pride and empty conceit (I Corinthians 1:1-14:40). The same empty vanity, false spiritual pretension, and divisiveness are commonly manifest in glossolalic movement today, as the day of Corinthians.
And third, prophecy was superior to tongues, except when the latter was made practically helpful to the church through the gift of interpretation (I Corinthians 14:5-9). When an interpreter was present and the message given in a language other than the vernacular, it was translated so that the church was instructed and edified, therefore, tongues rose to the status of being on a par with prophecy. Even then, the exercise of the gift was only a roundabout way of communicating the truths of grace to the church, which had not yet been given through the New Testament scriptures. Prophecy performed the same function in a direct incisive manner.
The gift of interpretation (I Corinthians 12:10) enabled the early believer to translate tongues so that the latter had some practical value (verse 6). The believer who genuinely spoke in tongues by the Spirit might speak by "revelation," that is, direct, supernatural revelation of New Testament truth, not yet revealed to and written down by the Biblical writers. He also might speak by "knowledge," which is not knowledge from the Word by the Spirit's teaching ministry (John 16:12,13), but directly communicated knowledge to the gifted believer in the apostolic assembly to make up for the absence of written revealed truth. He might also speak by "prophecy," that is, declare the revealed knowledge, all of which would be "instruction" for early Christians to take them over the interim period until the New Testament would be written and became available. If the believer thus spoke in tongues, he could communicate this needed truth only through an interpreter.
The apostle enforces the need for interpretation of tongues in the early assemblies by the illustration of the distinction of sounds of musical instruments (verse 7). Unless musical instruments, such as the "flute" or "harp" produce "distinct" tones, how can listeners understand or differentiate between flute and harp?
The apostle also stresses the necessity of interpretation when tongues were manifest in the early church (verses 8 and 9).
Paul employs another illustration of the need of interpreting tongues. He refers to the many different "voices" or "languages" of the world, none of which is without meaning (verses 10,11). In verse 12, the apostle summarizes his whole argument on the superiority of prophecy over tongues.
Two criteria have guided the apostle in his discussion. Are tongues practical and useful? Are they constructive? In the early church, they could only be so because there existed, at that time, a need that they definitely met. But this need was not only when there was an interpreter and the early church was edified by understanding what was being said in tongues.
Yet even under these circumstances, and at that time of need, prophecy and knowledge gave directly what tongues could give only indirectly when an interpreter was present. Now in our day, there is no such need to be met, neither by tongues, nor prophecy. Accordingly, there is no place in the present church for either of these gifts - tongues, even with an interpreter present, or prophecy.
This is exactly why the apostle had given the directive in I Corinthians 13:8, "Love never fails. But whether there be prophecies, they shall be superseded (by the revealed New Testament scriptures), whether there be tongues, the shall cease (stop altogether because no longer needed, either with or without interpreter), whether there be knowledge, it shall be superseded (same word and for the same reason as prophecies)."
To fail to see the temporary nature of tongues is to fail to evaluate the real purpose of the phenomenon. To maintain that tongues are a part of the church's heritage today is to attribute a significance to a phenomenon that was not divinely intended to be manifested in post apostolic church history. The result of such a procedure is bound to result in both confusion of doctrine and erratic practice so widely prevalent in the present day.
The purpose of tongues in the early church is outlined in I Corinthians 14:13-25. A survey of this passage will reveal the fact that, as a lesser or subsidiary gift, the purpose of tongues was very limited even in the apostolic assembly. Tongues in the early church had a very limited purpose in prayer (I Corinthians 14:13-17).
One who prayed either privately or publicly in a tongue was to "pray that he may interpret" (verse 13). The reason for this injunction was because praying in a tongue was not on a par with praying in one's own language that was understood. It involves limitation. "My spirit prays, but my understanding is unfruitful" (I Corinthians 14:14). "My mind (faculty of understanding or intellect) is unproductive" because it is inactive. The result is that neither self for anyone else is enriched with divine truth or inspired as a result of such praying. And though a believer might "speak to God" in a tongue (I Corinthians 14:2), even this was totally unnecessary because God was quite able to understand the believer in the believer's native language.
In the light of this very limited use of tongues in a prayer, the apostle says the answer in verse 15. In other words, "I will pray in my native language both to give and get the maximum blessing in prayer, rather than pray in tongues either privately or publicly and give or get limited blessing in prayer."
The apostle's conclusion on praying in tongues both publicly and privately is clearly that it was better to pray in one's native tongue than in some other language that was not understandable. The deduction is true despite the declaration in chapter 14 verse 2. "The mysteries" mentioned in the above verse are New Testament revelations of truth now contained in the written scriptures, then not yet available. Tongues in the early church had a limited ministry of instruction (verses 18,19).
Probably, it was in the sphere of preaching the gospel and instruction in New Testament mysteries as a pioneer missionary that the apostle said, "I thank my God, I speak with tongues more than you all" (verse 18). Since he did not exercise his gift in the public assembly (unless he interpreted what he said), it appears that he used it to preach and witness to people of various languages and dialects of the Greco-Roman world to whom he had a special ministry from God as the apostle to the Gentiles. By reading verse 19, we can understand that, indirectly, Paul suggests a very circumscribed use of tongues in the early church - the ministry of teaching or instructing.
In fact, to claim exercise of either the gift of prophecy or tongues in the church today is to suggest not only that the New Testament is not completed, but that revelations of truth in addition to the completed authoritative scriptures are necessary and desirable. Only cults hold such views.
It is to counteract the naive ignorance of these important implications believers that Paul interjects a solemn warning, "Brethren, be not children in understanding (in your intellectual or mental comprehension of these things); however, in malice be ye children (be childishly naive), but in understanding (emphatic in the Greek) be men, be mature, grown up in intellectual comprehension, in contrast to children who are immature."
Tongues in the early church had a distinct use as a sign to Jew (I Corinthians 14:20-25). Tongues were a sign of that which Jews (and not Gentiles) needed to be divinely assured of; namely, that the legal or mosaic age had passed away forever. It was really very hard for Jews to believe this stupendous and earth-shaking change, that they required clear proof that such a new economy had begun. Tongues as a sign were never given to the Gentiles. They did not need such a sign as Jews did, since they had no dispensational hurdle from mosaic legalism to grace in Christ to clear. Read verse 23.
Verse 33
Wildfire and fanaticism, often characteristic of glossolalic movements, are not the result of the Holy Spirit's working but of alien spirits. It must be remembered that these spirits which are not of God (I John 4:2) energize the false prophets of this world (I John 4:1). Unless God's true prophets are wary, they may, to a greater or lesser degree, come under the control of these evil intrusive spirits or demons (I Timothy 4:1-6). This is especially true in glossolalic circles where the word of God is so widely misunderstood and the truth is not available to the untaught or ill-taught so that they do not rely upon it as the only sure guarantee and protection against satanic deception and demonic despoilment.
Devotees of charismatic manifestations may be utterly sincere and dedicated servants of God, but sincerity and dedication do not shield from satanic attack if the truth of God is garbled and the armor of sound teaching is not put on to quench all the fiery darts of the devil (Ephesians 6:10-20; I Timothy 4:1). Many believers can also fail to see the significance of what is meant by "doctrines of demons." Many confine the term to blatant infidelity that denies the deity of our Lord or His efficacious atonement, or unbelief that rejects the full inspiration of the scriptures as in liberalism or neo-orthodoxy. These and kindred denials of the word of God are assuredly "doctrines of demons."
But many of the Lord's people do not see that numerous doctrinal errors associated with glossolalia are just as really "doctrines of demons" as the teaching of liberals and neo-orthodox theologians. Satan takes advantage of God's professing people whether their error is deliberate or naive, or whether it is the result of ignorance and incompetent teaching. It follows, then, that teaching and practices not sanctioned by the word of God open the door to satanic intrusion and demonic confusion. For example, "tarrying for the Holy Spirit" is a popular error associated with the modern charismatic revival. It is based on doctrinal ignorance of the fact that the Holy Spirit came at Pentecost and has been resident in the church - the body of Christ and each individual believer - ever since. Moreover, in encouraging believers to seek something not sanctioned by the word of God and in often condoning passive throwing of themselves open to spiritual forces, such unsound teaching and practices lead to demon intrusion, gross confusion, or what is still worse, actual demon influence, if not in some extreme cases, demon inhabitation.
The present day church needs to be warned against the powerful role of Satan and demons in cultism and the hold evil spirits may get over even God's genuine saints when they fall prey to false doctrine and follow teachings and practices contrary to the sound interpretation of God's word (I Timothy 4:1-5; I John 4:1-6; Revelations 16:13-16).
To take another example, the apostle in discussing the subject of speaking in tongues doctrinally (I Corinthians 12:1-14:20), most clearly teaches that the phenomenon would cease or stop altogether when "the completed and final thing" - the New Testament revelation - would be consummated (I Corinthians 13:8-13). To gloss over this and espouse the manifestation of tongues in the church today, claiming that I Corinthians 14 regulates such manifestations, is to fly in the face of God's revealed truth and to court many perils and irregularities. In fact, in ignoring, explaining away, or rejecting the witness of the Word on this important point, modern charismatic movements expose their adherents to every type of demonic delusion and disorder.
In apostolic assembly, women were to remain silent in church services and not engage in tongues or prophecy ( I Corinthians 14:34-36).
In Greek cities of the first century female publicity suggested loose morals much of the irregularity and confusion in the exercise of spiritual gifts in the Corinthian Church too was due to a lack of modesty and restraint on the part of the women members. Today, in glossolalic circles, women have taken an unscriptural position of leadership in violation of clear Biblical teaching. The result has been extremely harmful. Numerous, well known examples in the twentieth century revival of tongues could be cited, the most notorious perhaps being the case of Aimee Semple McPherson of Los Angeles, California, whose sensational career ended in tragedy. In churches that practice tongues, women evangelists and pastors are common. Much disorder has resulted.
Reflecting upon the fact that the Corinthian church on these matters had acted at variance with the practice of other churches and in a manner that assumed independence of his apostolic authority, the apostle asks, "Or did the word of God come forth (originate) from you or did it come to you alone?" (verse 36).
The apostle, therefore, inquires of the Corinthians with something of sarcastic indignation whether they are the source from whence God's word came or whether they consider themselves its sole recipient, that they should set themselves above the other assemblies and above Him.
The same spirit of arrogant pride against sound Bible teaching is widely manifest in charismatic movements today. Being unscriptural, the movement tends to engender the same spirit of insubordination to the Word. Many promoters of the revival of glossolalia today act as if the word of God originated with them or that they are its sole recipients. It is common for these assemblies to set themselves above other sound churches and above apostolic regulation. They tend to pride themselves in thinking they have so much more truth and power than churches that do not practice tongues. Conceit is one of the common sad results of glossolalic error. It is often coupled with a spirit of defiance of plain scriptural regulations of doctrine and conduct.
Paul strikes upon a note so frequently abused in charismatic movements when he says, "If anyone considers or thinks himself spiritual" that is, "filled with and controlled by the Spirit." Adherents of glossolalia consider speaking in languages as a sign of deeper spiritual experience. But nothing could be further from the truth. Indian fakirs, Muslim dervishes and spiritistic mediums speak in tongues by spirits not of God (I John 4:1-4). Even speaking in tongues by the spirit of God was not a sign of spirituality as the carnality of the Corinthian believers attests (I Corinthians 3:1-4). The apostle lays down a test of true spirituality. Let the spiritual believer acknowledge and admit that the injunctions he is laying down are the "commandment" of the Lord. Let there be no arrogant self sufficiency or proud reliance upon some experience. Let the inspired word of God have the place of supreme authority and command absolute submission and loyalty.
Here is where glossolalic movements go seriously astray. Alleged experiences are placed above the word of God. The Word is construed to fit the experience, rather than the experience tested in the light of the Word. If the modern charismatic revival would let the word of God speak first, scripturally unsanctioned experiences would not be sought after in the first place. In the second place, such experience would be evaluated drastically by the Word. The modern charismatic revival needs sound doctrine based on the common laws of hermeneutics and Bible exegesis.
Up to the recent revivals of glossolalia among the more educated groups in the main-line denominations, charismatic manifestations have been confined mostly to the uneducated and uncultured strata of society. Charismatic preachers have been, except in rare cases, untrained in sound exegesis and in the Biblical languages. They have lacked the tools of learning the Holy Spirit could use to make them competent teachers to lead their people out of sincere but palpable misconceptions of truth.
Such ideas as "tarrying for the Holy Spirit," "second-blessing sanctification," "the baptism of the Spirit" as an experience subsequent to salvation, "receiving one's Pentecost," and similar unsound tenets are espoused because the uneducated leadership is unequipped in the light of the fine distinctions of the original languages and in the context of sound exegetical principles.
Those why have practiced tongues in the modern era, like Joseph Smith, have at least been consistent in also resurrecting "prophecy" and insisting upon new prophetic revelations in addition to scripture (like the book of Mormon). Those like the Irvingites (and the Mormons also), have with equal logic, resurrected the office of apostle.
Glossolalia has not enjoyed wide publicity until recent times. Speaking in tongues had no significant place in the post-apostolic church, AD 100-400. The early fathers referred infrequently to the gift of tongues.
The earliest clear evidence for glossolalia after the New Testament era concerns Montanus, a converted priest of a Phrygian mystery cult, and two of his followers. According to the description of Apollinaris, Bishop of Hierapolis (AD 170), Montanus "became beside himself, and being suddenly in a sort of frenzy and ecstasy, he began to babble and utter strange things, prophesying in a manner contrary to the constant custom of the church."
The silence of all church fathers concerning tongues cannot lightly be dismissed. These early leaders represent a wide geographical area. They wrote doctrinally and purposefully, and often with a corrective emphasis. Had the phenomenon been normal manifestation continued from New Testament times, they would certainly have mentioned it.
Justin Martyr (100-167 AD), who traveled widely as a Christian teacher, makes no mention of tongues, although he does claim that "the prophetical gifts" were found among Christians, by which he must have meant ability to declare the revealed content of scripture with power.
Irenaeus (130-195 AD), Bishop of Lyons in Gaul and one of the most distinguished teachers of the Ante-Nicene Church, asserted that he had "heard of many in the church who allegedly 'through the Spirit, speak all kinds of languages.'" He is doubtlessly referring to the heretical Montanists, a sect characterized by a distorted doctrine of the Holy Spirit and an unhealthy stress on visions and emotional prophetism. This ill-balanced movement, strong in Asia Minor, also had a strong influence at Lyons, where Irenaeus labored.
Eusebius gives a clear statement of the excesses of Montanus, who he says was "carried away in spirit, and was excited into a certain kind of frenzy and irregular ecstasy, raving and speaking, and uttering strange things and proclaiming what was contrary to the institutions that had prevailed in the church."
Their unsoundness, like modern charismatic movements, moreover centered in the doctrine of the spirit, the spiritual gifts, and an unhealthy prophetism.
Tertullian (155-202 AD), of North Africa, like Irenaeus, came under Montanist influence, and describes some of the excesses of the emotional and unsound movement. He mentions tongues, but merely as an apostolic manifestation, not as a phenomenon of his time.
Origen (185-254 AD), in all his voluminous writings, gives no hint that tongues were a normal manifestation in his day of that the signs and manifestations of the early church had continued in his time. Likewise, Chrysostom (347-407 AD), the great exegete and preacher, in dealing with the spiritual gifts of I Corinthians (chapters 12-14), confesses that the whole passage is "very obscure," but adds, "the obscurity is produced by our ignorance of the facts referred to and by their cessation, being such as then used to occur, bot now no longer take place." This is a clear statement that tongues and other miraculous manifestations had stopped altogether by the end of the fourth century even in erratic fringe groups. Augustine also dismissed the practice as a thing of the past. "These were sign adapted to the time," he observed in his exposition of I John 3:24.
The long drought
From the early fifth century through the entire medieval era, evidences for tongue speaking are scanty at best. The claim about Francis Xavier (1506-1552) speaking in Indian languages has no historical truth. Throughout his letters, Xavier stressed the difficulties he had communicating with different tribes. He tried numerous approaches - translating some of the main church formulas into the language after he had learned enough of the language to do this, getting help from others to patch together some doctrinal statements to be memorized. He used various techniques using interpreters, mixing various dialects, or even using signs. Xavier's "gift of tongues" was apparently not mentioned until his canonization under Urban VIII (1623-1644), almost a century after his death. After this, the legend grew. By 1872, the Jesuit Father Coleridge could sum up Xavier's Japanese ministry by saying, "He spoke freely, flowing, and elegantly as if he had lived in Japan all his life. The complete inaccuracy of this statement has been demonstrated more recently by a Jesuit scholar, Father George Schurhammer, who attributed the legend to the imagination of two unreliable witnesses in the beatification process. As we look back over the first sixteen centuries of Christian history, then, we have to reaffirm our conclusion that they were lean years for tongue speaking.
The reformation period gives no evidence of the continuance of speaking in tongues in the church. In the seventeenth to the nineteenth centuries, there were two noteworthy outbursts of tongues speaking, one in France, the other in England. Besides these, the phenomenon also seems to have accompanied the revival movements of the same area. At Cevennes, France, the so-called "little prophets" arose in the last few years of the eighteenth century. Youngsters three years old and upward are claimed to have preached in flawless French, accompanied by high emotional faintings and swoonings which were prominent.
The second major outburst of tongues occurred in England during the nineteenth century. Edward Irving (1792-1834) was the leading light. He was an able preacher of the church of Scotland who preached to large audiences in London from 1822 until he was deposed from the church of Scotland in 1833 because of unsound views on Christ's humanity and his belief in the continuance of the gifts of prophecy, healing, tongues, and the order of apostles. Early Methodism also had some experience with extraordinary spiritual phenomena, especially in Northern England and Wales.
The positive attitude of Wesley toward spiritual gifts paved the way for modern Pentecostalism, for the modern day movement had its roots in the revivals of the eighteenth and nineteenth centuries in America. The great awakening and subsequent revivals produced some unusual by-products, of which tongue speaking was undoubtedly one. Spirited preaching, singing, physical movement, and the demand for a tangible display of the receiving of the Spirit worked together to create astounding physical demonstrations. Barking, violent jerking, shrieking and shouting, wild dancing, fainting and the like were common and still continue.
Important in considering the manifestation of tongues on the eve of the modern charismatic revival, two groups must be credited for early occurrences, namely, the Mormons of Joseph Smith and the Shakers. Joseph Smith espoused tongues, prophecies, visions, and revelations. The book of Mormon was the result. To him, tongues signaled the reception of the Holy Spirit, which furnished the entree for his visions. The character of these revelations and the demonic nature of Mormonism sufficiently demonstrate the dangers of this procedure.
Similar manifestations occurred among the Shakers, notably in the case of the founder of this sect, "Mother" Ann Lee, who made the claim that she could speak in seventy-two languages. Tongues were rampant among this group, with hilarious dancing and high-pitch emotionalism displayed.
The latter rain
In the twentieth century, the Pentecostal showers of an earlier day have given way to a steady rain, first in the founding of the Pentecostal churches, more recently in its development in other denominations and especially in the Roman Catholic Church.
Reasons for Pentecostal movement
In essence, the Pentecostal movement developed as a partial reaction to the increase of secularism and the subsequent waning of revivalism following the Civil War. Its immediate ancestor was the holiness or perfectionist movement within Methodism occasioned by a controversy over John Wesley's doctrine of sanctification.
Wesley had had much to say about sanctification; in fact, it was one of the keystones in his theology. He taught the "progressive sanctification" of believers, that is, their gradual growth toward perfection. However, he conceded also to some of his followers that the Christian can attain perfection in love, even while he lives, citing I John 4:17. At the same time, he insisted, contrary to those who rejected out of hand the doctrine of "entire sanctification," that, "we should expect to be saved from all sin before the article of death." This uncertainty in Wesley's thought opened the way for later debate. Some Methodists stressed the doctrine of "entire sanctification," that is, the immediate and complete perfection of love in the believer, and organized revivals designed to lead to it. By 1867, this movement had gained such a large following as to alarm Methodist leaders. Between 1880 and 1900, Methodists split into holiness and anti-holiness factions. The holiness groups gradually separated from the Methodist Church.
The Pentecostal churches
In the wake of this turmoil, the Pentecostal movement also began. It was related to, but not the same as, the holiness movement. Both, of course, were concerned about sanctification. Holiness groups stressed complete perfection or entire sanctification. The Pentecostals stressed charismatic gifts.
Several Pentecostal revivals accompanied in the United States just after the turn of the twentieth century. In the minds of the early adherents, the incidence of these in their day fulfilled the prophecy of Joel 2:23 concerning the "latter rain."
The "latter rain" fell first in Topeka, Kansas, 1901. The movement took shape around the founder and leader of Bethel Bible College, Charles F Parham. On New Year's Day, 1901, the "baptism of the Spirit" fell first upon Miss Agnes N. Ozman, a student in the college, who claimed to speak several languages. Parham's baptism came on January 3rd, along with that of other students. Filled with new zeal, bethel students set out to evangelize Kansas and to share their newly found power. By 1903, the movement reached into Missouri and Texas. Parham himself opened a Bible school in Houston, Texas in 1905.
In 1906, the "latter rain" hit Los Angeles. The movement began to take on international proportions.
From Los Angeles, the Pentecostal movement spread to Chicago, New York, and elsewhere in the USA and Canada. Before the end of 1906, there were Pentecostals also in Kerala, India, Norway and Sweden.
Constituency Pentecostalism has drawn its greatest following from the masses, the lower economic and social strata with limited education. Recently, the situation has changed considerably. One can cite among its strongest proponents some from the higher economic, social, and cultural levels. The have a grip on the leadership on masses. The present movement among non-Pentecostals covers a wide economic, social, and cultural range.
Factionalism is a common trait of Pentecostal movements. Many modern cults have its roots in Pentecostal movements.
Fertile ground for the growth
It is an observable fact that where sound and able Bible teaching and preaching are conducted, the phenomenon of tongues does not occur. It is only in circles where scripture is not competently expounded by teachers qualified on both the spiritual and academic levels that the phenomenon is evidenced. This fact is not only true today, but has been true during the centuries of church history since the close of the apostolic age when the miraculous gifts, having discharged their temporary functions, died out.
In tongue movements, alleged experience and emotional excitement have attempted to be a substitute for accurate teaching and clear exposition of the scripture. The result has been that the word of God has been interpreted on the basis of human experience instead of experience being interpreted on the basis of the word of God. Experience must be relentlessly conformed to "what does God say?" rather than "what does my experience lead me to believe?"
Tongues today run the risk of inviting demonic deception and despoiling. In "tarrying" for the Holy Spirit when He came over two thousand years ago, seeking to receive Him who already dwells within them if their are truly believers, sincere, but ill-taught saints forget that they can come under "spirits" who are "not from God" (I John 4:1-3). There are evil spirits or demons that have an important role in perverting the truth of God and producing "doctrines of demons," that is, "teaching inspired and originated by evil spirits." Compare I Timothy 4:1 to I Kings 22:13-28 and Revelation 16:13-16). Tongues can and are counterfeited by demon spirits. It is evidenced by the fact that spiritistic mediums, Muslim and Hindu festivals show many that speak in tongues and perform miracles. Ancient Greek, Roman, pagan prophetesses speak in tongues.
If glossolalia today are not explainable by demon power, they may be due to psychological suggestion or psychosomatic manifestations produced under high emotional excitability. Much of what parades as an ecstatic utterance, supposedly evidencing a deeper spiritual experience, is mere gibberish produced by auto suggestion under great emotional stress and strong desire for a tongues experience. This experience is often desperately sought with a predominant motive of attaining spiritual status with the group. No wonder the revival of tongues in the twentieth century has not been a "latter rain," but a doctrinal fog, productive of much confusion, division, carnality, and immaturity in the church. It pays to put human experience second.
2) The Fruit of the Holy Spirit
The gifts of the Holy Spirit are fascinating and exciting. To be a gifted person is to receive compliments from our fellows for our performances or abilities. For these reasons and perhaps others, the gifts of the Spirit receive far more attention in our culture than the fruit of the Spirit. The fruits of the Spirit seem to be doomed to obscurity, hidden in the shadow of the more preferred gifts.
Yet it is the evidence of the fruit of the Spirit that is the mark of our progress in sanctification. Of course, God is pleased when we dutifully exercise the gifts the Holy Spirit has bestowed upon us. But I think God is even more pleased when He sees His people manifest the fruit of the Spirit.
Paul exhorts the Galatians: Galatians 5:16
The Christian life is a pilgrimage. In the imagery of the scripture, it is a journey that we travel by foot. Walking is a relatively slow mode of transportation. Most of us move along this journey at a snail pace. We do not race and leap through the obstacle course of temptation. There are barriers that impede our progress. At every point, we face the speed bumps of the flesh.
Here is the battle. The old man is pitted against the new man. The sin nature of the flesh fights to choke the influence of the Spirit. Though this warfare is internal and invisible, there are clear outward signs of the carnage wrought by the battle. When the Spirit is victorious, we see the fruit of it. When the flesh wins, we also see the outward evidence. Before Paul elaborates the fruit of the Spirit, he first sets forth the works of the flesh. The works of the flesh stand in stark contrast to the fruit of the Spirit (Galatians 5:19-21). This list of the works of the flesh is crucial for two reasons. First, it offers the contrast already mentioned to the fruit of the Spirit. Second, it identifies sinful practices that, the apostle emphasizes, characterize the unregenerate and the lost. Of course, it is possible for a redeemed person to fall into any of these sins for a season. Each one of them has been manifested at one time or another by the greatest of saints. But they are not to be characteristic of the Christian. If this list characterizes the lifestyle of a person, it is evident that he is unredeemed.
In Galatians 5:22-23, the apostle exhibits the model of authentic righteousness. Fruit is something that is produced in us. It is not of ourselves. In ourselves, we are only flesh. The flesh produces nothing but more flesh. We can be silver-tongued orators apart from grace, but the only source of the fruit of the Spirit is the work of the Holy Spirit within us.
It is no accident that the fruit of the Spirit is not elevated in our ranks as the highest test of righteousness. There abides so much flesh in us that we prefer another standard. The fruit test is too high; we cannot attain it. So, within our Christian subcultures, we prefer to elevate some lesser test by which we can measure ourselves with more success. We can compete with each other with greater facility if we mix some flesh together with spirit. How hard it is for us to be measured by our love.
The fruit of the Spirit includes a list of virtues that on the surface appear to be common place. John Calvin spoke of virtues that unregenerate pagans are capable of displaying to some degree. He described the "civil righteousness" achieved by natural man. By the common grace of God, fallen creatures exhibit an external form of righteousness. External righteousness is that which outwardly corresponds to the law of God, but lacks the motivation from a heart disposed toward the love of God. Unbelievers can love by natural affection. Unbelieving husbands have a natural affection for their children. Secular music extols the virtue of love. So also, the other virtues mentioned as the fruit of the Spirit may be manifest among the ungodly. There were moments when Adolf Hitler and Saddam Hussein were kind and gentle. Stalin had a momentary display of gentleness. The pharaoh of Moses' time, at times, lapsed into patience. Herein is the problem. If unbelievers can exhibit the virtues mentioned in the fruit of the Spirit, how can we know if the presence of these virtues in any way indicates the presence of the Spirit in out lives? Not a single fruit of the Spirit, externally exhibited, is a proof of regeneration. Perhaps it is because of the facility of confusion between "civil righteousness" and the fruit of the Spirit that Christians tend to look elsewhere for indicators of true godliness. But the Bible would not have us yield to this temptation. The Spirit yields or produces authentic fruit. It is his work that we are to cultivate in our lives. But we focus on eloquent preaching and writing and think that that is the fruit of the Spirit.
We must learn to discern the difference between civil righteousness and the fruit of the Spirit. The difference is more than one of degree. It is a difference of kind as well. The fruit of the Spirit is uncommon and extraordinary. It is the difference, for example, between a love that is common and a love that is uncommon, between ordinary love and extraordinary love, between natural love and supernatural love.
The Nine Gifts and Graces of the Spirit
There are 9 gifts of the Spirit listed in I Corinthians 12:8-10. There are also 9 graces of the Spirit listed in Galatians 5:22,23. What are the differences between the gifts of the Spirit and the graces of the Spirit? The nine-fold gifts are for power, service, and ministry. The nine-fold graces are for Christian character, for what the child of God is in himself. The nine gifts are distributed among the members of the congregation. The nine graces are to be represented in every Christian. The nine gifts are sovereignly bestowed. We may ask for a gift, but the Holy Spirit chooses as to whether our request is accepted or denied. The nine graces crown all who walk in the Spirit. The Holy Spirit does not choose among them. They all are ours.
A gift may enjoy perfect expression even though it is a solitary one bestowed upon the individual. But no grace can enjoy perfect expression if it if nor accompanied by every other member in the list.
If life were always kind to us, if people were always pleasant and courteous, if we never had headaches, never knew what it was to be tired or under terrific pressure, the fruit of the Spirit might go unnoticed. But life is not always like that. It is in the midst of difficulties and hardships that we especially need the fruit of the Spirit, and it is in such times that God may especially work through us to touch other people of Christ. As we bear the fruit of the Spirit in out lives, others will see in us the "family likeness of his Son" (Romans 8:29) and be attracted to the Savior. One of the main functions of the Holy Spirit is to impart the holiness of God to us. He does this as he develops within us a Christ-like character - a character marked by the fruit of the Spirit. God's purpose is that we would become mature attaining the full measure of perfection found in Christ (Ephesians 4:13). The fruit of the Spirit is God's expectation in our lives. The Spirit brings fruit into our lives because we cannot produce godliness apart from the Spirit. In our own selves, we are filled with all kinds of self-centered and self-seeking desires which are opposed to God's will for our lives. "Put to death your members which are upon earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry; Put on therefore, as the elect of God, holy and beloved, hearts of mercies, kindness, humbleness of mind, meekness, longsuffering" (Colossians 3:5,12). We can only bear spiritual fruit if we abide in Christ (John 15:4-7). It may be possible for us to make use of the gifts of the Spirit even when we are out of fellowship with the Lord.
Joy
Joy is mentioned as a fruit of the Spirit. The joy is not the joy we encounter for a moment when our favorite basketball team wins the championship. It is not that happiness of a warm puppy. Like transcendent agape love, the Christian's joy is a transcendent joy, a joy born of blessedness. Any believer experiences positive emotions that evoke smiles, but no unbeliever has ever experienced the joy of salvation. The joy of the Spirit is permanent. This year's world champion may not make the playoffs next season. The joy of salvation is forever. The victory Christ has won for us is not seasonal. The Savior never has a bad year.
The joy of the Spirit is as stable as it is exhilarating. It is the joy that abides in the midst of suffering. It has depth. It penetrates the soul. It sends despair into exile and banishes pessimism. It produces confidence without arrogance, courage without bravado. Jesus was able to weep, yet His tears could not dissolve in joy He knew in His Father's House. We rejoice in our hope. Our hope is not the fantasy of the dreamer, but the assurance of the redeemed.
Romans 14:17
The fact is, only Christians have a reason to be joyful, but it is also a fact that every Christian should be joyful. For true Christians, joy is both a privilege and a duty. Jesus said, "I have come that they (His sheep) may have life, and have it to the full" (John 10:10). He has come that our lives might be full of joy. Twice, in His talk to the disciples on the evening of His betrayal, Jesus referred to the joy that He desired for them to have. He has done all to make it possible for us to live joyful lives.
But we are not to sit around waiting for the circumstances to make us joyful. We are commanded to be joyful always (I Thessalonians 5:16). We are to rejoice always: "Rejoice in the Lord always, again I will say, rejoice" Philippians 4:4). God intends that every one of His children exhibit the fruit of joy. Look at Paul's letter to the Thessalonians: I Thessalonians 1:6. Do the two words affliction and joy go together? The world would not think so. Late on a Thursday night, before He was to be crucified at 9:00 the next morning, Jesus spoke to His disciples about His joy (John 15:11; 16:22). What joy could there be in the agony of crucifixion? Hebrews 12:2 describes that amazing and heavenly phenomenon, "joy" in the presence of shame and suffering and death. When Paul and Silas were beaten until their backs were crimsoned in blood, when they were placed in stocks and in chains and thrown into the innermost part of a dungeon, at midnight, they prayed and sang to God (Acts 16:25). "My brethren, count it all joy when ye fall into divers temptations" (James 1:2). Only a Christian knows this kind of joy. The world has merriment, laughter, entertainment, revelry, but only the Christian knows joy. Bars and stone walls and persecution cannot take it from him. It is the joy of the presence of god in the soul.
Just being joyful is not enough, however, we should continually be growing in joy. Gloomy countenance ignores God and His attributes. Honestly, we know that life is filled with anxiety, conflict and tension.
Stumbling blocks
One of the most common hindrances to joy is sin in our lives, or sinful attitudes in our hearts. Christian joy is essentially the enjoyment of God, the fruit of communion with Him. Sin obviously breaks that communion and the enjoyment of His presence (Psalm 51:12). Psalm 32:3,4 vividly describe David's lack of joy as he agonized over his sin. When we are not experiencing joy, we should examine our hearts and our lives. Are we holding onto some sinful attitudes such as envy or resentment, or a critical and unforgiving spirit? All sin, be it in attitude or in action, must be dealt with if we are to display the virtue of joy in out lives.
Another stumbling block to joy is misplaced confidence. In Philippians 3:1, Paul told them to rejoice in the Lord. he then made it clear that the opposite of rejoicing in the Lord is to put confidence in the flesh in our good works or religious attainment. In Paul's day, it was Jewish legalism, and spiritual pride.
Luke 10:17-20
Jesus sent 70 to preach. They returned with joy and said, "Lord even the demons submit to us in Your name." Jesus responded, "Do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven." Jesus was not discouraging joy in the ministry, but cautioning against the ground of one's joy being in the success of a ministry. Success in ministry comes and goes, but our names are written in heaven forever. The circumstances of this life rise and fall, but the assurance of being with Christ one day never changes. it is in this fact that our joy much be grounded.
Another area that can choke off joy in our lives is chastening, or discipline, that God often administers to His children. Scripture says discipline is painful (Hebrews 12:11). Discipline is never a joyful experience; it is not meant to be, else it would not accomplish its intended results.
If we lose sight of its intended results, or feel we don't deserve it, discipline can lead to self-pity.
If we only knew how bad we are, we would welcome chastening because this is God's way of getting rid of sin and its habits. But chastening is resented because we cannot believe that we have done anything worthy of it.
The secret of maintaining some semblance of joy in the midst of discipline is to remember that "the Lord disciplines those He loves," and that later on, however, the discipline produces a harvest of righteousness and peace for those who have been trained by it (Hebrews 12:6,11).
Experiencing trials of faith is a hindrance to joy. Trials differ from discipline in that their purpose is to exercise our faith, not deal with sin in our lives. In this infinite wisdom, God allows trials in order to develop perseverance in us and to cause us to fix our hopes on the glory that is yet to be revealed.
Trials can come in many forms - nagging health problems, financial reverses, criticism and rejection, and other problems. Whatever form the trail takes, and however severe it may be, it is intended to strengthen our character. Our faith and perseverance can grow only under the pain of trial.
In Job 1:2, Job reacted positively to all his trials. God's faithfulness should also be of comfort to us in times of trial. "Though he brings grief, he will show compassion so great in his unfailing love" (Lamentations 3:32).
Stepping stones
Before considering any of the practical steps we can take to cultivate a joyful spirit, we must remind ourselves that joy is a fruit of the Spirit, the effect of his ministry in our hearts (Romans 15:13). It is by the power of the Holy Spirit that we experience the joy of salvation and are enabled to rejoice even in the midst of trials. The Holy Spirit uses His word to create joy in our hearts (Romans 15:4,5). God gives endurance and encouragement. God is the source, the scriptures are the means. The same truth applies to joy. In verse 13, our God of hope is filling us with joy. In order to use the scriptures, however, they must be in our hearts through regular exposure to and mediation upon them.
Practical aid to joy
1 Confess and forsake sin (Psalm 32:3,4) as David confessed his sin, started freedom from guilt, to faith in God's deliverance (Psalm 32:5-11).
2 Trust in God (Romans 15:13
3 Take the long range view of life. Read the following for comfort: I Peter 1:6; Romans 5:2; II Corinthians 4:18. To take the long range view is to follow the example of Jesus Himself, who for the joy of the cross, scorning its shame, sat down at the right hand of God (Hebrews 12:2).
4 Give thanks in all circumstances (I Thessalonians 5:18). Include both pleasant and unpleasant circumstances. We are to be thankful all the time.
The fruit of joy
One of the results of experiencing this joy is that God is pleased (Romans 14:17-18). Certainly some people are more joyful by nature than others, but every Christian is to exhibit a balanced display of all the virtues of Christian character, regardless of his temperament.
A second result of joy is that we are strengthened physically, emotionally and spiritually. Do not grieve, for the joy of the Lord is your strength (Nehemiah 8:10). Joy is the fruit of the Spirit. It is a result of His work, but we must practice it.
Today's world is joyless, full of shadows, disillusionment, and fear. Freedom is rapidly disappearing along with it, a great many of the superficial joys and pleasures of life are also disappearing. But our spiritual joy is not dependent on circumstances. The world's system fails to tap the source of joy.
America's Declaration of Independence speaks of "the pursuit of happiness," but nowhere in the Bible are we told to pursue this. Happiness is elusive and we don't find it by seeking it. It comes when outward conditions are favorable, but joy goes much deeper. Joy is also different from pleasure. Pleasures are momentary, but joy is deep and abiding despite the worst circumstances of life.
Deep joy crowned the apostle Paul's final testimony as he wrote his last letter to young Timothy from death row. Joy of God filled his heart despite all his problems.
Peace - Romans 12:18 and Romans 14:17
The peace of the Spirit is as joy is transcendent. It is the peace, the shalom for which ever Jew yearned. It goes beyond what Martin Luther called a carnal peace, the peace offered by the false prophets of Israel. It is not the cowardly peace won by appeasement. It is a peace brought by permanent victory. When earthly wars are ended and peace treaties are signed, there always abides an uneasy truce. A cold war always remains wherein the slightest rattle of the sword may signal the beginning of new hostilities. There is a vast difference between Neville Chamberlain's leaning over a balcony declaring, "We have achieved peace in our time" and Jesus' leaning over a table to say, "peace I leave with you; not as the world gives do I give to you" (John 14:27). The legacy of Christ is peace. Peace is our inheritance from the Prince of peace. It is a peace the world cannot give. This peace is a lasting peace that no one can snatch from us.
Untold millions are spent annually in search of peace. Every year, thousands of people seeking personal or family peace flock to professional counselors. Diplomats fly around the world pursuing peace between nations. Our court systems are jammed with cases arising from a breakdown of peace between individuals or corporations. Christians are not exempt from the turmoil of a sinful world, but peace should be a hallmark of the godly person, because it is a godlike trait. God is called the God of Peace several times in scripture. He took initiative to establish peace with rebellious men, and He is the Author of both personal peace as well as peace among men. Peace should be part of our character also because God has promised us His peace and commanded us to let peace rule in our lives and relationships. Peace carries with it the idea of unity, completeness, rest, ease and security. In the Old Testament, the word was "shalom" (Isaiah 26:3). When you and I yield to worry, we deny our Guide the right to lead us in confidence and peace. Only the Holy Spirit can give us peace in the midst of the storms of restlessness and despair. We should not grieve our Guide by indulging in worry or paying undue attention to self.
There are different kinds of peace, such as the peace of the graveyard, or that of tranquility. But for the Christian, peace is not simply the absence of conflict or any other artificial state the world has to offer. Rather, it is the deep, abiding peace only Jesus Christ brings to the heart (John 14:27).
A close look at scripture reveals that peace is actually threefold: peace with God, peace within ourselves, and peach with other people.
Peace with God - The basis of our peace with God is our justification by faith in Jesus Christ (Romans 5:1). This is the point at which all peace begins. We cannot have peace within ourselves or peace with other people until we first have peace with God.
Prior to salvation, because we were born in sin, our relationship to God was characterized by alienation and enmity (Colossians 1:21). We were objects of His wrath, in state of rebellion against Him. There is no peace for the wicked (Isaiah 57:20,21).
Upon entering a personal relationship with God through faith in Jesus Christ, however, all this changes. Instead of being opposed to us, God is now for us. Proverbs 16 tells us that He even promises to make our enemies live at peace with us.
Peace with God, then, is the foundation of peace within ourselves and peace with other people.
Personal peace - One of the petty offenses for which we arrest people is disturbing the peace. Even though a Christian has experienced peace with God, there are certain disturbers of the peace that keep him from experiencing the peace of God. Like the noisy or quarrelsome offenses against society, these disturbers are often petty in nature. We try to deal with petty incidents by ourselves, and we lean upon him only when we face serious calamities.
On the evening of his betrayal, Jesus said, "In this world, you will have trouble" (John 16:33). Whether a loved one is ill or the car broke down while on a trip, Jesus was indeed correct when He promised us that we will have trouble in the world. But Jesus has overcome the world. So why do we worry? Because we do not believe, we are not really convinced that the same Jesus who can keep a sparrow in the air knows where our lost luggage is, or how we are going to pay that auto repair, or how we can get to our destination on time. As it says in Philippians 4:6,7, we are to pray about everything. Nothing is too big for Him to handle, and nothing is too small to escape His attention.
We should thank Him for His past faithfulness in delivering us from troubles. But we look for deliverance always instead of peace.
According to I Peter 5:7-9, we are to cast all our anxiety on Him because he cares for us. In the next verse, Peter tells us to be alert to the devil, who prowls around looking for someone to devour. The Greek word for devil is "accuser" or "slanderer." Instead of resisting the devil, we try to deal with our own wicked hearts.
Peace with men - When Paul listed peace as one of the nine traits of the fruit of the Spirit, he was probably thinking primarily of peace with other people. Works of the flesh are against peace with other men (Galatians 5:15). Blessed are the peacemakers (Matthew 5:9). Live at peace with everyone (Romans 12:18). Make every effort to do what leads to peace (Romans 14:19). Let the peace of Christ rule in your hearts, since as members of one body, you were called to peace (Colossians 3:15). Make every effort to live in peace with all men (Hebrews 12:14). Whoever would love life and see good days... must seek peace and pursue it (I Peter 3:10,11). Three times in these references, we are exhorted to "make every effort" to word, or "pursue" peace. The pursuit of peace does no include an easygoing, peace-at-any-price kind of attitude. Neville Chamberlain made peace with Hitler through weakness. In politics, like Ronald Reagan - peace through strength, trust, but verify - does not include capitulating to wrong or injustice just for the sake of maintaining appearances. The conflicts that are disturbing our peace with others must be courageously, but graciously, faced and dealt with. Pursuing peace does not mean running away from the cause of discord.
Some biblical steps to solve conflicts with others: We are fellow members of the same body. The body is a unit although it is made up of many parts; and through all its parts are many that form one body. So it is with Christ (I Corinthians 12:12). There should be no division in the body (verse 25). Each member belongs to all others (Romans 12:5). It is Christ's body of which we are members. It is His glory and the honor of His church that is at stake in our relationships with one another. We expel people from our fellowship for adultery while we tolerate discord between ourselves and other believers. Next, we must recognize that the cause of discord often lies wholly or partly with us. Both parties usually blame the other, but neither will be willing to accept any responsibility for a misunderstanding. Finally, we must take the initiative to restore peace. Matthew 5:23,24 and 18:15 reveal that unresolved conflict between believers is sin and must be treated as such; otherwise, it will spread throughout the body like cancer until it requires radical spiritual surgery. There may be times, however, when you have pursued peace to no avail. The Bible recognizes that possibility. But be sure you have done all you can to restore peace (Romans 12:18). Because peace is a fruit of the Spirit, we are dependent upon the Spirit's work in our lives to produce the desire and the means to pursue peace. Commit to memory such passages as Philippians 4:6-7, I Peter 5:7, and Romans 12:18.
Gentleness: Galatians 5:22,23; Colossians 3:12
We pray for patience, love, purity, and self-control. But who of us ever prays for the grace of gentleness? Writing in the year 1839, George Bethune said, "Perhaps no grace is less prayed for, or less cultivated than gentleness." Indeed it is considered rather as belonging to natural disposition or external manners, than as a Christian virtue and seldom do we reflect that not to be gentle is sin. No one ever heard of praying for gentleness.
Gentleness is difficult to define because it is often confused with meekness, which is another Christian virtue that we should pursue. Being mild or mildness must be used when dealing with others. Jesus said, "Blessed are the gentle, for they shall inherit the earth" (Matthew 5:5). Gentleness is an active trait, describing the manner in which we should treat others. Meekness is a passive trait, describing the proper Christian response when others mistreat us.
Both gentleness and meekness are born of power, not weakness. There is a pseudo-gentleness that is effeminate, and there is pseudo-meekness that is cowardly. But a Christian is to be gentle and meek because those are godlike virtues. In biblical times, gentleness and meekness meant far more than it does in modern English. It carried the idea of being tamed, like a wild horse that has been brought under control. Until tamed by the Holy Spirit, Peter was a rough and ready character. Before God called Moses, he was unbroken and took 40 years in the desert before he was fully brought under control. A river under control can be used to generate power. A fire under control can heat a home. Meekness is power, strength, spirit, and wildness under control.
The gentleness of Christ
In II Corinthians 10:1, Paul appealed to the Corinthian Christians "by the meekness and gentleness of Christ." It says so in Matthew 11:28,29.
Treating others gently - II Timothy 2:24
We must actively seek to make others feel at ease, or restful, in our presence. For example, how you treat a poor fellow in a crowd. Do you go to see only the dignitaries? We should no be so strongly opinionated or dogmatic that others are afraid to express their opinions in our presence. Instead, we should be sensitive to other's opinions and ideas.
Gentleness will demonstrate respect for the personal dignity of the other person. You can change the other person's attitude without hurting his ego. The gentle Christian does not feel he has the liberty to "say what I think and let the chips fall where they may."
The gentle Christian will not feel threatened by opposition or present those who oppose him. Instead, he will seek to gently instruct, looking to God to dissolve the opposition just as Paul taught Timothy (II Timothy 2). The gentle Christian will not degrade or belittle or gossip about the brother who falls into some sin (II Timothy 2:24,25). Let your gentleness be evident to all (Philippians 4:5).
Patience - Galatians 5:22,23; Colossians 3:12,13
The English Bible uses this word for longsuffering. One aspect of patience involves enduring abuse. Longsuffering is the ability to suffer a long time under mistreatment of others without growing resentful or bitter. The occasions for exercising this quality are numerous. They vary from malicious wrongs all the way to seemingly innocent practical jokes. They include ridicule, scorn, insults and undeserved rebukes, as well as outright prosecution. The Christian who is the victim of office politics or organizational power plays must react with longsuffering.
Patience is part of true Christ-likeness, something we so often admire in others without demanding it of ourselves. Patience in our lives springs from God's power based upon our willingness to learn it (Colossians 1:11). Patience is closely related to testings or trials in the Bible, and that is only logical. We may be patient in ordinary life, but how do we react when trials come? It is then that we need the fruit of the Spirit - patience (James 1:2,3). We may suffer affliction or discipline, yet the psalmist said, "Weeping may last for the night, but a shout of joy comes in the morning" (Psalm 30:5). In order for the fruit to appear in our lives, God allows to face chastening affliction and persecution. Had Joseph not been sold into slavery and been wrongly accused by Potiphar's wife, and put in prison, he would not have developed the fruit of patience and longsuffering that was to become the hallmark of his life.
Clothe yourselves with patience. The first cluster of the fruit of the Spirit has a primary God-ward relationship with outward results others can see. Thus, we speak of the love of God, the joy of the Lord, and the peace of God. The second cluster - patience, kindness, and goodness - has to do with the kind of Christians we are in our outward relationships. It means of a person's steadfastness under provocation. Inherent in the word is the thought of patiently enduring ill treatment without anger or thought of retaliation or revenge. Thus, this part of the fruit of the Spirit is seen in our relationship to our neighbors.
Christian character is like a single garment woven from threads of varying colors and shades. From a distance, the garment appears to be a single color, but closer examination reveals that it takes a combination of different colored threads to produce the overall effect. The casual observer is not too much concerned with those various threads. he notices and appreciates the garment's overall effect. But the creator of that cloth has to consider each thread individually, ensuring that the right shades and colors correctly follow the pattern of the design.
Some of the traits of godly character appear to blend together much as different shades of thread in a garment or colors in a rainbow. Patience, for example, closely resembles joy and peace in its effect upon our lives. Patience is part of true Christ-likeness, something we so often admire in others without demanding it of ourselves. Paul teaches us that we can be strengthened with all might according to His glorious power, unto all patience and longsuffering with joyfulness (Colossians 1:11). Patience in our lives springs from God's power based upon our willingness to learn it.
The truly patient Christian must display godly patience in all of the various circumstances requiring it. Just as the designer and weaver of a beautiful cloth must consider each thread individually, so the Christian who desires to grow in patience must give attention to each facet of this quality as it applies to his life.
As we wait upon the Lord, God may sometimes seem slow in coming to help us, but he never comes too late (II Corinthians 4:17).
The aspect of patience that is called longsuffering is also used to describe the response of the godly person to provocation by others. When we exercise patience under provocation, we are emulating God Himself. In Exodus 34:6,7, God describes Himself as slow to anger, forgiving wickedness, rebellion and sin. Daily, God bears with great patience the provocation of sinful, rebellious men who despise His authority and ignore or show contempt for His law. Paul addresses to those people like this in Romans 2:4. They despise not only His authority, but also his patience. And yet god continues to show the riches of his patience to those who least deserve it. Paul said that one characteristic of love is that it is not easily angered (I Corinthians 13:5).
Tolerating shortcomings
It is likely that most of us have occasion to show patience toward the faults and failures of others more often than we do toward mistreatment or provocation from others. People are always believing in ways that, though not directed against us, affect us and irritate or disappoint us. It may be the driver ahead of us who is driving too slowly, or the friend who is late for an appointment, or the neighbor who is inconsiderate, or even the unconscious action of some family members whose irritating habit is magnified because of close association. The kind of patience it takes to overlook these circumstances is probably demanded of us most often within our own families or Christian fellowships. The patient reaction to the faults and failures of others is probably best described by the word forbearance, as it is used in Ephesians 4:2 and Colossians 3:13. It means gracious tolerance of others' faults. Since forbearance is not a common word in daily vocabulary, the word tolerance is probably best used to describe the aspect of patience. Forbearance or tolerance in the scriptures is associated with love. Read Ephesians 4:2,3. Paul says we are to bear one another in order to preserve the "unity of the Spirit." The unity applied by the Spirit to the body of Christ maintains peace (Romans 12:5). In Colossians 3:13, Paul equates forbearance with forgiveness.
Waiting for God
Abraham could not wait for Isaac. They tried to speed up God's time table or substitute another solution as Sarah and Abraham did with Ishmael, only to end up with sorrow instead of fulfillment.
Love - Colossians 3:14
When Paul lists those godly traits he calls the fruit of the Spirit, he puts love first. Love is the overall grace from which all others grow: our devotion to God is validated by our love for other people. As the apostle John puts it, "For anyone who does not love his brother, whom he has seen, cannot love God, whom he has not seen" (I John 4:20,21). We cannot truly love God without loving one another.
Jesus linked loving God to loving man in Matthew 22:37-40. The command to man to love God with all his heart and with all his mind and with all his strength is followed by a command to love his neighbor as himself, which could not be, unless love to our neighbor is included in love to god.
There should be no more distinctive mark of the Christian than love (John 13:34,35). We know that we have passed out of death into life because we love the brethren (I John 3:13-18). Through Romans 13:8, we realize that no matter how else we may bear our testimony for the Lord Jesus Christ, the absence of love nullifies it all. Love is greater than anything we can say, or anything we can posses, or anything we can give.
Types of love
Agape love is found everywhere in the New Testament. When Jesus said love your enemies, Matthew, in his gospel, used the word agape. God's greatest demonstration of agape love was at the cross where He sent this son Jesus Christ to die for our sins. Since we are to love as God does, believers should have agape love. But we do not have it naturally, nor can we develop it, for the works of the flesh cannot produce it. It must be supernaturally given to us by the Holy Spirit. He does this as we yield ourselves to the will of god. We should be clear about one thing concerning agape love. All too often today, love is seen only as an emotion or feeling. Certainly, there is emotion involved in love, whether it is love for others or love for God, but love is more than emotion. Love is not a feeling, love is doing. True love is love which acts. That is the way God loves us (John 3:16).
Love is therefore an act of the will, and that is why our wills must first be yielded to Christ before we will begin to bear the fruit of love. Much love in this world is really selfish in nature, while agape love involves self-giving. We are to love as the Good Samaritan loved (Luke 10:25-38), which is nothing less than love finding its best demonstration in action.
The command to love is not an option. We are to love whether we feel like it or not. Indeed, we may say that love for others is the first sign that we have been born again and that the Holy Spirit is at work in our lives. Certainly above all, love should be the outstanding mark among believers in every local congregation. God is agape.
Eros forms the root of the English word erotic. However, in Greek, Eros is an important kind of love. It refers to a romantic sexual love. It is inspired by the physical attraction that humans have for their bodies. We were designed this way by God at creation. Of itself, Eros is not wrong. However, it is a kind of love that should never act alone. Unfortunately, it is the only type of love that many people ever experience. However, romantic, sensual love is only part of the God-given concept of total love. Eros in Greek is used for love between sexes. Eros, the god of love, is the son of Aphrodite.
Phileo is a broader word, generally used for the love of friends. It speaks of a friendly affection, and is also used for the love of parents to children and children to parents, and the love of citizens for the state to which they belong. The word, phileo, is used in its verbal form in many places in the New Testament. The name of the city of Philadelphia means the city of brotherly love. Eros is a face to face relationship while philia is a shoulder to relationship. When applied to marriage, it depicts a husband and wife working together. A friend is someone whose company you prefer, someone that you want to be with. Every good marriage has philia type of love. Eros produces romance, makes your mate your lover. Philia makes your mate your friend. But agape is a love of total commitment. It means selflessness. Agape is something that only God can give us. It is His loving nature, the nature of God (Romans 5:5). Many marriages in Kerala are conducted for convenience, for security, and for financial gains.
I Corinthians 13
In the 12th chapter of the epistle, we have the gifts which the risen Christ gave to this church. In chapter 14, we have the use of the gifts, but in between the two chapters, we have the Spirit in which they are to be exercised. Gifts without love is ineffective. One might preach with great clarity and even eloquence, but if there is no love behind it, it would be empty words. In verses 1-3, we have the unique value of love. Though I have all faith so that I could remove mountains and have not love, I am nothing. he is not speaking of saving faith here, but rather of the gift of faith, spoken of in chapter 12. Pharisees did their charity so people could see them. People die for ideas and philosophy. For example, Timil Tigers, Muslim extremists, etc.
In verses 4-7, we have the character of love. Love is kind. Love is never jealous. Jealousy implies selfishness. Love never brags. And in verses 8-13, we have the permanence, or finality, of love. Everything else may disappear, but love abides. Love never fails.
Kindness and Goodness - Galatians 6:6-10
Kindness and goodness are so closely related that they are often used interchangeably. These two traits finish a natural progression in godly character. Patience denotes a godly response to ill treatment; gentleness defines a godly demeanor toward people at all times; kindness and goodness involve an active desire to recognize and meet the needs of others.
Kindness is a sincere desire for the happiness of others; goodness is the activity calculated to advance that happiness. Kindness is the inner disposition, created by the Holy Spirit, that causes us to be sensitive to the needs of others, whether physical, emotional, or spiritual. Goodness is kindness in action - words and deeds. Because of this close relationship, we often use the two words interchangeably. Kindness is our awareness of those around us, and the thoughtfulness that we can express to them. Kindness may be as simple as a smile to a store clerk, a thank you to a waitress, an encouraging word to an elderly person, or a word of recognition to a small child. None of these expressions are costly in time or in money. But, they do require a sincere interest in the happiness of those around us. Apart from God's grace, most of us naturally tend to be concerned about our responsibilities, our problems, our plans. But the person who has grown in the grace of kindness has expanded his thinking outside of himself and his interest and has developed a genuine interest in the happiness and well being of those around him.
Goodness, on the other hand, involves deliberate deeds that are helpful to others. The word "good" in the language of scripture literally means "to be like God," because He alone is the One who is perfectly good. It is one thing, however, to have high ethical standards, but quite another for the Holy Spirit to produce the goodness that has its depths in the Godhead. The meaning here is more than just "doing good." Goodness goes far deeper. Goodness is love in action. It is doing good our of a good heart, to please God without expecting medals and rewards. Christ wants this kind of goodness to be the way of life for every Christian.
We should be careful that any goodness the world may see in us is genuine fruit of the Spirit and not a counterfeit substitute, lest we unwittingly lead someone astray. We need to develop a kind of disposition to be sensitive to others and truly desire their happiness.
Created to do good
Most of us are familiar with Ephesians 2:8,9, which teaches that salvation is by grace, through faith, and not by works. But, we should be just as familiar with the next verse, "For we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do." Read Psalm 139:16 also. The New American Standard Bible provides a more literal translation of verse 10. "For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them." The word "walk" suggests our common everyday experiences, not the unusual and heroic. We all have a tendency to rise to the special occasions of our lives, but god has created us to do our good works in the midst of the humdrum of daily living. Paul aptly illustrates the ordinariness of most good deeds in I Timothy 5:9,10. He says that in order for a widow to qualify for church assistance, she must be "well known for her good deeds, such as bringing up children, showing hospitality, washing the feet of the saints, 'helping those in trouble' and devoting herself to good deeds." None of these items on Paul's list is especially exciting or glamorous. They are simply opportunities to do good in the course of daily living. Although this particular passage applies specifically to women, the principle applies equally to men. Most of our opportunities for good deeds will arise out of the course of our daily lives.
Doing good at work
The good works God has prepared for us individually, are consistent with the abilities He has given us and the circumstances in which He has placed us. When there is something wrong with my car and a qualified mechanic fixes it, that is a good deed. Most honorable vocations exist to meet the needs of people. God has ordained His world so that people with various abilities meet various needs. We should not think of our vocation, therefore, as a necessary evil to pay the bills, nor even as an opportunity to become rich, but as the primary path of our Christian walk wherein God has planned good deeds for us to do. Most of us spend half or more of our waking hours at our vocations. If we fail to find opportunities to do good works there, we are throwing away half of our lives as far as fulfilling God's purpose for us here on earth.
Doing good at home
In Galatians 6:19, Paul tells us to "do good to all people, especially to those who belong to the family of believers." We are to follow the example of our heavenly Father, "who causes His sun to rise on the evil and the good, and sends rain down on the righteous and the unrighteous" (Matthew 5:45). But for all believers, the first priority of good deeds should begin at home (I Timothy 5:8).
In ancient times, the walls of a city were its main defense. Without them, the city was easy prey to its enemies. To godly Nehemiah, a Jewish captive in the far a way city of Susa, the news that the wall of Jerusalem was broken down signified the ultimate destruction of his beloved city. When he heard the news, he sat down and wept.
Self-control is the believers wall of defense against the sinful desires that wage war against his soul. A person without self-control is easy prey to the invader. He yields himself to the first assault of his ungoverned passions, offering no resistance. Having no discipline over himself, temptation becomes the occasion of sin, and hurries him on to fearful lengths that he had not contemplated. Self-control is like our immune system. A weak immune system will allow all kinds of germs to get you.
Fruits of the Spirit
"But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance against such there is no law. And they that are Christ's have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit." Galatians 5:22-25
Growth in Christ - The mathematics of it - II Peter 1:5,6
"According as His divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of Him, that hath called us to glory and virtue: Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fail." II Peter 1:3-10
Acts 24:25
Self control is control of one's self. It is best defined as the governing of one's desires. Another definition: the ability to avoid excesses, to stay within reasonable bounds. We have a tendency to over-indulge our various appetites and consequently need to restrain them. But self-control involves a much wider range of watchfulness than merely controlling our bodily appetites and desires.
We also must exercise self-control of thoughts, emotions and speech. How Paul achieved self-control: "I beat my body and make it my slave" (I Corinthians 9:27).
James describes those sinful desires as dragging us away (James 1:14). Peter says that they war against our souls (I Peter 2:11). What makes these sinful desires so dangerous that they dwell within our own heart. Self-control is an essential character trait of the godly person that enables him to obey the words of the Lord. "And He said to them all, "If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me" (Luke 9:23).
Translation of self-control
Two different words: moderation or temperance in the gratification of our desires and appetites. Moderation - inner strength of character that enables one to control his passions and desires. Temperance - soundness of mind or sound judgement to control our desires and appetites, our thoughts, emotions and actions. Sound judgement enables us to determine what we should do and how we should respond. Inner strength provides the will to do it. Both sound judgement and inner strength are thus necessary for spirit directed self-control. Sound judgement enables the godly person to distinguish good from evil. Our life is replete with decisions. Sound judgement enables us to determine the boundaries of moderation in our appetite, desires, and habits. Self control is the exercise of inner strength under the direction of sound judgement that enables us to do, think and say the things that are pleasing to God.
Honor God with your body
The trees of His creation were not only good for food, but also pleasant to the eyes (Genesis 2:9). There is no doubt that God intends that we enjoy the physical things of this life which he has so graciously provided (I Timothy 6:17).
But man, in his sin, has corrupted all of the natural blessings which God has given. Because our desires have been corrupted, those things which God intended for our use and enjoyment have a tendency to become our masters. Paul had to warn the Corinthian believers against this tendency when he said, "Everything is permissible for me, but I will not be mastered by anything" (I Corinthians 6:12). Cretans were always liars, evil brutes and lazy gluttons (Titus 1:12). Self-control of the body should be aimed primarily at three areas of physical temptation: Gluttony (in both food and drink), laziness, and sexual immorality or impurity. Our eating and drinking is to be done to glory of God (I Corinthians 10:21). What about laziness? We don't particularly think of ourselves collectively as a lazy people like those Cretan Christians. We work hard at our jobs and keep our homes in order. Can we have a problem with laziness?
Let us examine the life of Christ. Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place (Mark 1:35). Verses 32-34 speak of the previous night, when people brought all sick people to be healed.
Some Christians don't care for their body by not eating right and not doing exercise, also not getting enough rest (Mark 6:31).
Sexual control belongs to both the body and the mind. The sexual stimulus for man and woman is in the brain. Immorality among both single and married people is becoming a major concern in the Christian community. Marriage should be honored by all (Hebrews 13:4, I Thessalonians 4:3-5). Any one who looks at a woman lustfully has already committed adultery (Matthew 5:28). Even righteous Job found it necessary to deal decisively with this temptation (Job 31:1).
Take captive every thought (II Corinthians 10:5). Although Paul was referring to the thoughts of his opponents at Corinth, it still remains a worthy objective for the control of our own thoughts. (Philippians 4:8)
The gates to our thought lives are in our eyes and ears. What we see or read or hear largely determines what we think. Memory also plays a big part in what we think, but our memories only store and feedback what originally comes into our minds through our eyes and ears. The Christian who fears God controls his thoughts, not because of what other people think, but because of what God thinks (Psalm 19:14; 139:2,4).
Emotions
The emotions that need to be controlled include anger and rage, resentment, self- pity and bitterness (Proverbs 16:32).
The battle of self-control is different for each of us. One person may have no problem at all with bodily self-control, but he may struggle with thoughts of spiritual pride.
Sound judgement is the beginning of self-control and the Bible is absolutely essential to its exercise (Romans 12:3; Proverbs 27:12). "Teach me good judgement and knowledge" (Psalm 119:66). Spiritual prudence requires that we know ourselves, our particular weakness and vulnerabilities.
Faithfulness
"Many a man claims to have unfailing love, but a faithful man who can find?" (Proverbs 20:6,7,10), (Psalm 89:1,2). Even the prophet Jeremiah, in the midst of his lamentations over the judgement of God upon Judah, could still proclaim of God, "Great is Your faithfulness" (Lamentations 3:22,23).
In our effort to become like God in our character, we must ensure that the grace of faithfulness is very high in our value system. This is not a natural virtue. Many people will profess faithfulness, but very few will demonstrate it. The virtue of faithfulness is often costly, and few people are willing to pay the price. But, for the godly person, faithfulness is an absolutely essential quality of his character, regardless of what it might cost. How do we practice it, and when do we exhibit it in our lives? The biblical word denotes that which is firm and can be counted upon. The dictionary defines faithful as firm in adherence to promises or in observance of duty. Some common synonyms are dependable, reliable, trustworthy, and loyal. The word, also, has the connotation of absolute honesty or integrity.
The faithful person is one who is dependable, trustworthy and loyal, who can be depended upon in all of his relationships, and who is absolutely honest and ethical in all of his affairs. It was said of Daniel that his rivals tried to find grounds for charges against Daniel in his conduct of government affairs, but they were unable to do so. They could find no corruption in him, because he was trustworthy (Daniel 6:4). The words corrupt and negligent help us define, by contrast, what it means to be faithful in our daily affairs. the word corrupt is the opposite of honest or ethical, and the word negligent is an antonym of such words as careful, thoughtful and considerate.
Absolute honesty
Daniel was not corrupt; he was honest, ethical and principled. Absolute honesty in speech and in personal affairs has to be the hallmark of a faithful person. The Scripture tell us, "The Lord detests lying lips, but He delights in men who are truthful," and "the Lord abhors dishonest scales, but accurate weights are His delight" (Proverbs 11:1; 12:22; Leviticus 19:11).
Lying has been defined as "any deceit, in word, act, attitude or silence, in deliberate exaggeration, in distortions of the truth, or in creating false impressions." We lie or deceive when we pretend to be something we are not. The issue of honesty pervades every area of our lives.
Social lying - Did you read the book I gave you? Many say yes even without reading so that he would not offend me. What about a cake from a fellow employee? Ate some of it. If we are careful to be honest in the little things, we will certainly be careful to be honest in the mere important things of life (Luke 16:10). Our age desperately needs to emphasize honesty in both its business transactions and its social intercourse. Business, politics and sports people think they have to compromise for achievements. But Christians are called to be salt in society, the catalytic agent.
Utter dependability - Daniel was neither corrupt nor negligent. He was reliable and dependable. People could count on him. He undoubtedly was on time for his appointments, kept his commitments, honored his word, and considered how his actions might affect others. For example, you allow two preachers to have 30 minutes each to speak before a congregation. The first one takes 40 minutes. He has stolen 10 minutes from the other preacher.
Loyalty - The faithful person is not only honest and dependable, but also loyal. As an issue, loyalty arises most often in connection with our friends. The word has come to have a connotation of sticking with someone through thick and thin. "A friend loves at all times, and a brother is born for adversity" (Proverbs 17:17). Some people use friendship to satisfy their social needs. Jonathan was a loyal friend. We must avoid blind loyalty. Loyalty speaks the truth in faithfulness, but it also speaks in love. Be faithful, even to the point of death (Revelation 2:10). Faithfulness to God includes faithfulness to one another. The best way for you to evaluate your faithfulness is with your spouse and close friends.
A good parable to read concerning this issue of faithfulness is the parable about the talents. It is found in Matthew 24 verses 14-30. In verse 21 it says, "Well done, good and faithful servant, you were faithful over a few things, I will make you ruler over many things."
Humility
Humility in scripture does not mean pretending to be worthless and refusing positions of responsibility, but knowing and keeping the place God has appointed for one. Being humble is a matter of accepting God's arrangement, whether it means the high exposure of leadership (Moses was humble as a leader; Numbers 12:3), or the obscurity of being a servant. When Jesus said that He was lowly in hear (Matthew 11:29), He meant that He was following the Father's plan for His earthly life.
The three persons of the Trinity are eternal and self-existent, having equally all aspects and all attributes of deity, and always acting together. But the persons are distinct in their mutual relationships. Something of what this means is revealed in the humble submission of Christ to the Father's will, and also in the way that the Holy Spirit is sent by the Father and the Son to confirm the work of salvation in human hearts.
Devotion to God is the first aspect of godliness. God-like character is the second. God commends humility and delights in it in His people (Isaiah 57:15; 66:1,2; Romans 12:3; Luke 18:14).
Not only does God commend humility in His people, our Lord displayed it in His humanity (Philippians 2:8). Jesus Christ exemplified humility in its utmost through His death for us. But He also exemplified humility throughout His life. He was born in the very humblest of circumstances; He was obedient to His earthly parents; He called people to Himself as one who was gentle and humble in hear; He washed the disciples' feet on the very night of His betrayal. We are to be imitators of Him as He lived out His human life on earth. The promises of God toward the truly humble are almost breathtaking. Humility opens the way to all other godly characteristics (James 4:6; I Peter 5:6; Luke 18:14). It is the soil in which the other traits of the fruit of the Spirit grow.
Humility manifests itself in our relationships to God, to ourselves, and to others. We are to be humble toward God and His word, humble in regard to trials and blessings that come our way or abilities and achievements with which we are blessed, and humble toward other people. Humility is the proper attitude with which to approach all these relationships and circumstances.
Humility before God
Humility toward God is akin to the fear of God. It begins with a high view of God's person. As we see God in His majesty, awesomeness and holiness, we are humbled before Him. In every occasion in the scriptures in which man was privileged to view God in His glory; He was brought low or humble in the presence of God. Moses bowed to the ground and worshiped. Isaiah cried, "Woe is me!" Ezekiel fell face down; John fell at his feet as though dead. Even the four of living creatures and the 24 elders in heaven of Revelation fell down before the throne of the glorified Lamb.
Humility in every area of life, in every relationship with other people, begins with a right concept of God as the one who is infinite and eternal in His majesty and holiness. When people are mistreating us and circumstances are difficult, we are to humbly accept them as from an infinitely wise and loving heavenly Father. This humility before God is basic to all our relationships in life.
Trembling at His word
The person who is truly humble before God is also humble before God's word. When King Josiah heard the words of the Book of the Law, he tore his robes, saying, "Great is the Lord's anger that burns against us because our fathers have not obeyed the words of this book" (II Kings 22:11-13). Josiah realized that the word of God was the expression of the will of God, that it was to be obeyed. He acknowledged the sin of the people.
We also must develop this kind of humility toward the Bible. As we search the scriptures, we must allow them to search us, to sit in judgement upon our character and conduct. We must not trust the scriptures only as a source of knowledge about God, but also as the expression of His will for our daily lives. The Bible was given not just to increase our knowledge, but to guide our conduct.
Here by the grace of God
When a believer is truly humble before God and His word, he will also be humble about his own gifts, abilities, and attainments. He will realize and gratefully acknowledge that all that he is and all that he has comes from the hand of God. Paul refused to take credit for his abilities or even his diligent labors. (I Corinthians 15:10). When Moses was giving final instructions to the children of Israel prior to entering the Promised Land, he warned them (Deuteronomy 8:17,18). Paul was just as emphatic about spiritual success when he wrote I Corinthians 3:7. Prophet Isaiah said, "Lord, all that we have accomplished, You have done for us" (Isaiah 26:12).
Submission, service, and honor
A believer who is humble before God will also be humble toward other people, or mutual submission (Ephesians 5:21). "Clothe yourself with humility toward one another" (I Peter 5:5). Does it mean always giving into others' demands or opinions? not at all. Be teachable. Apollos and Peter are beautiful examples of men who submitted themselves for other believers (Acts 18:24-26). Apollos submitted himself to others' instruction. Luke tells us that Apollos was a learned man, with a thorough knowledge of the scriptures, who had been instructed in the way of the Lord, and who spoke with great fervor and taught about Jesus accurately. Apollos was obviously a gifted and capable man, and apparently a full time Christian worker, but he had one defect. His knowledge about Christ was accurate, but incomplete. He knew only the baptism of John (Acts 18:24-26). What a commentary on the humility of Apollos.
Peter provides us with an example of submitting to the correction of another believer. Peter had evidently accepted Paul's rebuke. He had humbly submitted himself to the correction of another believer, even though that believer was younger in the Lord than he.
There is no question that submission to the unsolicited teaching or correction of others is difficult for our naturally proud hearts. But the context of Paul's instruction on mutual submission in Ephesians 5 indicates it is one of the evidences if being filled with the Spirit. The demonstration of humility in serving others also requires the grace of God. Another way we demonstrate humility is by honoring one another (Romans 12:10). "Honor one another above yourselves" (Philippians 2:3). Consider others better than yourselves. We are to place the other person above ourselves in matters of position, concerns, or needs. If we are to experience the blessing promised to the humble, we must work out this humility in our daily relationships with others. Jesus rebuked the Pharisees for seeking the place of honor at feast. How about our own attitude? Do we maneuver for first place in line? Do we frequently assert ourselves at the expense of others, or do we consider their interests as well as our own?
Practicing humility
Begin by renewing our mind. Remember Bible verses pertaining to humility. As we meditate on scriptures, the Holy Spirit transforms us inwardly, changing our values. For example, we may begin to place greater importance on putting others ahead of ourselves.
"Therefore, the prisoner of the Lord, beseech you to have a walk worthy of the calling with which you were called, with all lowliness and gentleness, with longsuffering, bearing with one another in love" (Ephesians 4:1,2).
In my opinion some of the few self proclaimed super prophets and prophetesses in the USA
1 Charles Parham
2 John Arnott
3 Mike Bickle
4 Bob Jones
5 Paul Cain
6 John Wimber
7 Rodney Howard - Browne
8 Benny Hinn
9 Oral Roberts
10 Richard Roberts
11 Randy Clark
12 Guy Chevreau
13 Kenneth Hagin
14 Jesse Duplantis
15 Kenneth Copeland
16 Peter Cartwright
17 Jack Coe (1919-1957)
18 William Marrion Branham (1909-1965)
19 Asa Alonso Allen (1911-1970)
20 Maria Woodworth-Etter
21 Aimee Semple McPherson
22 Kathryn Kuhlman
23 Mary Baker Eddy
24. Rod Parsley
Chapter Seven
Chapter VII
An Overview of Charismatic Experience
Charismatics build a wax castle based on experiences. At the height of the emotional fire, their castle of experiences melts down on Biblical grounds. Charismatic chaos is spreading all over the world like a wild fire. It may be the prophetic fulfillment narrated in scripture in various places. II Peter chapter 2, verses 1-3, are noteworthy at this context: 1But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction. 2And many will follow their destructive ways, because of whom the way of truth will be blasphemed. 3By covetousness they will exploit you with deceptive words; for a long time their judgment has not been idle, and their destruction does not slumber.
Charismatics do not hesitate to promote any wild ideas on television such as raising the dead, etc., without any independent verification. This charismatic disease is infecting other denominations starting from Catholics to Plymouth Brethren groups. Many fail to follow the example the of Brethren in Berea. Acts 17:11 says, "They received the word with all readiness and searched the scriptures daily to find out whether these things were so." Charismatics don’t care who speaks in tongues, as long as they speak in tongues, they are happy. Many people who teach extreme false doctrines also speak in tongues. This reminds me of a speech by the late E.M.S. Naboothripad, Communist Chief Minister of Kerala in South India. He said, "To defeat the ruling Indian National Congress Party we will make an alliance even with the devil." Similarly, to authenticate their experiences, Charismatics usually quote the experiences and tongues by Catholics and other false sects.
Healings of all kinds are claimed, and most of them carry personal conversations with God daily. Now, near the third millennium, some of them claim that their tooth fillings are transformed to gold fillings.
The mass suicides by many extreme groups are not coincidental. More than one thousand people committed suicide in Uganda at the end of March in 2000. Here is a quote from the Houston Chronicle, April 2, 2000, page 29A.
"Christian church membership is growing faster in Africa than in any other continent, and the fastest growth has been among charismatic ministries that provide ‘easy answers to the difficult question,’ said Grace Kaiso, executive secretary of the Uganda Joint Christian Council."
The Charismatic movement is a spiritual socialism. This utopian doctrine gives temporary comfort and solace for millions of poor people and outcasts in society. When an uneducated and poor person claims that he ‘Saw Jesus, went to heaven, was escorted by Jesus, and given a tour,’ he feels empowered and would be counted with the elite; and when he speaks in tongues, he feels equality with the leaders of the Charismatic movement.
If you observe closely, you can realize one fact about Charismatics. Many of them are emotionally unstable and weak. Some leaders hold great influence on their flocks. People who are calm, quiet and subdued may encounter great difficulties.
I remember one of my friends praying and putting his hand on a dead air conditioning compressor that has outlived its normal age. Their bizarre claims of running a dead car, turning a one dollar bill into a one hundred, and people slain in the spirit (knocked unconscious on the floor) are very common.
The Pentecostal movement has opened its door wide to every sect that embraces miracles and wonders. Their experience has no validity because we can hear the same type of experiences from Hindus and Muslims.
If you are a Christian who has not experienced some supernatural manifestations, they would label you as the one who cannot get this blessing and treat you like a second class Christian.
Do our Charismatic friends really have a closer relationship with God? Do they exhibit the fruit of the Spirit in their lives? No. If we observe impartially, they exhibit less Christian maturity than other groups. There is a cutthroat competition among Charismatic preachers and believers to outdo the other brother or sister. So many exaggerate, dramatize, or even fabricate some miracle or experience because of their need to keep up with the peers who appear to be more spiritual.
Charismatics build their doctrines on experience, rather than understanding that the authentic experience happens in response to truth. How can a Charismatic blame the Roman Catholic Church, which introduced most of the rituals and doctrines over the last 2000 years. The Pope is infallible and his word carries the weight of scripture. Roman Catholics have added to scripture such traditions as penance, purgatory, and prayers for the dead, and an entire sacramental system. None of those things has biblical support, but they all believe as if it is the revealed word of God through the Church. Similarly, visions, dreams, prophesies, words of knowledge, private conversations with God, and other experiences are given authenticity and validity among them. So they print an addendum to the scripture because the Bible is not complete if we accept their doctrines. Here is one section from Robert Liardon’s experience.
" Jesus and I visited a branch of the River of Life. This branch was knee deep and crystal clear. We took off our shoes and got in. And do you know the first thing Jesus did to me? He dunked me! I got back up and splashed Him, and we had a water fight. We splashed each other and laughed." 1
"Mysticism is a system of belief that attempts to perceive spiritual reality apart from objective, verifiable facts. It seeks truth through feelings, intuition, and other internal senses. Objective data is usually discounted, so mysticism derives its authority from within. Spontaneous feeling becomes more significant than objective fact. Intuition outweighs reason. An internal awareness supersedes external reality. Mysticism is at the heart of modern existentialism, humanism and even many forms of paganism, most notably Hinduism, and its close ally, the New Age Movement.
Irrational mysticism is also at the heart of the Charismatic experience. It has subverted biblical authority within the movement ,and replaced it with a new standard: personal experience." 2
Charismatic experience is an addiction similar to drugs and pornography. The person who consumes drugs has to take more potent drugs over the years. People who start with soft pornography become bored with it and, start watching more hardcore pornography.
Some charismatics get frustrated in this movement. Some spend the rest of their lives trying to find another experience. The Christian life becomes a pilgrimage from experience to experience, and if each one is not more spectacular than its predecessor, many people begin to wonder if something is wrong.
Paul’s Experience
It is useful to compare Paul’s experience with modern day Pentecostal experience. II Corinthians 12:1-4 reads, " 1It is doubtless not profitable for me to boast. I will come to visions and revelations of the Lord: 2I know a man in Christ who fourteen years ago – whether in the body I do not know, or whether out of the body I do not know, God knows – such a one was caught up to the third heaven. 3And I know such a man – whether in the body or out of the body I do now know, God knows – 4how he was caught up into Paradise and heard inexpressible words, which it is not lawful for a man to utter." He kept his experience secret for 14 years, and now he remembers only vaguely that experience. Note that he is not boasting about his experience in this chapter, but explaining his weakness.
It is interesting to read the dictionary of Pentecostal and Charismatic movements.
Glossolalia (p.335) usually, but not exclusively, is the religious phenomenon of making sounds that constitute, or resemble, a language not known to the speaker. It is often accompanied by an excited religious psychological state, and in the Pentecostal and Charismatic movements, it is widely and distinctively, but not universally, viewed as the certifying consequence of the baptism in the Holy Spirit.3 Varied explanations (pp. 340 – 341).3 How does glossolalia occur? What are its effects and significance? Responses to these and similar queries turn on the worldview of the inquirer and the methodology adopted.
Research conducted by social scientists (Malory and Lovekin, 1985) has been the kind of inquiry most productive of theories. The earliest psychological investigations viewed glossolalia as the byproduct of an unhealthy mind or a disordered personality. It has been attributed to hysteria or hypnosis, suggestion or regression. Some researchers view it as an altered state of consciousness, while others view it as learned behavior or narcissistic self-preoccupation.
Buddhist doctrine explains xenolalia as a linguistic survivor from a prior existence. It has been described as the consequence of stimulation of Broca’s Area in the left cerebral hemisphere and as a form of right-brain speech. It can be styled as the suspension of the rational or as a mix of a cry (anticipating death) and a laugh (celebrating birth: Hutch, 1980) or as a kind of mysticism – although glossolalia played no major role in the classical Christian mystical tradition.
Evaluation
A few summarizing and interpretive conclusions can be offered.
Glossolalia is a human phenomenon not limited to Christianity or even to religious behavior. Speaking in tongues "embraces every ecstatic oral-auditory phenomenon from speaking a language not generally known … speaking in forceful declamations, incantations, and other verbal effusions that are more likely to be psychological-spiritual projections of inner speech than some authentic language itself." 4
The impulse of glossolalia, not readily accessible to scientific determination, may rise from the speakers themselves, from a demonic spirit, or from the Holy Spirit. Even if glossolalia occurs in a balanced Pentecostal environment, anyone of the three sources may apply. The discernment of the community is essential. On the other hand, glossolalia of simply human origin is probably more frequent than recognized. That explains, for example, the humanities scholar who "taught himself to speak in tongues and can do so at will."
History of Experiential Theology
The experience theology of the Charismatic movement is not the legacy of fundamental Christianity. It originated from existentialism. Humanism, positive philosophy, and the New Age movement claim that human beings have unlimited power. All answers come from one’s own self. The Bible says that we can do everything only through Christ. Experientialism downgrades the authenticity of the scripture because many so-called revelations are against Biblical principles.
The Science of Biblical Interpretation
Hermeneutics. The definition given by Webster’s Third New International Dictionary:
"The study of the methodological principles of interpretation and explanation: The study of the general principles of biblical interpretation." A great Pentecostal writer, Gordon D. Fee, has written about the poor skills of hermeneutics among Pentecostals. "Pentecostals, in spite of some of their excesses, are frequently praised for recapturing for the church her joyful radiance, missionary enthusiasm, and life in the spirit. But they are at the same time noted for bad hermeneutics. First, their attitude toward scripture regularly has included a general disregard for scientific exegesis and carefully thought out hermeneutics. In fact, hermeneutics has simply not been a Pentecostal thing. Scripture is the word of God and is to be obeyed. In place of scientific hermeneutics – obey what should be taken literally; spiritualize, allegorize, and/or devotionalize the rest. Secondly, it is probably fair – and important – to note that, in general, the Pentecostals’ experiences have preceded their hermeneutics. In a sense, the Pentecostal tends to exegete his experience." 5
It is very interesting to note the account of John MacArthur Jr. about Pentecostal hermeneutics. "I watched, in horror, a couple of years ago, as a guest on a Charismatic television network explained the ‘biblical basis’ of his ministry of ‘possibility thinking.’ ‘My ministry is based entirely on my life verse, Matthew 19:26, "With God all things are possible." God gave me that verse because I was born in 1926.’
"Obviously intrigued by that method of obtaining a ‘life verse,’ the talk show host grabbed a Bible and began thumbing through excitedly. ‘I was born in 1934,’ he said. ‘My life verse would be Matthew 19:34. What does it say?’ Then he discovered that Matthew 19 has only thirty verses. Undeterred, he flipped to Luke 19 and read verse 34, which read, "And they said, the Lord has need of him." Thrilled, he exclaimed, ‘Oh, the Lord has need of me! The Lord has need of me! What a wonderful life verse! I have never had a life verse before, but now the Lord has given me one; Thank you Jesus! Hallelujah!’ The studio audience began to applaud. At that moment, however, the talk show host’s wife, who had also turned to Luke 19, said, ‘Wait a minute! You can’t use this. This verse is talking about a donkey!’ This incident proves about the silly way some charismatics approach the scriptures." In addition, MacArthur says another story, which is very familiar in Kerala, and this writer has quoted many times before. A man was seeking divine guidance for a major decision, decided to close his eyes, open his Bible, put his finger down, and get guidance from whatever verse his finger happened to light on. His first try brought him to Matthew 27:5. "Judas went and hanged himself." Since this was not a good verse, he tried once again. This time, his finger landed on Luke 10:37. And Jesus’ words there were "Go and do likewise." He was persistent and tried one more time. This time, his finger came to rest on Jesus’ words in John 13:27. "What you do, do quickly." 6
The task of interpretation is to discover the meaning of the text in its proper setting; to draw the intended meaning rather than reading one’s presuppositions into it.
Principles of Bible Interpretation
The Literal Interpretation Literal principles mean we understand scripture in its normal meaning, including figures of speech like parables, similes, metaphors and symbolism.
God has communicated to us in plain language just like our everyday conversation. Parables are one form of figurative language sometimes used in scripture. We can receive spiritual truths from parables, but these may not be historical facts. If we discard literal interpretation, anyone can interpret according to one’s whims and fancies.
The Historical Principle It is imperative to understand what a text means to have some information of the cultural, geographical, and political setting in which the passage was written. It is beneficial to utilize good commentaries and a Bible dictionary to study the customs of that day.
Grammatical Interpretation The interpreter must study the grammatical sense of the text, determining the exact meaning of the words according to linguistic usage and connection. Let me quote John MacArthur Jr. about this section. "Sometimes, for example, the meaning of a sentence can hinge on something as simple as a preposition. It obviously matters a great deal whether a passage says ‘because of, through, into, in, by’ or ‘with.’ And in some cases, the original Greek word used can be translated by two or more different English words. It is important to know whether the word appearing in your English Bible has possible alternative translation. Also, if a sentence refers to ‘this’ or ‘it,’ it is important to know the antecedent of the pronoun."
Compare Scripture With Scripture This method was used only after the Reformation period. This means that vague and ambiguous passages in scripture must be understood in light of clear ones. Since the Bible is the word of God, it does not have any contradiction. The passages with clearer meanings should interpret the unclear passage.
No one can answer all doubts clearly. Even after explaining the works of the Holy Spirit, many believers may be still confused about some verses.
Waiting and tarrying for the Holy Spirit, for example, violates the basic principles of conversion. No one accepts Christ without the prompting of the Holy Spirit. Even after a person is converted, if he does not have the Holy Spirit, who is guiding this new believer? The book of Romans shows ample examples that the Holy Spirit dwells in a believer of Christ. Chapter 8, verse 1 states that those in Christ walk according to the Spirit. Verses 10-11 read, " 10And if Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness. 11But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you." The condition of salvation is given in Romans 10:9. "That if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved." And Galatians 3:14 is a key verse. "That the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith."
Similarly, there are other vague passages and we have to interpret these passages based on the fundamental principles of scripture. Here, this writer is going to show two examples by quoting Norman Geisler, one of the greatest apologists alive today. John 3:5 reads "Jesus answered, ‘Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.’" Does this verse teach baptismal regeneration?
Problem: Jesus Told Nicodemus that, "Unless one is born of the water and the spirit, he cannot enter the kingdom of God." Does this mean a person has to be baptized to be saved?
Solution: Baptism is not necessary for salvation. Salvation is by grace through faith and not by works or righteousness. Ephesians 2:8-9 reads "8For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast." "5Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; 6Which he shed on us abundantly through Jesus Christ our Saviour;" (Titus 3:5-6). But baptism is a work of righteousness. Matthew 3:15 says, "And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all". What then did Jesus mean when He referred to being "born of water?" There are three basic ways to understand this, none of which involve baptismal regeneration.
Some believe Jesus is speaking of the womb, since He had just mentioned one’s "mothers’ womb" in the preceding verse. If so, then He was saying, "unless you are born once by water (at your physical birth) and then again by the spirit at your spiritual birth, you cannot be saved." Others take "born of water" to refer to the washing of water by the word, which links to Ephesians 5:26, "That he might sanctify and cleanse it with the washing of water by the word" (Ephesians 5:26). They note that Peter refers to being "born again" through the word of God - "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever" (I Peter 1:23) – the very thing John is speaking about in John 3:3,7. "3Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." "7Marvel not that I said unto thee, Ye must be born again."
Still, others think that "born of water" refers to the baptism of John mentioned in John 1:26. John said he baptized by water, but Jesus would baptize by the spirit - "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire" (Mathew 3:11) – saying, "Repent for the kingdom of heaven is at hand" (Mathew 3:2). If this is what is meant, then when Jesus said they must be "Born of water and spirit" (John 3:5), He meant that the Jews of His day had to undergo the baptism of repentance by John and also later the baptism of the Holy Spirit before they could enter the kingdom of God.
Sin Against the Holy Spirit
Pentecostals usually say that teaching against tongues and baptism of the Holy Spirit, as they believe, is sin against the Holy Spirit. In Kerala, most Pentecostals say that K.V. Simon and Y. Ezekiel died because they spoke against the Holy Spirit. K.V. Simon was a tireless worker, without proper food and rest, who labored for the Lord. Comparing the mortality rate at that period and his hard work, his death at the age of 61 was not premature. For a few months, he remained in bed.
Similarly, a few months before the death of Y. Ezekiel, he visited the Brethren in the United States. While staying with this writer for 3 weeks, he had medical problems and was taken to a doctor. The doctor suggested complete rest because of his weak health. He went to be with the Lord, in his own appointed time, at a ripened age. The immediate reason of his death was his preexisting heart condition. For a true Christian, death from this world is a good thing. We would be in the presence of Jesus. Although some Charismatics warned this writer, I have been ready to meet Jesus for many years. We should not fear death.
However, if you look into the charismatic circles, we can see many of their leaders were afflicted with terrible diseases from cancer to skin diseases and accidents. More Pentecostal leaders have succumbed to death at an earlier age than the Brethren leaders, how can they claim that K.V. Simon died because of his teachings about the Holy Spirit? Once again, it indicates the lack of reasoning and ignorance of some believers in that group. This type of interpretation is prevalent among Pentecostals all over the world.
Matthew 12:22-31
Charles and Frances Hunter, a charismatic husband and wife team, have written similar views. They say that criticizing the charismatic movement is an unpardonable sin. In Matthew 12:22-31, a demon-possessed man, born blind and dumb, was brought to Jesus, who healed the man. However, the Pharisees said, "This man casts out demons only by Beelzebub, the ruler of the demons." The Pharisees accused Jesus of casting out demons through the power of Satan. But Jesus received the power from the Holy Spirit. "Then Jesus, when He had been baptized, came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him" (Matthew 3:16). Jesus attributed His power to the Holy Spirit. "1The Spirit of the Lord God is upon Me, because the Lord has anointed Me to preach good tidings to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; 2to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all who mourn" (Isaiah 61:1-2).
You can see the answer of Jesus in Matthew 12:25-26. "25But Jesus knew their thoughts, and said to them" ‘Every kingdom divided against itself brought to desolation, and every city or house divided against itself will not stand. 26And if Satan casts out Satan, he is divided against himself. How then will his kingdom stand?" If the Pharisees were right, the devil would be destroying his own kingdom, which would make no sense. Was Jesus talking about tongues, etc. here? The correct answer is that any sinner who comes to Christ in faith repenting and confessing will be saved.
According to John 16:7-11, the Father and the Holy Spirit points to Jesus Christ, convicting the world of sin, righteousness, and judgment. The Father also points to Jesus Christ. In Matthew, sin against the Holy Spirit was a historical event. It is applicable to everyone, since that time, who rejects the work of the Holy Spirit in presenting Christ’s divine credentials. It can never be used in reference to challenging charismatic experiences. Sin against the Holy Spirit is not accepting of Jesus Christ as one’s Savior and Lord.
History of Some Healers
Hobart Freeman believed God had healed him of polio. Still, he walked with corrective shoes. Freeman and the Faith Assembly congregation despised medical treatment, believing that modern medicine was an extension of ancient witchcraft and black magic. Many infants and mothers in his congregation perished. In December 1984, Freeman died of pneumonia and heart failure, complicated by an ulcerated leg.7
William Branham, the great divine healer, died in 1965 after suffering for six days from injuries sustained in an automobile accident. His followers believed that God would raise him up, and the resurrection never happened. A. A. Allen, famous faith healer, died of sclerosis of the liver in 1967, having secretly struggled with alcoholism for many of the years he was supposedly healing others. Kathryn Kuhlman died of heart failure in 1976. She had battled heart disease for nearly twenty years.8 And there are hundreds of names, but it is not necessary to mention all of them. It is interesting though, that we have more proof for U.F.O. sightings than miracle healings.
There is not a single incident, or piece that proves a real miracle claimed by Pentacostal believers. Instead the charismatics claim subjective and unverifiable claims such as backaches being healed. If God can really heal back aches for them, then he would also be able to do observable miracles such as making an amputated person's leg grow back to normal, or restoring the eye sight fo someone by making their eye balls grow in their empty sockets, or immediately making a bald person grow hair. Demonic forces include their subjective claims. Many healers have family members who are mentally retarded and with various other physical deformities. They conduct healing experiments on others and they themselves go to doctor when they are sick. Fundamental Christians believe in miracles and healings, but not in the same way charismatics do. Go can still do any miracle as he pleases, but only in his soverign will.
For argument’s sake, this writer can prove that usually, Brethren leaders had more healthy and prolonged lives. No Brethren has said that many of the Pentecostal leaders having shorter lives with great illnesses is due to their false teaching of the doctrine of the Holy Spirit.
In Houston, a few years ago, a divine healer and prosperity preacher, Pastor Gomez, came to preach. He was an arrogant man and spoke very contemptuously of the late K.V. Simon. But good Pentecostal believers in Houston did not like his statement. He used to say that good Christians would be immune from accidents, cancer and such terrible tragedies. This man perished in a tragic car accident.
From the autobiography of the late K.E. Abraham, the founder of the Pentecostal movement in Kerala, this writer is going to give a list of the Pentecostal leaders who died with various illnesses. These leaders were indeed wonderful people who loved the Lord. This does not, in any way, show any negative reflections on those saints. No sober minded person would say that they were sick or died early because they taught false doctrines on the Holy Spirit. Only one thing is clear. They also will be accountable at the Judgment Seat of Christ.
Name Age Illness
K.C. Oommen 53 diabetes
Ayya Pilla 69 diabetes
K.C. Cherian 53 diabetes & septic
M.K. Cherian - septic & diabetes
V.K. Mathai - small pox
K.E. Thomas 45 influenza
Kochukunju Sanyasi Arameda - asthma
V.P.Thomas 59 diabetes
K.V. Kurien 57 diabetes
Pastor K.E. Abraham 75 diabetes
There are many other names that are not necessary to quote here.
I Corinthians 14:1-3
"1Pursue love, and desire spiritual gifts, but especially that you may prophecy. 2For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries. 3But he who prophesies speaks edification and exhortation and comfort to men."
One of my Pentecostal friends pointed out to me that some people may think that I have ignored or hid this section from the Malayalam book. Therefore, I wanted to explain these verses in my English book.
Spiritual gifts, including the gift of tongues, were given for mutual benefit, was never intended for the benefit of God. Here, Paul’s comment is not suggesting that tongues should be used as a prayer language, he was using irony, pointing out the futility of speaking in tongues without an interpreter, because only God would know if anything was said. So, he had to speak silently without an interpreter. I Peter 4:10 reads, "AS each one has received a gifs, minister it to one another, as good stewards of the manifold grace of God." Paul further says in I Corinthians 14:4, "He who speaks in a tongue edifies himself, but he who prophecies edifies the church." The Corinthians were using tongues to build themselves up in a selfish sense. Those egocentric believers wanted to show off their gift and boast up spiritual superiority.
The word ‘understand’ in I Corinthians 14:2 is baffling to many believers. The original word in Greek for ‘understand’ is ‘akouoo.’ The principal meaning of this word is "hear." This word is used 433 times in the New Testament. This word has been translated as "hear" 415 times. The correct translation here is "hear." Let us see J.N. Darby’s translation of I Corinthians 14:2: "For he that speaks with a tongue does not speak to men but to God: for no one hears; but in the spirit he speaks mysteries."
I Corinthians 14:2 must be connected with verse 28 to comprehend the correct meaning. "But if there is no interpreter, let him keep silent in church, and let him speak to himself and to God."
After the first century, until 1900, only a few occurrences of tongue speaking took place; montanists, in the second century, militant protestants, in France in the late seventeenth century called ‘cevennes,’ shakers in the mid 1700’s in the United States, and Edward Irving, in Scotland in the nineteenth century. All those groups had been discredited and connected with heretical and strange teaching. If tongues are so indispensable, the Lord would have poured the gift out on all ages and to all believers.
Joel 2:28
"And it shall come to pass afterward that I will pour out My Spirit on all flesh; your sons and you daughters shall prophecy, your old men shall dream dreams, your young men shall see visions."
Some Charismatics agree that tongues ceased after the apostolic era, but contemporary manifestations of the gifts are a final outpouring of the Spirit and His gifts for the last days. Joel 2:19-32 is a prophecy of the coming millennial kingdom and cannot refer to anything earlier.
Joel 2:20 refers to the defeat of the northern army that will attack Israel in the end time. Joel 2:27 says that great revival will take place. Joel 3:2,12,14 describes the judgment of the nations, an event after Armageddon and in connection with the establishment of the millennial kingdom of Christ. Later, in chapter 3 verse 18, the prophet gives a description of the millennial kingdom. Peter, in Acts 2:17-21, on the day of Pentecost, quotes Joel’s prophecy. Dr. John Walvoord, K.V. Simon and John MacArthur Jr. and many others believe that on the day of Pentecost there was a partial fulfillment of Joel’s prophecy. The parallel to that is the transfiguration, in which our Lord’s glory was briefly revealed, as it will be seen fully throughout the millennial kingdom. This writer does not agree completely with this view. It has been explained in the another chapter of this book.
Some Charismatics spiritualize the "former rain and the latter rain" of Joel 2:23. They argue that the former rain refers to Pentecost, when the Spirit came, and the latter rain to His outpouring in the twentieth century.
Through the Old Testament, the former rain refers to the autumn rains and the latter rain to the spring rains. Joel was actually saying that in the millennial kingdom, both rains will come as before. That means God will make crops grow abundantly in the kingdom. "24The threshing floors shall be full of wheat, and the vats shall overflow with new wine and oil. 25So I will restore to you the years that the swarming locust has eaten, the crawling locust, the consuming locust, and the chewing locust, my great army which I send among you. 26You shall eat in plenty and be satisfied, and praise the name of the Lord your God, who has dealt wondrously with you; and My people shall never be put to shame" (Joel 2:24-26). The former and latter rains have nothing to do with Pentecost.
The reoccurrence of miracles and signs in the Church age is not mentioned in the New Testament. Nonetheless, near the end of the age, there will be false prophets who perform miracles, prophecy, and cast out demons in Jesus’ name. "22Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ 23And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’"(Matthew 7:22-23). "Then many false prophets will rise up and deceive many" (Matthew 24:11).
May the Holy Spirit help us to understand the scripture correctly.
Biblical Revival
Biblical revival involves a religious awakening and a zeal for the things of God. Just as the church of Ephesus did not love Christ as they once did (Revelation 2:4-5), or as the church at Sardis needed to wake up (Revelation 3:1-3), or as the Laodicean church had become lukewarm (Revelation 3:15-16), so Christians can lose their spiritual enjoyment, desire for prayer and scripture and compassion for the lost. Fervency marks a dedicated life. "As many as I love, I rebuke and chasten. Therefore be zealous and repent" (Revelation 3:19). "Not lagging in diligence, fervent in spirit, serving the Lord" (Romans 12:11). "This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things of the Lord, though he knew only the baptism of John" (Acts 18:11). According to II Chronicles 7:14, humility, prayer and repentance are God’s conditions for restoration. However, the C harismatic movement promises a shortcut to spiritual maturity. One of the greatest attractions of this movement has been that it offers believers power, understanding, or whatever they desire, immediately through an experience, without time, pain and struggles that are a natural part of our growth process.
Marks of True Spirituality
The fundamental trait of a believer is the awareness of sin and shortcomings. In scripture, those who most despised their sinfulness were often those who were the most spiritual. Paul said he was the chief of sinners. "This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief" (I Timothy 1:15). "When Simon Peter saw it, he fell down at Jesus’ knees, saying, ‘Depart from me, for I am a sinful man, O Lord!" (Luke 5:8). "Then I said: ‘Woe is me, for I am undone! Because I am a man of unclean lips, and I dwell in the midst of people of unclean lips; for my eyes have seen the King, the Lord of hosts" (Isaiah 6:5).
The ultimate goal of a Christian is to be like Christ. "Imitate me, just as I also imitate Christ" (I Corinthians 11:1). "I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me" (Galatians 2:20). "Till we all come to the unity of the faith and the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ" (Ephesians 4:13). One cannot become like Jesus by one time experience or any other modern techniques. It is a growth similar to our physical growth. "12Not that I have already attained, or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me. 13Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, 14I press toward the goal for the prize of the upward call of God in Christ Jesus" (Philippians 3:12-14).
Many Charismatics believe that once you receive the baptism of the Holy Spirit with tongues, you attain you supreme goal. When the glow of one experience fades, they seek numerous experiences one after another.
Spiritual Gifts Do Not Bring Spirituality
"So that you come short in no gift, eagerly waiting for the revelation of our Lord Jesus Christ" (I Corinthians 1:7). The Corinthians had all spiritual gifts, but they had most of the problems. Enthusiasm, euphoria, fervor, excitement, and emotion are all characteristics that Charismatics equate with spiritual intensity have no power to restrain lust, pride, selfishness, and all other vices. Their experiences cannot solve the problems of natural man. When they fail, as it is common, they seldom take responsibility and blame Satan rather than reexamine their faulty premise. Their moral life is not higher than other Christians, but they do not know the fact that Christian life is not an easy escape and a shortcut, but that it is a journey through a thorny path.
Experience of Paul
False apostles in Corinth tried to discredit Paul and made false allegations and questioned his apostleship. The false teachers boasted themselves and claimed extraordinary powers.
It is interesting to read II Corinthians chapters eleven and twelve. He never mentioned the miracles he conducted. Even his heavenly experience 14 years ago is not clearly remembered. Yet in these chapters, he is describing his weaknesses and shortcomings. If Paul appeared to us today, he would be scorned just like some Charismatics ridicule Job in the Old Testament.
Christian Life
Scripture is full of commands about how to live the Christian life. In chapters 4 and 5 of Ephesians, we have ample instructions. After Paul gave his contrasting command, "Be filled with the Spirit," he spent the next several paragraphs of his letter explaining what being filled with is all about. There is no mention of getting high with wild, ecstatic, religious experiences. Instead, being filled involves submitting to one another, loving one another, obeying one another, and seeking the best for one another. We are to be continuously filled with the Spirit.
A good example of revival is given in the book of Nehemiah in chapters 8 and 9. After the Jews returned from the Babylonian captivity (B.C. 586-539), Nehemiah rebuilt the walls and started celebrating. Here are some characteristics of that worship celebration:
1 Extensive Bible reading (8:1-3), Ezra, the scribe, read the law of Moses before the assembly from daybreak till noon; this went on day after day (8:18)
2 Attentive listening (8:3); the people listened to Ezra’s reading
3 Worship (8:5-6); Ezra praised God as the people "lifted their hands and bowed down, worshipping the Lord"
4 Sound teaching (8:7-8,12); the Levites instructed the people in the word of God, making it clear and giving the meaning so that the people could understand what was being read
5 Permitting emotional response, with guidance (8:9-12,17); the people wept apparently convicted of their sins, but since this was a time of celebration, Nehemiah thought it inappropriate, thus, he encouraged them to rejoice instead, "for the joy of the Lord is your strength"
6 Alm giving (8:12); Nehemiah directed the people to share their blessings of food and drink with those who were less fortunate
7 Proclaiming the word of God (8:13-16)
8 Repentance (9:1-3)
We can see the same guidelines in the New Testament. That also I have mentioned before. "And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God" (Romans 12:2). Charismatics reach the so-called holiness through shortcuts, without any conscious effort. Experience is the key word for them.
Works Cited
1 Liardon, Roberts. I Saw Heaven. Tulsa: Harrison House. 1983. pp.16-17
2 MacArthur, Jr., John. Charismatic Chaos. pp.35-36
3 Burgess, Stanley M. and Gary B. McGee. (Dictionary of Pentecostal and
Charismatic movements). Zondervan Publishing House. pp. 335,340-341
4 Waldvogel, Williams. 1975. p.61
5 Hermeneutics and Historical Precedent-Perspectives on the New
Pentecostalism. Grand Rapids: Baker. 1976. pp. 119-122
6 (2). p.103
7 Lutes, Chris. "Christianity Today." January 18, 1985. p.48
8 (2). pp.238-239