jeffersonvann

ACST 41: The Giver

The Holy Spirit is the primary equipper for the body of Christ. He gives gifts to each member of the body so that we can utilize those gifts to minister to the world, and to each other on the name of Christ. Pentecost initiated that process. The apostle Peter explained how the gifting first experienced at Pentecost is still present in the lives of the church.

The end of all things is at hand; therefore be self-controlled and sober-minded for the sake of your prayers. Above all, keep loving one another earnestly, since love covers a multitude of sins. Show hospitality to one another without grumbling. As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies- in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen.[1]

each has received a gift

He describes believers as not only recipients of God’s grace, but also as stewards of it. The Holy Spirit so distributes his gifting that no one person in a given fellowship has a monopoly. Each has a purpose because each has been gifted. Each fits into the plan of God because each contributes toward fulfilling that plan.

use it to serve one another

One of the most significant reasons that we have been gifted is that God the Holy Spirit wants to love us through each other. Peter tells the church that he is writing so that they are to “keep loving one another earnestly.” By exercising our spiritual gifts, we have the opportunity to show love to one another. The spiritual gifts were not gifts that we are intended to use up on ourselves. Rather, we are intended to use those gifts as a service to one another.

One of the benefits of knowing this fact about spiritual gifts is that it helps to eliminate envy. It is actually to my advantage if my fellow believer has a greater gift-mix that I do. I benefit directly from the grace God has given to my fellow Christians. If my neighbor across the pew has a more prominent gift of encouragement, then it works out in my favor, especially when I need to be encouraged. If she is a better preacher, I benefit from that gift. Every greater gift that I do not possess, is a gift to me through the person who has it.

Since that is true, there is no gift that I really do not experience. I possess some gifts because they are given to me to serve others. I benefit from the other gifts because they are given to me to experience through the ministry of others. Either way, I win. Either way, Christ is glorified. The Holy Spirit uses the gifts both to work through me, and to minister to me.

whoever speaks

Peter simplifies the whole matter of spiritual gifts by dividing all the possible gifts into two categories. He first mentions the category of speaking gifts because he is well known for his sermons. Peter had the spiritual gift of apostleship, among others. Apostleship is a speaking gift where the Holy Spirit uses the believer to proclaim his word in a new and different environment. Apostles cross cultural barriers to proclaim the gospel.

There are other speaking gifts mentioned in the New Testament as well. Among the most obvious are evangelism,[2] prophecy,[3] messages in other tongues with their interpretation,[4] and teaching.[5] Peter’s instruction here is that no matter what you say as a representative of God’s kingdom, assume that you are pronouncing “oracles of God.” Even if you cannot precisely place what you are led to say into the exact ministry of a particular spiritual gift mentioned in scripture, let the Holy Spirit use you anyway. This is helpful advice because believers often use “I don’t have that gift” as an excuse. Peter would have none of that. He encourages a broader understanding of how the Holy Spirit operates using the gifts.

whoever serves

Peter’s second major category is that of gifts of service, which is so broad it just about covers anything anyone does in service to Christ and his kingdom. It basically includes any spiritual gift that cannot be specifically described as a speaking gift. His instruction is similar to that he gave in reference to the speaking gifts. He says that if you set out to do anything in the name of Christ, assume that the Holy Spirit will give you the strength to do it.

This category obviously includes the more spectacular gifts of service, like healing,[6] and miracle working faith.[7] But it also includes the more mundane, but equally important gifts of service, like generous giving, leadership, and cheerful acts of mercy.[8] Wherever we can serve, God’s Holy Spirit can serve us, and can serve others through us.

that in everything God may be glorified

One of the major reasons for this outpouring of spiritual energy and power is that through the spiritual gifts, God can be glorified. His reputation is enhanced among those who witness the gifts in operation. Peter mentions someone speaking the oracles of God, and the natural assumption is that he refers to some kind of worship service where this is happening. There are many reasons to expect manifestations of the spiritual gifts when we gather as congregations for public worship:

1. The whole body is present.

2. Words are spoken in God’s name.

3. Words are sung in God’s name.

4. Prayers are offered.

5. Guidance is given.

6. Ministry is encouraged.

7. There is opportunity for giving.

Every element of the formal worship service is an opportunity for God to manifest himself through spiritual gifts. In fact, the first outpouring of spiritual gifts – Pentecost – serves as an example of this fact. About 120 people were all together in one place at the Jerusalem temple courts when all heaven broke loose.[9]

However, the gifts are not to be confined to public worship. Indeed, they cannot be. What took place after Pentecost shows this fact. The speaking could not be confined to the temple courts. Instead, “every day, in the temple and from house to house, they did not cease teaching and preaching Jesus as the Christ.”[10] Signs and wonders were being demonstrated by both the apostles and others so gifted (like Stephen) “among the people.”[11] The result was that evangelism was being given a helping hand, because the spiritual gifts in operation were proving the veracity of the witnesses. God was being glorified by his people.

be self-controlled and sober-minded

Peter is aware that practicing the spiritual gifts can become something much different than what it was at Pentecost. In the same passage where he encourages the use of spiritual gifts, he commands that believers exercise self-control and sober-mindedness. Spiritual gifts are not child’s play. Their exercise is serious business which calls for maturity.

Paul, speaking on the same subject, encourages believers not to “be children in your thinking. Be infants in evil, but in your thinking be mature.”[12] The fruit of the Spirit is self-control.[13] When it is the Holy Spirit speaking, he does not cause confusion and disorder. When it is the Holy Spirit working, he does not scare people, or cause them bodily harm. The Bible encourages the use of the spiritual gifts, but also cautions us against their abuse.

Often people who seek to use their spiritual gifts do so for childish reasons. Childishness says “this is my spiritual gift and I have a right to express it here and now.” Maturity says “will expressing my spiritual gift serve God’s purpose here and now?” Paul had gotten word that the Corinthians were showing a childish over-zealous attitude about the gifts. He encouraged them “since you are eager for manifestations of the Spirit, strive to excel in building up the church.”[14] Childishness says “let’s do this and see what happens,” but maturity says “if we are going to do this, let’s do it properly.” Paul’s advice to the Corinthians was “earnestly desire to prophesy, and do not forbid speaking in tongues. But all things should be done decently and in order.”[15] Childishness says “let’s stir things up” but maturity says “will confusion honor God?” Paul reminded the Corinthians that “God is not a God of confusion but of peace.”[16]

keep loving one another earnestly

Coming back to Peter’s instructions on spiritual gifts, we find that mutual love is the atmosphere in which the gifts must be operated. Without the right atmosphere, the mechanics will not work right. For this reason, every major text in the Bible that mentions spiritual gifts also emphasizes love. The reason is that the New Testament authors expected believers to keep trying to use their gifts, and they expected us to get it wrong some time. Mutual love is required “since love covers a multitude of sins.”[17]

In fact, 1 Corinthians 13 (the love chapter) comes sandwiched between two chapters on spiritual gifts. The reason Paul spoke about love is that he needed to explain something important about spiritual gifts. He needed to explain that – without mutual love, the speaking gifts are just noise,[18] and the serving gifts are nothing.[19] Love provides the atmosphere of forgiveness that enables imperfect people to minister to imperfect people, covering over the multitude of mistakes that will be made.

show hospitality to one another

God intends to minister to us through the lives of others – but only if we love them enough to let them get close enough. Love creates an atmosphere of hospitality that encourages the sharing of ourselves and our gifts.[20] One of the reasons the New Testament encourages believers to regularly gather together is for mutual encouragement,[21] and spiritual gifts can help us accomplish this. Or, our worship services can be stiff, formal, and with so little actual personal contact that we might as well stay apart and watch a sermon on television or the internet. The choice is ours.

The apostle Paul gives some systematic instruction on the issue of spiritual gifts in 1 Corinthians 12:

Now concerning spiritual gifts, brothers, I do not want you to be uninformed. 2 You know that when you were pagans you were led astray to mute idols, however you were led. 3 Therefore I want you to understand that no one speaking in the Spirit of God ever says “Jesus is accursed!” and no one can say “Jesus is Lord” except in the Holy Spirit. 4 Now there are varieties of gifts, but the same Spirit; 5 and there are varieties of service, but the same Lord; 6 and there are varieties of activities, but it is the same God who empowers them all in everyone. 7 To each is given the manifestation of the Spirit for the common good. 8 To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by the one Spirit, 10 to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. 11 All these are empowered by one and the same Spirit, who apportions to each one individually as he wills. 12 For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. 13 For in one Spirit we were all baptized into one body- Jews or Greeks, slaves or free- and all were made to drink of one Spirit. 14 For the body does not consist of one member but of many. 15 If the foot should say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. 16 And if the ear should say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. 17 If the whole body were an eye, where would be the sense of hearing? If the whole body were an ear, where would be the sense of smell? 18 But as it is, God arranged the members in the body, each one of them, as he chose. 19 If all were a single member, where would the body be? 20 As it is, there are many parts, yet one body. 21 The eye cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.” 22 On the contrary, the parts of the body that seem to be weaker are indispensable, 23 and on those parts of the body that we think less honorable we bestow the greater honor, and our unpresentable parts are treated with greater modesty, 24 which our more presentable parts do not require. But God has so composed the body, giving greater honor to the part that lacked it, 25 that there may be no division in the body, but that the members may have the same care for one another. 26 If one member suffers, all suffer together; if one member is honored, all rejoice together. 27 Now you are the body of Christ and individually members of it. 28 And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues. 29 Are all apostles? Are all prophets? Are all teachers? Do all work miracles? 30 Do all possess gifts of healing? Do all speak with tongues? Do all interpret? 31 But earnestly desire the higher gifts. And I will show you a still more excellent way.

you were led astray

He begins by reminding the Corinthians that before they came to Christ they were in the habit of being deceived into believing the wrong things and doing the wrong things. This is an important truth for believers to remember when it comes to the exercise of spiritual gifts. Most of us were at one time gullible fools. We tended to believe what we wanted to believe, and often would not recognize the truth if it slapped us in the face. Then it did. Now – hopefully — we are a bit wiser, and a good deal more cautious.

led astray to mute idols

The Corinthian Christians had been animistic idol worshippers. They had been fooled into following images which could say nothing. They gave no revelation. they were just there. There was no instruction in the right way to go, or warning against the wrong way to go. The Holy Spirit is not like that. The Holy Spirit is going to provide all kinds of instruction and warnings and revelations. He is going to speak through the other believers. In his role as discipler, the Holy Spirit will continue Christ’s preaching and teaching ministry, and guide the church into all the truth.[22]

speaking in the Spirit of God

Just in case these Corinthians get a little too cautious because they had been burned once by deception, Paul gives them some ways to tell if what they hear is really God speaking through an actual spiritual gift. The Spirit is not going to contradict himself. He has declared that Jesus is Lord, so he will never lead anyone to say the Jesus is accursed. He has breathed out inspired words in the Bible, so he is never going to inspire a believer to deny, take away from, or add to that scripture.

the same Spirit

When the Corinthians were pagans, they got used to the concept of relativism. One person’s god demanded that he eat no meat; another person’s god demanded that she be a glutton. You never could tell what the right thing to do was, because it varied all the time. When they came to Christ, they realized that the God of the Bible is not like that. His ways are altogether righteous, and with him there is no changing like shifting shadows. He can be counted on to always stand for the truth, and that truth never changes. There was something refreshing about that fact that drew the Corinthians to Christ.

True spiritual gifts will manifest that same rock-solid continuity. Paul emphasizes this by using the word same so many times. The gifts are the work of the same Spirit,[23] the same Lord,[24] and the same God.[25] His gifts are not going to direct us away from his paths. He is going to continue to be consistent with himself. When we are being used by him for his purposes, we are not going to be at cross purposes with him or with each other.

varieties of gifts

There is diversity in the kinds of Spiritual Gifts, although their function is unified. Their function is unified because behind them all is the same Holy Spirit, doing the same will of the Father, fulfilling the work of the body of Christ. There are varieties of gifts because the work of the body is more than just one work. His work is not confined to only the sermon preached or the worship music or the children’s class. He is doing it all through the various gifts he has distributed throughout the body.

varieties of service (ministries)

Peter had divided the gifts into two categories: speaking and serving gifts. Paul uses another kind of classification. He talks about varieties of service, and varieties of activities. Perhaps a better translation of the Greek for service here would be ministry. What Paul describes here are all the gifts which the Holy Spirit imparts to believers which they regularly and consistently manifest as part of their ministry. These are the gifts associated with the Holy Spirit’s call to a certain ministry. It is not uncommon for an individual with a ministry gift to keep exercising that gift for a lifetime.

Some Speaking Gifts which are often considered Ministries

1) Apostles – gifts enabling people to do cross-cultural ministry.

2) Prophets – gifts enabling people to speak for God.

3) Teachers – gifts enabling people to systematically train others in doctrine and ministry skills.

4) Tongues and interpretation– gifts enabling people to effectively communicate in languages other than their heart language.

Some Serving Gifts which are often considered Ministries

1) Miracles – gifts enabling people to perform extraordinary acts.

2) Healings – gifts enabling people to restore the health of those who are ill or injured.

3) Helps – gifts enabling people to render faithful service to others.

4) Administrations – gifts enabling people to manage the affairs of the Church with efficiency.

These appear to be what Paul referred to as the “higher gifts.” He encouraged the Corinthians to earnestly desire these gifts because through them the believers would consistently serve each other and their community. Without love, even these ministries could be abused, but when the ministries are performed in a loving way, they accomplish what the Holy Spirit wants.

varieties of activities (manifestations)

Paul’s second category is activities. This word probably refers to the times when the Holy Spirit works among us in ways that we do not expect. Since he is sovereign over the spiritual gifts, he is free to zap me with a gift I have never experienced before, and might not ever experience again. He may use me to heal someone, but that does not mean I should quit my writing and set up a healing ministry. This kind of gift is a manifestation. It is something the Holy Spirit does among us, and through us, but it is less permanent because it is not associated with a lifetime call.

Any of the ministry gifts may also appear as a one-time manifestation. Believers should be careful not to assume a calling simply because God used them once in a particular way. The beauty of the manifestation gifts is that believers cannot rule out the Holy Spirit using them in a speaking gift, when their ministries are usually serving gifts, and vice-versa.

the body of Christ

The predominate metaphor that Paul used to explain spiritual gifts is that of a body – the body of Christ, with each believer being a member (a limb or organ) in that body. The metaphor emphasizes the concepts of the Holy Spirit’s unity amidst the church’s diversity. It also implies another teaching that Paul stressed: we need each other. Paul asked “If all were a single member, where would the body be?”[26] It takes all of the limbs and organs for the body to function properly. For that reason, people in prominent ministries should not act as if they were the whole church.

What, then, is the role of those the Holy Spirit calls into lifelong ministry? Paul deals with that question when he writes about spiritual gifts to the Ephesians.

“And he gave the apostles, the prophets, the evangelists, the pastors and teachers, 12 to equip the saints for the work of ministry, for building up the body of Christ, 13 until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, 14 so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. 15 Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, 16 from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.”[27]

Here, Paul stresses some of the same principles that he had taught the Corinthians about the spiritual gifts. To emphasize unity, instead of speaking of the one Spirit, he focuses on the one head. Since Christ is the head, our goal in ministry should be to get all the members to grow up into him. That stresses maturity as well as unity. Paul also mentions a variety of ministry gifts, not just one. We need each other. The Holy Spirit uses many to minister to all the saints, and the work of ministry belongs to all the saints.

to equip the saints

The specific role of the ministries listed in verse 11 is to equip the saints for the work the Holy Spirit calls and empowers them with, and manifests among them. Rather than becoming a club of separated professional clergy, these believers are to invest their lives and gifts in the training of all the others. They are not performing their gifts correctly if the others do not learn to perform their gifts. If the evangelist merely thrills everyone with her ability to convert the masses, she is a failure. She is called to convert the masses into evangelists. If the pastor merely encourages the weak in his own fellowship, he is a failure. He is called to produce more pastors.

This role of equipping the saints for ministry is the work of the local church, and cannot be passed off to bible colleges and seminaries. I speak as a graduate of a great bible college, and two wonderful seminaries, and as a professor at a bible college as well. These can be wonderful tools for ministry training, but they can never replace the role of ministry training within the local church. Places of specialized intensive training work best when they supplement work already begun in the body environment of which Paul speaks in Ephesians 6.

unity of the faith

Equipping ministries need to work together to build unity of the faith into the lives of all the saints. It is remarkable how easy it is to get sidetracked from this task. Many believers who know they are called to build unity actually spend most of their time fostering disunity. When we pit one legitimate theological stance against another for the purpose of accentuating the difference, we are more likely to foster disunity and separation.

Paul deliberately described a healthy body as “held together by every joint with which it is equipped.”[28] When the equipping ministries function properly, they serve as connecting joints for the body. It is their task to see to it that the limbs and organs do not go their separate ways, but function properly together. A church blessed with a biblical equipping ministry team will exercise its spiritual gifts, but will think of that process less in terms of individual ministries, but as facets of the overall ministry of the fellowship. It will be less “me” and “mine” and more “us” and “ours.” Equipping ministries help us be us, instead of individual me’s.

knowledge of the Son of God

Equipping ministries pass on information as well. Believers do not automatically gain the knowledge of who Christ is by being baptized. We need solid biblical teaching over a lifetime to gain insight into the person and work of our Lord. The Holy Spirit makes provision for that need by gifting faithful teachers who invest their time and effort into the hard work of passing on this information.

the measure of the stature of the fullness of Christ

The ultimate objective of equipping ministries is more than just making us unified or educated. It is to make all of us mature and Christ-like. This is a life-long process that happens when believers submit themselves to discipling and faithfully stay with that commitment. It produces a mature, developed wisdom that a person can trust. The enemies of that kind of commitment are many, particularly in a community where the only recognized equipping ministers keep getting voted out.

We should not be surprised that the resulting immature church looks very much like the world from which it came.

Spiritual gifts used properly produce spiritual growth. The body functions properly as it continues to grow. The measure of that growth is not how I compare with the other limbs and organs of the body. The measure is Christ. Healthy living and proper use of spiritual gifts means that the church will “grow up in every way into him who is the head, into Christ.”[29]

[1] 1 Peter 4:7-11.

[2] Acts 21:8; Ephesians 4:11; 2 Timothy 4:5.

[3] Luke 2:36; Acts 11:27; 13:1; 15:32; 21:10; 1 Corinthians 12:28-29; 13:2; 14:29, 32; Ephesians 3:5; 4:11.

[4] 1 Corinthians 12:30; 14:13, 27-28.

[5] Acts 2:42; 4:2, 18; 5:28; 13:1; 28:31; Romans 12:7; 1 Corinthians 4:17; 12:28-29; 14:6; Ephesians 4:11; 1 Timothy 2:7; 3:2; 4:11, 13; 5:17; 6:2; 2 Timothy 1:11; 2:2, 24; Titus 2:1.

[6] Acts 4:9, 14, 22, 30; 5:16; 8:7; 28:8; 1 Corinthians 12:9, 28, 30; James 5:16.

[7] Acts 8:13; 19:11; 1 Corinthians. 12:10, 28-29; Galatians 3:5; Hebrews 2:4.

[8] Romans 12:8.

[9] Acts 1:15; 2:1.

[10] Acts 5:42.

[11] Acts 2:43; 4:30; 5:12; 6:8.

[12] 1 Corinthians 14:20.

[13] Galatians 5:23.

[14] 1 Corinthians 14:12.

[15] 1 Corinthians 14:39-40.

[16] 1 Corinthians 14:33.

[17] 1 Peter 4:8.

[18] 1 Corinthians 13:1.

[19] 1 Corinthians 13:2.

[20] 1 Peter 4:9.

[21] Hebrews 10:25.

[22] John 14:16; 16:13.

[23] 1 Corinthians 12:4, 8, 9, 11.

[24] 1 Corinthians 12:5.

[25] 1 Corinthians 12:6.

[26] 1 Corinthians 12:19.

[27] Ephesians 4:11-16.

[28] Ephesians 4:16.

[29] Ephesians 4:15.

ACST 40: The Reflector

If the Holy Spirit were a mere influence, it would not matter so much what our inner character was, as long as we succumbed to that influence. But the Holy Spirit is a person, sent not only to move us is a certain direction, but walk alongside us as we tread that path. He is a friend who goes with us as we go about our daily lives. Just as any other friend would be, he is affected by what we do and say. He reflects our relationship with the Father. When we were unbelievers – without hope and without God in this world – his connection to us reflected that lack of relationship.

resisting him

The unbeliever is born into this world with a natural disposition to resist the Holy Spirit’s influence. Although God continues to show evidence of his existence by what he has made, the unbeliever fails to see it. Stephen criticized his fellow Jews who were bombarded with evidence of God’s work in their lives, but “always resist the Holy Spirit.”[1]

To the saved, a tree is a marvel of complex design, enabling the production of oxygen, the provision for a habitat for people and animals, the cleaning of pollution from the air, the raw material for numerous products that enhance the quality of life, and a beautiful, majestic thing to look at. All these things and more are gifts from God, who created trees for our enjoyment and benefit.

To the unsaved, it is usually just a tree. That may be a simplification, but it demonstrates how differently the saved and unsaved react to the world around them. The difference is partly the fact that although all humanity was created with an appreciation for the world around us, believers have special access to God’s Holy Spirit. We are able to tap into that capacity for appreciation that otherwise might lie dormant. Our ears are open so that when God talks, we listen. Our eyes are adjusting to the brightness of his presence. It is as if we have muscles to use that unbelievers do not have.

Having these muscles is no guarantee that we will always use them. Christians are under divine obligation to resist the devil and to consciously surrender to the Holy Spirit, but we sometimes do the reverse. Often we find ourselves giving in to Satan’s temptations, but failing to listen and respond to the Holy Spirit’s promptings. We always have the capacity to use our spiritual muscles and walk away from sin, but we often take the easy way and give in to sin instead.

But the Holy Spirit does not simply prompt us to avoid sin. There is a whole world of holiness and creativity and things that bring glory to the Father. He wants us to experience all the treasures of that world, and is ready to take us by the hand and give us a guided tour. But we resist the Holy Spirit here too. There are many reasons that we resist his promptings toward miraculous living. Among them:

1. We are creatures of habit. Having lived our lives on a certain level, following a certain path, we are not inclined to stray from that path.

2. We fear the unknown. The unknown is just where the Holy Spirit wants to take us.

3. We identify mostly with others who are not likely to surrender to the truly adventurous life the Holy Spirit can offer. We fear the loss of their approval if we take up the challenge of the Holy Spirit’s promptings.

4. We too easily swallow the Enemy’s lies about ourselves. Satan tells us that we are so tied to the sins and failures and lusts of this life that God cannot make us different that we are.

There is no foundation for this lack of faith. Not one believer – no matter what his history – is tied to a life of mediocrity. We all have the potential to be much more than we allow ourselves to be. The call to break the habit of resisting the Holy Spirit is a challenge to us all.

quenching him

Most of us have seen or have otherwise experienced some special miracle where the Holy Spirit has manifested. Perhaps while hearing a sermon, or some teaching of the Bible, at some point a special message from the Spirit himself touches the heart. At that point one realizes that God is speaking directly to him through the human speaker. Or, perhaps that special message comes through the words of a song or a prayer. Sometimes the Spirit touches the heart through an act of kindness, or ministry that meets a need nobody was supposed to know about.

Our public worship services are times when such Holy Spirit manifestations should be common. Unfortunately, we sometimes sit through entire services that seem as dry as a desert. Collectively, the body is suppressing the activity of the Spirit. It is like a spiritual coma.

Paul warned the Thessalonians not to “quench the Spirit.”[2] The imagery is that of a fire, which, if allowed to grow, will do what fire does – burn. To quench the Holy Spirit is to put his fire out. That implies that there are times when the Holy Spirit wants to accomplish something, yet his revealed intention is stopped by the indifference or opposition of believers. Paul does not specify what type of ministry it is that can be potentially hindered. The implication is that many different types of ministry can be quenched.

Perhaps 1 Thessalonians 5:20, where Paul tells the same church not to “despise prophecies,” is a particular example of the general rule against quenching the Spirit. There are some times when the Holy Spirit would want to share a prophetic word from God in a gathering, but some believers present are not willing to accept that ministry.

To quench the Spirit is a dangerous thing. It takes resisting to a whole new level. The Holy Spirit is a gentleman. If he encounters those who are not willing to accept his manifestations, he will often withhold them. Sometimes all it takes to encourage an entire body of believers to quench the Spirit is the fear of being labeled charismatic.

grieving him

Paul told the Ephesians that they had the opportunity to put off their old selves and put on the new selves “created after the likeness of God in true righteousness and holiness.”[3] He was talking about the Spirit’s role as a sanctifier, one who changes us into who we were meant to be. Yet, he warned the Ephesians that they can resist that transformation. He charged them not to “grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.”[4]

Living an unholy life when we were called to holiness breaks the Holy Spirit’s heart. It prevents the transformation. Our lives are like containers. They can hold holy things or unholy things, but we were not designed to hold both at the same time. We are temples, designed to house the celebration of God’s holiness. If those temples become defiled – the worship ceases. The celebration stops. The Holy Spirit mourns the quiet.

Defilement does not always manifest publically. A secret sin can shut down the celebration just as quickly as a public spectacle. What is taking place is a personal tragedy for the Holy Spirit himself. Paul implies that a church could remain doctrinally sound but still cause grief to the Holy Spirit who taught them their orthodox beliefs. All it takes is living like there is no God. If a church chooses to turn its back on the transformation the Holy Spirit offers, heaven turns quiet for them. That is the sound of the Holy Spirit grieving.

blaspheming him

There is only one sin against the Holy Spirit which Jesus deems irreversible and unpardonable. That is the sin of blaspheming him.[5] To do this is to set oneself against what God is doing and wants to do. It is to declare oneself in opposition to God’s will. It is more than simply resisting his call, and more than merely grieving or quenching his fire. Blaspheming the Holy Spirit is purposely seeking to malign God’s name and oppose what he wants.

The Christian who consciously seeks to please God and seeks forgiveness for those aspects of her life that are not pleasing to him will never be in danger of blaspheming the Holy Spirit. Christian believers are much more likely to grieve the Holy Spirit by un-confessed sin, or to quench him when he wants to manifest.

It is unbelievers who consciously resist the promptings of the Holy Spirit – who are in danger of carrying that resistance to the point of blasphemy.

The Holy Spirit empowers faithful believers to manifest God in this world. He reflects the quality of our commitment to God, and can therefore withhold that power among those who resist his influence. Confession and forgiveness can lead to a re-connection with God’s power for personal ministry. Getting into the word of God and faithfully praying for him to use us are also ways to reconnect. God wants us to have a personal relationship with him where the Holy Spirit stays in constant communication with our spirits. May we manifest the faithfulness needed to stay connected.

[1] Acts 7:51.

[2] 1 Thessalonians 5:19.

[3] Ephesians 4:22, 24.

[4] Ephesians 4:30.

[5] Matthew 12:31.

Excursus: Hell is Permanent

Travis Allen, director of Internet Ministry for Grace to You, recently posted an article entitled “Is Hell Really Endless?” Allen’s article defends the concept that final punishment by God is a process that will never end. Allen rejects the view he calls Annihilationism, which is “a denial of the endlessness of hell.”[1]

Allen asserts that annihilationism “seems to be making a strong resurgence today among evangelicals.” That may be an overstatement, but it is a helpful correction to the assumption many have that the view only exists among the cults and theological liberals. Most of us who are labeled annihilationist[2] argue from the same belief in an inerrant, infallible, authoritative scripture as Allen and John MacArthur do. We are solidly in the evangelical camp, and reject the concept of an endless hell on scriptural grounds. We appreciate it when that is admitted.

Allen accurately portrays our view when he says we “don’t allow (God’s wrath) to extend beyond the lake of fire.” As we read the book of Revelation, the lake of fire is precisely described as the place of final punishment, and that the lake itself will commence the second death, from which there is no possible resurrection. It is the ultimate end of the old age, and its consummation will make room for the new heavens and new earth.

The Bible teaches that every sin not atoned for by the blood of Christ will be punished thoroughly in that lake of fire, then death and hell itself will be thrown into it. These words describe an end – a solution to a problem that had a beginning. It is fitting that Revelation should give us the story of how God’s grace will eventually correct the result of the rebellion which is recorded in Genesis.

This second death will be a horrible, agonizing, event in which every transgression against God’s holiness will receive its appropriate punishment. Not until that happens – and God is thoroughly vindicated – will he “snuff every unbeliever out of existence.” He will do so because he has determined what the ultimate wages of sin are. He did not decree that sinners will have the luxury of an eternal life anywhere – not even hell. The wages of sin is death. Eternal life is a gift he has reserved for those he has saved by grace.

Allen makes four specific assertions about how we argue our case against an endless hell. Each of these assertions speak to the heart of the issue, so each is worthy of analysis and a reply.

1) Allen asserts that we redefine the word eternal.

Allen quotes John MacArthur, who asserts that annihilationists “would like to redefine the word aionios and say, ‘well, it doesn’t really mean forever.’” He refers specifically to Matthew 25:46, where Jesus describes two final destinies. Jesus says that the sheep (those who treated the least of his brothers with compassion) will go away into eternal life. The goats (those who do not treat the least of his brothers kindly) will go away into eternal punishment.

The word aionios is an adjective. Its purpose is to explain and further define another word – in this case a noun. Like any other adjective (indeed, practically any other word) aionios has more than one possible meaning. For example, the adjective “hot” may describe the day’s temperature, or it may explain that certain jewels have been stolen. The meaning of the adjective depends a great deal upon the noun it modifies. Any one adjective can have a number of possible meanings in its semantic range. The term itself has no set meaning. Its meaning is determined by the context – in this case, the noun it modifies.

Annihilationists are not guilty of redefining the term eternal. In Matthew 25:46 the term eternal is used twice. In both cases the term modifies an event in such a way as to draw attention to its finality, and so aionios should thus be translated permanent. In one case – eternal life — the noun life clearly depicts the event when believers will inherit immortality: permanent life.[3] In the other case, the term punishment also describes an event: destruction in hell. Both the noun kolasis and its corresponding verb kolazō refer to an anticipated event.[4] The Bible elsewhere describes this event as “the day of the LORD”[5] or “the day of judgment.”[6] When the noun that aionios defines refers to an event in time, then the meaning implied by aionios is not perpetual. A more accurate definition in that case is permanent. The English word eternal can mean either.

Other biblical examples of this use of aionios include:

· the permanent sin which can never be forgiven (Mark 3:29).

· the permanent weight of glory compared with our slight momentary affliction (2 Corinthians 4:17; 1 Peter 5:10).

· the permanent things that are unseen compared to the transient things that are seen (2 Corinthians 4:18).

· the permanent house (body) in the heavens compared to our temporary tent (body) on earth (2 Corinthians 5:1).

· the permanent destruction the lost will face at Christ’s return (2 Thessalonians 1:9).

· the permanent comfort and good hope we have through God’s grace (2 Thessalonians 2:16).

· the permanent glory that accompanies salvation in Christ (2 Timothy 2:10).

· Philemon’s permanent return to Colossae, after being parted from them for a while (Philemon 1:15).

· The permanent salvation made possible by Jesus, our great high priest (Hebrews 5:9).

· The permanent judgment that will take place after the resurrection of the dead (Hebrews 6:2).

· The permanent redemption secured by Christ’s sacrifice in the heavenly sanctuary (Hebrews 9:12).

· the permanent covenant made possible by the shedding of the blood of Christ (Hebrews 13:20).

· entrance into the permanent kingdom provided for all those who make their calling and election sure (2 Peter 1:10-11).

Most other uses of aionios in the New Testament are when the term describes God,[7] or something that comes from God: his gospel,[8] or the fire he uses to destroy the wicked on judgment day.[9] In neither of these cases is the emphasis on duration. The emphasis is on God as the source. That is why Jude tells us that Sodom and Gomorrah serve as examples of undergoing a punishment of aionios fire. Sodom and Gomorrah were completely destroyed. The destruction was not a perpetual process, but an event in which they were punished by God, the eternal one.

Greek adjectives can appear in plural form, and when that is done to aionios in the New Testament, it is so that the term can modify a plural noun,[10] or it refers to an event predicted or promised long ago, which has now been fulfilled or revealed. The three examples of this are:

· “Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages”[11]

· “who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began.”[12]

· The final example actually uses aionios twice, once in the sense of permanent, and once in the sense of something promised long ago “in hope of eternal life, which God, who never lies, promised before the ages began.”[13]

In summary, annihilationists are not redefining aionios. This article has surveyed every use of aionios in the New Testament and has not found a single reference where it has to describe a perpetual process. Once released from the shackles of the presuppositions of pagan philosophy, we are simply free to describe how the Bible consistently uses the term.

2) Allen asserts that we object to an endless hell on moral grounds.

Allen claims that annihilationists cannot fathom a holy and merciful God perpetually torturing billions of people in hell because we see it as “a form of cruel and unusual punishment.” We do often make arguments like this, but not as a means of judging God on our standards. We simply point out that the picture of God that the Bible uniformly presents is of One whose justice is always tempered by mercy. He destroyed the earth with a flood, but in his mercy saved Noah’s family and the animals with the ark. He destroyed Sodom and Gomorrah for their sins, but saved Lot and his daughters by his mercy. The psalmist declares, “his anger is but for a moment, and his favor is for a lifetime.”[14]

Our real objection to a perpetual hell on moral grounds is that we see it as inconsistent with God’s character as revealed in his word. Perhaps there are those who go too far with this line of reasoning and say “if God were a God who tortured people forever, then I would not believe in him.” The only logical response to such an argument is “then you would be tortured forever.” We try not to cross that line in our arguments against a perpetual hell. We honestly believe that when all the biblical evidence is presented, God is not revealed to be a sadistic monster who will keep people alive forever simply to torment them.

3) Allen asserts that we fail to understand the theology of justice.

Allen spends four out of 13 paragraphs in his post arguing that annihilationists reject an endless hell because we do not get how sinful sin is, and how holy God is. He says our view “fails to account for a lawgiver who is infinite and eternal by nature.” He implies that if we really understood God, then we would see how a never-ending hell fits into his plan. To be fair, he admits that even those who believe in a place of perpetual torture have problems with it when they contemplate its severity. He insists, however, that those contemplations are there because of “how little we understand the sinfulness of sin on the one hand, and the holiness of God on the other.” He argues that since God’s thoughts are higher than our thoughts (Isaiah 55:8-9), then we should ignore those contemplations and accept a perpetual hell on faith.

But we annihilationists are theologians too. We know how dangerous it can be when God’s people are told to accept a line of reasoning on faith, and to avoid questioning. From the Gospels, it is clear that Jesus spent a great deal of his time on earth questioning and arguing against the contemporary theologians and accepted doctrines of his day.

It is true that God’s thoughts are not our own. It does not follow that the doctrine of an endless hell clearly represents God’s thoughts. We argue that the doctrine of an endless hell is the result of the syncretistic combination of what the Bible says about final punishment with the pagan philosophy of innate immortality. The idea of a perpetual hell was created out of this syncretism. It reasoned not from the nature of sin or the nature of God but from Plato’s doctrine of the nature of man.

Since Augustine (whom Allen quotes as an authority) accepted Plato’s idea of innate immortality of the soul, he reasoned that hell must be perpetual because the soul of man cannot die. It was for that reason that he rejected the idea of a hell of limited duration as “the height of absurdity.” But if one accepts the clear statements of scripture that God alone has immortality,[15] and God will punish sinners by destroying them,[16] so that they exist no more,[17] it becomes clear that Plato’s innate immortality theory cannot be accepted on the same basis as scripture. They contradict each other.

Perhaps that is why Allen does not argue for human immortality, but chooses rather to defend perpetual hell on the basis of the sinfulness of sin and the holiness of God. But, even there, the argumentation fails. Allen argues that because God is infinite, then sins against him require infinite punishment. If that were so, then how could Jesus atone for the sins of all humanity by merely dying on the cross and remaining dead for a few days? Surely if the punishment for any sin against God requires perpetual suffering, then Christ should still be on the cross!

The Bible clearly states what God requires to pay for sins. The wages of sin is death[18] – not perpetual suffering. Not satisfied with this clear description of just punishment for sin, proponents of the concept of perpetual hell simply redefine death – as eternal separation from God. This can only be the case if the person who dies cannot really die. Again, we see that the theology behind the perpetual hell idea is not really based on the nature of God, but is derived from Greek dualism and its understanding of the nature of humanity.

Neither does the concept of a holy God require a perpetual hell. In fact, God’s holiness requires that sin and unrighteousness be destroyed – not kept alive and tormented eternally. There was a point in time in eternity past, when there was no sin – no rebellion. Everything was good in God’s universe. Then sin entered heaven through the rebellion of Satan and eventually came to humanity and earth by Adam and Eve’s transgression.

Ever since sin entered God’s realm, he has been at work to destroy it. There is nothing within his character that requires that he tolerate it. He has a plan that includes the undoing of the curse of sin, and the undoing of the consequences – including death. God’s holiness demands that the plan be carried out. The sin which has infected his universe will be eradicated, and all that is under him will again be his. The doctrine of an endless hell requires God to capitulate. It robs God of his sovereignty – insisting that sin is just as eternal as he is, and there is finally nothing that he can do about it.

Those who accept this notion are imprisoned by a pagan theology that finds no place in the Bible. Until they come to reject the concept of the immortal soul they will always have to place the immortal souls of dead sinners somewhere. A perpetual hell seems the logical place.

4) Allen asserts that we refuse to embrace the hard doctrines of the Bible.

Allen implies that those who accept the concept of a perpetual hell have embraced “the hard doctrines of the Bible” and that is evidence that their faith is “true” and “God-given.” The assumption, of course, is that the Bible teaches this hard doctrine. If the Bible actually teaches that hell will be perpetual, then all believers should accept it as truth, no matter how hard or easy it is.

Annihilationists argue that the doctrine of endless torture is not clearly taught in the Bible. We argue that those passages which appear to teach it are being misread. Many of our writings examine those texts because our concern is that this hard doctrine is hard because it really does not fit the evidence.

It is true that some of the doctrines the Bible clearly teaches are difficult to get a handle on. Anyone who has struggled with the implications of God’s sovereignty and how it affects man’s will can attest to this fact. God is complicated and we should not expect his word to be always easy to understand.

It is also true that accepting the things we learn in scripture is evidence that our faith is genuine. The Holy Spirit works in the hearts and minds of believers, giving them insight into what God means by what he said in scripture. We call this the illumination of the Holy Spirit. Without His guidance, believers would be prone to all kinds of deceptions and false theologies.

History has shown, however, that the illumination of the Holy Spirit does not guarantee that all Bible-believing Christians will agree with each other, or that a doctrine that is popular is also biblical. In fact, many doctrines over the ages which were extremely well-received by the Church have been proven to be unbiblical and discarded.

The doctrine of perpetual hell, which grants eternal life to sinners and requires that they spend eternity alive “outside of the mercy of God” should be discarded. While it is obviously a hard doctrine – and “an absolutely horrible, terrifying doctrine” – it has always had its dissenters who are convinced that it is not a biblical doctrine. There is no advantage to holding to an unbiblical doctrine. Holding to an unbiblical doctrine cannot be evidence of the veracity of one’s faith.

An Alternative

Annihilationists believe in a literal hell which will appear at the end of the age. It is the lake of fire of Revelation, and it will burn as hot as it needs to burn. It will be a place of weeping and gnashing of teeth.[19] It will include all those who regret their not coming to faith, and all those who defy God’s right to judge them to the very end. It is the place of final justice. All wrongs will be dealt with. In the end, God will be vindicated. Everyone in hell will understand that it is their own sins and rebellion that put them there. It will last as long as it needs to last for every deserved punishment to be meted out. It is the final historical event of the present age.[20] In it, God will destroy the lost completely, soul and body.[21]

Then, a new age will begin, after Christ destroys all God’s enemies – even the last enemy – death itself.

Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.[22]

After hell ends, then there will be a new heaven and a new earth because the old order of things will have passed away.[23] Hell is aionios in both major senses in which the term is used in the Bible. It is from God, the perpetual one, who had no beginning and will have no end. Hell is also permanent, an event having a beginning, and a definitive end, and from which there will be no deliverance.

God is perpetual. He never had a beginning, and will never have an end. Human beings have a beginning. We are not infinite. God in his grace offers eternal life to those who believe in his Son. We have the opportunity to become perpetual. By trusting in Christ as our Savior and Lord, we take hold of his promise of eternal life. He intends to keep that promise by granting us immortality at his return.

He has not promised immortality to unbelievers. Their fate is to be destroyed permanently in hell. To make hell an endless process requires that unbelievers as well have immortality. That is not honoring to God nor is it taught in the scriptures.

The title of Allen’s post is “Is Hell Really Endless.” The word endless only appears once in the Bible, and refers to teachings “which promote speculations rather than the stewardship from God that is by faith.”[24] The Bible never uses the term endless to describe hell. Instead, the Bible says:

· “Neither their silver nor their gold shall be able to deliver them on the day of the wrath of the LORD. In the fire of his jealousy, all the earth shall be consumed; for a full and sudden end he will make of all the inhabitants of the earth.”[25]

· “And if Satan has risen up against himself and is divided, he cannot stand, but is coming to an end.”[26]

· “But what fruit were you getting at that time from the things of which you are now ashamed? The end of those things is death.”[27]

· “Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power.”[28]

· “So it is no surprise if his servants, also, disguise themselves as servants of righteousness. Their end will correspond to their deeds.”[29]

· “Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things.”[30]

· “The end of all things is at hand; therefore be self-controlled and sober-minded for the sake of your prayers.”[31]

The only permanent things in this universe are events that happen in history, God himself and the beings he has decided to rescue from this age into the next. Hell will not be perpetual, like God’s life. It will be a permanent event in history, but not a perpetual process.

[1] All quotes not otherwise referenced are from Allen’s post.

[2] This is not a term we often use or appreciate. The term most of us use is conditionalist, because we argue that human immortality is conditional. Since the unsaved will not be made immortal, they cannot exist forever in a burning hell.

[3] Matthew 19:29; Mark 10:17, 30; Luke 10:25; 18:18, 30; John 3:15, 16, 36; 4:14, 36; 6:27, 40, 47, 54, 68; 10:28; 12:25, 50; 17:2, 3; Acts 13:46, 48; Romans 2:7; 5:21; 6:22, 23; Galatians 6:8; 1 Timothy 1:16; 6:2; Titus 1:2; 3:7; Hebrews 9:15; 1 John 2:25; 5:11; Jude 21.

[4] 2 Peter 2:9 NET: “the Lord knows how to rescue the godly from their trials, and to reserve the unrighteous for punishment at the day of judgment.”

[5] Isa. 13:6, 9; Jer. 46:10; Ezek. 13:5; 30:3; Joel 1:15; 2:1, 11, 31; 3:14; Amos 5:18, 20; Obad. 1:15; Zeph. 1:7, 14; Mal. 4:5; Acts 2:20; 1 Cor. 5:5; 1 Thess. 5:2; 2 Thess. 2:2; 2 Pet. 3:10.

[6] Matt. 10:15; 11:22, 24; 12:36; 2 Pet. 2:9; 3:7; 1 John 4:17.

[7] Romans 16:26; 1 Timothy 6:16; Hebrews 9:14;

[8] Revelation 14:6.

[9] Matthew 18:8; 25:41; Jude 7.

[10] 2 Corinthians 4:18 “the things that are unseen are eternal.”

[11] Romans 16:25.

[12] 2 Timothy 1:9.

[13] Titus 1:2.

[14] Psalm 30:5.

[15] 1 Timothy 6:16.

[16] Matt. 10:28; 22:7; Luke 17: 27, 29; 20:16; 1 Cor. 3:17; 6:13; 15:24, 26; Heb. 10:39; 2 Peter 2:12;

Rev. 11:18.

[17] Psalm 104:35; Ezekiel 26:21; 27:36; 28:19.

[18] Romans 6:23.

[19] Matthew 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28.

[20] Revelation 21:8.

[21] Matthew 10:28.

[22] 1 Corinthians 15:24-28.

[23] Revelation 21:1-4.

[24] 1 Timothy 1:4.

[25] Zephaniah 1:18.

[26] Mark 3:26.

[27] Romans 6:21.

[28] 1 Corinthians 15:24.

[29] 2 Corinthians 11:15.

[30] Philippians 3:19.

[31] 1 Peter 4:7.

ACST 39: The Empowerer

The incarnation was a singular event in which the Word of God became flesh and dwelt among us. Pentecost was another such singular event in which the Holy Spirit came down and resided within the church and began ministering through us. Luke records this event:

When the day of Pentecost arrived, they were all together in one place. And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. And divided tongues as of fire appeared to them and rested on each one of them. And they were all filled with the Holy Spirit…[1]

From that time on, believers had the capacity to minister through spiritual gifts and miraculous ministries. That power came from the presence of the Holy Spirit. Although he has always been present everywhere, from Pentecost on, he has invested himself in the church of Jesus Christ.

the rifle era

Before Jesus, God’s Holy Spirit invested himself in people by coming upon them, to empower them to perform specific miracles, or the enable them to do a particular ministry.

· “And Balaam lifted up his eyes and saw Israel camping tribe by tribe. And the Spirit of God came upon him, and he took up his discourse”[2]

· “The Spirit of the LORD was upon (Othniel), and he judged Israel. He went out to war, and the LORD gave Cushan-rishathaim king of Mesopotamia into his hand. And his hand prevailed over Cushan-rishathaim.”[3]

· “Then the Spirit of the LORD was upon Jephthah, and he passed through Gilead and Manasseh and passed on to Mizpah of Gilead, and from Mizpah of Gilead he passed on to the Ammonites. And Jephthah made a vow to the LORD…”[4]

· “Then the Spirit of the LORD rushed upon (Samson), and although he had nothing in his hand, he tore the lion in pieces as one tears a young goat.”[5]

· “When they came to Gibeah, behold, a group of prophets met (Saul), and the Spirit of God rushed upon him, and he prophesied among them.”[6]

· “Then Samuel took the horn of oil and anointed him in the midst of his brothers. And the Spirit of the LORD rushed upon David from that day forward.”[7]

· “Then Saul sent messengers to take David, and when they saw the company of the prophets prophesying, and Samuel standing as head over them, the Spirit of God came upon the messengers of Saul, and they also prophesied”[8]

· And (Saul) went there to Naioth in Ramah. And the Spirit of God came upon him also, and as he went he prophesied until he came to Naioth in Ramah.[9]

· “The Spirit of God came upon Azariah the son of Oded, and he went out to meet Asa and said to him, “Hear me, Asa, and all Judah and Benjamin: The LORD is with you while you are with him. If you seek him, he will be found by you, but if you forsake him, he will forsake you.”[10]

· Ezekiel said “And the Spirit of the LORD fell upon me, and he said to me, “Say, Thus says the LORD: So you think, O house of Israel. For I know the things that come into your mind….”[11]

The power of God at work could be described as that of a rifle, specifically targeting one person or group, and doing one thing at a time. During this time God’s power for ministry could be said to be available, but not predictable, and not prominent.

the ricochet era

The Messiah’s ministry was to be different than the ministries of these upon whom the Spirit came. The Messiah was to have the power of the Spirit without measure – without limit. The Holy Spirit would rest upon the Messiah and never leave him. Power from God is both available and predictable if you are looking in the right place.

· “And the Spirit of the LORD shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the LORD.”[12]

· “Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations. He will not cry aloud or lift up his voice, or make it heard in the street; a bruised reed he will not break, and a faintly burning wick he will not quench; he will faithfully bring forth justice.”[13]

· “The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound”[14]

When Jesus Christ appeared for his public ministry, his baptism by John publically demonstrated that he was this Messiah. The Holy Spirit visibly descended and rested upon him. From that time on, the Holy Spirit manifested God’s power wherever Jesus went.

· “And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; and behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased.” Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.”[15]

· “And Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness”[16]

· “And Jesus returned in the power of the Spirit to Galilee, and a report about him went out through all the surrounding country. 15 And he taught in their synagogues, being glorified by all.”[17]

The Holy Spirit manifested his power in Jesus’ life and ministry. That power did not dissipate once a particular miracle happened, but continued to manifest wherever Jesus was. It was like a bullet, which, after reaching its target, would ricochet to the next and the next.

the shotgun era

Jesus promised to pass on that special access to God’s power through the Holy Spirit. He predicted the event that we know as Pentecost. He told them “And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high.”[18] He promised “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.”[19]

On that day, the Holy Spirit came, rested upon, and resided within the believers gathered. But unlike the Old Testament saints, this power was to remain in the believers for the purpose of witnessing the fact that Christ has been raised from the dead. The power was tied to the gospel message, and will not diminish until all have had the opportunity to hear that gospel. The power will remain as long as the mission remains.

· “And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all.”[20]

· “And Stephen, full of grace and power, was doing great wonders and signs among the people.”[21]

· “by the power of signs and wonders, by the power of the Spirit of God- so that from Jerusalem and all the way around to Illyricum I have fulfilled the ministry of the gospel of Christ; and thus I make it my ambition to preach the gospel”[22]

· “and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, that your faith might not rest in the wisdom of men but in the power of God.”[23]

· “For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds.”[24]

· “For this reason I bow my knees before the Father, from whom every family in heaven and on earth is named, that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being”[25]

· “Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us”[26]

· “Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working.”[27]

This era in which we now live is both the era of the Holy Spirit, and the era of the church, through which the Holy Spirit chooses to operate. He has invested himself in us, and his power blasts through the obstacles as we continue to spread the gospel. The power of the Holy Spirit is like the blast of a shotgun, that permeates the whole area where the gospel is being proclaimed.

a powerless church?

Sadly, that power often seems to be missing in the church today. Some feel that this special power was only for the age in which the apostles began to originally spread the gospel, and therefore we should not expect the same kind of power today. They teach that the church should concentrate on showing love and other aspects of the sanctified life, because the special power and gifts have ceased.

It is true that Paul argues for an emphasis on love in 1 Corinthians 13, because the miraculous gifts do manifest temporarily. He was not arguing that the era of the Holy Spirit’s power would end in the first century. He was trying to correct an over-emphasis on the expression of supernatural gifts to the exclusion of the fruit of a sanctified life. Paul encouraged both the manifestation of spiritual gifts and spiritual fruit, because each has its place.

Perhaps one of the reasons that the church seems so powerless today is that she has lost sight of the dual role of the Holy Spirit in the presentation of the gospel. His power is available to both transform us into Christ’s image, and to proclaim Christ’s gospel. It can both build up believers and (through miracles) break down walls preventing belief. Some traditions emphasize the Holy Spirit’s role as a sanctifier, others stress his role as a miracle maker. Both must be seen together to get a clear view of who the Holy Spirit actually is. His power is available to change us, and to draw others to Christ.

baptism and fullness

Another helpful distinction can clarify the work of the Holy Spirit in the believer’s life. All believers have been baptized in the Holy Spirit. That is the initial act of entering into the life of someone who has confessed faith in the Lord Jesus Christ. Paul told the Corinthians “For in one Spirit we were all baptized into one body- Jews or Greeks, slaves or free- and all were made to drink of one Spirit. For the body does not consist of one member but of many.”[28] The baptism in the Holy Spirit is not some extra blessing that a believers has to work for – it comes with being part of the body of Christ – no extra charge.

Simultaneous with the initial baptism with the Holy Spirit at Pentecost, the bible says “they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance.”[29] This fullness of the Holy Spirit was a temporary phenomenon. It resulted in power for miraculous ministry. It came and went, as the apostles continued to spread the gospel.[30]

The church needs to continually seek this fullness of the Spirit to manifest the difference between who we were before Christ, and who we are now. Paul told the Ephesians “And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart, giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ, submitting to one another out of reverence for Christ.”[31] The old life of debauchery must be replaced by a new life, empowered by the Holy Spirit. This new life involves manifestations of spiritual gifts in which the Holy spirit speaks, sings, and gives thanks through our voices. It also expresses itself in a sanctified life in which we submit to one another instead of trying to rule over each other. Here, again, spiritual gifts and the fruit of the Spirit are working together for the same cause: advancing the gospel.

He is Here

The spiritual gifts and the fruit of the spirit and the regenerating power of the Holy Spirit all have one source: the person of the Holy Spirit. They exist because he exists. They will never cease because He will never cease. Since he is here, his power is available to answer our prayers, and to surprise us with unexpected miracles. He is not a mechanistic power, so his work cannot be manipulated. That explains why our prayers sometimes do not result in the answers we expect. He is God, and does not curtail his own sovereignty.

But we should pray, precisely because he is here within us. He has chosen to invest himself in our lives. He has chosen to empower us to fulfill our mission. He has chosen to make us more like Christ. If we are doing what he wants us to do, we should expect his empowerment to do it.

[1] Acts 2:1-4.

[2] Numbers 24:2-3.

[3] Judges 3:10.

[4] Judges 11:29-30.

[5] Judges 14:6. (see also 14:19; 15:14).

[6] 1 Samuel 10:10. (see also 10:6; 11:6).

[7] 1 Samuel 16:13.

[8] 1 Samuel 19:20.

[9] 1 Samuel 19:23.

[10] 2 Chronicles 15:1-2.

[11] Ezekiel 11:5.

[12] Isaiah 11:2.

[13] Isaiah 42:1-3.

[14] Isaiah 61:1.

[15] Matthew 3:16 – 4:1.

[16] Luke 4:1.

[17] Luke 4:14-15.

[18] Luke 24:49.

[19] Acts 1:8.

[20] Acts 4:33.

[21] Acts 6:8.

[22] Romans 15:19-20.

[23] 1 Corinthians 2:4-5.

[24] 2 Corinthians 10:4.

[25] Ephesians 3:14-16.

[26] Ephesians 3:20.

[27] James 5:16.

[28] 1 Corinthians 12:13-14.

[29] Acts 2:4.

[30] Acts 4:8, 31; 6:8; 7:55; 9:17; 11:24; 13:9, 52.

[31] Ephesians 5:18-21.

Overcoming Pray-ers Block

Why Prayer is Important

Prayer is among the most important disciplines that mature Christians learn in their walk with the LORD. The saying goes that “prayer changes things.” That is not exactly true. If it were not for our loving, merciful and sovereign God, prayer would accomplish nothing. But since we have a God who answers prayers, the importance of prayer cannot be understated.

Most Christians agree with this assessment, so proving the value of prayer is not necessary. Even the most immature Christians recognize and acknowledge that they should pray – that it would be good for them if they did pray, and that prayer would change their lives if they did it more often.

The Bible reminds us again and again that when God’s people pray, things happen:

“Abraham prayed to God, and God healed…”[1]

“Isaac prayed to the LORD …and Rebekah his wife conceived.”[2]

“Moses prayed to the LORD, and the fire died down.”[3]

Hannah prayed for a child. She “called his name Samuel, for she said, “I have asked for him from the LORD.””[4]

“Elisha prayed” and some eyes were opened, others were blinded.[5]

“Hezekiah …and Isaiah …prayed” and stopped the Assyrian army from invading Judah.[6]

“Ezra prayed” and his people repented of their rebellion.[7]

Daniel prayed and God delivered him from the lions.[8]

Jonah prayed, and God delivered him by the fish, and then from the fish.[9]

Jesus prayed, and taught his disciples to pray.[10]

They prayed, and taught the church to pray.[11]

Pray-ers Block

But in spite of this biblical evidence, I dare say that we all stand convicted that we do not pray enough, and feel defeated by our sad attempts to reach heaven in prayer. We read Paul’s challenge to “pray without ceasing,”[12] but are ashamed to admit that we do not live up to that challenge. Like a writer, who knows she should be writing, but suffers from writers block, we pray-ers are often stricken with pray-ers block.

There are no easy, automatic solutions to the problem of pray-ers block. Like regular bible study, consistent giving, and loving fellowship with other believers, regular prayer is a discipline. It can be accomplished, but not without hard work, determination, and self-control.

Perhaps some readers are ready to stop reading now – afraid that my counsel has strayed away from the doctrine of salvation by grace. Let me assure you that I have not done so. Every spiritual and physical blessing we ever receive from the LORD is through grace — bought by the blood of Christ and not our own works.

But the champions of salvation by grace were also the champions of regular disciplined prayer. They taught that once crossing the threshold of deliverance we would be faced with a wilderness that we would need to be guided through. That guidance comes through the Holy Spirit, and we keep in contact with him through prayer. They knew from the writings of Moses that it is possible to be rescued by grace and still die in the wilderness. For that reason they commanded prayer.

To put it another way, our call into the church by grace is a call to be the church – which requires doing battle in the spirit realm. God has taken up his battle armour for us. “He put on righteousness as a breastplate, and a helmet of salvation on his head; he put on garments of vengeance for clothing, and wrapped himself in zeal as a cloak.”[13] That does not mean that we are bystanders in the spiritual war. No, by faith in God’s grace we must:

· Trust in his truth (fasten on the belt),

· Trust in his righteousness (put on the breastplate),

· Trust in his gospel of peace (put on the shoes),

· Trust in his protection (take up the shield of faith),

· Trust in his salvation (take the helmet),

· Trust in his word (take the sword of the Spirit)[14]

But that trust is demonstrated by “praying at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints”.[15] The kingdom of God is at war with the kingdom of darkness. We demonstrate which side we are on –our citizenship in the kingdom –by doing warfare – on our knees.

Some practical Suggestions

Pray-ers block is not something that can be overcome by putting into practice a few simple steps to success. However, like writers block, it can be overcome if the sufferer really wants to, and is willing to change her behaviour to make it happen. To that end, here are a few suggestions of the kind of changes that have helped others pray more consistently.

1. Pray out loud. For many, attempts to pray silently are defeated by minds that get distracted too easily. Some have found that praying out loud helps them to concentrate, and keeps their minds from wandering off.

2. Write your prayers. Writing out one’s thoughts to the LORD often helps to keep those prayers on target. Writing is also understood as being more substantial than merely speaking, which can help the pray-er to realize the significance of what he is doing. The Bible contains many examples of prayers offered to God which have been written for our benefit.

3. Read and/or listen to other people’s prayers. Those prayers written in the bible are of benefit to us today. Also other prayers by great saints of the past, and the things they have written about prayer can serve to guide us in expressing our devotion to the LORD, in seeking his will, and in praying for others. They cannot replace our prayers to God, but can serve as examples for us to follow.

4. Make lists. Some of the great warriors of prayer that I have known brought lists with them to prayer meetings. The lists helped them to focus on particular people and specific needs. The lists were also evidence that they took prayer seriously. This suggestion is particularly helpful if one is task-oriented. Be creative! Sources of these lists can include:

a. church bulletins and directories,

b. social networks,

c. newspapers,

d. prayer calendars,

e. newsletters,

f. websites,

g. school yearbooks,

h. club membership lists.

5. Illustrate. Use pictures to help focus your prayers. One of my lists is my friends on Facebook. Having profile pictures associated with each name helps me to stay focused on them and their needs as I pray. When we were foreign missionaries, my family benefited greatly from an army of pray-ers who kept our prayer card in their Bibles, or on their refrigerators. Regularly seeing our picture reminded them to keep praying for us.

6. Covenant. Make agreements with yourself and the LORD to pray for specific things at specific times. Examples of such covenants include:

a. praying for a congregation every time you pass the building where they worship,

b. praying for everyone you know on their birthdays,

c. praying for political leaders every time you see the national flag,

d. praying for the sick and injured that you know every time you see a hospital sign or see or hear an ambulance,

e. praying for people with a certain first name every time you see that name in writing, or hear it spoken.

f. dividing all your lists into seven categories, then assigning a day of the week to each category.

7. Record. When you pray for specific things, keep records of the requests so that you can see how God is answering your prayers. We often miss the joy of discovering how much God is listening because we fail to check back on the status of prayers previously prayed.

Persevere!

There are victories to be won, and obstacles to be overcome which will only happen when God’s people appeal to him to intervene. God is looking for a people who are willing to persevere through the times when prayer seems dry and distant. He is looking for people who see every challenge they face as an opportunity to pray until he does something about it. He is looking for a people who are not satisfied with a “normal” prayer life. We can be a people like that if we only learn to persevere in prayer.

[1] Genesis 20:17.

[2] Genesis 25:21.

[3] Numbers 11:2.

[4] 1 Samuel 1:20.

[5] 2 Kings 6:17-18.

[6] 2 Chronicles 32:20 -21.

[7] Ezra 10:1 .

[8] Daniel 6:10.

[9] Jonah 2:1, 10.

[10] Luke 11:1; Matthew 6:9.

[11] Acts 1:24; 4:31; James 5:13-16.

[12] 1 Thessalonians 5:17.

[13] Isaiah 59:17.

[14] Ephesians 6:13-17.

[15] Ephesians 6:18.