The Gifts of the Holy Spirit

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The Gifts of the Holy Spirit: God’s Provisions for Effective Ministry

Lars Wilhelmsson

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CONTENTS

Pages 4-5

PREFACE INTRODUCTION

6-9

I. GIVER, GIFTS AND TALENT Why Gifted People So Easily Misunderstand Each Other The Ministry of the Holy Spirit in the Body of Christ The Holy Spirit is Central! The Holy Spirit: Person or Power? Gifts of Grace (Grace-Gifts) II. THE FRUIT OF THE SPIRIT Love Joy Peace Patience Kindness Goodness Faithfulness Gentleness Self-control III. THE KEY TO EFFECTIVE USE OF SPIRITUAL GIFTS Stewardship of Gifts: Dangers and Delights Gifts Are Not Talents Gifts For Effective Service The Abuse and Misuse of Spiritual Gifts The Proper Use of Spiritual Gifts Variety of Gifts Spiritual Gifts Listed in the New Testament How Many Gifts? A Summary of the Definitions of Spiritual Gifts The Purpose of Spiritual Gifts

10-12

13-19

I

20-36

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IV. MINISTRIES AND OFFICES Apostle Prophet (Prophecy) Evangelist Pastor Teacher V. SERVING GIFTS Helps and Service Exhortation Giving Leadership Mercy Administration Hospitality Faith VI. ARE “SUPERNATURAL” GIFTS FOR TODAY? Theology World View History

35-70

71-112

113-130

VII. “SUPERNATURAL” GIFTS Word of Wisdom Word of Knowledge Healings Miracles (Deliverance Ministry—Exorcism) Discerning of Spirits Tongues Interpretation of Tongues

131-205

VIII. HOW TO FIND MINISTRIES AND GIFTS

206-216

IX. AN ATMOSPHERE FOR PRACTICE AND DEVELOPMENT

217-223

APPENDIX: PERSONAL SPIRITUAL GIFTS ANALYSIS

224-235

NOTES

236-249

BIBLIOGRAPHY

250-252

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PREFACE In any typical congregation, the gift of procrastination is far more prevalent than spiritual gifts such as prophecy and preaching. Boards of trustees manage to postpone repairing church roofs for years. The gift of hindsight is also found at every church. With 20/20 rear vision, virtually every member of any congregation can tell you what should have been done five or ten years ago. Evident, too, among church memberships is the gift of passing the buck. Why didn’t so and so get the customary flowers when she was hospitalized? Excuses come flooding such as: the pastor forgot to notify the deaconesses, the church secretary didn’t order the flowers, or the line was always busy when she tried to call. All are phrases which can be heard from any church. The gift of criticism is probably the most prominent gift of all. Critics always know what’s wrong and why. The problem is they don’t know what’s right or how wrongs can be fixed. And certainly, they’re not willing to expend their time and energy . . . that’s for someone else. When it comes to criticism, I am reminded of the pastor who had just finished a sermon on The Parable of the Talents. After the service as he was greeting people, an older lady greeted him with the comment, “Pastor, I believe I have the gift of criticism.” The pastor responded, “Do you remember what the person with the one talent did?” She responded, “Of course, pastor, he went and buried it.” The pastor quipped, “Go thou and do likewise!” True spiritual gifts, however, should not be buried. They need to be discovered and used! The Bible stresses their importance. Paul, in writing to the church at Corinth, said: “Now about spiritual gifts, brothers, I do not want you to be ignorant” (I Cor. 12:1). When it comes to spiritual gifts ignorance is not bliss! Ignorance causes misunderstanding, fear, false guilt, untapped resources and unreleased power. Many have yet to discover spiritual gifts and others need to nourish their gifts, that is, to put them into practice and thus develop them. This book seeks to assist those who want such help. Why another study on spiritual gifts? Although there were many books on spiritual gifts twenty to thirty years ago, in recent years the issue has remained relatively quiet. Not much has been written on this subject in the last twenty years. It is time to take a fresh look at the subject. In this book there will be features that have often been missing in books on the subject.

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The Fruit of the Spirit—To emphasize spiritual gifts without an emphasis on the fruit of the Spirit is not only irresponsible but spiritually dangerous. Gifts that are practiced apart from the fruit of the Spirit can do more harm than good. It is only in the context of the fruit of the Spirit that gifts can be properly used, that is, used for the very purpose God intended: to build up the body of Christ. Therefore the relationship between fruit and gifts is fully examined.

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The Place of the Supernatural—Books have tended toward one of two extremes, either they have relegated the supernatural to biblical times with no relevance for today or they have so emphasized it that anything else has been marginalized. Balance has been sought in this study. Furthermore there is extensive biblical evidence that shows the legitimacy of the supernatural beyond Old and New Testament times. In addition, the role of the supernatural in the body of Christ is explored.

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How To Find Ministries and Gifts—Since God does not ask us to do something we are not equipped to do, finding our spiritual gifts is vital. They are God’s equipping tools to do His work. In this study eleven steps are explored in finding ministries and gifts.

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An Atmosphere for Practice and Development—It develops Jesus’ principle of “Come and see” invitation which was shortly followed by “Go and tell.” That is, Jesus sent His disciples out by twos, by twelves, by seventies, and He sent them out long before they were ready--at least by our standards. Why? Because He knew the importance of learning by doing.

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Personal Spiritual Gifts Analysis—A questionnaire of 300 carefully crafted questions is included to help indicate areas of strength and weakness.

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INTRODUCTION

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WHY STUDY SPIRITUAL GIFTS? YOU are gifted! If you are a Christian you have been gifted by God. Gifted, not just in a general sense, but gifted in the sense that God has given you at least one, if not several, spiritual gifts. Paul told the Christians at Corinth: “Now about spiritual gifts, brothers, I do not want you to be ignorant” (I Cor. 12:1). As in many other areas of life, when it comes to spiritual gifts ignorance is not bliss. Yet many Christians are ignorant. Maybe that includes YOU. If so, this study can provide the help you need. Lack of involvement is a serious result of ignorance. Dietrich Bonhoeffer warned his fellow believers: “A community which allows unemployed members to exist within it will perish because of them. It will be well, therefore, if every member receives a definite task to perform for the community, that he may know in hours of doubt that he, too, is not useless and unusable.”1 Useless, unusable is how many Christians feel. To make things worse pastors and Christian leaders have often resorted to desperate techniques to “encourage” workers to “get involved.” Emotional pleas, persistent nagging, Bible battering, etc., have been used to spiritually arm-twist people into service. No wonder many have left the church in disgust and others have ended up doing tasks for which they were never gifted. Healthy motivation includes: • • • • •

Recognition by Others Affirmation by Others A sense of Accomplishment A feeling of the Importance of the Task Definite Responsibility

Ignorance may have caused discouragement, frustration, insecurity, inferiority and false guilt in your own Christian life. How often I have seen Christians comparing themselves with other Christians and ended up with a spiritual inferiority complex. What happens so often is that a believer will compare his lack of fruitfulness in witnessing with the abundant fruitfulness of a

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Christian with the gift of evangelism. Is it any wonder that he will feel discouraged and frustrated and conclude that he is inferior spiritually? This is false guilt. For though we are all to be witnesses, we all do not have the gift of evangelism. And as a result, we are not as fruitful in our evangelistic efforts as those gifted in that area. Our lack of giftedness is nothing to feel guilty about since it is God who decides how we are to be gifted anyway. This doesn’t mean that we are fruitless. It merely means that we are not as fruitful in certain areas (where we are not gifted) as in others (where we are gifted). To become knowledgeable of this is freeing. No longer do we need to feel guilty about our lack of fruitfulness or effectiveness where God has not gifted us. This, however, does not mean that we have no responsibility in the areas of Christian service where God has not gifted us in a special, supernatural way. As Christians we have all been called to be His witnesses, just as we all have supernatural gifts given to certain members of the body of Christ. The gifts God has given to us are to be the area(s) of ministry in which we are to function to a greater extent. Knowing and understanding our giftedness, then, helps us to set priorities so that our gifts can be used productively. This frees us from discouragement, frustration, insecurity, inferiority and false guilt as we realize that we are contributing to the overall effort of the body of Christ in the way we were meant to be contributing. When we discover, understand, develop and use our spiritual gifts our spiritual life takes on a new and freeing dimension. We begin to see in a practical way what the Bible has been saying all along: YOU are important! Important to God, important to God’s people—the church—and important to God’s work—His plan and program. Understanding your spiritual gifts will go a long way in better understanding God’s will in your life. Elizabeth O’Connor, a member of the Church of the Savior in Washington, D.C., a church known for its effective use of spiritual gifts, put it: “We ask to know the will of God without guessing that His will is written into our very beings. We perceive that will happen when we discern our gifts.”2 Knowing our gifts helps us plug into God’s work. As we discover, develop and use our spiritual gifts we are released into meaningful service in the Kingdom of God.

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This study can be effective and fruitful in helping YOU to identify, understand, develop and use your spiritual gifts. The Personal Spiritual Gifts Analysis is a practical tool to help you in a very specific way to identify and understand your gifts. Under each section dealing with a particular gift there are ministries suggested in which that particular gifts can be used. YOU are gifted! Join in this enlightening venture to find you how YOU are gifted and how that giftedness can be used for the up building of the church and the work of the Kingdom of God.

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I. GIVER, GIFTS AND TALENTS

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THE MINISTRY OF THE HOLY SPIRIT IN THE BODY THE HOLY SPIRIT IS CENTRAL Paul begins his teaching on spiritual gifts by pointing out the centrality of the Holy Spirit. “No one who is speaking by the Spirit of God says, ‘Jesus be cursed,’ and no one can say, ‘Jesus is Lord,’ except by the Holy Spirit. There are different kinds of gifts, but the same Spirit. There are different kinds of service, but the same Lord. There are different kinds of working, but the same God who works all of them in all men. Now to each one the manifestation of the Spirit is given for the common good. To one there is given through the Spirit the message of wisdom, to another the message of knowledge by means of the same Spirit, to another gifts of healing by that one Spirit, to another miraculous powers, to another prophecy, to another the ability to distinguish between spirits, to another the ability to speak in different kinds of tongues, and to still another the interpretation of tongues. All these are the work on one and the same Spirit, and He gives to each man, just as He determines” (I Cor. 12:3-11). The “new power” that is spoken of in the operation of the gifts is the Holy Spirit (I Cor. 12:411). Modern methods of communication, imaginative strategies for evangelism, “dynamic” speakers, well-planned programs, effective organization, are no substitute for the vital breath of the Spirit of God. A. W. Tozer perceptively pointed out: “The only power God recognizes in His Church is the power of His Spirit; whereas the only power actually recognized today by the majority of evangelicals is the power of man. God does His work by the operation of the Spirit, while Christian leaders attempt to do theirs by the power of the trained and devoted intellect. Bright personality has taken the place of the divine afflatus. Everything that men do in their own strength and by means of their own abilities is done for time alone; the quality of eternity is not in it. Only what is done through the Eternal Spirit will abide eternally; all else is wood, hay, stubble. It is a solemn thought that some of us who fancy ourselves to be important evangelical leaders may find at last we have been busy harvesters of stubble.”1

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THE HOLY SPIRIT: PERSON OR POWER? In order to relate to the Holy Spirit in a biblical way it is essential that we understand what or who the Holy Spirit is. The Bible is clear that the Holy Spirit is a person and not merely a power. If we think of the Holy Spirit as merely a mysterious power our attitude might be, “How can I get more of the Holy Spirit?” If we think of the Holy Spirit as a person our thoughts will be, “How can the Holy Spirit have more of me?” R. A. Torrey spells out the consequences of this distinction: “The conception of the Holy Spirit as a divine influence or power that we are somehow to get hold of and use, leads to self-exaltation and self-sufficiency. One who so thinks of the Holy Spirit and who at the same time imagines that he has received the Holy Spirit will almost inevitably be full of spiritual pride and strut about as if he belonged to some superior order of Christians. One frequently hears such persons say, “I’m a Holy Ghost man,” or “I’m a Holy Ghost woman.” But if we once grasp the thought that the Holy Spirit is a divine person of infinite majesty and glory and holiness and power, who in marvelous condescension has come into our hearts to make His abode there and take possession of our lives and make use of them, it will put us in the dust and keep us in the dust. I can think of no thought more humbling or more overwhelming than the thought that a person of divine majesty and glory dwells in my heart and is ready to use even me.”2 GIFTS OF GRACE (GRACE-GIFTS) The gift of the Holy Spirit is a “capacity for service” which is given by the ascended Lord (Eph. 4:8) to every true believer without exception and which was something each did not possess before he became a Christian. Though Paul uses the word “spiritual” (pneumatikon) in I Corinthians 12:1 stressing the source of gifts as the Holy Spirit, the usual word is charisma (plural, charismata) which means “gift of grace.” The word for gift (charisma) is derived from the word for “grace” (charis). One of the results of grace, therefore, is the giving of spiritual gifts by the Holy Spirit. Griffiths put it: “It is as though the grace of God shines upon the prism of the congregation and is refracted into a spectrum of “grace-gifts.” Gifts are not personal attributes or acquisitions, but rather outpourings of God’s grace.”3 Gifts (charismata) are the results of grace and God’s grace is ministered to the congregation and manifested through spiritual gifts. Gifts are “God’s grace finding particular and concrete actualization.” The origin of a gift is not the person who exercises it, but it derives directly from God’s grace being poured upon the congregation.

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II. THE FRUIT OF THE SPIRIT

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Until recent times the Church of Jesus Christ has been so preoccupied with “grace” in the form of God’s “common grace” to all mankind, and particularly His “saving grace” to all believers, that she has overlooked this further usage of the word “grace,” which might best be called “serving grace.” Although we most often refer to the gifts as “gifts of the Spirit,” it should be noted that in Romans 12 and I Peter 4 “God the Father” is the author of spiritual gifts and in Ephesians 4 they are the gifts of the “ascended Lord.” Moreover, in I Corinthians 12:4-6 there is deliberate reference to all three Persons of the Trinity: “the same God . . . the same Lord . . . the same Spirit.” Spiritual gifts are the result of the grace of God, of all three Persons of the Godhead, poured out upon the church. It is extremely important that whenever the topic of the gifts of the Spirit are discussed that the emphasis is brought to the fruit of the Spirit. When the gifts are studied and used in the context of the fruit of the Spirit, balance occurs. Fruit has to do with character—who we are, our spiritual condition—whereas gifts has to do with ministry, our effectiveness in service. The fruit of the Spirit must be central since who we are always is more important that what we “have” or “do.” THE FRUIT—BELIEVERS RELATION TO THE SPIRIT: Love, Joy, and Peace LOVE–Wanting the best for others and willing to help to bring it about. Paul in speaking of the fruit of the Spirit begins with love which really captures the rest of the fruit. Joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control are different manifestations of love. This is clearly seen in Paul’s description of love in I Corinthians 13 (as illustrated on page 23). John Wesley put it: “Love is the root of all the rest.” It is also appropriate that Paul lists love first since “God is love” (I Jn. 4:8,16) and, therefore, the greatest of all virtues is love (I Cor. 13:13). The word love (agape) that Paul uses here is descriptive of that love for God and man described by The Great Commandment (Lev. 19:18; Gal. 5:14; Mt. 7:12; Mk. 12:31). The entire law (the Law and the Prophets) is summed up by love for God and neighbor. John tells us how we can experience this fruit of love: abiding and obeying (Jn. 15:9-10, 12). At the basis of love is self-sacrifice. The ultimate expression of that love is laying down one’s life for someone else (Jn. 15:13; Rom. 5:6-8).

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JOY—Inner assurance of God’s love that is not affected by circumstances. Joy is frequently associated with the Holy Spirit (Acts 13:52) and Paul describes it as inspired by the Holy Spirit (I Thess. 1:6). The word is used 60 times in the New Testament with the word “rejoice” being used 72 times. It is the most typical and popular Christian greeting (Mt. 28:8). Joy is that inner sense of delight and gladness which springs from the consciousness of the presence of God. It is a “holy optimism” which keeps a person going in spirit of difficulties. PEACE—Cessation of strife and well-being (harmony). The word peace (shalom) is used 88 times in the New Testament. Next to joy it is the most popular Christian greeting in the New Testament. Paul refers to the peace of God as “surpassing all understanding” (Phil. 4:7)—peace that goes beyond our reasoning powers. As Jesus spoke of the Comforter to come He assured His disciple, “Peace I leave with you; My peace I give you. I do not give you as the world gives” (Jn 14:27). The peace that the world gives is based on circumstances (happenstances). God’s peace is grounded in His character, His promises and faithfulness. Peace is being secure in His love (Rom. 8:38-39). BELIEVER’S RELATION TO OTHERS: Patience, Kindness and Goodness PATIENCE—Positively putting up with others when severely tried. The primary meaning is patience with people although it includes patience in difficult circumstances. It means “forbearance” or “longsuffering” (I Cor. 13:4). It is the willingness to “suffer long” for the benefit of others. The Greek word paus is commonly used in the New Testament to describe the attitude of God and Jesus towards people (Rom 2:4; I Pet. 3:20). Continually in the Bible we see the picture of God the Father and Jesus suffering long, bearing with people in all their sinning and rebellion, all their apathy and unconcern. He does not draw back when people spurn His love. Patience is manifest when we refuse to retaliate for wrong done to us. Christ has left us a great example in this respect (I Pet. 2:20-25). When we are patient we show forth the Spirit of Christ.

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KINDNESS—Love in little things. Kindness is another positive characteristic of love (I Cor. 13:4). It is an attribute rooted in the very fiber of God’s character: “And God raised us up with Christ and seated us with Him in the heavenly realms in Christ Jesus, in order that in the coming ages He might show the incomparable riches of His grace, expressed in His kindness to us in Christ Jesus” (Eph. 2:6-7). Like goodness, kindness is love that is active. It is that gentle and gracious spirit which Jesus manifested in forgiving the sinful woman who washed His feet with her hair (Lk.7: 37-50). Kindness offers a cup of cold water in the name of Christ (Mt. 10:42). It visits orphans and widows in distress (James 1:27). It stops to help the injured traveler on the road (Lk. 10:29-37). GOODNESS—Active benevolence expressed in deeds for others. Goodness is not a passive, pietistic withdrawal from society. It is that characteristic of ministry which Peter referred to in Jesus: “You know . . . how God anointed Him with the Holy Spirit and with power and how He went about doing good and healing all who were oppressed by the devil; for God was with Him” (Acts 10:38; 11:24). In the same way Jesus’ disciples (all of His followers) are to be active in “well-doing”-- in selflessly reaching out to do good for the benefit of others (I Peter 2:15,20; 3:6,11,17; 4:19). The Spirit of Christ is the spirit of goodness. BELIEVERS RELATION TO SELF (BELIEVER AS A PERSON): Faithfulness, Gentleness and Self-Control FAITHFULNESS—Trustworthiness, loyalty and reliability in fulfilling a promise or completing a task. Faithfulness is faith in the sense of fidelity (Titus 2:10). It (pistos) describes the trustworthy nature of God. He remains available, accessible and always dependable. He is never too busy or distracted to pay attention to any of us. Our present and future life depends on the reliability of God to honor His covenants (I Thess. 5:24). Faithfulness is not only a characteristic of Christ (Rev. 19:11); “Faithful” is also one of His names (Rev. 1:5). Faithful describes Jesus’ witness (Rev. 1:5), priesthood (Heb. 2:17) and ministry (Heb. 3:2).

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Adam Clarke described faithfulness as “punctuality in performing promises, conscientious carefulness in preserving what is committed to our trust, in restoring it to its proper owner, in transacting the business confided to us, neither betraying the secrets of our friend nor disappointing the confidence of our employer.” GENTLENESS—Strength that is expressed in tenderness, consideration and sensitivity. Gentleness is meekness which is “strength under control.” Meekness is not weakness. It was used in referring to the taming or domestication of animals. A gentle person is one who is mild toward others in trying and difficult circumstances, tender when others are rough, and quiet and kind when others are loud and coarse. As the use of the term in Galations 6:1ff. indicates, meekness or gentleness is that quality which Paul otherwise describes as not thinking of oneself more highly than one ought to think (Rom 12:3). It is that humble spirit which, in climbing higher, refuses to trample on others. The gentle person is one who does not fight (II Tim. 2:24-25). Instead he is one who gently restores another in humility (Gal. 6:1-2). Our Lord described Himself as “gentle and lowly of heart” (Mt. 11:29) and He pronounced His blessing upon those who are of like mind and spirit (Mt.5:5). SELF-CONTROL—Mastery of one’s own desires, impulses, and behavior. Self-control is specifically opposed to the drunkenness and carousing of the “works of the flesh” (Gal.5:19-21). However, its meaning extends to all the carnal lusts insofar as they threaten to enslave a man and dominate his life (Rom. 6:12). Paul rigorously disciplined himself so he would not be enslaved by anything but be able to accomplish what God has called him to: “Do you not know that in a race all the runners run, but only one gets the prize? Run in such a way as to get the prize. Everyone who competes in the games goes into strict training. They do it to get a crown that will not last; but we do it to get a crown that will last forever. Therefore I do not run like a man running aimlessly; I do not fight like a man beating the air. No, I beat [discipline] my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize” (I Cor. 9:24-27).

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The Spirit of Christ sets a man free from his evil desires, impulses and behavior to selflessly and sacrificially serve his fellow man in love (Gal. 5:1,13). The Spirit-filled and Spirit-led life, then, manifests itself in Christ-like attitude, words, conduct and loving service to others. FRUIT AND GIFTS The following chart shows a comparison between the fruit and the gifts of the Holy Spirit. 1. 2. 3. 4. 5.

SINGULAR - “FRUIT” ATTITUDES NO CARNALITY AFFECTS YOURSELF PRIMARILY MAIN PURPOSE IS TO CONTROL THE FLESH 6. ALL BELIEVERS CAN POSSESS THE “FRUIT” 7. THE RESULT OF BEING CONTROLLED BY THE SPIRIT

1. 2. 3. 4. 5.

PLURAL - GIFTS ACTIVITIES CARNALITY POSSIBLE AFFECTS OTHERS PRIMARILY MAIN PURPOSE IS TO EDIFY THE BODY OF CHRIST 6. ALL BELIEVERS DO NOT HAVE THE SAME GIFT, NOR DO THEY HAVE ALL THE GIFTS 7. THE RESULT OF SALVATION AND THE SOVEREIGN DISTRIBUTION OF THE SPIRIT

The Spirit-filled life is a fruit-filled life. Spiritual fruit is indisputable evidence of the Spirit’s presence—or His absence. The fruit manifest in the believer’s life is neither a human production nor an artificial creation; it is the natural yield of the life-giving Vine into which he has been grafted (Jn. 15:1,5). It is, therefore, the evidence of a vital and healthy relationship to Christ, through the presence and power of His Spirit. Fruitlessness is a sign of degeneration or stagnation caused by malnutrition or disease. When this happens the Christian life becomes barren, unproductive and useless. But where there is growth in grace, there will be spiritual fruit. The cultivation of the fruit is crucial. There must be the proper soil or right atmosphere for the fruit to grow (Gal. 5:25-26). Fruit grows in a climate where there is an emphasis on the Spirit and the Word. The soil of prayer, praise, worship and fellowship makes the fruit grown. This means that there must be the pulling of the weeds so that the seed of the Word can take root and bear fruit.

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It is one thing to overcome the flesh and not do certain evil things; it is something else to do good things. The Pharisee or legalist might be able to brag that he is not guilty of certain evil behavior such as stealing, murder or adultery (Mt.5:21-32), but can the positive and beautiful graces of the Spirit be seen in his life? Negative “goodness” is not enough; there must be positive qualities that beautify one’s life and thus make it attractive to everyone. There is a distinct difference between works and fruit. While a machine in a factory works and produces a product, it can never manufacture fruit. Fruit grows out of life. Spiritual fruit grows out of a life in the Spirit (Gal. 5:25). Whereas effort, strain, sweat, labor are associated with work; beauty, quietness, natural growth are associated with fruit. While the flesh produces “dead works” (Heb. 9:14), the Spirit produces living fruit. Being “action-fruit.” Action is the product of attitude. Whatever is going on inside will eventually manifest itself on the outside. Action-fruit or behavior-fruit without attitude-fruit is mere legalism and hypocrisy. But where the Spirit of God produces a change in attitude and thought a positive change in behavior is the natural outflow. The fruit of the Spirit is never self-centered. Fruit is grown to be eaten, not to be merely admired and put on display. We do not bear fruit for our own consumption; we bear fruit that others might be fed. Although the flesh may manufacture “results” that bring praise to men, it cannot bear fruit that brings glory to God. The secret is the Holy Spirit. He and He alone, enables us to overcome the flesh and bear fruit. Fruitfulness requires complete dependence on the Holy Spirit. God’s Holy Spirit keeps producing. Fruitfulness, therefore, is a question of submitting ourselves to that productivity. A prayer that we all should pray is given by Samuel Longfellow: “Holy Spirit, truth divine, dawn upon this soul of mine, Word of God and inward light, wake my spirit, clear my sight. Holy Spirit, love divine, glow within this heart of mine. Kindle every high desire, perish self in Thy pure fire. Holy Spirit, power divine, fill and nerve this will of mine, By Thee may I strongly live, bravely bear and nobly strive. Holy Spirit, right divine, king within my conscience reign, Be my Lord, and I shall be firmly bound, forever free.”

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III. THE KEY TO THE EFFECTIVE USE OF SPIRITUAL GIFTS

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It is no coincidence that Paul wrote his poem on love (I Cor. 13) between his chapters on the gifts of the Spirit (I Cor. 12; 14) to show that love must always be the sphere in which gifts are exercised. For love is “the most excellent way” (I Cor. 12:31). No matter how spectacular our gift may be or what is accomplished with it, if we do not have love, we are nothing, and the effectiveness of our life amounts to nothing (I Cor. 13:1-13). DESCRIPTION OF LOVE (I Corinthians 13:4-7) PATIENT

Love has the ability to endure people without getting angry, no matter what they say or do.

KIND

Love is continually kind and gentle in its desires and demands.

NOT ENVIOUS

Love is never jealous over how others perform or are appreciated.

DOES NOT BOAST

Love never emphasizes itself in its outlook or ministry.

NOT PROUD

Love does not exaggerate or call attention to one’s importance, abilities, or achievements.

NOT RUDE

Love is never rude or harsh in the way it is expressed.

NOT SELF-SEEKING

Love is not selfish in its outlook or ministry.

NOT EASILY ANGERED

Love does not get easily angered by the reactions, criticisms, or attacks of others.

DOESN’T KEEP A RECORD OF WRONGS

Love does not calculate how it can get revenge for something said or done to it.

DOESN’T DELIGHT IN EVIL

Love is never happy over the sins and failures of others.

REJOICES WITH THE TRUTH

Love always rejoices and feels relieved when the truth is finally known.

ALWAYS PROTECTS

Love seeks to cover and protect others rather than expose their sins and faults.

ALWAYS TRUSTS

Love is not questioning everything and suspicious of the motives of others. It gives the benefit of the doubt.

ALWAYS HOPES

Love continually looks to the future, being optimistic about what God can and will do.

ALWAYS PERSEVERES

Love is able to bear up under the pressures of life and the various circumstances which test our faith in God’s plan and purposes.1

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STEWARDSHIP OF GIFTS: DANGERS AND DELIGHTS

The Bible tells us clearly and directly that Christians are stewards of their spiritual gifts (I Pet. 4:10). Stewardship, in the New Testament sense, is an awesome responsibility. It is awesome because it carries with it an important dimension of accountability. According to I Corinthians 4:2, “It is required in stewards, that those who have been given a trust must prove faithful.” The meaning of stewardship is clearly shown in the account of The Parable of the Talents (Mt. 25:14-30). Here we see that faithfulness was directly related to success. Every spiritual gift we have is a resource that we must use and for which we will be held accountable at the judgment. Some will have one, some two, and some five, etc. The quantity to begin with does not matter. Stewards are responsible for what the master has chosen to give them. But the resource that we do have must be used to accomplish the Master’s purpose. There is not a better time than now to begin to prepare to answer that question which each of us eventually is going to hear from our Lord: “What did you do with spiritual gift(s) I gave you?” EQUAL DANGERS There are many ways that spiritual gifts can be abused. The two equally extreme and dangerous positions are “charisphobia” and “charismania.” “Charisphobia” is fear of spiritual gifts (especially the “supernatural” or “spectacular” gifts because of their potential counterfeit). Jesus warned against counterfeit leaders and gifts (Mt. 24:24; 7:22-23). Satan can counterfeit gifts because he is a supernatural being and he has supernatural powers. His power was shown in a spectacular way in Egypt when Pharaoh’s magicians could match practically all the works that God did through Moses (Ex. 7,8). However, Satan’s power is limited and controlled (Job). As Robert Tuttle put it, “Satan is on a tether. If, however, we slip within reach or range of this tether, yielding to some particular temptation, he’ll have us for breakfast.”2 The word “counterfeit” by definition means that there must be the real. “Charisphobia” is the attitude of leaving gifts alone because of their potential abuse. It is throwing out the baby with the bathwater. This is probably why Paul warned: “Do not put out the Spirit’s fire; do not treat prophecies with contempt . . . be eager to prophesy . . .” (I Thess. 5:19-20; I Cor. 14:39).

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The proper approach to all gifts is “Test everything. Hold on to the good. Avoid every kind of evil” (I Thess. 5:21-22). Balance is key. Paul not only warned about the misuse and abuse of the gift of tongues; he also warned against forbidding its practice. He put it, “. . . and do not forbid speaking in tongues” (I Cor. 14:39). A. B. Simpson, the founder of The Christian and Missionary Alliance, warned against seeking the gift of tongues more than other gifts, but he also warned against forbidding its practice. Thus his position was expressed with the formula: “Seek Not, Forbid Not.”3 Martin Luther was once asked if Thomas Munzer, a young enthusiast, had the Holy Spirit. “Yes, Luther replied, “Munzer has the Holy Spirit; he has eaten him, feathers and all.” Many socalled “Spirit-filled” Christians seem to have “eaten Him, feathers and all.” Such people are often guilty of “charismania” where they place undue importance on the gifts of the Spirit. It is the fruit of the Spirit that is the test of our spiritual growth in Christ. Gifts are merely tools, though important tools, to be used for the work of the Kingdom. Fruit shows our growth in Christian character by God’s sanctifying work of grace (Gal. 5:22-23). The gifts and fruit of the Spirit, however, are related. A person who does not show interest in the gifts obviously is living in disobedience to God for they are his equipment to do God’s will. Paul ties together God’s will, God’s grace and God’s gifts (Rom. 12:1-8). It is by God’s grace that we are enabled to exercise God’s intention for His people—His servants. COMMITMENT Spiritual gifts has to do with commitment since the practical result of knowing what our gifts are is responsibility and sacrifice in using them to the benefit of the church family. Elizabeth O’Connor put it: “The identifying of gifts brings to the fore . . . the issue of commitment. Somehow if I name my gift and it is confirmed, I cannot “hang loose” in the same way. I would rather be committed to God in the abstract than be committed to Him at the point of my gifts . . . .

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If I develop one gift, it means that other gifts will not be used. Doors will close on a million lovely possibilities. . . . Commitment at the point of my gifts means that I must give up being a straddler. Somewhere in the deeps of me I know this. Life will not be the smorgasbord I have made it, sampling and tasting here and there. My commitment will give me an identity.4 EFFECTIVENESS It is vital to find out what instrument we are to play in God’s great orchestra of ministry. We are most effective when we play that instrument that we are most gifted in playing. Much waste takes place when we insist on spending our energies in activities for which we are not gifted. The following fable illustrates this. “A group of animals decided to improve their general welfare by starting a school. The curriculum included swimming, running, climbing, and flying. The duck, an excellent swimmer, was deficient in other areas, so he majored in climbing, running and flying, much to the detriment of his swimming. The rabbit, a superior runner, was forced to spend so much of his time in other classes that he soon lost much of his famed speed. The squirrel, who had been rated ‘A’ as a climber dropped to a ‘C’ because his instructors spent hours trying to teach him to swim and fly. And the eagle disciplined for soaring to the treetop when he had been told to learn how to climb, even though flying was most natural for him.”5 We are to concentrate on our strengths so that the Holy Spirit can have free reign in our lives. The Church of Jesus Christ grows when God’s people know their gifts and use them by the grace of God. The important thing is not what gifts we have, but that we exercise the gifts God has given us: “If a man’s gift is prophesying, let him use it in proportion to his faith. If it is serving, let him serve, if it is teaching, let him teach; if it is encouraging, let him encourage; if it is contributing to the needs of others, let him give generously; if it is leadership, let him govern diligently; if it is showing mercy, let him do it cheerfully” (Rom. 12:6b-8). GIFTS ARE NOT TALENTS Non-Christians have talents through common grace, present from birth. Many unbelievers play the piano well, paint beautifully, sculpture realistically, master languages easily, orate eloquently, write effectively. But these are talents, not gifts. No unbeliever has a spiritual gift. Only believers are gifted spiritually.

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“Talents have to do with techniques and methods: gifts have to do with spiritual abilities. Talents depend on natural power, gifts on spiritual endowment. Speaking of gifts, Peter urges, ‘If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which god giveth’” (I Pet. 4:11). Talents instruct, inspire, or entertain on a natural level. Gifts relate to the building up of the saints (or to evangelization). Something supernatural happens in the one who is ministering when a gift is exercised. Nothing supernatural happens in one who is performing when a talent is displayed. Many old writers suggest that gifts are frequently distributed according to the ‘conformation which each one has received by nature.’ Gifts often build on a natural foundation. A person who is by nature a man of vision may be given the gift of faith. A natural-born teacher may be given the gift of teaching. Luke, in addition to his natural abilities in Greek, keen observation, and historical accuracy, was given, among others, the gift of teaching, which utilized these natural aptitudes. Our natural facilities may well point the direction in which our gifts will be used. The Holy Spirit may well express Himself through a man’s natural powers.”6 The Lord shaped Jeremiah for his ministry, saying to him, “before I formed you in the womb I knew you.” John the Baptist was “filled with the Holy Spirit while yet in his mother’s womb” (Lk. 1:15); the apostle Paul spoke of Him “who had set me apart, even from my mother’s womb, and called me through His grace” (Gal. 1:15). In view of all this, there seems no reason why the Lord our Creator should not give to His servants natural aptitudes which subsequently become enriched by spiritual gifts. While we must agree that we cannot succeed in spiritual work merely by relying upon natural aptitudes, the sovereign God may well give to His servants from their mother’s womb natural abilities which, when surrendered, sanctified and transfigured by spiritual blessings, can be effectively used to God’s glory. The Lord is both God of Creation and of Redemption. The God who chose us before the foundation of the world (Eph. 1:4-5) and who prepared beforehand good works for us to walk in (Eph. 2:10) is also the God of Redemption who pours His grace upon us and endued us with spiritual gifts (Eph. 4:7,11). In view of what has been written above about the God of nature and of grace, is it not unlikely that God will give a spiritual gift of teaching to a believer who in preconversion days could not teach at all or a spiritual gift of encouragement to a brother or sister who by temperament is unsympathetic and unfriendly? While it would not be impossible to God, would it not be more in

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harmony with the God of the Bible, whose plans are eternal, to suppose that his spiritual gifts dovetail with his natural endowments? Barnabas (Acts 4:36), who exercises his particular ministry both by generous giving (Acts 4:37) and by personal friendship (e.g. Acts 9:26-27; 11:25-26), was already that kind of person, at least potentially, by creation? “In this case we must look for the peculiarities of the spiritual gift of teaching and encouragement in the heightening, the intensification, the ‘Christianizing’ of a natural endowment already present, or at least latent. That a man may be a gifted teacher before his conversion, and may after it be given the charisma of teaching to enable him to expound with insight, clarity and relevance. . . .”7 It is no accident that converted salesmen often make good evangelists. God is not capricious. Although we must not limit the sovereign working of the Spirit, yet we may normally expect some correspondence between a person’s ‘native’ abilities and personality traits--latent or developed--and the spiritual gifts God will bring forth in him. However, the possession of natural talent doesn’t mean God will necessarily choose to use it. Likewise, the Holy Spirit may choose to give a gift to someone lacking natural aptitude in that line. A young man who stuttered seriously told his parent he was called of God to preach. Though they ridiculed and threatened to withhold financial help, he persisted till he became an effective youth evangelist. The Spirit may well assign a gift of preaching to someone without natural speaking ability. Someone may ask, ‘Is teaching a natural or a spiritual gift?’ For a non-Christian it’s a talent. But when that person becomes a Christian, the Spirit may intensify that talent with a supernatural power, heighten, reinforce, and transcend it with a divine plus, to the edification of the saints. Thus, spiritual gifts by their supernatural source, nature, and purpose, are to be differentiated from natural talents, though often they may be interrelated.”8

GIFTS FOR EFFECTIVE SERVICE David Hubbard describes service that is Christian: “Service begins with our humility. Done in pride, service becomes display. Done for reward, it becomes bribery.

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Humility is a sober evaluation of ourselves, Not higher nor lower than we should. Know yourself. Thank God. Help Others. These maxims are the mix of true humility. Service builds on our unity. Done in isolation, service becomes competition. Done in independence, it becomes arrogance. Unity is the joyous recognition that Christ’s love is stronger than the forces which drive us apart-culture or wealth or sex or race or status. Belong, depend, relate, share. These verbs are the badges of true unity. Service thrives on our diversity. Without this diversity, some needs go untouched, While other needs are over tended. Diversity means that the most gifted is incomplete and the least gifted is absolutely essential. What are my gifts? How do I use them well? What do I need from brothers and sisters? These questions are the clue to true diversity. Service depends on the Spirit’s generosity. Without this generosity, Christians may be clever, but they will not be gifted. Rhetoric may come naturally; prophecy does not. Work we do to survive; service to enrich. Pep talks stir emotion; exhortation sparks faith. Propaganda sells ideas; teaching opens truth. These contrasts outline the Spirit’s generosity. Service demands our cooperation. Done half-heartedly, service becomes an insult. Done begrudgingly, it becomes a burden. Cooperation is our response to the Spirit’s grace. Gifts are not for the gifted to enjoy. Gifts are for the needy to receive. These insights are the keys to true cooperation.”9

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THE ABUSE AND MISUSE OF SPIRITUAL GIFTS 1. Pride in the importance and use of one’s gift—The Bible specifically warns us about thinking too highly of ourselves and/or our gifts. Pride is the “snare and condemnation of the devil.” This leads to loss of rewards and blessings and carnality in the use of our gifts which in turn do not edify anyone (Rom. 12:3-6). 2. Improper use of one’s gift (Rom. 12:6-8)—Not using gifts as God intended. 3. Failure to glorify God—This is man’s chief problem (I Pet. 4:10-11). Everything we do should be done to the “glory of God” (I Cor. 10:31). 4. Division in the Body over who is most important or who is really needed—This causes inferiority feelings and people who are not wanted or are not considered important will soon “drop out” (I Cor. 12:14-25). 5. Feeling that one has to have gifts that someone else has—Everyone cannot have the same gift, nor should they be encouraged to seek something that God has net seen fit to give them. This leads to great frustration and discouragement. Many of the gifts are not available to all the members of the Body necessarily (I Cor. 12:28-30). 6. Absence of love in using one’s gifts—Spiritual gifts are to “edify” the body, and this is done in the sphere of love (I Cor. 13; Eph. 4:12-16). Only love truly edifies (I Cor. 8:1). No matter how spectacular your gift is or what you accomplish with it, if you do not have love, you are nothing, and the effectiveness of your life amounts to nothing (I Cor. 13:1-3). 7. Immaturity in the use of gifts—It is spiritual childishness to want the gifts that put you into the “spiritual limelight.” One’s only concern should be the upbuilding of the church (I Cor. 14: 19-20). 8. Lack of Order—God is not the author of confusion. All things should be done decently and in order (I Cor. 14:26-33, 40).10 THE PROPER USE OF SPIRITUAL GIFTS 1. There should be no respect of persons (I Cor. 12:13; Gal. 3:28)—In the body of Christ, all are to be treated alike.

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2. The body contains many members and each one belongs and contributes to the proper functioning of the body (I Cor. 12:14-16)—Though a foot might argue that because he is not the hand therefore he does not belong, yet the hand would be somewhat incapacitated without the use of the foot. 3. One member is not more important than another (I Cor. 12: 17-20)—If the whole body were simply the “eye” or “ear” then some part would be missing and the body would not function properly. Though some people appear to be less important because their gift does not place them in the “limelight,” yet they are just as vital to the proper function of the body. Importance is never gauged by visibility. 4. God puts us where we belong according to His own pleasure (I Cor. 12:11,18; Eph. 4:7; Heb. 2:4; I Pet. 4:10)—The question is not, “What gift would I like to have, but what gift has God been pleased to give me.” 5. We need one another (I Cor. 12:21)—We are interdependent. We are all part of the body and indispensable to its proper functioning. 6. No one is unimportant (I Cor. 12:22)—Those who appear to be "more feeble" (weaker) are just as necessary. No one has the right to ever look down on or treat another as insignificant. 7. No one member is less honorable than another (I Cor. 12:23, 24)—We are to bestow "abundant honor" on the ones we think are less honorable. We should draw attention to the "lesser gifts" (that is, less known). 8. The members should have the same care one for another (I Cor. 12:25-27)—This eliminates division in the body. If someone is suffering, all should suffer with him; if he is honored, all should rejoice with him. 9. Not all members will have the same gift (I Cor. 12:28-31)—All are not apostles. Simon, the sorcerer, coveted the same gift and powers of the apostles and was strongly condemned for this attitude (Acts 8:20-23). 10. The greatest need is love (I Cor. 13:1-3; Eph. 4:2)—The body must function together according to that which God is working in every part, that it all may increase and be built up in the sphere of love.11

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VARIETY OF GIFTS “The gifts of grace appear like a spectrum; each colour may be distinguished from others as distinctively violet, blue, indigo, etc. in the centre, but merges into the adjacent colours at the edges. Each gift has its own distinctive purpose, but overlaps with neighboring gifts. No individual displays the whole spectrum of the gifts of God’s manifold grace (though Paul must have approached close to it), but one individual might possess several related gifts.12 Everyone has some gift, therefore all should be encouraged. No one has all the gifts, therefore all should be humble. All gifts are for the one body, therefore all should be harmonious. All gifts are from the Lord, therefore all should be content.”13 SPIRITUAL GIFTS LISTED IN THE NEW TESTAMENT Eph. 4:11

I Cor. 12:8-10

I Cor. 12: 28-30

1.

Apostles

Apostles

2.

Prophets

Prophets

I Pet. 4:11

Prophecy Service

3. 4.

Rom. 12: 6-8

I Cor. 14:26

I Cor. 13:1-3

Revelation

Prophecy

Service

Evangelists

5.

Word of Wisdom

6.

Word of Knowledge

7.

Pastors

8.

Teachers

Word of Knowledge

Teachers

Teaching

Speaking

Word of Instruction

Exhortation

9. 10.

Faith

Faith

11.

Healings

Healings

12.

Miracles Prophecy

Miracles

I Cor. 7:7

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13.

Discerning of Spirits Giving

14.

Giving

Helps

15.

Mercy

16. 17.

Leadership

18.

Administrat ion

Leadership

19.

Tongues

Tongues

Tongues

20.

Interpretation of Tongues

Interpretation of tongues

Interpretation of tongues Martyrdom ?

21.

Celibacy

22.

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HOW MANY GIFTS? In responding to the question, “How many different gifts are there?” John Stott replies, “At least twenty are specified in the New Testament, and the living God who loves variety and is a generous giver may well bestow many, many more than that.” “It is doubtful that the lists are intended to be exhaustive. A comparison of the different lists amounting to some twenty different items suggest that neither Paul nor Peter was intending to produce a single exhaustive list; each was illustrating what he meant when emphasizing either the variety of gifts or the unity of the purpose for which they were given.”15

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A SUMMARY OF THE DEFINITIONS OF SPIRITUAL GIFTS 1. Apostle. The gift of the apostle is the special ability that God gives to certain members of the body of Christ to assume and exercise general leadership over a number of churches with an extraordinary authority in spiritual matters which is spontaneously recognized and appreciated by those churches. 2. Prophecy. The gift of prophecy is the special ability that God gives to certain members of the body of Christ to receive and communicate an immediate message of God to his people through divinely-anointed utterance. 3. Evangelist. The gift of the evangelist is the special ability that God gives to certain members of the body of Christ to share the Gospel with unbelievers in such a way that men and women become Jesus’ disciples and responsible members of the body of Christ. 4. Pastor. The gift of the pastor is the special ability that God gives to certain members of the body of Christ to assume a long-term personal responsibility for the spiritual welfare of a group of believers. 5. Teaching. The gift of teaching is the special ability that God gives to certain members of the body of Christ to communicate information relevant to the health and ministry of the body and its members in such a way that others will learn. 6. Helps. The gift of helps is the special ability that God gives to certain members of the body of Christ to invest the talents they have in the life and ministry of other members of the body, thus enabling them to increase the effectiveness of their own spiritual gifts. 7. Service. The gift of service is the special ability that God gives to certain members of the body of Christ to identify the unmet needs involved in a task related to God’s work, and to make use of available resources to meet those needs and help accomplish the desired goals. 8. Exhortation. The gift of exhortation is the special ability that God gives to certain members of the body of Christ to minister words of comfort, consolation, encouragement and counsel to other members of the body in such a way that they feel helped and healed. 9. Giving. The gift of giving is the special ability that God gives to certain members of the body of Christ to contribute their material resources to the work of the Lord with liberality and cheerfulness.

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10. Leadership. The gift of leadership is the special ability that God gives to certain members of the body of Christ to communicate those goals to others in such a way that they voluntarily and harmoniously work together to accomplish those goals for the glory of God. 11. Mercy. The gift of mercy is the special ability that God gives to certain members of the body of Christ to feel genuine empathy and compassion for individuals, both Christian and nonChristian, who suffer distressing physical, mental or emotional problems, and to translate that compassion into cheerfully done deeds which reflect Christ’s love and alleviate the suffering. 12. Administration. The gift of administration is the special ability that God gives to certain members of the body of Christ to understand clearly the immediate and long range goals of a particular unit of the body of Christ and to devise and execute effective plans for the accomplishment of those goals. 13. Hospitality. The gift of hospitality is the special ability that God gives to certain members of the body of Christ to provide open house and warm welcome to those in need of food and lodging. 14. Faith. The gift of faith is the special ability that God gives to certain members of the body of Christ to discern with extraordinary confidence the will and purposes of God for the future of His work. 15. Word of Wisdom. The gift of the word of wisdom is the special ability that God gives to certain members of the body of Christ to know the mind of the Holy Spirit in such a way as to receive insight into how given knowledge may best be applied to specific needs arising in the body of Christ. 16. Word of Knowledge. The gift of the word of knowledge is the special ability that God gives to certain members of the body of Christ to discover, accumulate, analyze and clarify information and ideas which are pertinent to the growth and well-being of the body. 17. Healings. The gift of healings is the special ability that God gives to certain members of the body of Christ to serve as human intermediaries through whom it pleases God to cure illness and restore health apart from the use of natural means. 18. Miracles. The gift of miracles is the special ability that God gives to certain members of the body of Christ to serve as human intermediaries through whom it pleases God to perform powerful acts that are perceived by observers to have altered the ordinary course of nature.

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19. Discerning of Spirits. The gift of discerning of spirits is the special ability that God gives to certain members of the body of Christ to know with assurance whether certain behavior purported to be of God is in reality divine, human or Satanic. 20. Tongues. The gift of tongues is the special ability that God gives to certain members of the body of Christ to receive and communicate an immediate message of God to his people through a divinely-anointed utterance. 21. Interpretation. The gift of interpretation is the special ability that God gives to certain members of the body of Christ to make known in the vernacular the message of one who speaks in tongues.16

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IV. MINISTRIES & OFFICES

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A ministry is the sphere in which one exercises his spiritual gifts. This sphere may refer to a certain group of people, as Peter was sent to the Jews while Paul was sent to the Gentiles (Gal. 2:7-8). Or this sphere may refer to a certain geographical area, as God calls some of His children to a ministry on a foreign field but wants others to live for Him in their home country. Certain offices, which represent the institutionalization of some of the gifts, were appointed by Christ for the functioning of the local church (Eph. 4:11-12). THE GIFT OF THE APOSTLE (I Cor. 12:28; Eph. 4:11-16; 2:19-20) Purpose: Establish and Supervise Churches Definition: “The special ability that God gives to certain members of the body of Christ to assume and exercise general leadership over a number of churches with an extraordinary authority in spiritual matters which is spontaneously recognized and appreciated by those churches.”1 Description: The word “apostle” means “one sent out” or “one sent forth.” It occurs 77 times in the New Testament. An apostle had a special commission and authority during New Testament times. Jesus Christ is “the Apostle” (Heb. 3:1). The Twelve when referred to as apostles is a restricted use of the term apostle (Acts 1:26; Rev. 21:14). Matthias was chosen to replace Judas (Acts 1:15-26). He thus became known as one of the Twelve (Acts 2:14; 6:2; 9:27; I Cor. 15:5,7). Matthias was chosen by the 120 assembled at Jerusalem, waiting for the advent of the Holy Spirit, at the suggestion and under the supervision of Peter. Others named “apostle” in addition to the original Twelve: • • •

• • • • • •

Paul (Acts 14:4,14; Rom. 1:1; I Cor. 9:1-5; II Cor. 1-13). Barnabas (Acts 14:4,14; I Cor. 9:5-6). Adronicus and Junias (Rom. 16:7). The name Junias could be either male or female. Many argue it is more likely female. If so, that means a woman in the early church was an apostle. Titus (II Cor. 8:23). Epaphroditus (Phil. 2:25). Apollos (I Cor. 4:6,9) James (Gal. 1:19; 2:9) Silas (Silvanus) and Timothy (I Thess. 1:1; 2:7) “Apostles of the churches (II Cor. 8:23) and “All the apostles” (I Cor. 15:1-7). Obviously this refers to a larger group than the Twelve.

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Qualifications for the Twelve 1. They had been with Jesus from the beginning (Acts 1:21-22). 2. They had seen the risen Christ and could therefore testify to His resurrection. (Acts 1:22; Gal. 1:16; I Cor. 15:8) 3. They had a personal call from Christ (Mk.3:14; Jn. 20:21). 4. Their ministry was characterized by signs, wonders and miracles. (II Cor. 12:12; Mk. 16:14-20; Heb. 2:3-4; Rom 15:17-19; Acts 14:3) •

Signs—Refers to the purpose of miraculous deeds signifying some truth to be learned.

•

Wonders—Refers to something that is observed and kept in the memory. It means to “watch, keep or observe” and is used always with the word “signs.”

•

Miracles—Refers to the power of God behind the miraculous deeds.

These terms are used on 53 occasions to refer to the miracles of Christ at both His first and second comings. They are used 5 times to refer to Satan or the Antichrist. They are used 49 times to refer to miracles performed in the days of the apostles. Most of these refer to the “mighty works” done by the apostle themselves. The purpose of these “mighty works” was confirmation. They confirmed the message of the early apostles (Mk. 16:20; Heb. 2:3-4). Ministry of the Twelve 1. They gave doctrinal foundation of the church (Acts 2:42). Jesus’ promise that when the Holy Spirit came that He would lead His people into all truth (Jn.14:26; 16:13) found its greatest fulfillment in the New Testament revelation. This revelation was accepted by the early church as belonging to the Old Testament revelation and was therefore accepted as part of Holy Scripture. Only those books which were written by the apostolic circle or their close associates ( e.g. Mark Luke, James, the brother of Jesus, Paul) were accepted as Scripture. 2. They provided the structural foundation of the church (Eph. 2:20). The apostles were the first to receive the keys of the kingdom (Mt. 18:18-19) and thereby were enabled to open the door for the gospel to the Jews (Acts 2:38-41; Gal. 2:7) to half-Jews (Samaritans--Acts 8:14-17) and the Gentiles (Acts 1:8; 8:1,4).

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3. They provided oversight or supervision of the churches (II Cor. 1:23). All the New Testament letters were either written by the Twelve or those close to them and they were written for the purpose of providing instruction, counsel, warning, rebuke, correction and encouragement. In addition to the letters, these writers also supervised the churches through personal visits (I Cor. 16:2-12; II Cor. 1:15-17; 12:20-13:2; I Thess. 2:17-18; 3:2-3). 4. They had the responsibility of the admission of new groups into the fellowship of the church (Acts 8, 10, 11). They were guardians of the truth and they saw to it that false teachers and unbelievers were not accepted into the fellowship. 5. They will one day sit on the 12 thrones judging the 12 tribes of Israel (Lk. 22:29-30). Their names will also be inscribed on the 12 foundations of the New Jerusalem (Rev. 21:14) The Twelve apostles were unique. Therefore the word “apostle” in its official use is limited to the Twelve (Acts 9:27; I Cor. 15:7). With the death of the Twelve the apostolate ended. Those who claimed to also belong to this apostolate were condemned as liars (Rev. 2:2). The gift of an apostle, therefore, does not refer to this special and unique office. It is used only in a secondary sense. Donald Bridge and David Phypers convincingly argues for the continuation of this office and gift in its secondary sense. “There is a continuing need for the apostolic faith to be passed on from generation to generation and for Christians constantly to be re-assessing their faith against the touchstone of apostolic doctrine. Thus Paul can charge Timothy, ‘what you have heard from me before many witnesses entrust to faithful men who will be able to teach others also’(II Tim. 2:2), and Jude can appeal to his readers ‘to contend for the faith which was once for all delivered to the saints’ (verse 3). Here is true apostolic succession, entrusting others with the truth of the gospel as displayed in Holy Scripture so that they in their turn will be able to pass it on to others. Here is the true task of the theologian. He is ever to re-examine Christian thinking by the standard of the biblical revelation to the age in which he lives. Could not those who are conscious of a specific call to exercise these ministries be truly said to be exercising the gift of apostleship?2 A further reason why, in our view, the gift of apostleship cannot be regarded as having been withdrawn with the death of the apostles lies in the second function committed to them, namely, the spreading of the gospel. Christ’s command to His disciples to take the gospel into all the world and to every creature is explicitly recorded in the Gospels and in Acts. The church was to be a missionary church

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reaching out to others with the good news of God’s love in Christ and the apostles were to spearhead this missionary outreach. Indeed only when the gospel has been preached throughout the whole world will the church’s task be finished, for then the end will come (Mt. 24:14). Now on each occasion when the Great Commission was given it was given to the eleven apostles and to no others. If they only exercised the gift of apostleship then they only were commissioned to spread the gospel. Indeed, such a conclusion has been held from time to time in the church’s history. Yet the continuing spiritual darkness of many areas of the world and the realization that many people have still to hear the gospel for the first time has caused Christians to recognize the continuing need for apostles, those who will go where Christ is not named, there to plant Christian churches. Obviously, the Twelve and Paul were apostles in a special, unrepeatable sense, but cannot the gift of apostleship be discerned in the activities of those who have been used of God in the extension of the church into new areas for the past two thousand years?3 Significantly many Christians down the ages have recognized the continuing nature of the gift of apostleship both as regards the function of apostles in pursuing purity of doctrine and as regards their function in planting new churches. Thus even Calvin, who states quite clearly that apostles were temporary, in the same breath admits that God ‘still occasionally raises them up when the necessity of the time requires’ and then asserts that apostles had been necessary in his own day ‘to bring back the Church from the revolt of Antichrist.’ (John Calvin, Institutes, 4, iii,4.). Similarly outstanding Christian missionaries greatly used of God in carrying the gospel into hitherto unreached areas of the world have earned the title of ‘apostle’ from their contemporaries and from historians. Thus, for example, Carey has been called ‘the Apostle of India’, Judson ‘the Apostle of Burma,’ Aidan is referred to as ‘the Apostle of Northumbria.’”4 Sometimes the office of apostle has been especially recognized. Thus the English Baptists of the seventeenth century appointed ‘messengers’ or ‘apostles’ with the specific task of pioneering the gospel and establishing new churches, caring for them until they were adequately pastored. The term is not currently in vogue, but are not modern missionaries specifically engaged in planting new churches exercising the gift of apostleship? While Bridge and Phypers correctly equate missionaries who pioneer, plant and care for churches with the office of apostleship, they do not go far enough. For it seems to me, the bishops or district superintendents also engage in planting new churches and in overseeing them either directly or indirectly through other pastors. In addition, some men who pastor churches are also

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apostles, for in addition to pastoring, they plant new churches and oversee them. Like the bishops or superintendents, this oversight may be directed by themselves or through the pastors of those specific churches. Examples • • •

Chuck Smith of Calvary Chapel pastors a church of over 25,000 and this church has mothered more than 400 new churches over which he has the oversight. Ralph Moore, formerly of Hope Chapel pastored a church of 2000 which mothered 14 new churches during his pastorate. He now ministers in Hawaii. ChoYonggi of Seoul, Korea pastors a church of 500,000 and whose church has mothered countless other churches.

APOSTLESHIP 1. Diligence and zeal in seeing God’s work accomplished. 2. A strong sense of call by God for establishing new works. 3. A deep trust in God to do what is necessary in unusual situations to establish authority for God’s work. 4. Multigifted, having one or more other leadership gifts. 5. Ability to face new situations. 6. Determination to see new situations. 7. The ability to sense what God wants to do and not be afraid to venture out to do it. 8. Drive within which cannot be satisfied apart from seeing unreached people reached. 9. Ability and sensitivity to work with people of other cultures. 10. Ability to wisely select leaders for God’s work. 11. Vision for new work. Frustrated with just maintaining existing ministries. 12. A great faith in God to do the impossible. 13. Tends to have deep appreciation for diversity. 14. Takes the Great Commission very seriously. Constantly seeks ways to get the gospel out. 15. A person of authority whom others look to for leadership. MINISTRIES District Superintendent (Bishop) Director of Church Growth (Church Planting) Missionary Pastor (who mothers other churches)

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The Giftedness of Others—Questions for Reflection It is clear from I Corinthians 12:14-26 that each member of the body needs every other member. That, to take it a bit further, even those members with what appear to be self-sufficient gifts have needs that can only be met by others in the body. It is easy to think that persons with the gift of apostleship or of prophecy, as well as those of pastor, evangelist or teacher, are independent. They’re so capable, they have no need. Paul warns those with those gifts not to think of themselves as independent; it is equally important that we not ascribe to them a false superiority. For each gift, therefore, look for answers to one or more of the following questions. What shortcomings typically accompany this gift? What unique needs for reassurance and encouragement is a person with this gift likely to experience? What are the probable or possible areas of pain or struggle for a person with this gift? In our humanness, to be thrust into a role, even though gifted for it, brings certain kinds of anguish. Witness Christ himself, in Gethsemane. What does this person, the one so gifted, especially need to be held accountable for? In what ways do the members of the body need to hold a person with this gift “in check?” What other gifts, exercised by others in the body, are particularly needed to complement and supplement this one area of giftedness?

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THE GIFT OF THE PROPHET (Eph. 2:19,20; 3:5; 4:11-16; I Cor. 12:28) Purpose: Proclamation of divine revelation Definition: “A prophet is a leader who exercises considerable influence in the church by proclaiming God’s Word to the people. The prophet often has a direct word from the Lord for the situation on hand. Rather than prepared messages these are often immediate, inspired utterances from God.”6 Description: He is “an organ of divine revelation, to whom the Word of the Lord comes, and who therefore speaks the very words of God” (e.g. Ex. 4:12; 7:1-2: Jer. 1:4-9; 23:16,18,22,28). A prophet declares divine judgment (Acts 13:11; 28:25-28), predicts the future events (Acts 11:28; 20:23,25; 27:22) and employs symbolic actions (Acts 21:11). The prophets in Acts also expound the Scriptures and strengthen, encourage and comfort the disciples. A prophet is one who causes God’s Word or message to shine forth (II Pet. 1:19). A prophet is a man sent by God, anointed and appointed by God to be His mouthpiece to speak His Word (Heb 1:1-2; II Pet. 1:20-21; II Kings 17:13). He is one who gives forth God’s Word to the church at large. He is one who unfolds the mind of God. Old Testament Prophets: Abraham (Gen. 20:7) Moses (Deut. 34:10) Isaiah (II Kings 19:2) Micah (Mt. 2:5,6) Habakkuk (Hab. 1:1) Joel (Acts 2:16) Hosea (Mt. 2:15) Jeremiah (Jer. 1:5) Gad (I Sam. 22:15) Zecharaiah (Zech. 1:1) Ahijah (I Kings 11:29) Samuel (I Sam. 3:20) Jehu (I Kings 16:7,12) Nathan (II Sam. 7:2) Micaiah (I Kings 22:7-8) Asaph (Mt. 13:35 cf. Psa. 78:2)

Jonah (II Kings 14:25) Iddo (II Chron. 13:22) Shemaiah (II Chron. 12:5) Amos (Acts 7:42-43) Balaam (II Pet. 2:15-16) Daniel (Mt. 24:15) Hananiah (Jer. 28:17) Ezekiel (Ezek. 2:1-5) Elisha (I Kings 19:16) Elijah (I Kings 18:22) Haggai (Haggai 1:1) David (Acts 2:29-30) Aaron (Ex. 7:1) Azariah (II Chron. 15:8) Obed (II Chron. 15:8)

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Female Prophets:

Miriam (Ex. 15:20) Deborah (Judges 4:4) Huldah (II Kings 22:14)

Noadiah (Neh. 6:14) Wife of Isaiah (Isa. 8:3) Anna (Luke 2:36)

New Testament Prophets: John the Baptist is an Old Testament prophet who ushers in the New Testaments. He is the bridge between the Old and New Testaments. Agabus (Acts 11:27-28; 21:10) Prophets sent from Jerusalem (Acts 11:27) Prophets and teachers at the church of Antioch (Acts 13:1) Judas and Silas (Acts 15:32) Prophets at Tyre (Acts 21:4) Jesus (Mt. 21:11) Old and New Testament Prophets: Similarities and Differences Similarities • • • • •

Both delivered their messages as from God. Both proclaimed the Word of God that He had revealed to them. Both denounced sin and warned against future judgment (Acts 13:11; 28:25-28). Both discussed contemporary issues and predicted future events (Acts 11:28; 20:23,25; 27:22). Both employed symbolic actions (Acts 21:11).

Differences • • •

Some Old Testament prophets were national leaders or reformers whereas the New Testament prophets were for the most part leaders withing the Christian movement. Some New Testament prophets were itinerant, but others ministered in a particular church for an extended period of time as compared with Old Testament prophets. The prophets were associated with the apostles as the church’s foundation (Eph. 2:20) as compared with Old Testament prophets.

Peter’s quotation from the Old Testament prophet Joel on the day of Pentecost indicates that the early Christians viewed their prophets as following in the tradition of the Jewish prophets of earlier days (Acts 2:17-18).

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The Old Testament prophet primarily proclaimed God’s Word to the people of his day, and secondarily, predicted future events. This same combination of proclamation and prediction is what constitutes New Testament prophecy. This is especially evident in the book of Revelation where the two aspects are completely integrated. It can be argued that the combination of proclamation and prediction lie at the very heart of all Christian preaching and teaching. For we are commanded to live like Christ and to proclaim Him to others in the light of His promised return (i.e. I Jn 3:2-3). There seems to be some overlapping of certain gifts such as prophecy in the New Testament. Both apostles and prophets received authoritative revelation from God. Both prophets and teachers were involved in instruction that evidently included the exposition of Scripture. Leslie Flynn perceptively points out: “When we boil it down, prophecy ultimately has to do with Jesus Christ. Old Testament prophets foretold the coming of Christ. New Testament prophets centered their messages in the crucified, risen and coming again Lord Jesus. John wrote in a late chapter of the Bible, ‘The testimony of Jesus is the spirit of prophecy” (Rev. 19:10). All Scripture points to Christ. He is the sum and substance of the Old and new Testaments. Prophecy is the Spirit-empowered proclamation of the Living Word who is the center and circumference of the written Word.”7 Ministry: Prophets were endowed with revelation, prediction, a word of wisdom, a word of knowledge with sign ministries (signs, wonders and miracles). Prophets are to minister in multiples--two or three to prevent error and to prevent selfimportance (I Cor. 14:29-32). Also there is the powerful prevailing influence of prophets in numbers. Warning: Beware of false prophets (Mt. 7:15-20; Mark 13:22; I John 4:11). False prophets will be prominent in the last days (Mt. 24:11,24). • • • • •

A person called “the false prophet” will be prominent in the events of The Great Tribulation period (Rev. 13:11-17; 16:13; 19:20; 20:10). False prophets do not believe in the incarnation and deity of Jesus Christ (I Jn. 4:1-3). False prophets are known by the failure of their prophecies to come true (Deut. 18:22) False prophets try to deceive people with miraculous signs (Matt. 7:15; 24:11,24). False prophets try to lead people away from obedience to God’s Word (Deut. 13:1-5).

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• • •

False prophets teach sexual immorality and permissiveness (II Pet. 2:1-3; 14-19). A true prophet glorifies God (John 7:11-18) and does God’s will (Mt. 7:15-23). Receive a prophet and receive a prophet’s reward (Mt. 10:40-42).

Examples I Tim. 1:18; 4:14 Special messages for certain individuals. Acts 11:27-28 Prediction of future events. Their predictions included announcements of God’s judgements that sometimes fell immediately with unusual results (Annanias & Sapphira: Acts 5:1-10; 13: 8-11). Leonard Woodcock points out that “these predictions were not intended to satisfy curiosity concerning God’s future plans. Rather, they enforced and emphasized the urgency of the prophetic denunciations of sin and exhortations to righteousness.”8 THE GIFT OF PROPHECY (Rom. 12:6; I Cor. 12:10; 14:3) Purpose: Proclamation of divine revelation Definition: “The special ability that God gives to certain members of the body of Christ to receive and communicate an immediate message of God to His people through divinely-anointed utterance.”9 “This is not the foretelling of future events, but rather a divine inspiration enabling the possessor to speak direct messages of the Holy Spirit for the spiritual profit of the hearers.”10 Description: The meaning of the Greek word is basically “to speak forth” or “to speak for another.” Prophecy is therefore the capacity to reveal God’s will to others in the power of the Holy Spirit by foretelling (accurately predicting the future) and by forthtelling (proclaiming what the will of God is for the person or body of believers). To prophesy also means to cause the Word of Scripture to shine. This would refer to expository (“to expose”) preaching and teaching. The gift of prophecy is set in the context of a meeting for informal worship where each member contributes “a hymn, a word of instruction, a revelation, a tongue or an interpretation” for the purpose of the “strengthening of the church” (I Cor. 14:26). The terms “revelation” and “prophecy” are used here synonymously (vs. 29-32) which indicates that prophecy is a brief, spontaneous statement given under the direct inspiration of the Holy Spirit. This seems to be the main meaning for the gift of prophecy.

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•

Although all prophets did prophesy, yet not all believers were prophets, even though they were all exhorted to prophesy (I Cor. 14:1,5,24,31,39). From Acts 2:17, 18 it appears that prophecy is potentially a gift available to all Christians as a sign of the “age of the Spirit” which began on the day of Pentecost.

•

Prophecy in the New Testament is to be a sign to believers, not to unbelievers (unbelieving Jews—I Cor. 14:22). For other unbelievers or people “who do not understand” (enquirers—I Cor. 14:24) it brings conviction of sin which leads to repentance (I Cor. 14:24-25).

•

The purpose of prophecy for believers is that they might be “instructed and encouraged” (I Cor. 14:31) or for “strengthening, encouragement and comfort” (I Cor. 14:3).

•

Prophecy was considered to be one of, if not the, greatest of the gifts (I Cor. 14:1,5,39;12:31).

•

We are warned not to treat prophecies with “contempt” (I Thess. 5:20).

•

Although prophecy is “revelation” in that it makes the mind or will of God clear, it should never be exalted to the level of biblical revelation. While prophecy may illuminate the meaning of the Scriptures; it can never replace them. Therefore prophetic utterances are to be tested by the Word of God (I Thess. 5:21; Acts 17:11) and by other prophets (I Cor. 14:29).

•

Prophecy must also be done decently and in order. Simultaneous prophesying is forbidden by Paul (I Cor. 14:29-31) for such prophesying is ecstatic and uncontrolled manifesting extreme emotionalism.

•

Prophecy is to be given one by one or “in turn” so that everyone may be “instructed and encouraged” (I Cor. 14:31). Otherwise confusion and chaos results.

Guidelines (specific limitations) in the use of the gift of prophecy: 1. Prophecy was not intended to be used as a means of governing the church. When pastors and deacons are removed or installed on the basis of prophetic utterance, chaos results. In such cases prophecy has usurped the gift of administration and perhaps also that of speaking with wisdom. No one gift is to dominate all gifts.

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2. Prophecy was not intended to be used as a basis for exercising church discipline. Some have been accused of sin and expelled from the church on the basis of a prophetic utterance, but this practice is wrong. Paul taught that such accusations should not even be considered without the supporting evidence of at least two witnesses (I Cor. 13:1; I Tim. 5:19; see also Mt. 18:15-17). 3. Prophecy was not intended to be a standard means of obtaining guidance from the Lord. The Word of God is our guide—illuminated by the indwelling Holy Spirit, who is to lead us into all truth (John 14:26; 16:13-15). 4. Prophecy was not intended to be our means of interpreting Scripture. Prophetic utterances are themselves to be judged (I Cor. 14:29). Apart from the uniquely inspired canonical writers, prophets are not divinely authoritative interpreters of Scripture. Rather, they are to be judged by the Scriptures. 5. The gift of prophecy does not produce infallible utterances. The idea of infallible contemporary prophecy has confused many people. Some have considered it sinful to question what they believe to be the voice of the Holy Spirit, but such a reaction is wrong. The functioning of spiritual gifts involves a cooperation between the divine and the human. The presence of the human element makes it necessary for us to examine and evaluate or judge these things (I Cor. 14:29; I Thess. 5: 20-21).11 Example of prophecy in the New Testament: Acts 11:27-28; 21:10-11 Agabus predicting the future. Acts 19:1-6 The twelve disciples of John the Baptist spoke in tongues and prophesied Acts 21:9 Philip’s daughters prophesied. I Cor. 11:4-5 Both men and women prophesied. Acts 2:17-18 Peter quotes Joel 2:28-31 predicting that sons and daughters of Israel will engage in prophesying. Christianity has stood divided on the question of whether the gift of prophecy (and also other supernatural gifts) was intended to be a permanent or a temporary gift. Another closely related issue is the relationship between the functioning of New Testament prophets and that of the gift of prophecy. Are all characteristics of New Testament prophets involved in manifestations of the gift of prophecy?

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Four Positions: Their Merits and Problems 1. The gift of prophecy, which includes the receiving of authoritative divine revelation, is a permanent gift that remains available today.12 Problem: It undermines the Bible’s role as the only authoritative material available to us. This is a subtle control of the interpretation of Scripture in a way that neutralizes its authority. Anyone who can establish the divine authority of his interpretation of Scripture has virtually supplanted the unique divine authority of Scripture itself. If contemporary prophecy is considered divinely authoritative, should it be regarded as any less authoritative than Scripture? This is a dangerous and even heretical implication of this view.13 2. The gift of prophecy, which includes divine revelation and an imperfect human element (e.g. one’s own ideas), is a permanent gift that remains available today. That human element is what makes it necessary to evaluate prophetic utterances.14 Problem: The fallibility of prophetic utterances risks undermining the value of the prophetic gift. Its value decreases as its authority diminishes. If a prophecy is fallible, to what extent was it divinely revealed? If it has its origin in the prophet’s mind, it must be evaluated in the light of Scripture. Is this not precisely the way we should approach an ordinary sermon (Acts 17:11)? Should we think of contemporary prophecy as having the same level of authority as a sermon? If so, in what sense is divine revelation involved? Or is it involved? I believe contemporary prophecy has the same level of authority as a sermon. Both are messages from God, one directly (prophecy) and one indirectly (sermon). Prophecy is a direct word or message from God whereas a sermon is a word or message from the Scriptures through a man. While the means of communication is somewhat different, the Source is the same. Both are therefore equally authoritative (when they are scriptural, that is).15 3. The gift of prophecy, which includes the receiving of authoritative divine revelation, was a temporary gift that was no longer needed after the completion of the New Testament.16 There was a tremendous doctrinal transition from Jewish belief to Christian faith that occurred during the apostolic period. This radical transition prior to the writings of the New Testament produced an imperative need for authoritative revelation to guide the church--especially in the realms of doctrine and practice. This need was met by the gift of prophecy, which involved receiving revelation. When the New Testament was completed, the church possessed the complete and inspired Word of God. The Word of God, with its divine authority, replaced the function of both apostles and prophets. Since the completion of the New Testament there has been no need for any spiritual gifts involving revelation. For revelation is complete with Scripture.

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It is God’s purpose to reveal Himself through His Word—not apart from His Word. Therefore it is no more possible for one to have the prophetic gift now than to add other inspired books to the canon.17 Merit: This view preserves the unique divine authority of Scripture.18 Problem: This view is difficult to prove exegetically. Some supporters cite I Corinthians 13:8-10, where Paul wrote: “Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away. For we know in part and we prophesy in part, but when perfection comes, the imperfect disappears.” The interpretation here is that the cessation of prophecy occurs when the entire New Testament was completed. The “perfection” that was to come is the New Testament. The “imperfect” that was to disappear refers to the gifts of prophecy and tongues. The problem is that Paul clearly placed knowledge in the same category as prophecy and tongues. Are we to conclude that the gift of speaking with knowledge ceased with the completion of the New Testament? This does not seem likely. It seems that in the context Paul was not discussing Scripture. His contrast was more likely between the imperfect present age (when spiritual gifts are needed) and the eschatological eternal state (when many, if not all, of the gifts will become irrelevant). “Perfection” refers to Christ’s second coming and the eventual moving into the eternal state.19 Supporters of this view also cite Rev. 22:18-19, which states: “I warn everyone who hears the words of the prophecy of this book: If anyone adds anything to them, God will add to him the plagues described in this book. And if anyone takes words away from this book of prophecy, God will take away from him his share in the tree of life and in the holy city, which are described in this book.” It is possible that these statements warn against either adding to or deleting from the entire New Testament. But most commentators understand these warnings to refer only to the book of Revelation, which is more plausible. The main problem with this view is the lack of an explicit New Testament statement that revelation has ceased with the completion of the New Testament. Nor is there an explicit New Testament statement concerning the cessation of the gift of prophecy at the time that the New Testament was completed.20 4. The gift of prophecy, which does not include the receiving of contemporary divine revelation, is a permanent gift that remains available today. However, prophecy is the application of the principles revealed in the Word of God to human society.21

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Supporters of this view agree with those of view 1 and view 2 that prophecy is a permanent gift that remains available to us today. They agree with supporters of view 3 that revelation ceased with the completion of the New Testament. Contrary to the other three views, however, supporters of view 4 hold that post-biblical manifestations of prophecy do not involve receiving revelation.22

This view sees no exegetical basis for limiting the gift of prophecy to the apostolic period. Prophecy is seen as the gift of “rightly understanding, expounding and applying Scripture to their contemporary issues and problems.”23 Merit: It recognizes the permanence of the gift of prophecy. But it does so by redefining what is involved in prophecy. This new definition of “expounding the Word of God and applying it to human situations” is basically the central idea of prophecy.24 Problem: This new definition is not the whole of New Testament prophecy. By excluding revelation, modern prophecy becomes something different from New Testament prophecy. Is this change of definition legitimate in the understanding of what prophecy is?25 All these views have problems--the issues involved are quite complete--but the fourth view seems the most plausible and has the least difficulty.26 Response to Prophecy 1. All prophecy should be carefully weighed (I Cor. 14:29). Prophecy is uttered by humans who could be misled. None should engage in prophecy who is not willing that his prophecy should be tested. Here another example may help: At a rally in London a Christian woman gave a ‘prophecy.’ It was couched in religious phraseology, but delivered in a wailing tone and quickly I discerned it was not from the Lord. We were in an Anglican Church and after the woman had sat down the vicar (pastor) stood up to say that he thought that the ‘gift’ should be tested. A number of folk in the congregation raised their hands to agree that God had not spoken. Then John swiftly encouraged people to turn their eyes back to Jesus.27 But we should be swift to hear and slow to speak and not rush into publicly correcting prophecy in case when we root out the weeds we may root up the wheat with them (cf. Mt. 13:29). When prophecy is of God there is a general consensus that it is so. When it is ‘of the flesh’ nearly everybody knows it except possible the person prophesying who may have been deceived.

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2. The ‘spiritual gift of discernment’ should be exercised. 3. The prophecy should be tested against the touchstone of Scripture (II Pet. 1:20). 4. The prophecy should be tested by whether it confirms what God is already doing. 5. The prophecy should be tested by determining its benefit. 6. It may be best, like Mary, simply to store up the words of a prophecy in our hearts (Lk. 2:51). No other immediate action should normally be taken unless the prophecy itself is a clear confirmation of what the Lord has already revealed in some other way. The Huggetts were living in the North of England. One night Christine Huggett saw a picture of Dick Whittington with his little bag slung over his shoulder. ‘It means we are going back down London way’ said John, quoting from the old rhyme, ‘Turn again Whittington . . . Lord Mayor of London.’ ‘During the next few days we asked friends to pray about a possible move. One of them was given the word “Sussex.” We decided to store these things in our minds. If they were from the Lord they would come to fruition.’ In the autumn Christine ‘began to get the impression of a very long building set in extensive grounds.’ After advertisements in the Church Times, they were led to Southwater, a village near Horsham in East Sussex to a place which exactly fit all the details of their vision.28 11. It is helpful at the end of a period when the gifts of the Spirit have been manifested for one of the leadership to summarize briefly the burden of what he feels the Lord has been saying to the church through the Spirit: ‘He who has an ear to hear, let him hear what the Spirit says to the churches’ (Rev. 2:7). 12. It may be appropriate to invite the Holy Spirit to apply the burden of the prophecies to the hearts of the congregation then and there.29. If both those who exercise the gift and those to whom the prophecy is directed make love their aim, there will be a conducive climate for the gift to emerge and flourish. ‘Love will be welcoming towards embryonic prophecy. Love will be forgiving when mistakes are made. Love will bind those with this gift and those without it into an interdependent unity’ (Michael Green).30

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Recommended Reading Donald Bridge, Signs and Wonders Today, I.V.P. (appendix 3) George Mallone, Those controversial Gifts, Hodder and Stoughton (Ch. 2) Michael Cassidy, Bursting the Wine Skins, Hodder and Stoughton (Appendix B) Michael Green, To Corinth with Love, Hodder and Stoughton (Ch. 8)

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PROPHET (PROPHECY) Proclaims God’s truth in an authoritative and God-inspired way. Uncompromising love for truth with no fear in taking a strong stand for God. Willingness to bring messages of doom and judgment even where there is no repentance. Not hesitant to confront evil. Often lacks tact in correcting people. Persuasive in defining what is right and wrong. Ability to discern the character and motives of people A holy hatred for evil. A deep concern for the reputation and program of God. Willingness to experience brokenness to convict others of the need for brokenness. A need to express his message verbally, especially regarding right and wrong. Forceful personality Tends to see the needs of a group as a whole and willing to take a stand on what needs to be done. Persistent in seeing that God’s message gets through. Tends to be more depressed than lighthearted about life and its problems. Tends to be dominant and individualistic thus having few, if any, friends. MINISTRIES Pastor (Preaching) Worship Service Special Services Small Group (body life ministry) Conference/Retreat Speaker Radio Ministry Writing Ministry

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The Giftedness of Others—Questions for Reflection It is clear from 1 Corinthians 12:14-26 that each member of the body needs every other member. That, to take it a bit further, even those members with what appear to be self-sufficient gifts have needs that can only be met by others in the body. It is easy to think that persons with the gift of apostleship or of prophecy, as well as those of pastor, evangelist or teacher, are independent. They’re so capable, they have no need. Paul warns those with those gifts not to think of themselves as independent; it is equally important that we not ascribe to them a false superiority. For each gift, therefore, look for answers to one or more of the following questions. What shortcomings typically accompany this gift? What unique needs for reassurance and encouragement is a person with this gift likely to experience? What are the probable or possible areas of pain or struggle for a person with this gift? In our humanness, to be thrust into a role, even though gifted for it, brings certain kinds of anguish. Witness Christ himself, in Gethsemane. What does this person, the one so gifted, especially need to be held accountable for? In what ways do other members of the body need to hold a person with this gift “in check?” What other gifts, exercised by others in the body, are particularly needed to complement and supplement this one area of giftedness?

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THE GIFT OF THE EVANGELIST (Eph. 4:11) Purpose: Salvation of the Lost Definition: “The special ability that God gives to certain members of the body of Christ to share the Gospel with unbelievers in such a way that men and women become Jesus’ disciples and responsible members of the body of Christ.”31 “The gift of proclaiming the good News of salvation effectively so that people respond to the claims of Christ in conversion and in discipleship.”32 The best definition of evangelism I have ever heard was given by D. T. Niles: “One beggar telling another beggar where there is bread.” Description: The Greek word for “preach” is evangello, a compound of two Greek words: ev (“good”) and angello (“to bear a message”). An evangelist is literally the person “who bears a message of good news.” He is a herald who announces the good news of the gospel to those who have never heard it before. He is a person who proclaims the gospel to the unsaved. An evangelist is not a person who just announces good news indifferently; he is one who persuasively challenges people to accept it and thus be saved. Paul put it, “Since, then, we know what it is to fear the Lord, we try to persuade men” (II Cor. 5:11). Jude spoke of the urgency to “snatch others from the fire and save them” (Jude 23). An evangelist is not only concerned about the sowing of the seed of the gospel of Jesus Christ (I Cor. 15:1-3), but also that that seed will fall into fertile soil and produce fruit. Conversion that issues in discipleship is the goal. Responsible membership in God’s church is the objective. When Peter preached on the day of Pentecost, the Bible testifies, “When the people heard this, they were cut to the heart and said to Peter and the other apostles, ‘Brothers, what shall we do?’” (Acts 2:37). The result was that 3,000 of them were converted and baptized. Although the main responsibility of the evangelist is that of persuasively proclaiming the good news in the power of the Holy Spirit, he is not to be indifferent to the results. Present day evangelists like Bill Bright of Campus Crusade and Billy Graham have carefully worked out programs of follow-up to see that the new convert will grow and become incorporated into the life and fellowship of a local congregation. Although all are to be His witnesses (Acts 1:8; 8:1,4), all do not have the gift of an evangelist (I Cor. 12:29-30).

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Qualification: An evangelist is to be ready at all times (Rom. 1:15) to share the good news anywhere (Acts 8:4) with clarity (Acts 8:26-40) no matter what the opposition is (I Cor. 16:9). Without embarrassment or fear (Rom 1:16). Ministry: It is the main responsibility of the evangelist to be an obstetrician--to bring unbelievers to spiritual birth. It is the main responsibility of the pastor-teacher to be a pediatrician--to nurture the new believers to spiritual maturity. Similar in kind to the apostle and prophet though it is more specialized and less comprehensive (i.e. Philip who was also a prophet as well as evangelist--Acts 8:5-7 and Paul who was an apostle as well as evangelist—Acts 14:21-28). Three-fold emphasis: •

Proclaim the person of Christ—It is primarily whom we believe, not what we believe (Acts 8: 4-5).

•

Proclaim to everyone—Ignore racial prejudice (Acts 8:5).

•

Proclaim for commitment—Fruit (Acts 8:6-13).

Examples II Tim 4:1-5 Timothy was an evangelist as well as an apostle (I Thess. 1:1, 2:7). Acts 8:4-40; 21:8 Philip was an evangelist even though he was one of the seven (deacons-Acts 6:1-6). Rom. 1:14-15; I Cor. 9:6; 14-18 Paul and Barnabas were evangelists as well as apostles (I Cor. 9:1-5). The reason why this gift is not mentioned more frequently is probably because it was exercised by the apostles whose church-planting ministry was based upon it. The verb is used 15 times in Acts and 20 times in Paul’s epistles. Peter Wagner gives the following analysis as to the percentage of believers who have the gift of evangelist: “Of course, all the gifts are not evenly distributed. We have two eyes, 10 toes, one stomach, and 32 teeth. That is why it would be silly to figure that because there are 27 different gifts an average of 37 percent of the members of the Body would

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have any one gift. The spiritual organism is much more complex than that. But I find that the general tendency of Christians enthusiastic about getting certain tasks done in the Body is to carelessly overestimate how many of the members should have one gift or another. If I want my particular job to get done well I might tend to presume that an unrealistic number of people have the gift it takes. This happens frequently with the gift of an evangelist . . . “Over a period of years it [the gift of evangelist] has been tested in case after case and found to stand up. The average church can realistically expect approximately that 10 percent, or even a few percentage points less than 10 percent, of its active members mobilized for evangelism, a growth patter of 200 percent per decade is a realistic expectation. If God blesses a church by giving the gift of evangelism to more than 10 percent of its members, it is in wonderful shape for growth.”33 Wagner estimates that where churches have plateaued or are declining, only about 0.5 percent of the people are using the gift, if that many. He therefore urges those with the gift of exhortation that they seek out the 9.5 percent of the people with the gift and help them discover, develop and use their gift. The result is that they themselves will be happier and more fulfilled as Christians and the church will grow.34 How To Discover: One of today’s evangelists, Leighton Ford, shares how he found his gift: “As a boy of sixteen, I first met Billy Graham and other gifted evangelists through the Youth for Christ movement. Observing these men and women in action, both personally and publicly, I felt something stirring within me. A longing to express my faith grew. Opportunities came to speak at youth groups and then at small evangelistic occasions. People were moved to accept Christ through what I said. While I believe God has given me certain other spiritual gifts, the gift of evangelism is primary.”35 EVANGELIST Great need and desire to witness to nonbelievers. Deep burden for the lost. Sharing the faith comes relatively easy. Attracted to unbelievers because of a desire to win them to Christ. Tends to focus on the ABC’s of Christianity--the gospel. Ability to give a simple explanation of the Christian message.

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Takes a very practical approach to the Bible. Gets frustrated with people who spend a lot of time speculating and arguing about controversial issues of doctrine (theology). Tends to be a free spirit. Easily frustrated with board and committee work. Tends to be motivated by the emotions. Zealous about fulfilling the Great Commission. Leading others to Christ comes natural. Excited about outreach and often frustrated with “maintenance” work. Tends to be friendly and outgoing. Goes where unbelievers are in order to share the GOOD NEWS with them. Experiences results in witnessing. It is common for people to come to Christ as a result of his witness.

MINISTRIES Evangelist Pastor (with staff to meet pastoral care needs) Individual Evangelism Evangelistic Bible Study Church Growth Director (planting new churches) Lay Witness Team (i.e. Evangelism Explosion Team Member) Youth Pastor (with emphasis on outreach) Children’s Ministries ( i.e. Vacation Bible School, Good News Clubs, etc.) Minister of Evangelism (staff person in a church) Telephone Evangelism

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The Giftedness of Others—Questions for Reflection It is clear from I Corinthians 12:14-26 that each member of the body needs every other member. That, to take it a bit further, even those members with what appear to be self-sufficient gifts have needs that can only be met by others in the body. It is easy to think that persons with the gift of apostleship or of prophecy, as well as those of pastor, evangelist or teacher, are independent. They’re so capable, they have no need. Paul warns those with those gifts not to think of themselves as independent; it is equally important that we not ascribe to them a false superiority. For each gift, therefore, look for answers to one or more of the following questions. What shortcomings typically accompany this gift? What unique needs for reassurance and encouragement is a person with this gift likely to experience? What are the probable or possible areas of pain or struggle for a person with this gift? In our humanness, to be thrust into a role, even though gifted for it, brings certain kinds of anguish. Witness Christ himself, in Gethsemane. What does this person, the one so gifted, especially need to be held accountable for? In what ways do other members of the body need to hold a person with this gift “in check?” What other gifts, exercised by others in the body, are particularly needed to complement and supplement this one area of giftedness?

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PASTOR (Eph. 4:11) Purpose: Nurture Definition: “The special ability that God gives to certain members of the body of Christ to assume a long-term personal responsibility for the spiritual welfare of a group of believers.”36 Description: “Pastor” is the Latin word for shepherd. Shepherd means “one who feeds or guides the sheep.” In the Old Testament the priests were referred to as “shepherds” by the latter prophets (Jer. 3:14-15; 23:1-4; Zech. 10:1-3). Jesus is the “Great Shepherd” (Heb. 13:20). The pastor is one who maintains the life and health of the body by feeding and cleansing it and preserving its vigor and vitality. He is one who sees to it that the church is functioning properly (i.e. that the members are being cared for and that discipline is exercised when needed). While the job of the evangelist is for the establishment of the churches, the ministry for the pastor is the work of each local congregation. The evangelist is the “obstetrician” who gives birth, while the pastor is the “pediatrician” who helps with the development and growth. Pastor or shepherd is also called “elder” and “bishop” or “overseer.” Elder refers to the person’s position in the local congregation or Christian community, bishop refers to his responsibility of having “oversight” of the affairs of the community, and pastor speaks of his role of shepherding or caring for the flocks by feeding it. Elders are representative in that they represent the church when men are selected for special ministries through the “laying on of hands” (I Tim. 4:14; 5:22; II Tim. 1:6). The terms elder and bishop is used interchangeably (Acts 20:17-18). Ministry: 1. To Lead --His people are sheep who are to be lead (Ps. 23), not cattle that need to be driven. His is to “go before” them showing them the way (Jn. 10:4). Like the “Great Shepherd” he shall “gather the lambs in his arms and carry them close to his heart and gently lead those that have young” (Isa. 40:11). The pastor as leader must know how to rule his own household before he is to rule God’s house (I Tim. 3:4-5). If he rules well he is to be highly respected and paid more (I Tim. 5:17).

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2. To Feed—A shepherd’s main duty was to lead the sheep into fields for grazing. Shepherds are to feed with knowledge and understanding (Jer. 3:15). The verb form of pastor used in the New Testament has to do with providing food (Jn. 21:16; Acts. 20:28; I Pet. 5:2). The word “pastor” comes from the verb which means “to feed.” Literally, the pastor is one who “feeds the sheep.” Just as a shepherd would direct his sheep to the best possible pastures, the pastor of a spiritual flock must feed his followers with the best food—the Word of God. Teaching is closely associated with shepherding. As pointed out earlier in our study of the teacher, some scholars link the teacher and pastor into one office, that of “pastor-teacher.” The pastor must teach the whole counsel of God (Acts 20:27). There must be correction, rebuke and training in righteousness (II Tim. 3:16). He is to feed them what they need, not necessarily what they want (I Tim. 4:2-4). 3. To Protect—The shepherd’s rod was often used on the enemy for the protection of the sheep. It was also used by the shepherd to clear the way where there were overgrown briars, thistles and weed. The staff was used to disentangle a lamb whose foot often would get caught in the underbrush by hooking the staff around the lamb’s leg and gently lifting it out of the thorns surrounding it. The pastor has the responsibility to gently but firmly lead his people away from error and into the truth. He must provide protection from division and false teachers (Acts 20:2832). Just as a good shepherd would protect his sheep to the point of laying down his life for it, so a pastor is to protect his people even if it means the sacrifice of his own life (Jn. 10:1-18). 4. To Discipline—The shepherd would actually break the leg of an obstinate sheep. After he did this, he would personally care for it until it was fully nurtured to health again. Admonition (I Thess. 5:12) and even excommunication is sometimes necessary to teach and train a person to be a genuine follower of Jesus (I Cor. 5:1-13; see also II Thess. 3:6-15 and Tit. 3:10-11). The purpose of all this is that God’s people would be equipped so they can do the work of ministry. The pastor is the player-coach who trains his recruits for the upbuilding of the body for the action of ministry in the world. Warning: The pastor must shepherd his flock by example (Heb. 13:7; I Pet. 5:3). He is to serve not because he must, but because he is willing, as God wants him to be; not greedy for money, but eager to serve; not bossing those entrusted to him, but being an example to them (I Pet. 5:2-3). Because of his position of leadership, the pastor is prone to pride. This is why a fairly new Christian must not be put in a leadership position (I Tim. 3:6). As a leader he is also a constant target for slander by outsiders and must therefore have a reputation above reproach (I Tim 3:1,7).

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The gift of shepherding is not limited to the office of pastor. Many people have a special gift of caring and nurturing others without being called into “the ministry.” While teaching, evangelism and other offices or gifts sometimes involve a short-term relationship between those being ministered to and the one ministering, pastoring implies a long-term personal relationship between pastor and congregation. Therefore, a pastor is always very person-oriented. Many other ministries are task oriented. Pastors must have a great love for people and must enjoy being with people. Examples Rom. 15:14 II Thess. 3:15 II Cor. 11:28 II Tim. 2:2 Titus 2:3-5

All believers are to be involved instructing and warning fellow believers This is a large part of what it means to shepherd. Paul was daily concerned about the care of all the churches. Discipling is crucial to the growth (multiplication) of the church Shepherding or pastoring is a large part of discipling. Older women are to shepherd younger women.

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PASTORING (SHEPHERDING) Has a heart for taking responsibility for the growth of a group of believers. Patience in working with people. Sensitivity to the needs of people, especially hurting people. Sacrificially gives of self for the benefit of others. Looked upon as a spiritual leader. Ability to motivate people toward a goal and work with them to achieve it. Deep concern for the spiritual well-being of believers. Usually picked as leader in committees, organizations, etc. Ability to maintain discipline and order among people. Exerts influence among people so as to instill loyalty to him, to his way of thinking and doing things. Easily sees problems of groups and accepts responsibility to help them. Looked upon as a person of authority. Feeds followers by guiding them to verses and passages that are helpful to their growth in Christ. Concern and ability to restore those who have wandered from God’s path. Likes to give precise steps of action in urging people toward spiritual maturity. MINISTRIES Pastor Small Group Leader (i.e. Home Bible Fellowship) Pastoral Care Committee (Deacon or Deaconess) Discipling (an individual or group) Elder Home & Hospital Visitation

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The Giftedness of Others—Questions for Reflection It is clear from I Corinthians 12:14-26 that each member of the body needs every other member. That, to take it a bit further, even those members with what appear to be self-sufficient gifts have needs that can only be met by others in the body. It is easy to think that persons with the gift of apostleship or of prophecy, as well as those of pastor, evangelist or teacher, are independent. They’re so capable, they have no need. Paul warns those with those gifts not to think of themselves as independent; it is equally important that we not ascribe to them a false superiority. For each gift, therefore, look for answers to one or more of the following questions. What shortcomings typically accompany this gift? What unique needs for reassurance and encouragement is a person with this gift likely to experience? What are the probable or possible areas of pain or struggle for a person with this gift? In our humanness, to be thrust into a role, even though gifted for it, brings certain kinds of anguish. Witness Christ himself, in Gethsemane. What does this person, the one so gifted, especially need to be held accountable for? In what ways do other members of the body need to hold a person with this gift “in check?” What other gifts, exercised by others in the body, are particularly needed to complement and supplement this one area of giftedness?

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THE GIFT OF THE TEACHER (Eph. 4:11; I Cor. 12:29; Rom. 12:7) Purpose: Instruction Definition: A teacher is one who is especially enabled by God to communicate the content of God’s message. He is able to teach truth clearly with wisdom given by the Holy Spirit. The “teacher” as the gifted person (Eph. 4:11) differs from the gift of teaching (Rom. 12:7). The “teacher” is an office in the church implying leadership, but all leaders (even elders) are not teachers. In addition to teaching elders there are ruling elders (I Tim. 5:17). Although all elders are to be “able to teach” (I Tim. 3:2), all are not teachers with the gift of teaching (I Tim. 5:17). The gift of teaching, then, is given to nonleaders as well as to leaders. Many present-day scholars believe that the office of teacher and pastor is the same. This is based in part upon Ephesians 4:11 where Paul designates both pastors and teachers by one definite article. The literal translation therefore would be “pastor-teachers.” Although this Greek construction favors such an interpretation, it does not guarantee it. The one definite article is sometimes, though rarely, used to refer to two different things. The other reason for seeing pastor-teachers as one office is because every attempt to distinguish between them in practice has proved impracticable. Definition: “The special ability that God gives to certain members of the Body of Christ to communicate information relevant to the health and ministry of the body and its members in such a way that of teaching others will learn.”37 The supernatural ability to clearly explain and effectively apply the truth of the Word of God. Description: When the gift of teaching is in operation there is not the tedious transfer of information from the notes of the lecturer to the notes of the students without passing through the minds of either. The gift of teaching does not end with imparting information to people so they can retain it long enough to pass examinations. Christian teaching has to do with commitment and behavioral change. It is not merely teaching “how” but teaching “to do” (Mt. 28:20). Lawrence Richards, in his book, Creative Bible Teaching identifies five levels in the learning process. Richards correctly points out that unless the fifth step is reached, true biblical teaching has not taken place.

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1) Rote level—Elicits a response from memory, perhaps meaningless to the learner. 2) Recognition level—Recognition of something said in class, as to whether true or false. 3) Restatement level—Grasping the idea sufficiently enough to restate it in his own words. 4) Relational level—Discovery of a personal meaning. 5) Realizational level—Making the fact real in experience, not only understanding what response is required but making that response in deed.38 Often the question is asked, “If a person is capable of teaching, will he automatically have the gift of teaching when he becomes a Christian?” Leslie Flynn points out: “The answer is, not automatically; only if the Spirit chooses to give this gift. But it is more likely than not that the Spirit will bestow the gift of teaching on one who already has the talent. The Spirit of God, who operates decently and in oder, would likely build His gift with supernatural power upon the foundation of the talent already there. But not always.”39 Flynn continues by showing that although strong similarities exist between the talent and the gift, since they both deal with communication of truth, vital differences also exist: Talent Present from natural birth. Operates through common grace in society. Communicates any subject. Often yields just understanding of topic.40

Gift Present from spiritual birth. Operates through special grace in the church. Communicates biblical truth. Prepares for involvement and obedience.41

Ray Stedman perceptively sums up the issue: “It is quite possible, therefore, for a Christian to have a talent for teaching, but not to have the spiritual gift of teaching. If that is the case and he were asked to teach a Sunday School class, as an example, he would be quite capable of imparting considerable information and knowledge of facts about the lessons to his class, but his teaching would lack the power to bless, to advance his students’ spiritually. This fact helps to explain the many qualified secular teachers who do not do well at

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all as Sunday School teachers. On the other hand, many school teachers also possess, as Christians, the spiritual gift of teaching and are greatly used of God in Bible classes and Sunday School teaching.”42 MINISTRIES Pastor (Preaching) Worship Service Special Services Small Group (body life ministry) Conference/Retreat Speaker Radio Ministry Writing Ministry Teachers have a fear of projecting any attitude that could be interpreted as manipulation or humiliation. They are not threatened or defensive when criticism comes.43 Peter Wagner continues by pointing out that “such attitudes and intuitions are not the kind of thing that can be learned by just anyone. They are part of the supernatural dimension of having a spiritual gift.”44 Model: Jesus was the Master-Teacher. “He began where people were, using at-hand, simple things like sheep, vines, candles, to go on to the new and unfamiliar. Often He asked questions; over 100 times. . . . He frequently countered a question with a question. He illustrated by parables. He took advantage of occasions to make a point. At a dinner He spoke of people who made excuses for not coming to God’s great banquet. He taught by example, as when He washed the disciples’ feet.”45 As Leslie Flynn points out: “Possession of the gift of teaching does not guarantee polished ability to communicate truth. The gift needs to be developed. Hence, the gifted teacher shows no inconsistency nor lack of faith by studying Jesus’ teaching methods, taking courses in pedagogy, and using helps such as flannelgraph, overhead projector, films, cassettes, or charts.”46

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Examples Acts 2:42; 4:2,18; 5;12,21,25,28,42 Acts 11:26; 15:35 Acts 18:11 Acts 19:10 Acts 28:30 Acts 18:26

Acts 18:24-28

Aquila.

Apostles taught in the face of strong warnings and persecution. Barnabas along with Paul stayed an entire year teaching at Antioch. Paul stayed at Corinth for a year and a half, teaching them God’s Word. Paul remained two years at Ephesus, teaching the people. Paul preached and taught for two years as a prisoner in his own hired house at Rome. Priscilla and Aquila explained to Apollos “the way of God more adequately.” Priscilla and Aquila had insight beyond the great learning and natural endowments of Apollos. Apollos was a great help to those who believed for he “vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ.” This he was able to do after he had been taught by Priscilla and

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TEACHING A strong desire to study the Bible. Delight in researching the Word. Great interest in validating the truth of God’s Word. Ability to effectively communicate God’s Word for His people. Uncommon clearness and accuracy in interpreting Scripture. Uncommon insight into the meaning of Scripture. Constant concern to analyze better ways to say things or explain them. Tends to be self-disciplined and objective in his approach to Scripture. Ability to make difficult biblical truths understandable to others. Ability to feed others by guiding them to passages of Scripture that apply in a given situation. A greater joy in researching truth than in presenting it. Sometimes strongly technically oriented. Ability to stimulate others to learn. Great emphasis on content— “meat.” Deep love for God’s truth and thorough study of it. MINISTRIES Pastor Sunday School Teacher (Children, Youth, Adults) Small Group Teacher (i.e. Home Bible Fellowship, Evangelistic Bible Study, etc.) Christian Education Ministry Teacher in Youth Ministry Teacher in Children’s Ministry (i.e. Vacation Bible School, Pioneer Boys & Girls, etc.) Area Bible Study Teacher ( i.e. Neighborhood Bible Study, Women of the Bible, etc.) Nursery School/Day Care (i.e. Little Sparrows Nursery School)

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The Giftedness of Others—Questions for Reflection It is clear from I Corinthians 12:14-26 that each member of the body needs every other member. That, to take it a bit further, even those members with what appear to be self-sufficient gifts have needs that can only be met by others in the body. It is easy to think that persons with the gift of apostleship or of prophecy, as well as those of pastor, evangelist or teacher, are independent. They’re so capable, they have no need. Paul warns those with those gifts not to think of themselves as independent; it is equally important that we not ascribe to them a false superiority. For each gift, therefore, look for answers to one or more of the following questions. What shortcomings typically accompany this gift? What unique needs for reassurance and encouragement is a person with this gift likely to experience? What are the probable or possible areas of pain or struggle for a person with this gift? In our humanness, to be thrust into a role, even though gifted for it, brings certain kinds of anguish. Witness Christ himself, in Gethsemane. What does this person, the one so gifted, especially need to be held accountable for? In what ways do other members of the body need to hold a person with this gift “in check?” What other gifts, exercised by others in the body, are particularly needed to complement and supplement this one area of giftedness?

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V. SERVING GIFTS

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THE GIFTS OF HELPS (I Cor. 12:28) and SERVICE (Rom. 12:7) Purpose: Service Description: The ability to serve the physical needs of the body of Christ in a way that strengthens others spiritually. “The special ability that God gives to certain members of the body of Christ to invest the talents they have in the life and ministry of other members of the body, thus enabling the person helped to increase the effectiveness of his or her spiritual gifts.”1 The word for “helps” (antiepsis means “to aid and assist another in need.” The word “help” is used in Scripture to refer to assisting the poor, weak and sick (Acts 20:35; Lk. 1:53, 54). This was also a technical word used in the field of banking and refers to the administration of money.2 This gift, then, would be closely associated with the gift of giving and mercy. “A deeper understanding of this word can be determined from a Greek noun: antilambanomai which describes the acceptance between a person being helped and another person giving the help. This implies not an objective, passive association between the giver and the receiver, but a deeper reciprocal relationship. The ‘receiver’ offers himself as does the giver in the same opportunity to minister. The stem of the word lambano describes receiving something through the senses, an active and lively experience.”3 “This gift is the ability not only to aid or assist objectively a person in need, but also to be mutually benefitted (built up or edified) by the needy person in what he brings to the relationship, thus fulfilling both needs of giving and receiving.”4 The person with these gifts is grateful for the opportunity to serve in God’s name, and he finds fulfillment, satisfaction and blessing in helping another. “The person with the gift of helps feels compelled to give from his talents to help another. He delights not so much in what he is helpfully doing as in the dynamics of the relationship between him and the helped. He rarely, if ever, questions the legitimacy of the needed aid. He sees the person in need not as an object of charity, but as a part of himself in the sense that they are together in the body of Christ. He feels as though he has done something for himself when he has done it for another.”5

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Some identify this gift with the gift of service (diakonian) whereas others see them as separate though related. Wagner defines the gift of service as “The special ability that God gives to certain members of the body of Christ to identify the unmet needs involved in a task related to God’s work, and to make use of available resources to meet those needs and help accomplish the desired goals.”6 The handling of finances and material needs in the body of Christ is the main responsibility of these gifts (Acts 6:2; Rom. 15:31: II Cor. 8:4; 9:1; I Tim. 6:2). Although all members of the body of Christ are to hep and serve, everyone does not have the gifts of helps and service. Examples Acts 6:3

Seven men (deacons) who were full of wisdom and the Holy Spirit were chosen to wait on tables (daily distribution of food to the widows etc.). Rom. 16:1-2 Phoebe was a “great help” to Paul. Ex. 18:21-22 Jethro, Moses’ father-in-law selected “capable” men and appointed them as officials serving as judges to lighten the load for Moses. These were Moses’ helpers. Jethro taught Moses to delegate his responsibility. Num. 11:16-17 God instructed Moses to bring seventy of Israel’s elders to “stand with” him. Acts 13:5 Mark assisted Paul and Barnabas on their first missionary journey. Acts 19:22 Timotheus and Erasus ministered to Paul. Acts 20:4 Sopater, Aristarchus, Secundus, Gaius Timothy, Tychicus and Trophimus as well as Luke, the physician, accompanied Paul on his journeys. I Cor. 16:15 Household of Stephanas “devoted” themselves to the “service” of the saints. The following poem titled “A Martha” beautifully expresses the spirit of help or service: “Lord of all pots and pans and things; Since I’ve no time to be A saint by doing lovely things, Or watching late with Thee, Or dreaming in the dawnlight, Or stroming heaven’s gates, Make me a saint by getting meals, And washing up the plates.

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Although I must have Martha’s hands, I have a Mary mind; And when I black the boots and shoes, Thy sandals, Lord I find. I think of how they trod the earth, What time I scrub the floor; Accept this meditation, Lord, I haven’t time for more. Warm all the kitchen with Thy love, And light it with Thy peace; Forgive me all my worrying, And make all grumbling cease. Thou who didst love to give men food, In room, or by the sea, Accept this service that I do-I do it unto Thee.” --Written by an unknown girl of 19 in 1928.

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CHARACTERISTICS OF THOSE WITH THIS GIFT Desire to help others. Easily sees things that need to be taken care of. Unselfish nature which likes to do tasks, menial or otherwise, which will help others. Practically minded. Congenial wanting to be well-liked by others. Listens to others uncritically. Willingness to do “small” jobs without any credit just for the joy of doing them and knowing they are a help to someone. Tends to be shy and inhibited in front of others (especially in front of a group). Submissive spirit. Quick to assist leaders to relieve them for their essential work. Sees himself in a “supportive” role rather than in a leadership role. Finds deep satisfaction in seeing another person experience a deep level of effectiveness as a result of providing help behind the scenes. Does not mind having others receive acclaim for things that he also worked on very hard. Feels more comfortable to have another person in charge when working on a given assignment. Looks for opportunities to assist others so that God’s work can be done efficiently. MINISTRIES Pastoral Care (Deacon or Deaconess) Buildings & Grounds Committee Nursery (Coordinator, Assistant, Worker) Small Group Host Usher Assistant to most Leadership Positions (i.e. Assistant Treasurer, Asst. Sunday School Supt.) Helper in Transportation, Kitchen, Music, Audiovisual, Decoration, etc.

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The Giftedness of Others—Questions for Reflection It is clear from I Corinthians 12:14-26 that each member of the body needs every other member. That, to take it a bit further, even those members with what appear to be self-sufficient gifts have needs that can only be met by others in the body. It is easy to think that persons with the gift of apostleship or of prophecy, as well as those of pastor, evangelist or teacher, are independent. They’re so capable, they have no need. Paul warns those with those gifts not to think of themselves as independent; it is equally important that we not ascribe to them a false superiority. For each gift, therefore, look for answers to one or more of the following questions. What shortcomings typically accompany this gift? What unique needs for reassurance and encouragement is a person with this gift likely to experience? What are the probable or possible areas of pain or struggle for a person with this gift? In our humanness, to be thrust into a role, even though gifted for it, brings certain kinds of anguish. Witness Christ himself, in Gethsemane. What does this person, the one so gifted, especially need to be held accountable for? In what ways do other members of the body need to hold a person with this gift “in check?” What other gifts, exercised by others in the body, are particularly needed to complement and supplement this one area of giftedness?

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THE GIFT OF EXHORTATION (Rom. 12:8) Purpose: Strengthening Definition: “The special ability that God gives to certain members of the body of Christ to minister words of comfort, consolation, encouragement and counsel to other members of the body in such a way that they feel helped and healed.”7 “The supernatural ability to come alongside to help, to strengthen the weak, reassure the wavering, buttress the buffeted, steady the faltering, console the troubled, encourage the halting.”8 Description: The word “exhort” (parakaleo) usually translated “comfort” originally meant “to make strong.” Today it has come to mean ”express sympathy.” Barclay points out that the word has a rich meaning referring to that “kind of comfort and consolation in distress which keeps a man on his feet when, left to himself, he would collapse. It is the comfort which will enable a man to pass the breaking point and not to break.”9 In Greek law the word implied advocating and defending. Its noun form is a title for both the Holy Spirit (Jn 16: 7-11) and Jesus (I Jn 2:1). Paraclete means “one called alongside to help.” In classical Greek, the verb is used in encouraging and strengthening soldiers and sailors with a peptalk before they go into battle.10 Although all are to “encourage one another and edify one another” (I Thess. 5:11; 4:18), everyone does not have the gift of exhortation (I Cor. 12:29,30). Examples Acts 4:3

Joseph received a new name (Barnabas) which means “Son of encouragement” to represent his gift. The Hebraic expression “son of” suggests that it was his character to encourage.

Acts 9:27 Barnabas defended Saul (before he became known as Paul) before the other disciples who were suspicious of him when he claimed to have become a disciple of Jesus. Barnabas helped Paul become an accepted member and leader of the Early Church community (Acts 9:28). Barnabas even humbled himself to the extent that Paul became his leader. He became subject to a younger Christian convert. On their first missionary journey the order of leadership changed. It was no longer “Barnabas and Paul,” but it became “Paul and Barnabas.” Someone wrote “It takes more grace than I can tell to play the second fiddle well.”

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Acts 15:39 Barnabas restored John Mark, a youthful deserter. John Mark was also his nephew. Barnabas had used his influence to take John Mark with them on their first missionary journey as their assistant. Mark defected before the journey was half over (Acts 13:13). Because of his defection a strong argument (almost to the point of a fist fight) arose between Paul and Barnabas when Mark asked to go with them on their second missionary journey. Barnabas argued that Mark should go and Paul did not think this was wise. As a result Barnabas took Mark with him and sailed for Cyprus and Paul chose Silas and went through Syria and Cilicia (Acts 15:39-40). “Paul thought of the work, Barnabas of the man. Paul operated on the principle-why endanger the work by the presence of a man who failed us last time? Barnabas thought, Why should not this promising young man be given another chance? Who was right will be debated through time. Perhaps the attitudes of both men were needed to do a job in depth on Mark. Paul’s refusal made Mark realize that he would somehow have to redeem himself. Barnabas’ encouragement, shown by his willingness to take Mark along even if it meant rupturing Paul’s friendship, made Mark badly want to prove himself. Barnabas’ willingness to give Mark another chance helped rescue him from his desertion. Barnabas saw Mark’s potential for the ministry, which otherwise might have been wasted. Even if Mark were not prepared for the discipline of Paul’s second missionary journey, Barnabas’ gentler handling prepared him to become a good traveling companion for the Apostle Peter. Paul later acknowledged the merit of Mark, writing from prison in his last recorded letter, ‘Get Mark and bring him with you, because he is helpful to me in my ministry.’” (II Tim. 4:11)11 Acts 5:31-32

Judas and Silas, both prophets, exercised their gift of exhortation in delivering the verdict of the Jerusalem council to the church at Antioch. Acts 11:23 The Jerusalem church sent Barnabas to exhort the believers at Antioch. Acts 14: 21-22 After starting several new churches on his first missionary journey, Paul retraced his steps to encourage the believers. Acts 16:40 As Paul left the believers at Philippi where he had suffered cruel beatings and imprisonment, he comforted the new Christians there. Acts 20:1 After experiencing a two-hour mob uproar at Ephesus, Paul comforted the Ephesian elders. Acts 20:17-35 Paul gave a farewell speech which was filled with exhortation to the Ephesian elders on his final visit. I Peter 5:1-2 Peter exhorted the elders. He had earlier been commissioned by Jesus to be an exhorter (Lk. 22:32).

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CHARACTERISTICS OF THOSE WITH THIS GIFT Readily gives advice to others. People tend to react strongly toward what he says either for or against. People are often drawn to him and confide in him because they sense an empathetic ear and helpful insight. Tends to cheer people up by hopeful attitude and demeanor. Can be very tough as well as extremely tender. Great concern to meet a person at the level of deepest need whether it be rebuke, correction, encouragement or comfort. Ability to disturb the comfortable and comfort the disturbed. Does not hesitate to challenge the spiritually apathetic. Ability to give wise counsel to the perplexed, addicted, guilty, sorrowing. Ability to stimulate others to seek God and use their giftedness in service for God’s kingdom. Great sense of urgency to get things done and willingness to share that urgency with others. Prods others to active involvment. Practical approach to Scripture. Deep concern to see Christians apply God’s truth to their lives. Tends to be expressive in a group setting. Tends to be subjective rather than objective. Often sought for counsel and guidance. Speaks with authority. MINISTRIES Board and Committees Pastoral Care (Deacon or Deaconess) Worship Service Counseling Greeter Usher Visitation

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The Giftedness of Others—Questions for Reflection It is clear from I Corinthians 12:14-26 that each member of the body needs every other member. That, to take it a bit further, even those members with what appear to be self-sufficient gifts have needs that can only be met by others in the body. It is easy to think that persons with the gift of apostleship or of prophecy, as well as those of pastor, evangelist or teacher, are independent. They’re so capable, they have no need. Paul warns those with those gifts not to think of themselves as independent; it is equally important that we not ascribe to them a false superiority. For each gift, therefore, look for answers to one or more of the following questions. What shortcomings typically accompany this gift? What unique needs for reassurance and encouragement is a person with this gift likely to experience? What are the probable or possible areas of pain or struggle for a person with this gift? In our humanness, to be thrust into a role, even though gifted for it, brings certain kinds of anguish. Witness Christ himself, in Gethsemane. What does this person, the one so gifted, especially need to be held accountable for? In what ways do other members of the body need to hold a person with this gift “in check?” What other gifts, exercised by others in the body, are particularly needed to complement and supplement this one area of giftedness?

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THE GIFT OF GIVING (Rom. 12:8) Purpose: Advancement of God’s work Definition: “The special ability that God gives to certain members of the body of Christ to contribute their material resources to the work of the Lord with liberality and cheerfulness.”12 Prerequisite • •

• •

• • •

With generosity (Rom. 12:8; II Cor. 8:2; 9:5-6,11,13). With simplicity (privately or secretly) and not for show (Mt. 6:3), not to give with double meaning or wrong motivation, nor to make someone think well of us for doing it or to get our own way (II Cor. 8:2; 9:11,13). We are to give genuinely. Considered a privilege, not an obligation (II Cor. 8:4). Done to meet human need (Eph. 4:28) and bring glory to God (I Cor. 10:31; II Cor. 9:11-13), not to receive a blessing. Even though the Bible clearly teaches that when we honor God with our possessions, abilities, talents and gifts that He will abundantly bless us (Mal. 3:10-12; Lk. 6:38; II Cor. 9:6; Gal. 6:7-9), this should not be our primary motivation. We are warned about such motivation (I Cor. 13:3). Love for God and mankind must be our primary motivation. Giving, in fact, is a test of the sincerity of our love (II Cor. 8:8). We can give without loving (I Cor. 13:3), but we cannot love without giving. Earnestness in giving reveals that our love is real. Anything less is insincere love. Cheerfully and not out of a sense of mere obligation (II Cor. 9:7). With wisdom. Proportionately. We are to give “according to our means” (II Cor. 8:11-15). By doing this all of God’s children will have their needs supplied (Lk. 3:11). Those who have much should give much and those who have little should give what they can. To who much has been given much is required (Lk. 12:48). Generosity is measured not by how much we give, but by how much we have left (Mk. 12:41-44; II Cor. 8:2). The exercise of giving is not dependent on great prosperity. Therefore, anyone can give . . . something. While the tithe is a good guideline for all Christians to follow (Mt. 23:23), it is very inadequate for those to whom much has been given. A tithe in such a case hardly requires any kind of sacrifice at all. And sacrifice is required of our giving (II Cor. 8:2-3). Giving is to cost. For some people, giving that costs would have to be in the 30%, 40%, 50% category or more.

God has pledged to meet all our needs “according to His glorious riches in Christ Jesus” (Phil. 4:19) when we are faithful in our stewardship to Him (Phil. 4:16-18).

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Because the Bible is clear that all of us are to give, these principles of giving apply to us all. Being born of the divine nature, it is only natural that we give. God to whom we belong is a Giver. Each person of the Godhead, by nature, gives. God is the Source of all good gifts (Jas. 1:17). The hymn writer put it: “His love has no limit, His grace has no measure. His power no boundary known unto man. For out of His infinite riches in Jesus, He giveth, and giveth, and giveth again.” Keep the following practical guidelines in mind when giving. “Heed the voice, prompting or impulse of the Holy Spirit working compassion, concern or care in your heart. He begets the Father’s unselfishness in us. Wait on the Lord. You need not be stampeded. Guilt and condemnation can be sorted out with time, so that peace and an appropriate sense of loving responsibility can settle in your heart. (This, however, requires an integrity in our hearts. I can hide in doubt from waiting, or choose not to ask or listen for fear God will show me to give.) Learn the limitless supply of God. All giving is intended by Him to be an experience of our growth in His nature and in our learning to tap the resources of His capabilities.”13 “The gift of giving exercised in faith will constantly enlarge the channel of my life as an avenue for the entrance of God’s abundant resource into the welter of human need awaiting such channels and starved for such a resource.” 14 Examples Acts 4:36-37 Barnabas sold a field he owned and brought the money and put it at the apostles’ feet. John 12:3-8 Mary poured a year’s wage of perfume on Jesus’ feet. II Cor. 8: 1-2 Churches of Macedonia gave in the midst of great trial and out of deep poverty to help the poor. Large contributions are necessary in order that God’s work goes forth. Often great accomplishments for God require large funds—funds beyond the few dollars that most Christians are expected to give. God often uses people with the gift of giving to share large amounts of money in such cases.

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R. G. LeTourneau, the Texas industrialist, is a contemporary example of a person with the gift of giving. In the early years of his business he went into partnership with God. He did not mean by this that he was bargaining with God’s grace. Rather he said, “Because I believe that God wants businessmen as well as preachers to be His servants, I believe that a factory can be dedicated to His service as well as a church.” 15 LeTourneau stated his principle of giving: “The question in not how much of my money I give to God, but rather how much of God’s money can I keep.” He kept less than 10% of his income. He turned 90% of the assets of the company over to his Christian foundation, and then he and his wife gave in cash 90% of the income that was realized from the share of the business that he kept. He shared that he and his wife never lacked money to meet their needs. “From the minute LeTourneau made God his business partner, things started to go. In the first 15 years, the Foundation gave over $2.5 million to other organizations engaged in Christian work, and over $2.25 million in its own program of evangelistic ministries. Countless Christian schools and organizations in America have been the recipients of his gift of giving. Scarcely a mission field exists in all five continents where some devoted worker has not been aided through money from this foundation. Altogether, millions of dollars have been given to further the Lord’s work.”16 Stanley Tam, a silver businessman, in Lima, Ohio, is also an example of the gift of giving. He said he made God the senior partner of his business by legally turning 51% over to his Christian foundation, then raising it over a period of time to 100%. The foundation receives the profits from the business. In addition to this, he and his wife more than tithe their own family income as well.17 Mr. Tam has testified to God’s grace in his ability to make money and give it away: “I frankly don’t believe I’m as good a businessman as our financial statements indicate. I believe I operate far above my natural capacity.” But the gift of giving is not limited to people who make sums of money. The biblical examples above indicate that this gift also is given to lower income people. The important thing is not “how much we give,” but “what we do with what we have.” People with the gift of giving get sheer delight from their ability to share.

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CHARACTERISTICS OF THOSE WITH THIS GIFT Finds delight in giving to God’s work. Generous. Likes to give material resources without public notice. Often sees financial needs which others overlook. Great faith in God’s ability to bless financially. Therefore is quick to give joyfully and sacrificially. Tends to have the ability to make a lot of money. A person of great faith. Manages money well which enables him to give generously. Willing to give to others even when he needs it for his own needs. Tremendous joy in giving to meet a need. God often blesses him with resources in a miraculous way. Ability to make wise purchases and investments. Looks for ways to give to motivate others to give as well. Challenges others to give through his own example. Concern that God only gets the best. Not satisfied with giving God the left-overs. Sees giving as taking part in the ministry to which he gives. Giving is not just money being disposed of; it is symbolic of time and energy that is directed toward ministry. MINISTRIES Giving to Church Ministries Pastoral Care (Deacon or Deaconess --Responsible to provide money for the needy) Missions Committee (gives direction to giving for missionary outreach) Boards & Committees of various institutions and organizations Individually gives to needs.

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The Giftedness of Others—Questions for Reflection It is clear from I Corinthians 12:14-26 that each member of the body needs every other member. That, to take it a bit further, even those members with what appear to be self-sufficient gifts have needs that can only be met by others in the body. It is easy to think that persons with the gift of apostleship or of prophecy, as well as those of pastor, evangelist or teacher, are independent. They’re so capable, they have no need. Paul warns those with those gifts not to think of themselves as independent; it is equally important that we not ascribe to them a false superiority. For each gift, therefore, look for answers to one or more of the following questions. What shortcomings typically accompany this gift? What unique needs for reassurance and encouragement is a person with this gift likely to experience? What are the probable or possible areas of pain or struggle for a person with this gift? In our humanness, to be thrust into a role, even though gifted for it, brings certain kinds of anguish. Witness Christ himself, in Gethsemane. What does this person, the one so gifted, especially need to be held accountable for? In what ways do other members of the body need to hold a person with this gift “in check?” What other gifts, exercised by others in the body, are particularly needed to complement and supplement this one area of giftedness?

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THE GIFT OF LEADERSHIP (Romans 12:8) Purpose: Direction Definition: The ability to preside and to set the direction of a project in a way that aids the spiritual growth of others. “The special ability that God gives to certain members of the body of Christ to communicate those goals to others in such a way that they voluntarily and harmoniously work together to accomplish those goals for the glory of God.” A leader is literally “one who stands in front of.”18 Leaders obviously must have followers. “If leadership quality is due to a gift (in contrast to some legal power) their followers will be voluntary. Whereas discerning leaders never get too far ahead of their followers, they are always up front directing others. Gifted leaders neither manipulate no coerce. They generate a confidence that they know where they are going and what the next step is to get there. Most people want to be led. The best leaders are relaxed. They know what has to be done and they know they cannot do it themselves. So they develop skills in delegating and transferring responsibilities to others. Leaders tend to dislike administration, so they make sure they have delegated that responsibility to someone with that gift.”19 Prerequisite •

Not to lord over or boss people around but to lead by example as a servant (Mt 20:24-28).

•

Motivated by a desire to serve rather than by monetary considerations (I Pet. 5:1-3).

•

To be an example of faith (Heb. 13:7).

•

To exercise authority from a position of love and concern realizing one is accountable to God. (Heb. 13:17)

Leadership is to be exercised with diligence (zeal) and watchful interest carefully protecting the followers from evil influences (Acts 20:26-31). Laziness and lack of motivation and initiative do not belong to the proper exercise of this gift since a leader is often on his own to a large extent.

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Other qualifications (in the case of elders—I Tim. 3:1-7; Titus 1:6-9): 1. “Above reproach” or “blameless”--I Tim 3:2; Titus 2:7)--The word literally means “nothing to take hold upon.” The word is used of a position which is not open to attack, of a life which is not open to censure. This means a Christian leader must be the kind of person against whom no criticism can be made. There must not be any grounds for accusing such a person of improper Christian behavior. A person of good character who has a good reputation. 2. “Husband of one wife” (I Tim. 3:2; Titus 1-6)—A leader’s home life is very important, and especially his marriage. Not a bigamist. In a culture where men frequently cohabited with more than one woman, Paul needed to make it very clear that an elder in the church was to be a “one-wife man”--loyal to her and her alone. Therefore the interpretation that the elder could only have been married once is unlikely in view of the rest of Scripture. 3. “Temperate” (I Tim. 3:2; Titus 1:8)—Self-controlled. Later Paul emphasizes this by saying that we are to be “temperate in all things” (II Tim. 4:5). It means to “keep your head in all situations” (New International Version). He must not be a man who is in bondage to himself and to the desires of the flesh. He remains stable and steadfast and his thinking is clear, that is, “calm, cool and collected.” He doesn’t lose perspective because of false security. “He is one in whose heart Christ’s power reigns and on whose life Christ’s beauty shines.”20 4. “Prudent” (I Tim. 3:2; Titus 1:8)—Sensible, sober, wise and balanced in judgment. He must have a serious attitude and be in earnest about his work. He must not be given to quick and superficial decisions based on immature thinking. He is a humble man who has a proper view of himself and is keenly aware of the fact that all that he has (gifts, ability, possessions) are from God. Without Him, he is nothing at all. He also then has a proper view of the grace of God as he realizes that he was lost without Christ and that all his human abilities and achievements were useless in winning any favor with God. 5. “Respectable” (I Tim. 3:2)—Orderly life. He must demonstrate good, proper or decent behavior. He is a person who lives in such a way that his life-style adorns the teachings of the Bible. He is to be a Christian gentleman in all areas of his life. 6. “Hospitable” (I Tim. 3:2; Titus 1:8)—Open heart and open home. The word means literally “loving the stranger.” This was an important ministry in the early church when traveling believers would need places to stay (Rom. 12:13; Heb. 13:2; III Jn. 5-8). A leader must be unselfish and willing to share his blessings with others. His home life and personal life must be characterized by “hospitality.”

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7. “Able to teach” (I Tim. 3:2; Titus 1:9)—Aptitude for teaching by his lips and life. He must be able to communicate the truth of God to others and “to exhort in sound doctrine” in a nonargumentative way (II Tim. 2:24-26). 8. “Not given to much wine” (I Tim. 3:3; Titus 1:7)—Sober. He does not over-indulge in wine and other pleasures—He is not addicted to wine and other pleasures. 9. “Not violent but gentle” (I Tim. 3:3; Titus 1:7)—Not contentious, not looking for a fight. A leader must not be a “striker” or a person who uses physical violence, but one who is characterized by forbearance and tenderness. He doesn’t use force to get his way. Charles Spurgeon told his students, “Don’t go about the world with your fist doubled up for fighting, carrying a theological revolver in the leg of your trousers.” 10. “Not quarrelsome” (I Tim. 3:3)—Not contentious by constantly struggling, competing and selfishly arguing against others. Leaders must be peacemakers, not troublemakers. This does not mean they must compromise their convictions, but that they must “disagree without being disagreeable.” Short tempers do not make for long ministries. 11. “Not a lover of money” (I Tim. 3:3; Titus 1:7; I Pet. 5:2)—Free from the love of money. He is not stingy with his material blessings. Covetousness can also apply to popularity, a large ministry that makes one famous, position, etc. 12. “He must manage his own family well and see that his children obey him with proper respect” (I Tim. 3:4; Titus 1:6)—He is to care for his own children. Although charity must go beyond the home, it must begin in the home. A spiritual leader, if married with a family, must be recognized and respected as the leader of the household. Paul adds, “If anyone does not know how to manage his own family, how can he take care of God’s church?” (I Tim. 3:5). 13. “Not a recent covert” or “novice” (I Tim. 3:6)—Not one who is a new Christian and a babe in Christ. The word literally means “one newly planted.” He must be mature and obviously one who has been a Christian for a period of time--at least long enough to demonstrate the reality of his conversion and the depth of his spirituality. Paul makes the point that his is important for otherwise “he may become conceited and fall under the same judgment as the devil” (I Tim. 3:6). 14. “Good reputation with outsiders” (I Tim. 3:7)—Unbelievers must also respect his character and integrity. He must have a good reputation among non-Christians with whom he does business (Col 4:5; I Thess. 4:12).

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15. “Not self-willed” (Titus 1:7)—Stubborn and one who tries to have his own way. He must not be an insensitive person, forcing his own ideas and opinions on other people. 16. “Not quick-tempered” (Titus 1:7)—One who gets angry quickly and “flies off the handle.” He must be in control of his own spirit. 17. “Loves what is good” (Titus 1:8)—Doesn’t follow after and desire those things which are evil. He must be the kind of person who desires to do the will of God in everything (I Pet. 5:2). 18. “Upright” (Titus 1:8)—Just, fair, impartial. He must be one who can make objective judgments based upon principle. 19. “Holy” (Titus 1:8)—Devout and separated from sin and the world. He is a man whose holiness is developed and worked out in human behavior--practical holiness. 20. “Holds firmly to the trustworthy message as it has been taught” (Titus 1:9)—Stable in his faith and obeys the Word of God in all respects. He must not be hypocritical, teaching one thing and living another. Paul makes the point that this characteristic is important “so that he the elder can encourage others by sound doctrine and refute those who oppose it” (Titus 1:9). 21. “Sincere” (I Tim. 3:8)—Honesty of mind or intention. Truthful and straightforward. without guile. 22. “Tested” (I Tim. 3:10)--Has shown Christian attitudes and conduct on previous occasions. Has weathered challenges and difficult situations. Irreproachable. Obviously, no one of us meets all the above qualifications. Therefore it is unreasonable to expect perfection, but if we treat these qualifications too lightly, then they become meaningless. After all, Paul and Peter did set them as a standard for leadership. Leaders need to prayerfully seek the Lord and let Him show them areas in which they need to grow. It is not enough to acknowledge weaknesses if we do not make the effort through the enabling of the Holy Spirit to overcome those areas. Paul admonishes the Christians at Thessalonica to respect those “who are over” them in the Lord (I Thess. 5:12). The writer to the Hebrew Christians tells them to “imitate their leaders’ faith,” (13:7), to obey them and submit to their authority so their work will be a joy and not a burden (13:17). Leaders (elders) who rule well are to be given special respect and ample income (I Tim. 5:17).

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Examples Gen. 12-22 Ex. 3 - Num. Book of Joshua I Sam. 7-13 Mt. 16:18 Acts 9: 15, 16

Abraham Moses Joshua Samuel Peter Paul

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CHARACTERISTICS OF THOSE WITH THIS GIFT A person whom people tend to follow. Manifests strength and confidence to others. Tends to be aggressive. Takes charge of a given situation. Finds joy in a leadership position rather than frustration and difficulty. Challenged by difficult circumstances and finds a way to deal with them. Tends to enjoy being “up front” leading, inspiring, motivating, challenging others rather than working “behind the scenes.” Special concern for people in helping them to reach their objectives and goals. Tends toward optimism. In visualizing how things can be, he focuses on the possibilities rather than the difficulties. Ability to persuade others to move toward achieving biblical objectives. A strong sense of direction. He knows where he (under God’s leadership) wants to go and how to get there. Ability to steer others through difficulties. Confidence to accomplish what seems impossible to others. Tends to have the ability to recognize abilities in others and help them find ways to use their abilities. Oriented toward the future. Constantly thinking of how things can be. Deep concern that we all reach our full potential. Enjoys exercising leadership even though there are difficulties, loneliness and the continual chance of being misunderstood. MINISTRIES Boards and Committees (Chairperson) Leadership in Ministry Gifts (“Apostle,” “Prophet,“--secondary sense; Pastor, Evangelist) Church Official or Officer Church Moderator Leadership in Church related ministries (i.e. Men’s, Women’s, Youth, Children’s, Missions, etc.) Worship Leader

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The Giftedness of Others—Questions for Reflection It is clear from I Corinthians 12:14-26 that each member of the body needs every other member. That, to take it a bit further, even those members with what appear to be self-sufficient gifts have needs that can only be met by others in the body. It is easy to think that persons with the gift of apostleship or of prophecy, as well as those of pastor, evangelist or teacher, are independent. They’re so capable, they have no need. Paul warns those with those gifts not to think of themselves as independent; it is equally important that we not ascribe to them a false superiority. For each gift, therefore, look for answers to one or more of the following questions. What shortcomings typically accompany this gift? What unique needs for reassurance and encouragement is a person with this gift likely to experience? What are the probable or possible areas of pain or struggle for a person with this gift? In our humanness, to be thrust into a role, even though gifted for it, brings certain kinds of anguish. Witness Christ himself, in Gethsemane. What does this person, the one so gifted, especially need to be held accountable for? In what ways do other members of the body need to hold a person with this gift “in check?” What other gifts, exercised by others in the body, are particularly needed to complement and supplement this one area of giftedness?

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THE GIFT OF MERCY (Rom. 12:8) Purpose: Manifestation of love to the “undeserving” Definition: “The special ability that God gives to certain members of the body of Christ to feel genuine empathy and compassion for individuals, both Christian and non-Christian, who suffer distressing physical, mental or emotional problems, and to translate that compassion into cheerfully-done deeds which reflect Christ’s love and alleviate the suffering.”21 Description: The verb “show mercy” can also be translated “to pity,” “to have compassion,“ “to show gracious favor to.” The thrust of this phrase is action. People with the gift of mercy not only have pity and compassion, sympathy and empathy; they demonstrate these feelings with deeds. Mercy is love manifested in concrete action. In the gospels when people cried, “Have mercy on me” they were asking for performance, not just pity. When the two blind men cried to Jesus for mercy they expected Him to heal them which He did (Mt. 9:27-30). When the Canaanite woman with the demon-possessed daughter came to Jesus asking for mercy she was requesting that she be delivered (Mt. 15:21-28). When the father with the epileptic son came to Jesus appealing for mercy he expected Jesus to heal his son (Mt. 17:14). The gift of mercy is the capacity to demonstrate sensitivity to human need with acts of love. It is understanding people who are in distress and a desire to remove hurts and bring healing. People with this gift are drawn to people in need. They naturally gravitate toward people who are suffering and in need of help. While the gift of exhortation helps people mainly with words of love, the gift of mercy helps people mainly through deeds of love. Those especially in need of mercy are the ill, retarded, prisoners, blind, poor, aged, handicapped, shut-ins, mentally retarded, the misfits of society. Basically it would include anyone in need. Although all are to “show mercy” (Mt. 5:7; 23:23; 25:35-45; Lk. 10:25-37; Gal. 6:10; I Thess. 5:14; Heb. 13:16; Jas. 2:15-16), everyone does not have the gift of mercy (Rom. 12:8; I Cor. 12:29-30). Prerequisite With cheerfulness (Rom. 12:8). Mercy is to be shown not grudgingly, merely out of a sense of duty, but joyfully. Attitudes are easily caught. If the person showing mercy manifests an attitude of gloom and melancholy, the other person, though helped in material ways, still will be all the

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worse for it. For in such a case the person helped will feel like a burden. Our attitudes are as important as our actions. Actions done in a loving, cheerful attitude will bring not only physical relief, but also mental health. People need hope when suffering. “A well-known evangelist spent two weeks in bed with pneumonia. Ministerial acquaintances came from a distance, and despite his high fever, spent over an hour in the sick room, exuding oppressive melancholy. They left with the reminder that, if they never met on earth again, they would certainly meet in glory. The evangelist reported, “I was far sicker when they left than when they came.’”22 “A church member who wanted to help in some form of Christian activity was assigned the task of standing outside a rescue mission, inviting people to enter. He did so in a very mournful manner. Each passerby glanced at him and went on. He learned his lesson when one man responded to his gloomy invitation, ‘No thanks, I’ve got troubles enough of my own.’”23 A little girl said of a pious deacon, “He must be a very good man; he always looks so sad.”24 Examples Mt. 20:29-34 Jesus showed compassion by touching the eyes of the two blind men. Mk. 10:46-52 When the others rebuked Bartimaeus, the blind man, for shouting to Jesus to have mercy on him, Jesus responded by healing him. Lk. 17:11-19 Jesus showed pity on the 10 lepers by healing them. Acts 6:1 The early church practiced “daily distribution” of food. Acts 11:27-30 The famine relief fund in Antioch was carefully organized by Paul for poor Jewish Christians. The disciples, “each according to his ability, decided to provide help” for the brothers living in Judea. Acts 9:36 Tabitha (Dorcas) was “always doing good and helping the poor.” “Government-sponsored welfare-work, which in some countries is so much a part of modern life, offers wide scope for the exercise of this role. We are convinced that Christian probation officers, Christian social workers, Christian doctors and nurses can all contribute something to this sphere of service which a non-Christian who knows nothing of the energizing to the whole man in modern society, but without endowments from the Holy Spirit, neither the worker nor his work is truly whole. Again, it will have to be recognized that many such tasks offer less financial return than the worker might hope to receive in other professions. There is great need for well-qualified young Christians to consider the call of God, the sacrifice involved, the strains imposed, and the mental and spiritual demands made, in such acts of mercy.”25

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Bridge and Phypers warn: “He or she may well pass unnoticed by others, may be rarely thanked for help taken for granted, and will certainly face the temptation to lapse into a professionalism or a condescending attitude which has produced the expression ‘as cold as charity’. But a cheerful spirit in such circumstances, warmed with genuine humanity and interest, will constitute a real demonstration of the power of the risen Christ.”26 John Wesley, at the age of 82, shows us what mercy is all about. He shared: “At this season [New Year] we usually distribute coal and bread among the poor of the Society. But I now considered, they wanted clothes as well as food. So on this day and the four following days I walked through the town and begged 200 pounds in order to clothe them that needed it most. But it was hard work as most of the streets were filled with melting snow, which often lay ankle-deep; so that my feet were steeped in snow water nearly morning till evening. I held out pretty well till Saturday evening; but I was laid up with a violent flux, which increased every hour till, at 6 in the morning, Dr. Whitehead called upon me” (Journal, Jan. 4, 1785). 27

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CHARACTERISTICS OF THOSE WITH THIS GIFT High sense of empathy (ability to “feel with”). Ability to put himself in another person’s shoes. Great sensitivity to the feelings of others. Enjoys visiting with those who are suffering physically or mentally. Finds injoyment and fulfillment in bringing hope to those who are sick or suffering. Strong desire to remove hurts and bring healing to those hurting. Willing and eager to spend time, money and resources to help those who are in distess. Great patience with those in need. Good listener. Tends to be more subjective (heart oriented) than objective (mind oriented). Inclined to make decisions based on emotions. Attraction to and understanding of those who are in distress. Easy to talk to. Finds it often difficult to be firm with others. Tries to avoid any hurt feelings. Finds it difficult to say “no” where there is a need expressed. Drawn to people who are ignored by others. Looks out for the “underdog.” MINISTRIES Pastoral Care (Deacon or Deaconess) Outreach Ministry (i.e. shut-in, jail, hospital, rehabilitation program, rescue mission, etc.) Personally reaching out to those in need. Counseling the hurting (providing a sympathetic ear). Mercy Team (member of a team that reaches out to the needy).

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The Giftedness of Others—Questions for Reflection It is clear from 1 Corinthians 12:14-26 that each member of the body needs every other member. That, to take it a bit further, even those members with what appear to be self-sufficient gifts have needs that can only be met by others in the body. It is easy to think that persons with the gift of apostleship or of prophecy, as well as those of pastor, evangelist or teacher, are independent. They’re so capable, they have no need. Paul warns those with those gifts not to think of themselves as independent; it is equally important that we not ascribe to them a false superiority. For each gift, therefore, look for answers to one or more of the following questions. What shortcomings typically accompany this gift? What unique needs for reassurance and encouragement is a person with this gift likely to experience? What are the probable or possible areas of pain or struggle for a person with this gift? In our humanness, to be thrust into a role, even though gifted for it, brings certain kinds of anguish. Witness Christ himself, in Gethsemane. What does this person, the one so gifted, especially need to be held accountable for? In what ways do other members of the body need to hold a person with this gift “in check?” What other gifts, exercised by others in the body, are particularly needed to complement and supplement this one area of giftedness?

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THE GIFT OF ADMINISTRATION (I Cor. 12:28) Purpose: Organization Description: The capacity to organize and make efficient use of the resources of the body of Christ, the church. One who sees the overall picture and is able to clarify goals and work energetically and meticulously to achieve them. One who works with and through followers toward achieving biblical goals.28 “The special ability that God gives to certain members of the body of Christ to understand clearly the immediate and long range goals of a particular unit of the body of Christ and to devise and execute effective plans for the accomplishment of those goals.”29 The word for adminstrator (kuberneseis) is derived from a word used in modern Greek for a “pilot” or a “captain.” In New Testament days it was also used for a “ship’s captain” (Rev. 18:17) or a “steerman” or “helmsman” (Acts 27:11). The administrator is the person who is qualified to steer the ship. In the church he is the helmsman, the one who guides and steers the congregation. He is the one who makes sure there is order. The same word is also used in the Greek Old Testament (Septuagint) where it means “counsellor” (Prov. 1:5; 11:14; 24:6) who gives “clever direction.” It is obvious that this gift is closely associated with the gift of leadership (Rom. 12:8; I Thess. 5:12). While the person with the gift of leadership is a visionary, the administrator is detailfocused whereas the leader is focused on the big picture. While the leader has faith for venturing forward to accomplish the given dream, it is the administrator who has the ability to anticipate the problems that may hinder and the needed strategy and talents to succeed. The administrator is often known to be “fussy” about details. He is usually fussy because, unlike others who do not have his gift, he sees the total picture and how all parts fit together. He is always in danger of becoming preoccupied with the nuts and bolts, getting so close to the trees that he forgets the forest (the larger picture). “The administrator is organization-centered, detail-focused, and time-oriented rather than person-oriented. His joy is in smooth operations, forward movement, and not necessarily in reaching the goal. Once the goal is reached, he is often at odds with himself. He senses a need to get back into a process. In fact, this person, once the destination is in sight, begins looking for another project to be initiated as soon as possible.”30

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A person with this gift is easily tempted to get a “big head” for his position makes him feel that he sees so much that others don’t see and his efficiency abilities makes him feel that others are so inept. Prerequisite: Since this gift is so closely associated with the gift of leadership, the person having this gift must meet the same qualifications as other leaders. Examples Ex. 18:13-27

Jethro helps his son-in-law, Moses, as a “management consultant.” Administrative principles taught: span of control, definition of roles, decentralization, delegation and leadership development. Prov. 24:3,4 House is built through knowledge and understanding (planning). Acts 27:11-44 Crew on ship follow the advice of the pilot and later Paul. Titus 1:5 Titus was left in Crete by Paul to “straighten out” what was left unfinished and appoint elders in every town. II Cor. 9:12 Money was carefully distributed to the church at Jerusalem to supply the needs of God’s people who were going through a famine. CHARACTERISTICS OF THOSE WITH THIS GIFT Enjoys giving direction to others and making decisions for them. Great interest and skill in detail work. Well-organized. Thorough and careful in approaching anything. Makes decisions based strictly on facts and proven data. More interested in the welfare of the group than own desires. Enjoys putting together various details of a project in a systematic way. Frustrated when committees function without a clear understanding of the objectives or goals of the organization. Ability to organize and direct others toward certain goals. Ability to recruit others to accomplish a given task. Ability to see the overall picture and to present or clarify long-range goals. Awareness of the resources available to complete a task--practically oriented. Ability to know what can and cannot be delegated. Tends to assume responsibility where there is no structured leadership. Desire to see projects completed and finished as soon as possible.

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MINISTRIES Boards and Committees Church Official or Officer Associate or Assistant Pastor (or Administrative Pastor) Director or Coordinator of various committees (i.e. Planning, Finance, Bld. & Grounds, etc. Director or Coordinator of various ministries (i.e. Camping, VBS, Youth, Women’s, Men’s, etc.)

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The Giftedness of Others—Questions for Reflection It is clear from I Corinthians 12:14-26 that each member of the body needs every other member. That, to take it a bit further, even those members with what appear to be self-sufficient gifts have needs that can only be met by others in the body. It is easy to think that persons with the gift of apostleship or of prophecy, as well as those of pastor, evangelist or teacher, are independent. They’re so capable, they have no need. Paul warns those with those gifts not to think of themselves as independent; it is equally important that we not ascribe to them a false superiority. For each gift, therefore, look for answers to one or more of the following questions. What shortcomings typically accompany this gift? What unique needs for reassurance and encouragement is a person with this gift likely to experience? What are the probable or possible areas of pain or struggle for a person with this gift? In our humanness, to be thrust into a role, even though gifted for it, brings certain kinds of anguish. Witness Christ himself, in Gethsemane. What does this person, the one so gifted, especially need to be held accountable for? In what ways do other members of the body need to hold a person with this gift “in check?” What other gifts, exercised by others in the body, are particularly needed to complement and supplement this one area of giftedness?

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THE GIFT OF HOSPITALITY (I Pet. 4:9) Purpose: Acceptance & Comfort Definition: “The special ability that God gives to certain members of the body of Christ to provide open house and warm welcome for those in need of food and lodging.”31 A spiritual gift? Although hospitality is not included in any of Paul’s lists of gifts, the context in which Peter mentions it seems to indicate that it is a genuine spiritual gift. After Peter speaks of hospitality in verse 9 of chapter 4, he immediately refers to spiritual gifts in the following two verses. Description: Paul wrote, “Share with God’s people who are in need” (Rom. 12:13). The next statement he says is, “Practice hospitality” (Rom. 12:13). Practicing hospitality is one way of sharing with God’s people who are in need (specifically of food and lodging). The Greek word for hospitality used in the Bible comes from two other words meaning “brotherly love” and “stranger.” Literally, hospitality means “brotherly love toward strangers.” The writer of Hebrews captured the meaning of the word when he wrote, “Do not forget to entertain strangers, for by so doing some people have entertained angels without knowing it” (Heb. 13:2) Although Peter’s injunction to offer hospitality to “one another” refers to fellow believers, it should not be limited to them. Hospitality is to be practiced toward all people. The word “stranger” refers to anyone we do not know intimately. He or she might be an unbeliever or a church visitor, or a member with whom we have had a passing acquaintance for a long time. To be hospitable means more than just offering superficial friendship; it involves investing our time and resources to meet another’s needs. Although everyone is to practice hospitality (Rom. 12:13; Heb. 13:1-2; III Jn. 8) especially leaders (I Tim. 3:2; Titus 1:8) and widows who were to receive church support (I Tim 5:10), everyone does not have the gift of hospitality (I Pet. 4:9-11). “The main part of the word hospitality is hospital. Ancient travelers, whether pilgrims or businessmen, fared poorly when venturing beyond their own country. Thus, religious leaders established internations guest houses in the fifth century. These havens were called ‘hospice’ from hospes, Latin for ‘guests.’ With the coming of the Crusades, the importance of the hospice increased greatly. Pilgrims, crusaders, and other travelers

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found hospices, by this time run by religious orders, the only reputable guest houses of the era. Soon after the Crusades most of these institutions began to specialize in the care of the poor, sick, aged, and crippled. During the 15th century, secular interests took over most entertaining of travelers, so the hospital restricted its function to care and treatment of the sick and handicapped. But originally it meant a haven for guests.”32 Prerequisite “Without grumbling” (I Pet. 4:9). When the demands for hospitality become frequent and demanding we must not give in to the temptation to be resentful and complaining. There is always the problem of guests overstaying or abusing their host’s welcome. Hospitality must be looked upon as an opportunity to show love to people in need no matter how they respond. False teachers were not to receive hospitality. Such lodging was really a form of support. Providing hospitality to genuine teachers helped spread the truth, but helping false teachers spread error and falsehood. Truth was not to be sacrificed for showing love through hospitality (II Jn. 10-11). Diotraphes was rebuked for not practicing hospitality and excommunicating those who did. (III Jn. 10) The Didache (The Teaching of the Twelve), which was written between A. D. 80 and 120, states that any traveling preacher who stayed more than two days or who asked for money for himself is a false teacher or prophet. Anyone who wished to settle down in a community was required to earn his living with a craft. Not to do so was to be considered “trafficking on Christ” or using religion for selfish gain. Its Importance “For the Early Church to begin to get the Gospel out to the ends of the world required travel. In addition, business pursuits took many believers to all parts of the Roman Empire. Though the empire was known for its good roads, finding suitable places to stay was difficult. . . . Since robbers and other dangers lurked along the way, since ancient inns were often nothing but brothels, and since most itinerant preachers were poor, Christians were exhorted to open their homes and welcome as guest those bearing the Good News. Thus, hospitality furthered the Gospel.”33 When Jesus sent out the twelve apostles and later the seventy, He expected them to be given hospitality (Mt. 10:11). In fact, He considered refusal to provide lodging for His messengers the same as rejection of their message (Mt. 10:14-15). Jesus said that to accept His messengers was

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the same as to accept Him and to reject them as to reject Him (Mt. 10:40-42). He even goes so far as to state that to accept a stranger is equivalent to accepting Himself (Mt. 25:35,40). Jesus, the Son of Man who had “no place to lay His head“ (Mt. 8:20), was totally dependent upon the hospitality of others. It was so of many of His followers. Paul asked the Colossian believers to welcome Aristarchus if he came to them (Col. 4:10). To Philemon, Paul wrote and asked that a guest room be prepared for him (Philemon 22). Examples Gen. 18:1-8

Abraham provided water and all kinds of food so that three visitors could be refreshed and fed. Luke 10:38 The home of Mary, Martha and Lazarus was always availabe to Jesus. This was His favorite place to stay. Acts 9:43 Simon, the tanner, provided lodging for Peter for some time. Acts 10:48 Cornelius, the centurion, invited Peter to stay in his home for a few days. Acts 16:15 Lydia invited Paul and his team to stay at her house. Acts 16:34 The Philippian jailer, after his conversion, invited Paul and Silas to his house and fed them. Acts 21:4 Paul and his companions stayed with some disciples in Tyre for seven days. Acts 21:7 Paul and his companions stayed with some brothers at Ptolemais for a day. Acts 21:8 Philip, the evangelist, provided hospitality for Paul and his fellow workers for several days. Acts 21:16 Mnason, one of the early disciples, provided a home for Paul and his companions. III John 5-8; Rom. 16:23 Gaius was known as one who practiced hospitality. CHARACTERISTICS OF THOSE WITH THIS GIFT Enjoys providing food and lodging for those in need. Easygoing. Tends to be friendly and outgoing. Great ability to make people feel comfortable and “at home.” Deep love for people and enjoyment in having people around. Sensitive in spotting strangers or people who look lonely or uncomfortable. Doesn’t mind having unexpected guests in home. Considers the home a real place of ministry to others. Provides the home for those passing through who need a place to stay. Enjoys participating in church suppers or social events. Tends to be nonjudgemental. Readily accepts people as they are.

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Finds deep satisfaction in making people feel cared for. Entertains without thought of return or reward. Generous. Goes out of the way to be of service to others. MINISTRIES Personally have people over to home. Hospitality Committee Pastoral Care ( Deacon or Deaconess) Usher Greeter Visitation (Home, Hospital, Jail, Nursing Home, etc.) Home Bible Study Host

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The Giftedness of Others—Questions for Reflection It is clear from I Corinthians 12:14-26 that each member of the body needs every other member. That, to take it a bit further, even those members with what appear to be self-sufficient gifts have needs that can only be met by others in the body. It is easy to think that persons with the gift of apostleship or of prophecy, as well as those of pastor, evangelist or teacher, are independent. They’re so capable, they have no need. Paul warns those with those gifts not to think of themselves as independent; it is equally important that we not ascribe to them a false superiority. For each gift, therefore, look for answers to one or more of the following questions. What shortcomings typically accompany this gift? What unique needs for reassurance and encouragement is a person with this gift likely to experience? What are the probable or possible areas of pain or struggle for a person with this gift? In our humanness, to be thrust into a role, even though gifted for it, brings certain kinds of anguish. Witness Christ himself, in Gethsemane. What does this person, the one so gifted, especially need to be held accountable for? In what ways do other members of the body need to hold a person with this gift “in check?” What other gifts, exercised by others in the body, are particularly needed to complement and supplement this one area of giftedness?

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THE GIFT OF FAITH (I Cor. 12:9; 13:2) Purpose: Enabling Description: The capacity to see a need and to believe God to meet it. The ability to see something that God wants done and to believe that God will do it even though it looks impossible. Unusual trust and confidence in the presence and power of God. Though faith is necessary to even become a Christian, this is a special gift of faith. This special gift of faith “is displayed impressively in an observable way, that is, resulting in healings and other miracles. Gifts of healings and miracles immediately follow faith in this list.”34 Paul referred to this gift as “a faith that can move mountains” (Mt. 17:20; 21:21; I Co. 13:2). Chrysostom, a 4th century theologian, described this gift as “faith not of dogmas, but of ‘signs.’” “The gift of faith was displayed in works rather than in words.”35 “Though all logic seems stacked against some course of action, this faith makes decisions which seem senseless, then sees them through despite overriding objections and massive roadblocks. This gift sees the will of God accomplished despite all natural resistance. Specializing in the impossible—’rivers that are uncrossable and mountains you can’t tunnel through’—the gift of faith “laughs at impossibilities and cries, ‘It shall be done.’”36 “The gift of faith goes beyond envisioning something that God wants done. It believes that it will be realized despite its unlikeliness, then launches out to accomplish the project in God’s name.”37 Through faith, the potential becomes the actual, giving substance to William Carey’s motto, “Attempt great things for God--expect great things from God.“38 Examples Acts 27:25 Paul tells the men who sailed with him from Crete that God would rescue them all by an angel in the midst of shipwreck.

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“In 1973 a church on Route 46 in Netcong, N.J., faced an insurmountable problem. They had just built a new sanctuary on their recently acquired sight-acre property, half of which was mountain and woods. They were told they would not be granted permanent occupancy until they had sufficient parking in the rear. The trouble was, 40 feet of sheer mountain rose abruptly at the back of the church, leaving insufficient space for the legally required parking lots. The cost to remove the mountain was prohibitive for the church. One Sunday morning Pastor Ray Crawford reminded the congregation of Christ’s promise, ‘If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to younder place; and it shall remove; and nothing shall be impossible unto you’ (Mt. 17:20). Then he added, ‘If you believe that, come on Wednesday night and pray with me that God will move this mountain from the back of our church.’39 Next morning the phone rang. It was the telephone company. They were planning to erect a new building and needed fill for a large swampy site. They had learned that the mountain back of the church had the correct proportions of sand, clay, and rock for the required fill. Within a month the phone company hauled away 40,000 square yards of fill, for which they paid the church $5,400, not only removing the mountain but leveling the ground for the required three parking lots and preparing them for paving.”40 Almost every book that discusses the gift of faith refers to the life and ministry of George Muller, who by faith operated an orphanage in Bristol, England. He cared for 10,000 orphans over a period of 60 years, receiving $5 million in the process. He began the work with only two shillings in his pocket. Without once making known any need, he received enough to build five large homes, able to house 2,000 orphans, and to feed the children day by day, all by faith and prayer. Never did they go without a meal. Often the pantry was bare when the children sat down to eat, but help always arrived in the nick of time. One morning when not a speck of food or mild was on hand to feed the hundreds of hungry orphans seated expectantly at the breakfast table, Mr. Muller prayed, “Father, we thank Thee for the food Thou art going to give us.” Then came a knock at the door. A baker stood there. “I was awakened at 2 a.m. and felt I should bake some bread for you.

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A few minutes later came another knock. A milkman, said, “My milk wagon just broke down in front of your place. I must get rid of these cans of milk before I can take the wagon for repairs. Can you use this milk?” Muller testified that thousands of times they were without food for another meal and without funds, but not once did God fail to provide food. Strict rules governed the acceptance of gifts. No appeals whatsoever were made. Never was any existing need revealed to any outsider, lest it be construed as a request for aid. Muller once withheld an annual report to keep people from knowing the orphanage’s dire financial straits. Though he never asked for money, he did ask for more orphans. Nor would he accept money from those in debt, once returning such a gift, even though insufficient funds were on hand to meet the expenses of the day.”41 CHARACTERISTICS OF THOSE WITH THIS GIFT Unusual ability to trust God. Accepts God’s promises at face value and applies them to a given situation until God meets the situation. Unusual desire to know God in His fullness and fully depend on Him alone for solutions to problems. Believes God in spite of circumstances. Believes God is active in our daily affairs. Trusts God for the impossible. Believes not only that God “can” but that He “ will” meet any person or situation. Faith that God is always reliable and faithful. Bod to venture out in faith. Reaches out beyond what is reasonable and practical and safe. Prays with great confidence that God will answer. Often receives prayer requests because his prayers get answered. Prays very specifically so he can see God answer in a concrete way. Gets quickly frustrated with people who always have to analyze, organize and plan. Often receives clear insight to what God wants for a certain situation. Visionary. Readily receives what he believes to be a vision of some future work and trusts God for it until it is fulfilled.

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MINISTRIES Boards & Committees Elder “Apostle” Pastor Director of Outreach Ministries (Missions, Addiction Rehab., Rescue Mission, Jail, etc.) Building Program Member or Director

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The Giftedness of Others—Questions for Reflection It is clear from I Corinthians 12:14-26 that each member of the body needs every other member. That, to take it a bit further, even those members with what appear to be self-sufficient gifts have needs that can only be met by others in the body. It is easy to think that persons with the gift of apostleship or of prophecy, as well as those of pastor, evangelist or teacher, are independent. They’re so capable, they have no need. Paul warns those with those gifts not to think of themselves as independent; it is equally important that we not ascribe to them a false superiority. For each gift, therefore, look for answers to one or more of the following questions. What shortcomings typically accompany this gift? What unique needs for reassurance and encouragement is a person with this gift likely to experience? What are the probable or possible areas of pain or struggle for a person with this gift? In our humanness, to be thrust into a role, even though gifted for it, brings certain kinds of anguish. Witness Christ himself, in Gethsemane. What does this person, the one so gifted, especially need to be held accountable for? In what ways do other members of the body need to hold a person with this gift “in check?” What other gifts, exercised by others in the body, are particularly needed to complement and supplement this one area of giftedness?

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VI. ARE “SUPERNATURAL” GIFTS FOR TODAY?

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Many teach that the “supernatural” or “sign” gifts are not for today. Such teaching is based on theological presuppositions which I find have no basis in Scripture. Not only is this issue argued from a theological perspective; it is also argued from an historical perspective. I believe Scripture, history, reason and experience will show the validity of the “sign” or “supernatural” gifts for today. While it would be unfair and unkind to brand those who take such a dispensational stance as being theologically liberal (though such an arbitrary method of doing away with portions of Scripture is certainly liberal), they are clearly skating on dangerous ground when they arbitrarily snip out certain passages of the New Testament (e.g. parts of I Cor. 14 as well as The Sermon on the Mount) and pontificate that such passages are no longer applicable today. While their intent is not the same as that of the liberals, their result is. While they are themselves critical of the liberals who take their critical scissors and remove from the sacred text material they regard a mythical or as a product of the later church (tradition), they also use critical scissors in removing from the sacred text material they regard as belonging only to the early church (apostolic time). Such a method is careless at best and arrogant and heretical at worst unless there is extremely strong biblical and theological warrant to such a method of interpretation.

THEOLOGY In the first place, the Bible nowhere makes the artificial distinction between “natural” and “supernatural” gifts. Miracles and service, prophecy and hospitality, healings and administrations, tongues and mercy, discerning of spirits and giving are listed side by side without these labels. All are manifestations of the Holy Spirit and therefore “supernatural.” Service, administrating, giving is no less supernatural than prophesying or healing. All is of grace which by definition is supernatural. There is no indication in Scripture that God intended to withdraw any gifts. On the contrary, “the gifts and calling of God are irrevocable” (Rom. 11:29). Jesus Christ, the Giver of the gifts, “is the same yesterday and today and forever” (Heb. 13:8). Paul’s teaching of the church as a body undermines the teaching that some gifts are temporary. Paul devotes three chapters of his first letter to the Christians at Corinth as to the nature, purpose and use of spiritual gifts. If Paul were going to prepare the believers for the phasing out of certain gifts this is where one would expect him to do that. Instead he emphasizes the importance of each gift and carefully and methodically instructs this new Christian community in the proper use of prophecy and tongues.

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The cessation theory is based on the belief that the “sign gifts” (miracles, healings, apostleship, prophecy, tongues, interpretation of tongues) were enablements given to certain believers for the purpose of authenticating or confirming God’s Word when it was proclaimed in the early church before the Scriptures were written. These gifts, were, therefore, temporary. Once the Word of God was completed the sign gifts were no longer needed and therefore ceased. This cessation theory is based primarily on an interpretation of I Corinthians 13:10: “. . . but when perfection comes, the imperfect disappears.” “Perfection” (teleion) in this verse is understood to refer to the completed canon of Scripture (the New Testament), recognized at the Council of Carthage in A.D. 397. The “imperfect” is then interpreted to mean “supernatural gifts” which have diasppeared or ceased. There is stress on the fact that “perfection” is a neuter noun, and must according to this view, refer to a thing, not a person. Since Scripture is a thing and is neuter in gender, it follows that the Bible is the “perfect” to which Paul is referring. Also this fits well with verses 8,9,11,12 of the same passage in I Corinthians 13: “. . .where there are prophecy, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away . . . When I was a child, I talked like a child, I thought like a child, I reasoned like a child . . . Now I know in part; then I shall know fully, even as I am fully known.” The reasoning is that tongues and other “supernatural” gifts are childish whereas Scripture is mature. Here a major teaching is based on a fairly unclear passage. Biblical hermaneutics (the science of interpretation) states that the simplest explanation of a passage or verse is usually the best, and obscure passages of Scripture must always give way to clear passages. Thus the simple exhortation given by Paul must provide the basis of this issue rather than the more complicated passage. The simple exhortation is: “Therefore, my brothers, be eager to prophecy, and do not forbid speaking in tongues” (I Cor. 14:39). Furthermore, there is no hint of this complicated and elaborate teaching of the cessation of gifts anywhere else in the Scriptures.

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Also while “perfecting” is a neuter noun, in Greek there is no warrant for limiting its reference to another neuter noun. A neuter noun or pronoun can be used to describe masculine or feminine things or persons. One example is the Greek word “child” (teknon). Even though it is neuter in gender, this noun may describe a girl or a boy. In Greek, like English, gender is grammatical, not sexual. The word “Spirit” (pneuma) is also a neuter noun, and the Bible is clear that it is not referring to a thing but a Person--the Third Person of the Godhead. This cessation theory leaves the immediate context of I Corinthians 13 in order to identify “perfection.” II Timothy 3:15-16 is used to identify “perfection” as Scripture. This is arbitrary. Biblical scholar F. F. Bruce convincingly argues that the most plausible interpretation of “perfection” is the second coming of Christ which ushers in our eternal state.1 Such an interpretation fits well with the context of I Corinthians, especially chapter one verse seven: “Therefore you do not lack any spiritual gift as you eagerly wait for our Lord Jesus Christ to be revealed.” The second coming of Christ as “perfection” fits well also because Paul describes the perfection as the time when we “shall see face to face” and “know fully, even as I am fully known” (v.12), that is, “perfectly.” This condition did not exist at the end of the first century, and will not occur until the end of the age at the coming of Christ. The nature of the eschatological (futuristic) language in verse 12 clearly implies that the term “perfect” has to do with the Eschaton (end) itself, not some form of “perfection” in the present age. This does not mean that the End itself is “the perfect” but what happens at the End, when God’s goal has been reached. For the coming of Christ ushers in the final purpose of God’s saving work in Christ. This coming leads to the final consummation when God will be “all in all” (I Cor. 15:20-28). At Christ’s coming, therefore, those gifts now necessary for the building up of the church in the present age will disappear, because “the complete” will have come.2 As Swiss theologian Karl Barth beautifully put it: “Because the sun rises all lights are extinguished.”3 While Scripture is perfect in all that it affirms, its perfection has to do with the fact that it is without error and will not lead us astray. If perfection in reference to Scripture means completeness then why did Paul affirm: “No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love Him” (I Cor. 13:12)? It is very unlikely, therefore, that “when perfection comes” refers to the Bible.

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The conditional temporal “when” with the subjective form of the verb “perfection,” “end,” “termination” (“when or whenever the end or perfection should come”) suggests that Paul felt an indefiniteness about when the perfection or end he has in mind will come. He shows no such indefiniteness about the written Scriptures. When he speaks of the second coming, however, he shows the same indefiniteness. While teleion can and does refer to something completed at some time in the future, the time of that future completion is not suggested in verse ten as being close. In a number of contexts the related words telos (“end,” “temination,” “last part”) and teleo (“to bring to an end”) are used in relation to the second coming of Christ. This is true in both Pauline and non-Pauline writing (I Cor. 1:8; 15:24; Jas. 5:11; Rev. 20:5,7; 21:6; 22:13). Since these related words are used in the contexts of the second coming of Christ and since Paul himself used telos in talking about the second coming elsewhere in I Corinthians, it seems more normal to understand teleion in verse ten to mean that “perfection” is to come about at the second coming, or, if before, when a believer dies and is taken to be with the Lord (II Cor. 5:1-10). Another problem with interpreting teleion to mean the completion of the canon is found in the “then,” “at that time” (tote) clauses in verse twelve. Did Paul expect to live to the time of the completion of the canon and then expect to “know fully” when other apostates (e.g. John) might (and actually did) live longer than he and it would be they who at that time would “know fully”? The cessation view also narrows the function of the gifts to the few apostles and prophets through whom inspired Scripture was written. Paul, however, teaches a wider purpose for these-continually building up the body of Christ. Sign gifts such as prophecy, tongues and word of knowledge, as well as the others, are given as long as the church has not reached her maturity in Christ (Eph. 4:7-13). To limit the “miraculous” gifts to the first century church is to see the apostles’ miracles only as a temporary validation of the prophetic revelation. Although miracles, signs and wonders etc. authenticated a prophet’s ministry, the New Testament is clear that they served a broader purpose. Jesus’ healings, for example, were an integral part of His ministry. It was His great love and compassion that “moved” Him to make people whole in every dimension of their lives. And this ministry was passed on to His disciples. Paul then teaches in I Corinthians 12:14 not that the supernatural gifts were designed primarily to validate the revelation given to the apostles, but that their purpose is the upbuilding of the body of Christ.

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Just as a body is crippled by the paralysis of its members, so the Christian community is weakened by the loss of gifts. Whether they may be "natural" or "supernatural." This is why Paul rejoiced that the Corinthians did not lack any spiritual gift (I Cor. 1:7). The healing ministry of the church is commanded as an ongoing obligation (Jas. 5:1518). James shows that this type of ministry models the work of Elijah. Jesus' ministry of preaching the good news and healing the sick was motivated by a deep compassion for those who were helplessly lost (Mt. 9:36), not as a technique for convincing people of His deity. The latter was, and is, a by-product of the ministry of love and compassion. Narrow Definitions Another flaw in the cessation teaching is the narrow definitions given to apostleship and prophecy. To claim that prophecy can only refer to giving new revelation and an apostle as only one who was an eyewitness of Christ's resurrection is erroneous. Although such meaning is at the heart of what apostleship and prophecy is, it is too restrictive. Apostles were not only those who saw the resurrected Lord, but also those who had been gifted by the Lord for planting churches and advancing the gospel (Acts 14; Rom. 16:7). Prophecy is sometimes used for an explanation of a revelation already given. Zechariah, when filled with the Holy Spirit, prophesied (Lk. 1:67-79). The content of his prophecy was not a new revelation but an announcement that the Old Testament revelation had been fulfilled and was now to be his and Israel's experience. Thus it was prophecy for the purpose of strengthening, encouragement and comfort (I Cor. 14:3). God's Name I believe that one of the strongest arguments for the validity of the "supernatural" gifts for today is God's name. The name Yahweh is compounded with seven names. One of those is: "Yahweh (Jehovah)-rapha, The Lord who heals (Ex. 15:26). God's name does not change. Names in the Bible always represent the nature and character of the person. This is also true of God. It is, therefore, God's very nature to heal. When Moses asked God what His name was God replied: "'I am who I am.' This is what you are to say to the Israelites: 'I am has sent me to you.'" (Ex. 3:14)

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God said His name is "I am," not "I was"! God said that He is the God who is and always will be. When the Jews sarcastically questioned Jesus whether he considered Himself to be "greater than Abraham" Jesus replied: ". . . before Abraham was born, I am! (Jn. 8:58). Not only is God the Father immutable (unchangeable), but so is God the Son. The writer of the book of Hebrews put it: "Jesus Christ is the same yesterday and today and forever" (Heb. 13:8). The following are a few other references that speak of God's immutability: "But You remain forever, and Your years will never end" (Ps. 102:27). "I the Lord do not change" (Mal 3:6). ". . . the Father of the heavenly lights, who does not change, like shifting shadows." (Jas. 1:17; see also I Kgs. 8:56; Isa. 14:24; II Cor. 1:20) To argue that the day of miracles is past is to fly in the face of God's name. Just as His name has never changed so His nature and character have not changed. Since His name is still "Yahwehrapha" we have no reason to deny that He is "the Lord who heals." To teach that some gifts have ceased (supernatural gifts) and others have not (natural gifts) is to go further than Scripture allows. The Bible tells us how to regulate and exercise these gifts and how to test their validity. Not until Jesus comes again are we to expect their cessation. Worldview Our Western worldview, I believe, has also had a tremendous impact on our understanding of theology. It has blinded us to the supernatural, the miraculous, the spirit world. Our world view is a set of assumptions about the world around us that affects, even controls, our thinking about any situation or subject. A person's worldview is more caught than taught. It begins as soon as we are born into this world. We pick it up from the family and society in which we live.

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Since our Western worldview is basically scientific, our approach to all matters in life is heavily scientific. A scientific approach emphasizes the observable, the measurable, the logical, the rational. It is highly antisupernatural with a disdain for the miraculous. Its focus is on this materialistic world. This materialism blurs our perception of the spiritual. Our rationalism (which has led to great advances in science) is incapable of understanding the things of the spirit world since it can never be reduced to rules of logic or theories requiring scientific, observable proof. It is therefore crucial that we Westerners discover the worldview of Jesus. He has shown us that He saw the world in the context of the kingdoms of light and darkness. His view, unlike many of His contemporaries whose worldview was primarily magical and mystical, was realistic in that He embraced both the material and the spiritual. He acknowledged both the natural and the supernatural. As we approach the Bible we must take off our Western worldview spectacles and allow the Bible to speak for itself. This means we take a natural approach whereby Scripture is understood literally unless such an interpretation is foolish. This will save us from mythologizing, allegorizing, spiritualizing and psychologizing God's Holy Writ. Eventually it may help us shed our antisupernatural, anti-miraculous bias and open us up to hear and see what God has communicated to us. History The Early Church (A.D. 100-400) It was God's power that brought about the spread of Christianity in the early centuries. It began with 120 in the upper room around A.D. 33 and within three centuries it became the predominant religion of the Roman Empire. Ramsay MacMullen, historian at Yale University, came out with a fascinating book entitled, Christianizing the Roman Empire, A.D. 100-400. MacMullen writes not as a Christian historian or theologian arguing a point, but simply as an objective secular historian telling it like it is. Early in his book, MacMullen raised what he considers a most important question: "What did Christianity present to its audience? For plainly the process of conversion that interests me took place in people's minds on the basis of what they knew, or thought they knew."4 The answer is deceptively simple. While Christianity was being presented to unbelievers in both word and deed, it was the deed that far exceeded the word in evangelistic effectiveness.

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In a world where people accepted the miraculous power of pagan gods, the God of the Bible was presented first and foremost as a God who works miracles. His power was declared to be greater than the power of the pagan gods. It was a power for good, not evil, and it promised eternal life. MacMullen points out that in the early centuries very few pagans were converted because of Christian doctrine or because of logical presentations of truth. Christianity swept through the Roman Empire because the people could see with their own eyes that Jesus did miracles greater than any gods they had known. Christian preachers in those days were so sure of the power of God that they did not hesitate to engage in power encounters. They would challenge in public the power of pagan gods with the power of Jesus. For instance, MacMullen tells of how the author of Acts of Peter confronted and challenged demons in the presence of a highly interested crowd. This involved "the manhandling of demons-humiliating them, making them howl, begging for mercy, telling their secrets, and departing in a hurry."5 By the time the Christian preachers got through, no one would want to worship such "nasty, lower powers."6 MacMullen concludes his careful study with the fact that the supernatural power of God "driving all competition from the field" should be seen as "the chief instrument of conversion" in those first centuries.7 Historical research is showing that there never was a time when miracles ceased, especially on the frontiers where the gospel of the Kingdom was proclaimed to new people. In the immediate post-apostolic age there was no distinction between the natural and supernatural or extraordinary gifts. Apostles and prophets are mentioned in the Didache (The Teaching of the Twelve) which was written before A.D. 100. Apostleship, in the broader sense, was not regarded as unique to the apostolic period. Miracles, especially healings, do not call for special notice as though they were unusual or extraordinary. Ignatius (A.D. 35-107), personally prophesied.8 A Phrygian physician named Alexander was "not without a share of the apostolic grace [charisma].9 Papias (A.D. 60-130), bishop of Heirapolis in Phrygia, is said to have been told by the daughters of Philip of the resuscitation of a man from the dead.10

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Justin Martyr (A.D. 100-165), claimed that "it is possible now to see among us men and women who possess gifts of the Spirit of God."11 In his "A Dialogue with Trypho" he claimed that the gift of prophecy existed among the Christians. He also felt that the gifts of the Spirit which used to be manifested by the Jewish prophets were now the possession of the church. This was evidenced by the cessation of Jewish prophets and the appearance of gifts among Christians.12 Origen refers to exorcisms, healings and predictions (prophecy). He claims that, while miracles are less frequent in his day (the third century) they still remain "in them that live according to the Logos."13 Irenaeus (A.D. 130-200) states that "many" in his time were heard "speaking through the Spirit in all kinds of tongues."14 In all probability he was referring to foreign languages, since the early church fathers usually construed the tongues of I Corinthians in terms of languages of Acts 2, which were foreign languages. He also says, "Others have foreknowledge of things to come: they see visions, and utter prophetic expressions. Others still, heal the sick by laying their hands upon them, and they are made whole."15 Hermas as well refers to prophets with visions, revelations and other prophetic utterances.16 Tertullian (A.D. 160-220), said: "We acknowledge spiritual gifts." He then went on to list prophecy, revelation and visions as examples, and concluded that "the apostle most assuredly foretold that there were to be 'spiritual gifts' in the church."17 Although he witnessed extraordinary gifts of the Spirit, their manifestation was waning. Tertullian and others attributed this decrease to the increasing formalism of the church. As a strong defender of orthodox Christianity he vigorously maintained that spiritual gifts constituted the full Christian experience and challenged his skeptical contemporaries by citing the apostle Paul.18 Unfortunately Tertullian became a part of the Montanist movement, a reform movement which protested against the religious establishment urging a return to apostolic purity with a revival of all the gifts of the Spirit. Zealous missionary pioneers and martyrs sprang forth from this movement. But their zeal and reckless enthusiasm antagonized the church leaders and many of them fell into fanaticism and heresy. The church thus became wary of supernatural manifestations of the Spirit. It was the typical overreaction against fanaticism which served to tighten further the ecclesiastical control against which the Montanists were protesting.19

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Many church leaders, however, continued to advocate the whole range of spiritual gifts. Presbyter Novation (A.D. 257), wrote concerning the Holy Spirit: "This is He who places prophets in the Church, instructs teachers, directs tongues, gives powers and healings, does wonderful works, offers discrimination of spirits, affords powers of government, suggests counsels, and orders and arranges whatever gifts there are of charismata, and thus the Lord's church everywhere, and in all, perfected and completed."20 He was a witness that they were operative in the church in his time. A century later Bishop Hilary (A.D. 367), gave a list of all the gifts in I Corinthians 12:4-10 and witnessed that these were the effects of the Holy Spirit in the Christian.21 Most of Chrysostom's writings were toward the end of the fourth century. His attitude toward the charismata (gifts) is not easy to ascertain. In his Homily XXXII he speaks of prophecy as though they only occurred in the past. But later he suggests that the gifts in general have continued. In Homily XIV he maintains that raising the dead, exorcising and performing miracles still existed in the church, and adds: "We work signs by the power of the Spirit."22 Augustine (A.D. 354-430), influential theologian and Bishop of Hippo, originally disputed the existence of the gifts of the Spirit in his day, as did the Western church in general, teaching that the gifts were given for the founding of the church and then withdrawn because they were no longer necessary. On the whole Augustine really did not have much to say about the gifts. But in his volume 2 of The City of God he recounts his experience as a witness to a number of miraculous manifestations like exorcism and healing.23 In the sixth century, Pope Gregory wrote his "dialogues." In it he endeavors to show the Italians what great saints they have produced. His evidence is primarily a case history of the miracles performed by these saints.24 Middle Ages Important Medieval writers became rare until Thomas Aquinas in the thirteenth century. He wrote about the gifts of the Spirit in Summa Theologica. In volume 24 he contrasts them with love in the same way as Paul does in I Corinthians 13. Thomas suggests that all the gifts fall into three general categories: gifts of knowledge, gifts of demonstration and gifts of expression. As regards demonstration, he argued that in matters of divine revelation, which is above human reasoning, ordinary proof will not do. Confirmation has to be provided in ways that are proper to divine power.

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Aquinas passed no judgment on the continuation or cessation of individual gifts, nor did he see any distinction between natural and supernatural gifts. All the gifts were seen as special graces, whether knowledge, demonstration or expression. All relate to God's supernatural revelation and are congruent with it.25 There is no question that some spiritual gifts (especially the "sign gifts") became rare during the time of the Middle Ages. They waned, however, not because they were no longer needed but because the church was departing from New Testament principles and practices. Political and social developments highly influenced the church's attitude toward spiritual gifts. After the Western part of the Roman Empire fell in the fifth century, Christian thought and life divided and separated. The Roman or Latin tradition developed a different attitude toward spiritual gifts and worship in general than that of the Greek or Orthodox tradition. In the West, the church was pressured to exercise many functions of secular authority and thus became very practical in orientation. This led to an authoritative pattern of leadership in the church which so emphasized unity of the body that there was little, if any, room for diversity. Authority, not individual religious expression, was the emphasis. Thus the congregational exercise of spiritual gifts held little place in the life of the church.26 It was quite different in the Eastern part of the Roman Empire which retained a strong central government at Constantinople until 1451. This provided a stable society in which the church could develop. Therefore it was not pressured to take over the secular functions assumed by the church in the West. The Eastern Orthodox church continued to be more mystical and other worldly encouraging introspection, individuality and religious experiences. They encouraged diversity in which the gifts of the Spirit could be developed and used in freedom. All the spiritual gifts, with the possible exception of tongues, have always been regarded as normative by virtually all of the Eastern Orthodox Church.27 The Reformation With the Reformation period came an extraordinary outburst of prophecy where special revelations of the Spirit were again claimed. The problem of spiritual gifts was posed in an acute form for the reformers. The Zwingly band under the leadership of Storch brought confusion to Wittenberg with the new prophesying until Luther chased them away with the Word and Spirit.28

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A visionary element marked the spiritual leaders of the Peasants' War and fanatics like Matthys and John of Leyden were driven by strange apocalyptic fantasies. There were wild prophesies claimed. One example is a girl at St. Gall in Switzerland who vacillated between claiming to be Christ and antichrist. There were also the so-called "dreamers" who rearranged their marriages according to a revelation of their "proper heavenly pattern." The issue here, as with the heretical Montanists earlier, is the claim that they possessed prophecy, which to them, meant that the Spirit was teaching new truth and conduct in accordance with the advance knowledge that He also gives of future events.29 In answering these various types of "heavenly prophets," the reformers, instead of pointing out that their predictions were falsified by events, maintained that the Spirit of God does not add to or replace the Word. Prophecy, they taught, could not be understood as an extension of revelation. The written Word is the only authentic and irreplaceable basis of criterion of true proclamation. Thus there can be no antithesis between the spoken and the written word, between the Spirit and Christ. Zwingli, Bullinger, Calvin, Whitaker and Luther constantly emphasized the fact that the Word and the Spirit belong inseparably together. The gift of the Spirit are thus properly exercised when they serve the ministry of the Word.30 Luther, who had earlier denied the gift of healing for his time, lived to see his friend Melanchton miraculously brought from the point of death through his own bold prayers. Luther demanded Melanchthon to get well and God honored his fervent faith. Toward the end of his life when he was asked what to do for a man who was mentally ill, Luther gave instructions for a healing service based on James 5:13-16. He wrote: "This is what we do, and what we have been accustomed to do, for a cabinetmaker here was similarly afflicted with madness and we cured him by prayer in Christ's name."31 The reformers recognized prophecy as a legitimate gift. They did not relegate it to the apostolic age. John Knox announced doom in the tradition of the Old Testament prophets on many occasions, although he made no claim to new and special revelation. Zwingli had at least a premonition of the Cappel disaster of 1531. There was also a widespread belief among the reformers that they were living in the last times with Rome on the seven hills and the Turkish antichrist advancing from the east.32

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Calvin never distinguished between permanent and temporary gifts. He saw a distinction only as it relates to offices. Those necessary for the government of the church are perpetual while those applied at the beginning for its foundation are temporary. He thus saw pastors and elders now playing a leading role rather than apostles and prophets. While Calvin generally downplayed the need for the gifts since the apostolic era, he seemed open to the idea that they could have surfaced later on. In fact, he once included Luther among modern "apostles."49 The primary focus for Calvin, however, was the preaching of the Word. The Post-Reformation Age John Wesley, the father of Methodism and the subsequent holiness movements, observed a correlation between the loss of gifts and the general state of the church: "The causes of their decline was not as has been vulgarly supposed because there is no more need for them, because all the world becomes Christian. . . . The real cause was: the love of many, almost all Christians so-called, was waxed cold . . . this was the real cause why the extraordinary gifts of the Holy Spirit were no longer to be found in the Christian church: because the Christians were turned heathen again and had only a dead form left."33 It was Wesley's belief that though orthodoxy remained, it did so with diminished expectations. The church had accommodated itself to secularism and unbelief reigned. Throughout church history various groups came into being which were characterized by their open practice of spiritual gifts. Many of these were considered fanatical and even heretical by "mainstream" Christians of their day. This has also been true of the Pentecostals in the early part of our own century. The Waldenses, the Albigenses, the Camisards, the Jansenists, the early Quakers, the Shakers, the Irvingites, etc. suffered persecution at the hands of Christians because of their open use of the charismatic gifts. The Significant Role of Healing in the Church Throughout the Ages The following is a summary of the significant role healing has played in the life and ministry of the church throughout the ages. Here are some examples of that claim.

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1. In the first one hundred years (the apostolic era) of the Church healing was a common activity. A byword among Christians was, 'If you see a brother who is sick and do not heal him, his blood will be on your hands.' Healings, signs and wonders were an integral part of the proclamation of the gospel in the Early Church. 2. It is surprising to see how many references to healing miracles occur in the ministry of the early church fathers, e.g. Irenaeus (140-202), Origen (185-254). Ambrose (340-97), Athanasius (296-373), Basil (3209-79), Gregory of Nazianzus (329-89), Macrina (327-379), Augustine of Hippo (354-430), Benedict (480-547), Gregory of Tours (538-594), Pope Gregory I (540-604), Bede (673-735), Marlarchy of Ireland (1094-1149), Antony of Padua (1195-1231), Edmund of Canterbury (1180-1240), Richard of Chichester (1193-1253), Dominic (1170-1221), Francis of Assisi (1182-1226), Thomas of Hereford (1218-1282), and Catherine of Siena (1333-1380). 3. Healing was taken over into the Reformist Movement; cf. the life and work of Peter Waldo of Lyons (died 1217), founder of the Waldensians, Martin Luther (1483-1546), and Blaise Paschal, a leading Jansenist (from 1656 onwards). 4. Healing has always accompanied the great religious revivals: John Wesley (1703-91), Prince Alexander of Hohenlohe (c.1815), Johann Cristoph Blumhardt (Black Forest-1842), Dorothy Trudel (USA) (1850), Alexander Dowie (1847-1906, Mary Woodworth-Etter (1876), Smith Wigglesworth (1860-1947). 5. Healing has been a common phenomenon in the proclamation of the gospel by many missionaries during the history of the protestant missionary movement commenced by William Carey (1761-1834). 6. In this present century Smith Wigglesworth, Alexander Peddie, F. L. Wyman, Kathryn Kuhlman, Oral Roberts, Francis MacNutt, Jim Glennon—and a vast number of others have become increasingly involved.34 It is obvious from this study that all spiritual gifts have continued throughout the centuries since the time of Paul. It is also true that the manifestation of the "sign" gifts became less after the first four centuries of the church. No reasons were given in the early church as to why certain gifts diminished in use. Only after their disuse do we see reasons given. These seem to be rationalizations to justify their virtual absence. With the renewal of the church there has also been a resurgence of the "supernatural" gifts.

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Spiritual Gifts are Needed Until Christians Reach Unity in the Faith Paul asserted that all the gifts Christ gave would continue in His church until it comes to full unity of faith and to mature spiritual development in Christ: "It was He who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to prepare God's people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the measure of the fullness of Christ” (Eph. 4:11-13). The church has not yet reached that stage, and it still needs all the gifts of the Spirit. Healing Gifts are Given to the Whole Church for All Time The Bible is clear: healing gifts are given to the whole church for all time and the elders of the church are to have a regular healing ministry: "Is any one of you in trouble? He should pray. Is anyone happy? Let him sing songs of praise. Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. And the prayer of faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven. Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective." (Jas. 5:13-16) The statement "If he has sinned, he will be forgiven" emphasizes the interrelatedness of body and soul. For instance, Jesus healed the paralytic spiritually when He said, "Your sins are forgiven," and physically by saying, "Get up, take your mat and go home" (Mk. 2:5,9-11). Jesus heals soul and body to make man complete. Confession of sin and praying for one another in faith are vital ingredients of the healing ministry in the Christian community. When sin is removed, the power of prayer becomes evident in its effectiveness. As we have already seen, healing is not limited to the elders of the church as God has also gifted certain individuals within the body of Christ for such ministry. Thus the kingdom of Christ is meant to have miracles as a normative part of church life.

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Donald Bridge and David Phypers in their book, Spiritual Gifts & the Church put it: "Indeed, as the century towards its close, the church would seem to need the benefits of spiritual gifts more than ever before. For at a time when Christians of all traditions realize deeply the imperfections of the church, Christ has given gifts 'for the perfecting of the saints'” (Eph. 4:12).35 At a time when the continued existence of the Christian ministry is at stake, with panic, uncertainty and surrender on every hand there are gifts “for the work of ministry” (Eph. 4:12). At a time when Christians are ashamed at their divisions but embarrassed by misdirected efforts to heal them, gifts are available “until we all attain to the unity of the faith” (Eph. 4:13). At a time when heresy and half truths and doctrines of men bewilder Christians, God has given His gifts, 'so that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the cunning of men, by their craftiness in deceitful wiles. Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ' (Eph. 4:14-15). In the darkness and gloom so characteristic of much of the present day Western church, spiritual gifts and the miraculous in general are being claimed by Christians in many different traditions, sometimes in the most unusual of places. Can this be an indication that God has not abandoned His people in these bewildering and depressing days? "The God Who Was" In jettisoning the miraculous to the distant past, much of evangelical Christianity has come to worship and serve the "God who was" rather than the "God who is" (Ex. 3:15). Even evangelicals who pray, "If it be Your will, please heal so-and-so," would probably be in shock if God actually answered their prayer. The God of evangelicalism is a God that can help us in ordinary situations, but is not much help when we "really" need help. In such circumstances we quickly head for the medical profession. The Faith Movement (The Gospel of Health, Wealth and Prosperity), like any movement, has kernels of truth. Its stubborn insistence on believing a God who still can be trusted for the supernatural, as well as the natural, is biblically correct. Its emphasis on faith, though skewed, is helpful. Although they overbelieve, the rest of evangelicalism, for the most part, underbelieve.

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Like most movements, the Faith Movement in providing a corrective, stepped out beyond the borders of legitimate concerns and ended up in heretical teachings. In correcting one fault they committed many faults, some of which are very serious, as they affect core teachings of historic orthodox Christianity.

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VII. “SUPERNATURAL GIFTS”

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THE GIFT OF THE WORD (MESSAGE) OF WISDOM (I Cor. 12:8) Purpose: Insight & Comprehension Description: The capacity to make practical application of truth in God’s Word to concrete situations. The ability to put knowledge to work. “May involve suggesting the best means to strive after the best goals. It may also involve a statement that resolves a difficulty or that silences an opponent.”1 “The special ability that God gives to certain members of the Body of Christ to know the mind of the Holy Spirit in such a way as to receive insight into how given knowledge may best be applied to specific needs arising in the Body of Christ.”2 Though all believers should possess wisdom (Eph. 5:15; Col. 4:5; Jas. 3:13; I Cor. 2:6-16) everyone does not have the gift of the message of wisdom. “The person with the gift of knowledge does spiritual things like medical researcher who gets new insights into physiology, genetics or vaccines. The person with the gift of wisdom is like the physician who has the ability to diagnose the patient’s problem and apply the resources of medical science to that particular case.”3 “The person with the gift of wisdom knows how to get to the heart of a problem quickly. He or she has a practical mind and is a problem solver. He or she has little difficulty in making decisions because that person can predict with a high degree of accuracy what the outcome of the decisions will be. When a person with the gift of wisdom speaks, other members of the Body recognize that truth has been spoken and the right course of action recommended. Formal learning is not at all a prerequisite. Long hours of digging out new facts may not appeal at all to the person with the gift of wisdom.”4 “There is no reason to assume that these utterances should be made spontaneously, without preparation and study. The Holy Spirit can illumine us to come to a deeper understanding of what we study and there is much in Paul’s writings, and even in the teachings of the Lord Jesus, to suggest that they are Spirit-filled utterances based upon previous Old Testament meditation.”5

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HOW “WORDS OF WISDOM” ARE EXERCISED Pytches gives insight as to how “words of wisdom” are exercised. 1. The recipient seeks to be in a right, open and prayerful relationship with the Lord. 2. In the context of a healing ministry the gift is usually exercised with others present. 3. The recipient is given a spiritual revelation—God’s perspective in a situation. This revelation could take a number of forms: by receiving a mind’s-eye picture or word, by hearing with his ‘inner ear’, etc. God, being sovereign, can reveal this in any way he wills. 4. It is sometimes accompanied by a ‘word of knowledge’, revealing some fact previously unknown to the persons ministering and possibly the person being ministered to. 5. A word of wisdom is sometimes given as a prophetic utterance and has all the characteristics of prophecy. 6. Words of wisdom almost always come in the exchange of what is happening. 7. In the context of ministry someone may be shown how to respond to some unexpected situation. Having been given miraculously some ‘word of knowledge’ oneself, or this being revealed to someone else who shares it with the rest of the ministering group, it becomes clear how to minister, pray, speak, or otherwise act.6 Example David Pytches shares the following story: “Some two years ago a lady from Wales came to kneel at the communion rails after the service at St. Andrew’s, Chorleywood (probably in response to a word of knowledge for someone with rheumatoid arthritis in the hands). As she was being prayed for, nothing seemed to be happening. After a while one of the team praying offered the suggestion (word of knowledge) that it was due to something which happened in her teens. The leader of the group, asked her (word of wisdom) if she could recall any trauma or problem to do with her ‘teens.’ She looked quite blank. ‘Do you mind if we pray over these years?’ she was asked. She readily consented and the Lord was asked to heal whatever it was. As this was done the sufferer suddenly began to weep profusely. The tears fell on her hands. Suddenly the fingers loosened up and she was healed. She has returned since to give thanks to God. She is even typing again quite normally. “The ‘word of wisdom’ revealed how to minister. The ‘sufferer’ herself had no idea what the trauma was she had suffered as a teenager even after the healing had taken place.”7

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I Kings 3:16-28; 4:29-34 Dan. 1:17-20; 2:19-23 Acts 6:9-10 Acts 27:21-44

Solomon asks for wisdom and makes a wise ruling. Daniel is given understanding of visions and dreams. Stephen’s wisdom could not be refuted. Paul gives practical advice to sailors during a storm.

CHARACTERISTICS OF THOSE WITH THIS GIFT 1. 2. 3. 4. 5. 6. 7. 8. 9.

Great sensitivity to the Spirit of God. Tends to be subjective. Faith for the miraculous. Deep insight into God’s ways--how He works by His Spirit. Great love and interest in truth. Ability to share a specific word or message from God to a concrete situation. Serious student of God’s Word. Tends to be patient in dealing with people. Takes a practical approach to the Bible. The great concern is how biblical truth applies to a person and situation. 10. Great ability to help people find and understand what God wants them to do and how to do it. 11. Uncommon ability to get to the heart of a need. 12. Sometimes does not realize the wisdom of their statements but feels compelled to speak his mind bringing to light the “hidden” but obvious truth. 13. The word or message spoken sometimes embarrasses others because of the sting of realism. 14. Keen ability to see, pronounce and explain the presence of God in the most mundane and ordinary things and events of everyday living. 15. Impatient with the theoretical. Frustrated with people who are so heavenly minded they’re no earthly good. Christianity means that God makes an impact in everything we think, say and do. God participates in the rough and tumble of life. MINISTRIES Boards & Committees Counseling Elder Pastoral Care (Deacon or Deaconess) Church Meetings (e.g. Congregational Meetings, etc.)

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The Giftedness of Others—Questions for Reflection It is clear from I Corinthians 12:14-26 that each member of the body needs every other member. That, to take it a bit further, even those members with what appear to be self-sufficient gifts have needs that can only be met by others in the body. It is easy to think that persons with the gift of apostleship or of prophecy, as well as those of pastor, evangelist or teacher, are independent. They’re so capable, they have no need. Paul warns those with those gifts not to think of themselves as independent; it is equally important that we not ascribe to them a false superiority. For each gift, therefore, look for answers to one or more of the following questions. What shortcomings typically accompany this gift? What unique needs for reassurance and encouragement is a person with this gift likely to experience? What are the probable or possible areas of pain or struggle for a person with this gift? In our humanness, to be thrust into a role, even though gifted for it, brings certain kinds of anguish. Witness Christ himself, in Gethsemane. What does this person, the one so gifted, especially need to be held accountable for? In what ways do other members of the body need to hold a person with this gift “in check?” What other gifts, exercised by others in the body, are particularly needed to complement and supplement this one area of giftedness?

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THE GIFT OF THE WORD (MESSAGE) OF KNOWLEDGE (I Cor. 12:8) Purpose: Understanding Description: The ability to receive and share supernatural revelation of facts about a person or situation. Paul associated knowledge with mysteries, revelation and prophecy (I Cor. 13:2; 14:6) and therefore may have meant supernatural mystical knowledge (as seen in relation to prophecy). This gift seems to manifest itself often along with the gifts of healings as the person with the gifts of healings actually is able to see or discern what the physical/emotional/psychological/spiritual problem is without having been told by the person seeking healing. “It is not a general stock or crystallized knowledge laid up by mere human study, but it is a particular revelation as we need to use the Word for each occasion and service.”8 Many have interpreted this gift to mean “the ability to perceive and systematize truth in God’s Word as a result of investigation (by use of reason and research).” It should be noted that the literal meaning of this gift is “message” or “word” of knowledge, not “knowledge.” This usage would be one indication that Paul is talking about something other than natural knowledge. The Bible speaks of a specific knowledge of Jesus Christ that includes an intelligent understanding of the gospel (Rom. 15:14) and probably also included an understanding of basic doctrinal truths. This kind of knowledge every believer must have. As Christians we must seek the right kind of knowledge (II Cor. 11:6; II Pet. 3:2). The message of knowledge seems to indicate something beyond the ordinary knowledge that all believers are encouraged to seek. “Wisdom and knowledge are so closely related that it is difficult to determine the nature of their relationship and to distinguish between them. Wisdom may refer to theoretical truth, and knowledge to a mystical intuition of higher truth. Or knowledge may describe the content of what we know, and wisdom, our ability to use that knowledge effectively. But any such distractions, however plausible, would be difficult to prove.” “These gifts, supernaturally bestowed and empowered, involve more than natural ability in the realm of acquiring and imparting wisdom and knowledge. The gifts of communicating wisdom and knowledge are evidently closely related to that of the gift of teaching.”9

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Examples John Wimber, who is the founding Pastor of Vineyard Fellowships, testifies: “We’ve had numerous occasions where God has revealed sins of people either through a word of knowledge or a combination of that and a word of wisdom and prophecy. For example, I was once on an airplane when I turned and looked at a passenger across the aisle to see the word ‘adultery’ written across his face in big letters. The letters, of course, were only perceptible to spiritual eyes. He caught me looking at him (gaping might be more descriptive) and said, ‘What do you want?’ As he asked that, a woman’s name clearly into my mind. I leaned over the aisle and asked if the name meant anything to him. His face turned pale and he asked if he could talk to me. “It was a large plane with a bar so we went there to talk. On the way the Lord spoke to me again, saying, ‘Tell him to turn from this adulterous affair or I am going to take him.’ When we got to the bar I told him that God had told me he was committing adultery with the woman whose name God had revealed to me and that God would take him if he did not repent. He melted on the spot, and asked what he should do. I led him through a prayer for repentance and he received Christ. This was in front of a stewardess and two other passengers, who were shocked, but then also began to cry.” “Then he said that his wife was downstairs in the seat next to his. I told him to go and tell her the entire story which he did. He led her to Christ.”10 Pat Robertson tells the following story: “During a telecast, as we were praying God showed me that there was a person whose right forearm had been broken and was in a cast. God was healing it. As I was leaving the studio at the end of the program, I was approached by two women in their middle years. The older of the two had her forearm in a cast. When I saw her, I was asked to pray for them. I replied, ‘The work has already been done.’ “Sure enough. The lady returned to her doctor who x-rayed the arm and found that the bone, which had been crushed, was mended with almost two inches of new bone tissue. The arm had healed and he removed the cast. This is a fairly frequent occurrence for Pat Robertson who apparently has the gift.”11

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II Samuel 12:1-14 Nathan rebukes David II Kings 5:20-27 Elisha confronts and rebukes Gehazi II Kings 6:8-14 Elisha traps blinded Arameans Acts 5:1-11 Peter confronts Ananias and Sapphira How is the Gift Exercised? We seek to be in a right, open and prayerful relationship with the Lord. Ministering to others in this attitude we pray ‘What is it, Lord? What is it, Lord?’ We keep asking. Then we wait and listen. We may suddenly sense the real truth about a problem, a simple fact or the whereabouts of something lost; or we may sense a power to minister which prompts us to ask who may be in particular need. 1. We may see a picture (vision or dream) or word in the mind’s eye or superimposed over a person’s face or the affected part of his/her body. 2. We may ‘hear’ a word or phrase in the mind’s ear. 3. We may feel that another person is afflicted in some way. 4. We may sense power coming upon us, alerting us that God wants to minister to someone present. 5. We may sense heat, heaviness or tingling in the hands, alerting us to lay them on someone for healing. 6. Whenever supernatural knowledge is revealed, we may not necessarily feel constrained to speak the ‘word’ out aloud immediately, if at all. Supposing God revealed that a person had cancer, we would need to pray for a ‘word of wisdom’ as to what to do with such knowledge. We might then be led to ask that person how he had been feeling lately. If he mentioned some troubling symptom, we would suggest we prayed about that. 7. Ideally we would first share a ‘word’ such as in (6) with a sympathetic third party, preferably one known to have been given gifts of discernment. Words from God can be ‘sharper than a double edged sword’ and must be handled with great care. 8. Opportunity should be given for the gathered church to share ‘words of knowledge.’ 9. Words of knowledge indicate the direction in which God is working. 10. Words of knowledge are faith builders. 11. When God reveals something in this way, it is because God wants something done with such knowledge.

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12. Sometimes a person in the team may begin to act out something. A team member was once observed adopting a couching position, crying and hammering on an imaginary door with two fists, by which the Lord was showing that the person being prayed for suffered trauma by being shut up in a cupboard as a child. The revelation was absolutely right. However, such persons should wait for God’s enabling to vocalize the ‘word of knowledge’ properly. Bizarre models cannot become standardized as normal practice. 13. We may be given a spontaneous utterance which comes without our own volition. We may open out mouths to say something on our minds and find ourselves saying something quite different. 14. So we ‘see’ it, ‘know’ it, ‘read’ it, ‘feel’ it, ‘say it’, or ‘hear’ it. 15. It is possible that a number of ‘words of knowledge’ all may apply to one and the same person—perhaps someone absent—but the ‘words’ all clearly describe a person known to someone present. 16. People frequently fail to respond when ‘words’ are shared out of embarrassment or fear, lack of faith, the nature of the ‘word’, or genuine wariness lest they cause concern to loved ones present who have been kept unaware of the condition or affliction.12 Cautions and Dangers Whatever God does the enemy will attempt to simulate. “It is possible to have false impulses—contradictory to the line God is indicating. Extreme care must be taken in the case of secrets revealed. A person being ministered to could so easily be destroyed by the improper and insensitive use of knowledge. On receiving such a ‘word,’ we would then say ‘I think God may be saying . . .’ or ‘Shall we now pray into your relationship with . . .,’ etc. Jesus ‘knew’ that the woman of Samaria was an adulteress. The way he dealt with the problem was first to ask her to call her husband—a word of wisdom. It is possible to have false impulses—contradictory to the line God is indicating. We try to be wary about entering into directive counseling of any kind, unless, of course, it is God clearly telling us to do this. We do not normally tell people what they ought or should be doing about any revelations from God. We help to clarify issues and leave people to form their own decisions.13 Pastor Paul Y. Cho, founder of the world’s largest church, in Seoul, Korea, found he was receiving strange impulses as he preached from his pulpit. He would ‘see’ twisted ankles, stiff joints, internal organs of the human body, apparently burning or decaying. He thought these must be from Satan or he was going mad.

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He discovered soon after that they were ‘words of knowledge’ when he passed on a ‘crazy’ thought to a crippled woman in a wheelchair—‘God wants me to tell you that you can walk. He has touched your body and commands you to stand up and walk.’ Not daring to wait and see what happened, Cho turned and walked away. But the crowd started shouting. What was the commotion? The woman was standing up and walking to and fro in front of the platform. It was God who had been speaking to him after all. CHARACTERISTICS OF THOSE WITH THIS GIFT 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15.

Great sensitivity to the Spirit of God. Tends to be subjective. Faith for the miraculous. Deep insight into God’s ways--how He works by His Spirit. Great love and interest in truth. Ability to share a specific word or message from God to a specific situation. Serious student of God’s Word. Tends to be patient in dealing with people. Tends to be theologically oriented with leanings toward the theoretical rather than the practical. Tends to be mystical (meditative) in his approach to spiritual things. Speaks with authority when he shares insight. Independent—not dependent on the approval of others. Self assured—he believes he knows what he is saying because of his relationship to God, and his giftedness. Firm and confident in what he says. Great ability to distinguish between what is cultural and temporary and what is universal and eternal. Great perception in being able to see the meaning beyond the gathered facts and data. Ability to form doctrinal truth founded on principles rather than on words and events. Ability to see the big theological picture.

MINISTRIES Boards & Committees Counseling Healing Ministry Church Meetings or Services

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The Giftedness of Others--Questions for Reflection It is clear from I Corinthians 12:14-26 that each member of the body needs every other member. That, to take it a bit further, even those members with what appear to be self-sufficient gifts have needs that can only be met by others in the body. It is easy to think that persons with the gift of apostleship or of prophecy, as well as those of pastor, evangelist or teacher, are independent. They’re so capable, they have no need. Paul warns those with those gifts not to think of themselves as independent; it is equally important that we not ascribe to them a false superiority. For each gift, therefore, look for answers to one or more of the following questions. What shortcomings typically accompany this gift? What unique needs for reassurance and encouragement is a person with this gift likely to experience? What are the probable or possible areas of pain or struggle for a person with this gift? In our humanness, to be thrust into a role, even though gifted for it, brings certain kinds of anguish. Witness Christ himself, in Gethsemane. What does this person, the one so gifted, especially need to be held accountable for? In what ways do other members of the body need to hold a person with this gift “in check?” What other gifts, exercised by others in the body, are particularly needed to complement and supplement this one area of giftedness?

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THE GIFTS OF HEALINGS (I Cor. 12:9,28) Purpose: Restoration & Health Description: The capacity to heal the sick, by the power of God, in response to Holy Spiritgiven faith. The gifts of healings and miracles are closely related to the gift of faith. They could be considered special or different ways of expressing the gift of faith. A special exercise of faith is an essential element in the functioning of the gifts of healings and miracles. “Gifts of healings” (plural) may refer to spiritual and emotional healing as well as physical healing. There is strong scriptural evidence for this. Spiritual healing is indicated in Matthew 13:15 and possibly I Peter 2:24. Emotional healing is indicated in Luke 4:18. It has been estimated that 75% of our hospital beds are occupied by those who have emotional problems. One out of every ten babies today, it is estimated, will be confined to a hospital with some form of mental illness at some time during his lifetime. The phrase, “gifts of healings” may also refer to different healings for different diseases. The plural may indicate that a Christian might have a gift for healing certain diseases or ailments but not all of them. God’s intention and will for His people is that they are to be healthy. The Hebrew word “shalom” captures God’s wholistic view of man. “Shalom” (‘peace”) coexists with health in a natural way. The psalmist put it, “May the Lord give strength to His people! May the Lord bless His people with peace!” Biblical peace is more than the absence of conflict; it includes inner tranquility, health, wholeness, integration. God promised His people shortly after the exodus from Egypt: “I am the Lord, your healer” (Ex. 15:26). Salvation and health are closely related. David testifies that it is the Lord “who forgives all your iniquity, who heals all your diseases” (Ps. 103:3). Jeremiah prays, “Heal me, O Lord, and I will be healed; save me and I will be saved, for You are the one I praise” (Jer. 17:14). The laws given to Moses emphasized preventive medicine. The spiritual and physical wellbeing of people was so closely related that it was the priest who was the presiding health officer. This was also true in Jesus’ day. This is why He so often tells people to go and show themselves to the priest after they have been healed. He was to verify their healing. It is God’s will for His people to be whole—healthy as well as holy.

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The Greek word “savior” (soter) is applied to salvation or rescue from disease as well as sin. The word “save” (sozo) means heal as well as save. When John the Baptist began to wonder whether Jesus really was the Messiah, Jesus answered him by pointing to His ministry as outlined by the prophet Isaiah: “The Spirit of the Lord is upon Me, because He has anointed Me to preach good news to the poor. He has sent Me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk. 4:18-19). This Old Testament prophecy, which Jesus accepted as the charter of His ministry, shows Jesus’ wholistic approach to ministry. He came to deliver His people physically, emotionally and spiritually. He came to make people whole as He met every dimension of human need. IS IT ALWAYS GOD’S WILL TO HEAL? As Jesus began His public ministry He announced that the kingdom of God was “near” (Mk. 1:15). Immediately He began healing the sick and casting out demons. After He healed a demonized man who was blind and mute, He told the Pharisees, “If I drive out demons by the Spirit of God, then the kingdom of God has come upon you” (Mt. 12:28). In Luke 17:21 Jesus proclaimed, “. . . the kingdom of God is within you” In I Corinthians 10:11 Paul refers to the Corinthian believers and himself as “. . . on whom the fulfillment of the ages has come.” Jesus, then, ushered the ‘kingdom of God’ or the fulfillment of the ages” or “the age to come” into what Paul calls “the present age” (Eph. 1:21) or “the present evil age” (Gal. 1:4). Yet the Bible states that we have only “tasted” of “the powers of the coming age” (Heb. 6:5). Although the kingdom of God has broken into “this age” it has not been fully manifested. In living between the first and second comings of Christ we are living between what the biblical scholar George Ladd calls the “already and the not yet.”

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Because the fullness of the kingdom has not yet come divine healing is only partial. While it is present it is not fully completed. While our souls are saved completely in this age we still long for the time when “. . . we will be changed . . . [and] the perishable [will] clothe itself with the imperishable, and the mortal with immortality” (I Cor. 15:52-53; see also II Cor. 5:4). The “redemption of our bodies” still lies in the future (Rom. 8:23). Then, and only then, are we assured of perfect health pictured for us in Rev. 21:4: “He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.” Only when the “old order of things has passed away” are we promised such perfection. In this age “we know in part” but then we are assured that “we shall know fully” (I Cor. 13:12). The Holy Spirit is not yet our full inheritance, only a “deposit” guaranteeing our “inheritance until the redemption of those who are God’s possession” (Eph. 1:14). The day for our glorified bodies is still in the future. The day of our “full inheritance” is still in the future. Healing, therefore, is not a guarantee, but a benefit of Calvary. The physical healing that Christ secured for us in or through the atonement therefore, is not always experienced today. Since it is God’s sovereignty, lordship and kingdom that bring any benefits of the “age to come” it is our responsibility to pray “Your kingdom come” and graciously and gratefully receive whatever healing God may choose to give knowing that in the age to come we will experience His kingdom in all its fullness. The teaching that obedient Christians ought never to be sick, therefore, is false. Not only is this false teaching based on the failure to distinguish between the “already and the not yet,” the “deposit” and the “full inheritance” of the Holy Spirit; it is also the result of the erroneous idea that sickness is the result of personal sin. The Rabbis used to teach that dropsy was due to immorality, jaundice to hatred, poverty to pride, liver trouble to backbiting, and leprosy to an evil tongue. Though disease and death have come to the human race in general because of Adam’s sin, it is a cruel hoax to claim that individual sickness is always the consequences of personal sin or that a person with sufficient faith will be healed. Illness is not necessarily the result of personal sin (Job; Lk 13:1-5, Jn. 9:1-3).

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Since suffering is so prevalent in Scripture some have argued that there is a distinction between suffering and sickness. Suffering is something external to us which comes as the result of our following Christ. In the case of the thorn in the flesh, it is argued, this is what Paul suffered and which we may expect to suffer as well. Sickness and disease, on the other hand, are a part of the Fall and the curse which have now been overcome by Christ. Such a distinction cannot be made biblically. The biblical writers simply did not make neat distinctions. In both the Old Testament and New Testament the most common word for sickness is the word that is also used for weakness. Usually only the context tells us what kind of “weakness” is meant. The reason why there is no etymological distinction is that all evil is seen to be the result of the Fall, not just sickness. And God delivers us from all kinds of evil, not just sickness. But this does not mean He always delivers us from evil. Even though Paul was hindered by Satan from returning to Thessalonica (I Thess. 2:18), there is no hint that he or God “failed.” Sickness, then, is not some unique part of the Fall which we are delivered from as we demand God by faith. Sickness is a part of the whole of evil and fallenness. There are many reasons for sickness. 1. TO BRING GLORY TO GOD (Jn. 9:1-3; Job). Even death can bring glory to God (Jn. 21:19). Emily Gardiner Neal was an agnostic reporter who determined to expose the myth of healing. But in the process of her research she found Christ. She writes, “We are often led astray by the false assumption that God can be glorified only by a witness of physical healing. The truth is that some of the most effective Christian witnesses I know are those who are lying flat on their backs expectantly waiting their healing by God’s grace and at the same time are offering their suffering to be used for his glory.” In one situation God is glorified by healing, in another He is glorified by withholding healing. 2. OLD AGE (Dan. 8:27). Although Daniel recovered, Elisha did not (II Kings 13:14). There is no reason to believe that Elisha, who performed twice as many miracles as Elijah, died because of a lack of faith. If there was something spiritually wrong with Elisha, causing him to die in his sickness, why did his bones retain enough power after his death to resurrect a dead man (II Kings 13:20-21)? 3. OVERWORK (Phil. 2:25-30). There is no evidence that Epaphroditus was ill because of hidden sin or lack of faith. Paul explains that “outwardly we are wasting away, yet inwardly we are being renewed day by day” (II Cor. 4:16). We are still waiting for the “redemption of our bodies” (Rom. 8:23).

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4. INHERENT WEAKNESSES. Inherited problems or weaknesses are passed through generations of the human family. The sins that are passed on from one generation to another (Ex. 20:5) are sometimes manifested in our physical bodies (i.e. alcoholism, drug addiction, etc.). This, of course, makes the people with inherent weaknesses (and some are more obvious than others) the victims of their heritage. It is crucial that these people are not judged and condemned for these weaknesses inherited from their past generation(s). 5. GERMS. Many people are sick because of natural causes like germs. Viruses and bacteria cause sickness and it is foolish to spiritualize what is natural. Proper rest and medicine usually will provide the cure for such sickness. 6. DISCIPLINE (I Cor. 11:30). David was glad for his afflictions because it was through them that he learned obedience to God’s word (II Sam. 24:13-15; Ps. 119:67-71). Some claim that God does not inflict His people with illness. This is not true (Ex. 4:11; Miriam: Num. 12:9-12; Zechariah: Lk. 1:18-20; Paul: Acts 9:3-9). Though God does bring healing in all these instances, it was He who inflicted the disease). There are other instances where God inflicts sickness without bringing healing: Acts 13:11; II Kings 5:27. If God’s actions do not fit neatly into our formula, we better change our formula! There are also cases in the Bible of God healing through the use of medicine. Many argue against the use of physicians by citing Asa who was criticized because he sought a physician and not the Lord (II Chron. 16:12). This is not proof that we should not go to a doctor because physicians in those days frequently resorted to occult practices. Hezekiah used “paste made of figs on his boil, and he would get well” (Isa. 38:21). Paul encouraged Timothy to use a little wine for his stomach because of its medicinal benefits (I Tim. 5:23). Jesus used spittle (Jn. 9:6; Mk. 7:33; 8:33) and the disciples used oil (Mk. 6:13). Both were considered to have healing qualities. However, the issue is not whether these elements had healing qualities or not, but that Jesus did not disassociate Himself from medicine. In fact He seemed to sanction it. The priests to whom He sent the ten lepers represented the health officials of the day (Lk. 17:14). God, then, is the source of all healing, but He uses various means to heal. There are other instances of people being sick but not healed (Paul: I Cor. 2:3; II Cor. 1:8-9; 12:7-10; Gal. 4:13-15; 6:11; Timothy: I Tim. 5:23; Trophimus: II Tim. 4:20; Epaphroditus: Phil. 2:25-30). Though in many instances the Bible states that Jesus healed “all” that came to Him (Mt. 8:16; 12:15; Acts 10:38), there are other instances where Jesus healed “many” (Mk. 1:34), one instance where there was a multitude of other sick people (Jn. 5:1-8). As crowds were coming to be healed, Jesus would often withdraw to lonely places for a time of prayer (Lk. 5:15-16). Although Jesus healed all who actually came to Him, everyone in need was not healed.

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In Scripture there is also a case of “partial” or “progressive healing” (Mk. 8:22-26). The blind man first saw men like trees walking about until Jesus touched him a second time. Then his sight was totally clear. Physical healings may sometimes be delayed because other matters need to be dealt with first. As a person’s spiritual health improves, so it beneficially affects his physical state (III Jn. 2). We also need to keep in mind that healing is not necessarily the work of God. It can be performed by the power of Satan. Magicians of Moses’ day were able to duplicate virtually every miracle performed by Moses (Ex. 7:10-12; 8:5-7). At the Judgment Day many who performed miracles will be told by Jesus, “I never knew you. Get away from Me, you wicked people!” (Mt. 7:21-23). False Messiahs and false prophets will appear in the last days and “perform great miracles and wonders in order to deceive even God’s chosen people, if possible” (Mt. 24:23-24). Simon, the sorcerer, “astounded the Samaritans with his magic” (Acts 8:9-11). The antichrist or the first beast will draw attention and confidence to himself through the working of the miraculous (II Thess. 2:9-10; Rev. 13:12-14). There are no neat formulas to healing. No cut-and-dried solutions. Oral Roberts who has been used of God to heal thousands testifies: “There are many things about healing we do not know. In my brief experience I have prayed for some people with all the faith that I possessed and the person was not healed. In other instances, my faith was not as strong as I thought it should be and still the person was healed. I don’t know how to explain that except to say there is only One who knows what is inside you and me and what it takes to really bring out a miracle. A doctor works with all the skill and compassion and faith at his command: some he helps, some he does not. It is the same way with prayer. Just as you have to draw strength from those you help and refuse to be discouraged when you fail, so must we continue our work in the face of both success and failure. There’s no way to make praying for the sick easy. If the people who came only had minor afflictions— headaches, hay fever, or a cold—there would be no great risk. But when you say, ‘I believe God heals,’ and you’re willing to be an instrument of God for healings, then you have to risk facing the worst possible cases—and failures. We’ve even had three people die during our crusades.” Michael Green gives the following analysis: “God does not always choose to heal us physically, and perhaps it is as well that he does not. How people would rush to Christianity (and for all the wrong motives) if it carried with it automatic exemption from sickness! What a nonsense it would make of

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Christian virtues like longsuffering, patience, endurance if instant wholeness were available for all the Christian sick! What a wrong impression it would give of salvation if physical wholeness were perfectly realized on earth while spiritual wholeness were partly reserved for heaven! What a very curious thing it would be if God were to decree death for all His children while not allowing illness for any of them!”15 God is sovereign. Therefore He cannot be programmed. We cannot demand that He operate the same way in every case. God’s ultimate purpose in this universe and in our lives in the final analysis determines how He chooses to work in any given situation. In addition to a theology of healing we must have a parallel theology of suffering. This is crucial for there to be balance. The purpose of a theology of suffering is not to find a place to hide when healing does not occur, but a way of understanding another avenue that God is using to work out His plan and purpose in the lives of His children. After all, Paul warned us: “For it has been granted to you on behalf of Christ not only to believe on Him, but also to suffer for Him . . . . .” (Phil. 1:29). Jesus Christ not only healed and delivered His people victoriously; He also suffered for them vicariously. As followers our lives ought to be a reflection of His: suffering and healing. The purpose of healing is not merely to meet a human need. It is ultimately to bring glory to God. When healing comes, it is not simply because someone has a need. The ultimate purpose of healing is to bring the person into a closer relationship to God and man. Healing is not an end in itself, but a means to an end--to be a better person and to do good in the world in which we live. Examples Mt. 4:23,24; 8:1-3, 5-13, 14-16, 28-32; 9:1-7, 18-25, 27-30; 12:9,10, 13; 15:21-28; 17:18; 19:2; 21:14; Mk. 1:30-34; Mk. 10:46-52; Lk. 7:21-22; 13:10-13; 17:12-19; 20:50-51; Jn. 5:1-8. Mk. 3:14-15 Acts 5:12-16 Acts 3:6-8; 9:32-34 Acts 8:5-7 Acts 14:8-10; 28:7-9

Twelve Apostles Apostles Peter Philip Paul

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Kinds of Approaches to Healing 1. PRAYER (Acts 9:40; 28:8; Jas: 5:14-16). It is only natural that prayer should be a means of bringing healing since prayer is usually God’s method of obtaining any of His benefits and of releasing His power. In prayer we are simply coming as God’s children to our great Physician and asking that He would touch one of His children with His healing hands. 2. PRAYER & ANOINTING (Jas. 5:14-16). It is significant that in this passage in James that the word for “oil” (aleispsantes) is not the usual word for sacramental or ritualistic anointing (chrio). The word used here was considered to have medicinal value (Isa. 1:6; Lk. 10:34). The implication of this is that God is not against medicine. God can use medicine as a means of bringing healing to a person. It should also be kept in mind that prayer is to be coupled to the application of medicine since it is God who heals. 3. WORD OF COMMAND (Mt. 8:16; Mk. 1:41; 5:41; Acts 3:6; 14:9-10). This word of command was used very often by Jesus and the disciples. This is not primarily a prayer but a simple (though authoritative) word of command (i.e. “Be healed!” or “In the name of Jesus Christ of Nazareth, walk!”). 4. TOUCH (Mk. 1:41; 6:5; 16:18; Lk. 4:40; Acts 28:8). This is also called “Laying on of Hands.” Touch is important because it communicates caring, compassion and warmth for the person. 5. TOUCH & WORD OF COMMAND (Mt.8:1-3; Mk. 7:32-35; Lk. 4:38-39; Lk. 7:12-15; Acts 3:1-5; 20:7-12). This combination was often used by Jesus and the disciples communicating both compassion and authority. From these examples we see that there is no one way to pray for the sick. God uses various methods to accomplish His purpose. We need to seek Him as to what method He wants us to use in any given situation since all situations are different. However, we also must guard against focusing on the method since it is God Himself who heals, who is the Healer. Attitude toward Our Role in the Healing Process With the following advice Frederick Buechner helps us to keep the proper perspective in healing. While praying for the sick, he says, “If you feel like a fool as you are doing this, don’t let it throw you. You are a fool of course . . . . Don’t try too hard to feel religious, to generate some healing power of your own. Think of yourself rather (if you have to think of yourself at all) as a

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rather small-gauge, clogged-up pipe that a little of God’s power may be able to filter through if you can just stay loose enough. Tell the one you are praying for to stay loose too.”16 It is easy to get proud when God uses us, especially in “miraculous” or “supernatural” ways. Stephen Jeffreys, a Welchman, had a momentous healing ministry where multiplied thousands were healed, especially those suffering from rheumatoid arthritis. His anointing was evident until the day at a large meeting in South Africa when he exalted himself and proclaimed, “The world is at my feet.” Instantly his healing ministry ended. He became ill with rheumatoid arthritis which eventually destroyed him.17 God will not share His honor and glory with anyone! The Setting for Healing 1. A helpful setting could be a home group cell or the gathering of believers at church but it could be wherever the need arises. 2. a) Worship is the ideal context for healing. This prepares both the afflicted persons, and those involved in their healing, to be open to God’s Spirit. b) Such a context builds faith. A negative atmosphere is counterproductive (Mk. 6:5-6). c) Healing (whenever there is such ministry) should go hand in hand with the preaching of the kingdom. It is a sign of God’s power and approval. 3. This ministry may take place during the main part of a service of worship and from time to time it should, so that all the church members may see and learn how it is exercised. 4. Because time is needed to be relaxed, it may normally be best to minister at the end of the service when friends and relatives may stay, but others with other commitments can leave. 5. The person being ministered to may stand, or kneel at the communion rails or sit in the pews or be taken to another room if more privacy is required. 6. It is important that the person being prayed for should be as relaxed as possible and protected from all unnecessary embarrassment. 7. An unhurried ministry at the front of the church (with friends and relatives apart praying silently) and other church members chatting at the back creates a relaxed atmosphere and also provides some privacy. 8. Two or three will gather around the sick person to minister.18 Preparation Before Ministry to Others 1. We seek to remind ourselves of who Jesus is, what he has done and what he has told us to do. 2. We also seek to empty ourselves of “self,” remembering that of ourselves we can do nothing (Jn. 15:5).

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3. We check that the armor of God is in place (Eph. 6:14-18). 4. We try to empty the mind of preconceptions and presumption. No two cases are alike in the ministry required. 5. We then ask for a fresh infilling of the Holy Spirit. 6. We ask God what He wants to do (Jn. 5:19-20). 7. We frequently pray in tongues. 8. We try to envisage the affected part of the body well and functioning properly.19 How the Ministry of Healing Begins 1. Through inviting and honoring the ministry of the Holy Spirit: ‘If the Spirit of Him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies through His Spirit, who lives in you’ (Rom. 8:11). 2. Through inspiration—a sudden flood of thoughts describing the situation. 3. Through a vision/picture. 4. Through an impression—a deep knowing in the Spirit. 5. Through a Scripture verse coming to mind. 6. Through a word or beginning of a sentence describing a condition.20 How the Power of Healing Comes 1. An anointing—a sudden infusing of power or heat (tingling) or heaviness in the hands, a feeling of compassion or a full assurance that it will be done. 2. Detachment—a standing back and sensing something beyond ourselves happening through us. 3. Words of knowledge, wisdom of faith which we had not expected to say proceed from the mouth. 4. A vision or a picture in the mind’s eye of the healing miracle taking place.21 The Place of Faith in Healing There must be faith—positive expectancy. This may be: 1. In the person ministering (Jn. 11:22—which is the gift of faith); 2. In the person being ministered to (Mk. 5:34; Lk. 7:9; 17:19); 3. In the friends or relatives who bring their afflicted (Mk. 2:5). 4. At some stage it is good to encourage some faith response in the person to whom ministry is being given. It seems important to encourage the person’s faith.

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5. It may be necessary to remove obstacles which may hinder faith. a) Jesus did not do many mighty works in Nazareth because of their unbelief (Mk. 6:5-6). b) Jesus put out unbelieving mourners from the room of a dead girl and took in just the parents and his disciples (Mk. 5:40).22 The Place of Faith in the Person Gifted with Healing Jesus spoke, with the gift of faith, to the condition of the sick. We are also encouraged to exercise our faith: “If anyone says to this mountain, ‘Go, throw yourself into the sea,’ and does not doubt in his heart but believes that what he says will happen, it will be done for him” (Mk. 11:23). Notice that he is not told to “pray,” but “say”—commanding the mountain to do something.23 The Place of Faith in the One Being Healed It may be helpful sometimes to encourage the sick person to visualize his disease on Jesus for “He took our infirmities and carried our diseases” (Mt. 8:17). Jesus was specific in his requests for a faith response and said, • • • • • •

“Stretch out your hand” (Mk. 3:5). “Get up, take your mat and go home” (Mt. 9:6). “Get up! Pick up your mat and walk” (Jn. 5:8). “Go, wash in the pool of Siloam” (Jn. 9:7). “Go, show yourselves to the priests” (Lk. 17:14). “Stand up on your feet!” (Acts 14:10).

Phenomena Often Experienced by Those Involved in Healing A sense of heaviness or heat in the hands or power flowing out of them; a tingling feeling/goose pimples; trembling/shaking of the hands; a sense of anointing. The inward witness of the Lord’s presence to heal; a sense of electrical currents through the body; a sense of ‘knowing’; a sense of detachment—standing back to see the Lord operating. Sometimes there is no feeling at all—in which case we minister out of our authority on the basis of what we know. The last point may be illustrated from a personal experience. I was once walking to church in a poor area in the hills above Vina del Mar, Chile, when a woman rushed up and begged me to pray for her baby, who, she said, was dying. (The doctor at the hospital had said there was nothing more that could be done for her baby). She pushed a bundle of rags with the baby in them

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towards me. I remember thinking at the time how very inappropriate it seemed (to do this in the street) and felt slightly annoyed, being in a hurry to get to church! I certainly didn’t sense any anointing, but, because she insisted, I prayed for the child and walked on. My companion asked me if I noticed how the baby’s breathing had changed, but I had to admit I had not. I completely forgot about the whole event until three days later when passing the same way again the mother rushed out to thank me—the baby was completely well and eating normally. We gave God the glory for what He had done.24 Phenomena Often Experienced by People Being Ministered To Sense of heat or cold on the body (The latter may indicate deliverance is taking place). Hot flashes on certain parts of the body (e.g. neck, hands, back, etc.). Ripples on the skin/movement under the skin, especially over lower chest and stomach area, or various other related phenomena: a radiance on the face; the flickering of the eyelids; a sense of electrical current; trembling and shaking; stiffness of the body or particular parts of the body; light-headedness; a sense of weariness; a sense of deep peace; deep breathing; tenderness and tears; brokenness and sobbing; moaning and groaning; laughter and joy; falling down under the power of the Spirit (‘resting in the Spirit’); prostrate body ‘bouncing’ (sometimes like a fish on dry land); or the body being laid out looking deathly (especially after a demon is cast out spontaneously). Any of these sensations or experiences may be manifest. While they may be signs of God at work, they are never proofs of healing: “We have seen people go under the power of God and be instantly healed while lying on the floor. We have seen people go under the power of God and not get healed. We have seen people who did not go under the power and were healed standing up. We have seen people who did not go under the power and did not get healed.”25 Points to Ponder 1. We endeavor to give all the glory to God. 2. We seek to beware of the enemy’s counterattacks. “Resist the devil, and he will flee from you” (Jas. 4:7). 3. We never rely on our own emotions, nor do we ignore them. 4. We note that the more we minister healing, the more results we see. 5. We have discovered that some of us have periods of anointing for different conditions/occasions.

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6. Some of us develop faith for one area of healing, which we anticipate will become a recognizable ministry. 7. Sometimes there are special anointings and whatever we do brings the desired result. 8. Even though we may feel nothing (no virtue going out), healings can take place, effected on the basis of authority and obedience to the Scriptures. 9. Sometimes someone in a ministry team may be given a word of prophecy for the person healed. 10. We have found that this ministry tends to go in waves. It’s easy to get proud when God uses us. The temptation is to take the glory ourselves. There is a constant need to humble ourselves and to be continually repenting (which applies both to churches and individuals).26 After Ministry The commonest subsequent experiences sensed by those who have been ministering are: 1. 2. 3. 4.

Sudden depression Sense of failure (especially when people do not appear to be healed). Sense of exhaustion Confused and mixed feelings (one may have good reasons for feeling a failure if one has mismanaged the situation, but some mistakes are almost inevitable). 5. Temptation to pride—a desire to boast following clear manifestation of the power of God.27

Those Coming for Ministry We need to be sensitive to those coming for ministry and it is helpful to ascertain if they are: 1. Christian? (“Do you know Jesus?”) If so, what stage in their spiritual pilgrimage have they reached? 2. Part of the fellowship or not—or are they new? 3. Ready to receive? Are there any known barriers? 4. Some have already prepared—e.g. to commit themselves to the Lord or to ask for specific prayer for healing, whereas others have come up on the impulse and need to clarify their need. This is the time to ask for a “word of wisdom.” 5. Sometimes people are quite clear about what their problem/need is, but the presented problem is not always the one for which the Lord has brought them to the front. There may well be a deeper need of which they are unaware.

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6.

Loved ones or friends may be inclined to hold their afflicted relative in an embrace of some kind as they kneel at the rails. This should be gently discouraged. These “supporters” should release the person ministered to and direct their own compassion into silent prayer.28

Phases of Ministry 1. Keep the dialogue with the individual to a minimum. Ask what the person wants Jesus to do. Don’t let it develop into a life history. Jesus asked pertinent questions. The interviewer must maintain the initiative. 2. Seek to discern the faith level of the afflicted person and encourage the interviewee to articulate his belief that Christ can heal. 3. Invite the Holy Spirit to come down in the name of Jesus. Encourage the individual to welcome him. Relax and wait for the Holy Spirit to minister—keep your eyes open to see what God is doing; bless and honor what the Lord is doing. 4. Take plenty of time to seek and wait for further words of wisdom or knowledge to be given to yourself or other members of the group. Introduce these when given by indicatory prayers or suggestion--but not too directional. The person prayed for may be asked what he/she is feeling. 5. Hands “on” or “off” is not a major issue. It is good for one person to place his hands on the sick person—the others can identify by putting a hand on the shoulder of the person ministering. Be led in the situation, but don’t overburden physically with too many hands! Be sensitive if praying for one of the opposite sex in a delicate area. The afflicted person can put his/her own hand on the afflicted area and then the person ministering can place his/her hand on his/her arm. 6. Encourage the individual to be “open” to the Holy Spirit, receiving Him thankfully, to be relaxed and not striving in prayer while receiving—not even speaking “in tongues.” 7. Let the Holy Spirit do any convicting needed. Those being ministered to must not be left under condemnation, feeling too unworthy of God’s mercy or lacking in faith to receive it. Nor should it be suggested that a person should go and “claim” his healing. Most of the New Testament healings are miraculous/spontaneous, but there is clear evidence to show the efficacy of prayer in spiritual healing over a longer period (soaking prayer) in the current literature reporting the work of many of those engaged in the healing ministry where it is being blessed by God (e.g. Francis McNutt). 8. The work of the Holy Spirit is ongoing and may not immediately be obvious. Take time even if nothing apparently is happening. The person should be encouraged to come forward again if he feels the ministry has been partially beneficial. 9. Be ready, if necessary, to speak to the condition “In the name of Jesus I command you to be healed . . . to be made whole . . . (the swelling) to go . . . to receive your sight.” It is good to emulate the words of Jesus himself, whenever this is appropriate in the healing ministry.

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10. Sometimes a person being prayed for may appear to be faint or to fall asleep under the power of the Holy Spirit. In this case it is best to lay the person out flat on the floor and simply bless what God is doing. We believe there is “inner healing” going on at this time. 11. If the person ‘resting in the Spirit’ in this way is a woman, it may be seemly to have a small blanket available for a covering if she has fallen in an undignified position. The blanket can be placed over her without disturbing her. 12. There are times when people have been taken home apparently in a “drunken” condition. It is best for them to be put to bed. They will be perfectly all right when they awaken. 13. Frequently there are manifestations of a “power encounter.” 14. Encourage the afflicted person to take a step of faith . . . If it is an arm he cannot bend-see if he can bend it now.29 Follow Up 1. The person ministered to should not be told he is healed (he will know if he is) or to leave off taking his medicines (only a doctor is qualified to do that). Of course the Holy Spirit may tell the person himself to do this, but that is entirely between the healed person and the Lord. 2. Where a ‘follow up’ is proposed directly as a result of the ministry within the church, then it should be noted on a ‘follow up’ sheet and passed to the vicar (pastor) or one of the staff. Some church members may already be being supported by a counseling ministry approved by the vicar. 3. Have someone present from the previous team where possible for those who come for “soaking prayer.” Recognize that it is the same Spirit who is meeting the person and don’t be pre-occupied with the need to go over the previous sessions. It is reasonable to ask in what way the Lord helped last time.30 Difficulties 1. There will be some who don’t want to come up to the [front] for prayer. There is a place for “prayer in the pews” from friends. Others will want help in private--perhaps later in the week. 2. If anyone ministering is in any doubt, he should ask for help, and not be afraid to discuss. 3. “Deliverance” from some “bondage” or “afflicting spirit” may be called for as a result of ministry at the rail. 4. “Exorcism” is for people who are “possessed” and requires special preparation and should not be part of our after-service ministry. The spirit should be bound in Christ’s name and the case referred to the vicar [pastor].

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5. When anointing with oil is considered necessary, it is normally ministered at the request of the sick person for his anointing at home. “Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil” (Jas. 5:14). But clearly anointing with oil was not restricted to ‘elders’ in the Bible (Mk. 6:13) and it may be used more generally in the healing ministry. 6. The devil may try to reproduce the symptom (of the sickness or the guilt) again later. Encourage the person to rebuke the affliction himself in the name of Jesus, should this happen.31 Testimony 1. There is a time to encourage a testimony— ”Go home . . . and tell” (Mk. 5:19). 2. The first direction following healing may be “show yourself to the doctor” (Lk. 17:14). On the other hand, the Lord may want the person to “Go and tell no man” and not to rush ahead to tell others (Mk. 5:43). 3. When someone has “committed his life to the Lord,” he should be encouraged to testify to this fact (Mt. 10:32-33). 4. Our experience is that few people healed share their blessing widely, but the good news does circulate amongst those nearest to them. 5. In all cases of blessing it is important to give thanks and the glory to God.32 CHARACTERISTICS OF THOSE WITH THE GIFT 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13.

Faith for the supernatural. Deep trust in God to do the impossible. Used as an instrument of God to heal the sick. Speaks and acts with great authority. Deep concern for the health of the whole body of Christ, not only the individual. Doesn’t always know or claim to know the results of the use of his gift. Intense compassion for the suffering. Sensitive to the voice of the Holy Spirit. Great concern for the display of God’s power and goodness which testifies to His greatness and majesty. Experienced God’s supernatural intervention (the unusual, especially healing) in his own life. Either he or the person being prayed for will experience sensations such as tingling or warmth while praying. A sense of expectation for God to work miraculously. Sensitive to those who are suffering.

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14. Often experiences physical manifestations such as heat in his body when praying for a person. 15. Often experiences a deep awareness that God is doing something supernatural when praying for a person. MINISTRIES Worship Service Elder (often asked to anoint and pray for the sick) Counseling (especially helpful in emotional and spiritual healing) Hospital Chaplaincy Hospital Visitation Small Group Ministry Various Services of the church

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The Giftedness of Others—Questions for Reflection It is clear from I Corinthians 12:14-26 that each member of the body needs every other member. That, to take it a bit further, even those members with what appear to be self-sufficient gifts have needs that can only be met by others in the body. It is easy to think that persons with the gift of apostleship or of prophecy, as well as those of pastor, evangelist or teacher, are independent. They’re so capable, they have no need. Paul warns those with those gifts not to think of themselves as independent; it is equally important that we not ascribe to them a false superiority. For each gift, therefore, look for answers to one or more of the following questions. What shortcomings typically accompany this gift? What unique needs for reassurance and encouragement is a person with this gift likely to experience? What are the probable or possible areas of pain or struggle for a person with this gift? In our humanness, to be thrust into a role, even though gifted for it, brings certain kinds of anguish. Witness Christ himself, in Gethsemane. What does this person, the one so gifted, especially need to be held accountable for? In what ways do other members of the body need to hold a person with this gift “in check?” What other gifts, exercised by others in the body, are particularly needed to complement and supplement this one area of giftedness?

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THE GIFT OF MIRACLES (I Cor. 12:10,28) Purpose: Special Signs Definition: “The special ability that God gives to certain members of the Body of Christ to serve as human intermediaries through whom it pleases God to perform powerful acts that are perceived by observers to have altered the ordinary course of nature.”33 “An observable phenomenon accomplished by the direct operation of God’s power in a way that differs from the phenomenon we observe and experience in nature.”34 “An extraordinary act of God that displays His power in unusual or even unprecedented ways.”35 Description: The capacity to be God’s instrument in accomplishing the supernatural (literally “powers”). Contemporary as well as New Testament miracles are mostly healings or exorcisms. (Mt. 10:1,5-8; Heb. 2:4) KINDS OF MIRACLES 1. MIRACLES OF JUDGMENT—The deaths of Ananias and Sapphira (Acts 5:5,10). The blindness of Elymas (Acts 13:11). 2. MIRACLES OF DELIVERANCE—On three occasions apostles were miraculously liberated from prison, twice by an angel of the Lord (Acts 5:19; 12:7) and once by an earthquake (Acts 16:26). 3. MIRACLES OF EXORCISM—Of the seven deacons, both Stephen and Philip performed great wonders and signs (Acts 6:8; 8:6), some of them being healings and some exorcisms (Acts 8:7). Later Paul and Barnabus performed signs and wonders in Iconium (Acts 14:3), and on his 2nd missionary journey Paul cast out the evil spirit of clairvoyance from the slave girl (Acts 16:16-18). “The apostles performed many miraculous signs and wonders among the people . . . and they brought their sick and those tormented by evil spirits, and all of them were healed” (Acts 5:12,16). “God did extraordinary miracles through Paul. Handkerchiefs and aprons that touched him were taken to the sick, and their illnesses were cured and the evil spirits left them (Acts 19:11-12).

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4. RAISING THE DEAD—Jesus was crucified and raised from the dead by the power of God (Jn. 10:18; Acts 3:15; Rom. 1:4). Others raised from the dead: Old Testament Cases Zarephath’s son was raised from the dead by Elijah (I Kgs. 17:17-24). The Shunamite woman’s son was brought back from the dead by Elisha (II Kgs. 14:18-38). Elisha’s dead bones revived a dead man who touched his bones as he was lowered into Elisha’s tomb (II Kgs. 13:14-21). New Testament Cases Jairus’ daughter was raised by Jesus (Mt. 9:18-26). Widow’s son was raised by Jesus at Nain (Lk. 7:11-17). Lazarus was raised by Jesus (Jn. 11:1-44). Tabitha was raised by Peter at Joppa (Acts 9:39-42). Eutychus appears to have been raised by Paul (Acts 20:9-12). “Many holy people” who had died were raised to life. They came out of their tombs after Jesus’ resurrection and appeared in the holy city of Jerusalem (Mt. 27:52-53). Aside from Jesus’ raising from the dead, these are the only recorded incidents we find in the Old and New Testaments. It seems historically that miracles have not occurred in a regular, consistent pattern. Most of the recorded miracles during the period of the Bible took place in three major clusters. These were: 1) The Moses-Joshua Period which records the miracles which occurred during the Exodus events, the wilderness wanderings and the conquest of Canaan. This period marked the beginning of God’s program for Israel as a nation and helped to strengthen her faith in Jehovah. 2) The Elijah-Elisha Period which records the miracles that encouraged Israel to trust God during a time of dangerously widespread apostasy. 3) The Jesus-Peter-Paul Period which records the miracles that marked the beginning of God’s program for the body of Christ, the church.

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It is true that Paul speaks of God as One who ‘gives you His Spirit and works miracles among you” (Gal. 3:5), while the writer to the Hebrews says that His salvation God also testified by “signs, wonders and various miracles and gifts of the Holy Spirit distributed according to His will” (Heb. 2:4). Such miracles were performed in Jerusalem after Pentecost (Acts 2:43) and the Lord granted such gifts (Acts 5:12). THE KINGDOM OF GOD AND MIRACLES Jesus’ public ministry had basically two elements:  

Proclamation of the Good News of the Kingdom of God Demonstration of the power of the Kingdom of God

Jesus commissioned the Twelve and the Seventy-two to preach and demonstrate the kingdom of God. Healings and miracles are given to demonstrate the power of the kingdom since God the Father sent Jesus to destroy the kingdom of Satan and its evil works (Jn. 12:31; I Jn. 3:8) and to establish the kingdom of God. The following sums up Jesus’ instruction on the kingdom of God: 1. God’s reign entered the world in the Person of Jesus (Mt. 12:28). 2. Through repentance and faith in Jesus Christ, people are redeemed from the world, the flesh and the devil and thus come under the reign or rule of God’s kingdom (Jn. 3:1-21). 3. The kingdom of God is destroying the kingdom of Satan (I Jn. 3:8). 4. At the second coming Satan will be eternally destroyed as Christ ushers in the fullness of the kingdom of God (Mt. 13:36-43). DELIVERANCE MINISTRY (EXORCISM) Since there is so much ignorance and confusion about demonic “possession” it is important that it is dealt with in a thorough and balanced manner. David Pytches, in his book, Spiritual Gifts in the Local Church, gives a good treatment on the subject. Thus most of the following material dealing with this sensitive topic is taken from his book. The Bible is clear that some mental and physical illness is the result of demonic activity. The Greek word daimonizomai, most often translated “demon possessed,” is most accurately translated “demonized.” There are degrees of demonization from the milder form of “afflicting” demons to the acute form of “controlling” demons.

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As Pytches points out, “Sickness caused by a demonic influence may have all or some of the symptoms of any spiritual, emotional or physical disease.”36 It is vital, therefore, that healing in such cases include the deliverance from whatever demonic influences may be causing the disease. Characteristics of Demons John Wimber gives the following characteristics of demons as found in the New Testament. 

            

They are spirits (Mt. 8:16; 12:43-45; Lk. 10:17-20; 24:39; Rev. 16:14). They have separate identities (Lk. 11:24). They have intelligence (Acts 16:16-18; 19:15-16). They are able to evaluate and make decisions (Lk. 11:25). They are able to combine forces (Lk. 11:26). They can exist outside or inside humans (Mk. 5:12). They travel at will because they are spirits. They manifest themselves in different forms (II Kgs. 6:17; Rev. 9:1-12; 16:13-14). They are malevolent (Mt. 12:43-45; Mk. 1:27; 3:11; Lk. 4:36; Acts 8:7; Rev. 16:13). They vary in degrees of wickedness (Mk. 9:29; Lk. 11:26; Eph. 6:12). They are able to communicate (Lk. 11; Mt. 8:28-34). They have supernatural strength (Mt. 12:29; Mk. 5:4; Lk. 8:29; Acts 19:13-16). They must bow to Jesus’ name (Mt. 8:28-34; Mk. 5:7; Lk. 8:26-33). They know their own end (Mt. 8:29; 25:41; Jas. 2:19).37

Deliverance of demons was part and parcel of Jesus’ healing ministry. As Jesus preached the kingdom He healed the sick and cast out demons. The following are a few examples: 1. 2. 3. 4. 5. 6.

Two demon-controlled men (Mt. 8:28-34). Gerasene demoniac (Mk. 5:1-20). Epileptic boy (Mt. 17:4-21; Mk. 9:14-29; Lk. 9:37-45). Man in the synagogue (Mk. 1:21-28; Lk. 4:31-37). The Canaanite woman’s daughter (Mt. 15:22-28; Mk. 7:24-30). Others who were demonized (Mt. 8:16; Mk. 1:32-34; 3:10-12; Lk. 4:41; 6:18).38

The Greek word for “exorcist” (exorkistes) means “to send out,” “to leave,” “to expel,” “to cast out,” “to release,” “to call forth,” “to free.” Demons or evil spirits require a form of treatment different from that offered through the gifts of healings. To be demonized or possessed by an evil spirit is not a “normal” illness, nor is it purely a psychological problem. It is a state of being bound by an alien force. Therefore the only way for a cure is an expulsion of that alien force (demon).

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Of the seven deacons, both Stephen and Philip performed great wonders and signs (Acts 6:8; 8:6), some of them being healings and some exorcisms (Acts 8:7). Later Paul and Barnabas performed signs and wonders in Iconium (Acts 14:3), and on his second missionary journey Paul cast out the evil spirit of clairvoyance from the slave girl (Acts 16:16-18). “The apostles performed many miraculous signs and wonders among the people . . . and they brought their sick and those tormented by evil spirits, and all of them were healed” (Acts 5:12,16). God did extraordinary miracles through Paul. Handkerchiefs and aprons that touched him were taken to the sick, and their illnesses were cured and the evil spirits left them (Acts 19:11-12). Symptoms of Demonization John Wimber gives the following list of symptoms for demonization. He is careful to point out that the presence of one or more of these symptoms indicates the possibility, though not the necessity, that the person is demonized. Many symptoms that may look demonic are not necessarily so. Most people who claim they are demonized are not. 1. Contorted physical reactions, especially when the power of the Holy Spirit is present, as in a worship service or prayer meeting. 2. Addiction to drugs or alcohol (which in reality is also a drug). 3. A problem with compulsions such as eating disorders, lust, fornication, pornography, masturbation, homosexuality, stealing, murder, lying, or suicide. 4. Bondage to emotions such as fear, depression, anxiety, and rage. 5. Bondage to sinful attitudes like self-hatred, unforgiveness, bitterness, resentment, and contempt. 6. Chronic physical sickness, especially sicknesses that have been in the family for several generations. 7. A history of occult involvement. 8. A disturbed family history involving, for example, incest, alcoholism, and various forms of child abuse.39 Michael Scanlan and Randall Cirner, in their book, Deliverance, describe four types of deliverance. The first is the mild form which is personal and self-deliverance, “where bondage is broken by the individual apart from a special ministry session.”40 Wimber suggests the following steps for those who suspect a personal problem (mild form) with demons. 1. In faith turn to Christ, committing every area of your life to His lordship. 2. Confess and renounce the area of sin and temptation with which you are having difficulty. 3. Take on the authority and power that is rightfully your in Christ and command any spirits that you sense are present to leave. This may be done with a simple prayer like:

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“In the name of Jesus, I command you, spirit of [fear, homosexuality, etc] to leave and stay out of my life.” 4. Destroy all objects associated with the area of sin you are struggling with, especially occult objects and books.41 Wimber then points out other kinds of deliverance that may be necessary. “Some people are too severely demonized for self-deliverance to be effective. They need other types of deliverance. Fraternal deliverance is when Christian brothers and sisters help cast out demons. Pastoral deliverance, ministry from pastors, is helpful in more extreme cases of demonization. In these instances there is usually need for ongoing pastoral care after the person has been delivered. The last type of deliverance comes from people whom God has given special gifts of discernment, revelation, and authority to overcome Satan and evil spirits at their most profound levels of activity.”42 David Pytches provides the following lessons from Christ’s deliverance ministry: 1. Jesus did not seek out the demonized. He dealt only with those who were brought to Him or to His attention. 2. He never argued with demons. 3. He sometimes “bound” a demon before casting it out. 4. A few times He commanded demons never to return. 5. He addressed the demons directly. 6. He once cast out demons from a distance. 7. He delivered demonized children. 8. He ministered to the demonized in synagogues, the open air and in their homes. 9. He asked questions to help diagnose the problem before beginning His deliverance ministry. 10. He showed that demons had to obey His orders. 11. His deliverance ministry illustrates that multiple demonization is possible. 12. His ministry indicated clearly that healing and deliverance from demons were sometimes linked (Mt. 9:32-33; 12:22; 17:14-20; Mk. 9:14-29; Lk. 8:35; 9:38; 13:12).43 Deliverance of demons was central not only in the life and ministry of Jesus, but also with the disciples. Jesus commissioned the Twelve to preach the kingdom, heal the sick and cast out demons (Mt. 10:1,7-8). He commanded the Seventy-two to preach the kingdom, heal the sick and cast out demons and they reported back by rejoicing that even the demons were subject to them in

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His name (Lk. 10:17). Jesus, by the way, rebuked them for their arrogant attitude and warned them of the danger of being taken up with the issue of power and authority. Instead they were to focus on their relationship with Him--the fact that they have been given the free gift of eternal life. Jesus also told His disciples to make other disciples and teach them “to do everything” He had taught them (Mt. 28:20) which obviously included casting out demons. We also see that the disciples developed this ministry of deliverance as they reached out to people with every kind of need (Acts 8:7; 16:16-18). Pytches gives the following analysis of the different categories (degrees) of demonization. “The Greek word daimonizomai does not indicate degrees of demonization. This will become manifest by the nature of the afflicted person’s problem in the process of ministry or be discerned through the relevant gifts of the Spirit, i.e., discernment or words of knowledge. It is almost impossible by the nature of the subject to categorize spirits, since so much depends on the gift of discernment. Some are clearly more powerful than others, but it may be helpful to define according to the area/origin of the spirit’s influences on the body, mind or personality of the sufferer.”44 Degrees of Demonic Afflictions Fiery Darts Some afflictions seem to be “temporary” and “external,” even though they may cause an internal illness. Such afflictions can be lifted or cast off in the name of Jesus.45 Footholds We are warned in Ephesians 4:27: “Do not give the devil a foothold.” Footholds may be provided for the enemy by anger, nursed grievance, deliberate sin, involvement with false cults or the occult (this latter even through such seemingly innocent games as glass-tipping, ouija-boards, fortune-telling and horoscopes, etc). All such practices need to be renounced and repented of. 46

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Strongholds These result from a long-standing rebellion, feud or some deep trauma (in the conscious memory or suppressed). Where repentance is called for it should be made and forgiveness received. Often there is a primary need for inner healing, which begins when forgiveness is released to those who have been perceived as causing the hurts. Inner healing alone may expel the spirit by closing a stronghold against the enemy.47 Bondages Some long-term oppressions are caused by such things as covetousness, idolatry, spells, curses, involuntary bonding with the past through the blood-lines or present family relationships, an overbearing parent or any other unhealthy relationships (“soul-ties”). Such bondage may produce a pattern of compulsive behavior. The bond can be broken in the name of Jesus (Mt. 18:18; Jn. 20:23).48 Possession The degree of demonization referred to as “possession” is not common, but could be one of the preceding in an acute form. The condition is generally caused by a deliberate contract with the devil, either by the sufferer himself or by an ancestor. The whole personality is affected when the spirit “seizes” the sufferer periodically. The person suffering from this demonization may admit to a root cause, such as blood sacrifice to the devil or selling his soul to Satan, or the Lord may reveal the occult cause through one of the gifts of the Spirit. The spirit/s should be bound in the name of Jesus and the case reported to the church leadership to provide follow-up.49 Severe Demonization John Wimber gives a very perceptive analysis of what he calls “severe demonization.” Jesus’ healing of the demented man in the region of the Gerasenes (the name of the region varies in the gospels and the textual traditions) provides a classic illustration of severe demonization (Mt. 8:28-34; Mk. 5:1-20; Lk. 8:26-39). This is the story in which demons, when they were cast out of a man, went into a herd of pigs. The result was the complete healing of the man. A close examination of this account (the Lucan account specifically) reveals characteristics that distinguish severe demonization from mild demonization and from mental illness: 1. The severely demonized person still has some control over his own life. The demonized man from the region of the Gerasenes met Jesus when he came across from Galilee; his coming forward to meet Jesus was perhaps an indication that he wanted healing.

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2. Inhabiting demons exercise influence episodically, often precipitating epileptic-like seizures with convulsions and other symptoms like rigidity, screaming, and foaming at the mouth. For example, when the demonized Gerasene saw Jesus, “he cried out and fell at His feet, shouting at the top of his voice” (Lk. 8:28). Sometimes the attacks are self-destructive, and they may last for only a few minutes or go on for several days. 3. Evil spirits may actually reside in a severely demonized person. They take over almost complete control of the person at will, even blotting out the person’s consciousness. Sometimes the person may be unable to speak or hear (Mk. 9:25; Lk. 11:14). He becomes a slave, a tool to the demons. 4. Many demons can inhabit a person simultaneously. Scripture says that “many demons had gone into him” (Lk. 8:30). The Gerasene demoniac was inhabited by a demon called “legion” (Lk. 8:30). A Roman legion normally consisted of 6,000 men. 5. Frequently a severely demonized person has unusual physical strength. “Many times it [the evil spirit] has seized him, and though he was chained hand and foot and kept under guard, he had broken his chains and had been driven by the demon into solitary places” (Lk. 8:29; see also Acts 19:16). 6. The severely demonized person frequently projects a new personality. The demon speaks directly to others through the person it inhabits. The demon refers to itself in the first person, bystanders in the second person, and the person it is inhabiting in the third person. The man approached Jesus when he first came on shore, then the demon threw him down and begged Jesus not to torture it (the evil spirit—Lk. 8:27-28). 7. A severely demonized person has a strong resistance and opposition to Jesus. “What do you want with me, Jesus, Son of the Most High God? I beg you, don’t torture me!” (Lk. 8:28). 8. A severely demonized person often has the ability to convey knowledge that the inhabited person did not have access to in his normal state. The man knew immediately who Jesus was, even though the man had never met Him before. He also recognized Jesus’ authority to cast the demon out (Lk. 8:29,31; see also Acts 16:16-18). 9. Severely demonized people often speak with voices and languages other than their own. The man was described as “shouting at the top of his voice,” an unnatural way to speak (Lk. 8:28). It is common for demonized people to speak with strange voices. At times men will speak like women, but more commonly, women will speak like men. After a specific demon (the one speaking in the strange voice, since, typically, there are usually other demons in the person as well) is cast out of a person, he does not speak with that voice again.

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10. Severely demonized persons are marked by moral depravity, depending on the personality of the demon who lives in them. Frequently they may go naked. This man had “for a long time . . . not worn clothes or lived in a house, but had lived in the tombs” (Lk. 8:27). It seems that every severely demonized person has struggled with some form of serious sexual sin. Many also struggle with alcohol and drug abuse. 11. Immediate deliverance from the evil spirit is possible for the demonized person. For those whose mental illness is caused purely by demons, the cure is immediate. Those whose mental illness is other in origin must go through a long and costly process of psychological healing. The severely demonized man was immediately and completely healed: “When they came to Jesus, they found the man from whom the demons had gone out, sitting at Jesus’ feet, dressed and in his right mind; and they were afraid. Those who had seen it told the people how the demonized man had been cured” (Lk. 8:35-36). 12. Demons resist leaving their host. They may plead for their own well-being (Lk. 8:31). 13. When demons leave a person they seek out other bodies to inhabit. “The demons begged Jesus to let them go into a herd of pigs, and He gave them permission. When the demons came out of the man, they went into the pigs, and the herd rushed down the steep bank into the lake and was drowned” (Lk. 8:32-33).50 14. Demons respond to authority. Jesus issues a command on His own authority. In contrast to exorcists of His day, who used elaborate rituals and incantations, Jesus simply utters the command, “Come out of the man!” Based on our union with Christ, our being filled with the same Spirit by which he cast out evil spirits (Mt. 12:28; Lk. 11:20), and our right to exercise authority in His name over this realm, we can issue a firm and direct command to an intruding spirit with the expectation that it will leave. Symptoms of those who are Demonized Diagnosis by physicians and psychiatrists: 1. Personality changes including changes in intelligence, moral character, demeanor and appearance. 2. Physical changes: preternatural strength; epileptic convulsions; foaming; catatonic symptoms; falling (often forward rather than backwards); clouding of consciousness; anaesthesia to pain; changed voices.

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3. Mental changes: uncontrollable glossollalia; understanding unknown languages; preternatural knowledge; psychic and occult powers, e.g. clairvoyance, telepathy, and prediction. 4. Spiritual changes: reaction to and fear of Christ, sometimes causing blasphemy and adverse reactions to prayer.51 Acute Demonic Attack The above diagnostic indication of acute demonic attack has been collated by the Rev. John Richards from eight different authorities and David Pytches testifies that his own experience in this area is similar. 1. Public Knowledge. There are extreme cases of people possessed by spirits which make them violent and who are, therefore generally ‘diagnosed’ by the local community (“Legion” was a case in point—Mk. 5). 2. Natural discernment: If a demon manifests itself, both those who witness it and the afflicted person know it, or the afflicted person becomes aware of a definite pattern of compulsive behavior (bondage) which may be symptomatic, such as addiction, sexual perversion of some kind, self-destructive thoughts, etc. 3. Through the gift of “discerning of spirits” the kind of spirit at work is revealed (I Cor. 12:10). In one meeting Smith Wigglesworth ministered to two people who seemed to everyone but Wigglesworth to have identical problems: both were deaf and dumb. Wigglesworth put his fingers into the first person’s deaf ears and said “be opened in the name of Jesus.” He then placed his hand on the person’s lips and said, “Tongue be loosed” The man was healed. He dealt with the second problem in a different manner. He looked the man straight in the eye and said, “Thou deaf and dumb spirit, come out of him in the name of the Lord Jesus.” The person was wonderfully delivered and received his hearing back. 4. Through the gift of a “word of knowledge” the spiritual cause behind the affliction is revealed. 5. When the Holy Spirit is invoked over an oppressed person there is frequently a manifest “power encounter”—shaking, contortions of some kind, eyes rolling upward, localized pain. 6. Sometimes the speech is unusual in its pitch and strange in its content. Sometimes there is a manifestation of a false “tongue” which is not of God--it is almost uncontrollable in its speaking or its singing. Sometimes there is clearly another voice speaking through the person being ministered

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to, usually vocalizing such things as a boast of its power, a claim to long time ownership, a plea to be left alone, a threat to expose something in the life of one of those ministering or a challenge to his authority. Sometimes the other voice utters a stream of filthy language and blasphemy. 7. General spiritual sensitivity and experience by which those ministering detect the presence of demonic influences. The pattern of symptoms becomes recognizable; covering emotional, and sexual problems, addictions, physical infirmities and religious error, etc. 8. It would be quite wrong to suggest to the afflicted person that the cause of a problem was due to an evil spirit without other corroboration and some manifestation of its presence. Many people seeking help have been greatly frightened by such a suggestion and have retreated from a fellowship which has real help to offer, feeling terrified, condemned or rejected. 9. It is far too easy and damaging to jump to such a simplistic solution. There needs to be clear confirmation: either by evidence of a spirit’s “control” in the sick person’s history or through the gifts of the Spirit or experience. 10. Sometimes a sufferer is convinced he has an evil spirit but the counselor is not certain. In such a case it may be right in the name of Jesus to command any dark spirit to manifest itself-which it will do, producing such symptoms as in #6 above. 11. Beware of assuming that all shaking, bodily contortions, hysterical screaming or sudden physical pain, etc., is demonic. Many people have deep reserves of suppressed emotion which may be manifest when they are being surfaced to the conscious mind by the Holy Spirit for healing.52 Dangers Pytches continues by pointing out the dangers in this ministry: 1. “If all life is seen as a battle with demons in such a way that Satan and his hosts get blamed for bad health, bad thoughts and bad behavior without reference to physical, psychological and relational factors in the situation, a very unhealthy demonic counter part of supernaturalism is being developed.”53 2. This ministry should never be engaged in without authority from the leadership of the church. 3. It would be unwise to engage in this ministry alone, but in exceptional circumstances there may be no other option.

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4. Do not be distracted by exhibitionist or mining spirits, nor be deceived by lying, boasting, mocking, threatening or bargaining spirits. These should be ignored or silenced. “Be quiet!” said Jesus sternly. “Come out of him!” (Mk. 1:25). 5. The exercise of forceful physical restraint may easily provoke a physical reaction. Lack of a proper relationship with the Lord on the part of those ministering may also produce this response (Acts 19:16). 6. There is always a danger of those ministering that they are operating on the basis of a technique, when only the operation of God’s Spirit will be effective. 7. The suggestion from an affiliated person that the cause of his problem is a demon is not sufficient grounds in itself for initiating 8. Beware of those Christians who are persistently avoiding taking responsibility for their own lives and seek deliverance from demons as an escape. Such people waste precious ministry time. Sooner or later they have to make decisions for themselves if they are to be healed.54 Preparation In no ministry is spiritual preparation more important than in this most difficult ministry. The following are essential: 1. A right relationship with the Lord is paramount (Jn. 15:4). 2. Prayer and “The Lord’s Prayer” is especially relevant. 3. Fasting. This may not always be necessary, but there are some kinds of spiritual afflictions for which it is helpful (Mk. 9:29). 4. Scriptures which recount Jesus’ victory on the cross, the defeat of Satan, and the authority which Christ gives to his disciples should be meditated upon (Mk. 16:15-20; Lk. 11:21-22; Rom. 8; I Cor. 2:14; II Cor. 10:3-5; Col. 2:15; Rev. 18, etc.). 5. All known sin must be confessed and cleansed (I Jn. 1:7,9). 6. The whole armor of God should be put on (Eph. 6:10-18).55

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MINISTERING DELIVERANCE 1. It is always best to minister in groups to encourage each other; to allow some to minister whilst others pray or sing praises and still others listen to God. 2. It is possible to minister quietly but firmly at all times. 3. It is helpful to sit in a circle with the leader of the group facing the afflicted person. 4. It is better to minister in a private place--preferably in some room in the church building, where noninterruption may be ensured; better not late at night. 5. In the course of this ministry some dark secret or sin may come to light. Those ministering must avoid any appearance of shock or disgust if such is mentioned. 6. The afflicted person needs to feel secure in the love and confidentiality of the group. 7. A prayer may be offered for protection through the blood of Christ over all who are present and the members of their families just where they are. 8. It may help someone in the group to lay one hand lovingly on the person’s shoulder to give him a sense of assurance. The dignity of the person being ministered to should be preserved, though this may not always be possible. 9. The ministry may begin with a brief dialogue covering the following areas: a. Personal occult involvement. b. Family history—This is especially important for those who died immediately prior to the onset of the symptoms. c. Any false religion, cult involvement or masonic links. d. Any sexual liaison with another demonized person or one with occult involvement. e. General case history. 10. The afflicted person will need to repent and renounce all the work of the occult and of the flesh (Gal. 5:14-21: Col. 3:5-10). 11. One of the group will call down the Holy Spirit upon the one seeking help. The afflicted person will be encouraged to invite the Holy Spirit to come into his life, welcome Him, and thank God for His coming.

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12. Sometimes by the infusion of the Holy Spirit (a power encounter may be manifest), demons are driven out by the same operation. 13. It is possible to exercise a degree of deliverance ministry without any mention of demons at all. It is possible to simply addressed the “darkness” in a person and commanded it to leave. The affliction may be commanded to go or its power broken in Christ’s name. It is important to remember this when any mention of demonic activity would be counter productive. 14. The afflicted person should cooperate and share the nature of the demon’s activity as far as he can recognize it, where it is and what it does. The ministry group will need to keep their eyes open—even in prayer—to see what God is doing to the person or may be saying to the others in the group. 15. When ministering, we may address the afflicted person or the evil spirit and it is necessary to specify to whom we are speaking. 16. The voice should be clear and commanding, but to speak too loudly or excitedly is undesirable and is often counter productive. 17. In addressing the evil spirit, it is good to look straight into the afflicted person’s eyes (Mt. 6:22), though sometimes the eyes will roll upwards, hiding the pupils. 18. The spirit may speak aloud through the afflicted’s own voice or within the afflicted’s own mind, especially to maintain “a lie” such as “I don’t have to go,” “Don’t believe him,” etc. It is not uncommon for demons clearly say they are demons! 19. When the spirit speaks, the afflicted person’s own mind is often somehow blanked out. 20. It is important to sense God’s leading before beginning any deliverance ministry. To minister to someone who is unwilling to continue in obedience to Christ is to risk the last state being worse than the first (Lk. 11:26). 21. Demons may try every delaying device or tactic, pretending they will not come out right up to the last minute—but they have to yield to Christ’s name, the sword of the Spirit which is the Word of God, and prayer. 22. In the case of a spirit manifestly resisting the command to come out in the name of Jesus, it may be better to stop the proceedings and ask the Lord to reveal what foothold the enemy still has in the afflicted person’s life.

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23. Spirits get wary and fearful (this sometimes manifests itself in the afflicted person). 24. Experience in this ministry will help in discerning when the spirit has left the afflicted person. This could be manifest in a variety of ways. When Jesus delivered the deaf and dumb boy, “The spirit shrieked, convulsed him violently and came out. The boy looked so much like a corpse that many said, ‘He’s dead’” (Mk. 9:26). But the act of deliverance may simply produce an immediate sense of peace. 25. In ordering an evil spirit to leave, it is wise, for some people’s peace of mind (though not essential), to command the spirit to go to the place God has prepared for it. 26. The afflicted person should put his own will to his deliverance and should himself renounce the spirit, telling it to go. “Submit yourselves, then to God. Resist the devil, and he will flee from you” (Jas. 4:7). 27. Experience would indicate that there are sometimes more than one spirit to cast out. (Mk. 5:9-10; Lk. 8:2) 28. Forgiveness and repentance are normally a prerequisite, but not necessarily so.56 SATAN’S COUNTERATTACKS It is important to be alert to the enemy’s tactics. He hates any penetration of his kingdom. 1. He may attempt to make us boast of the fact that God is using us in this ministry. When the seventy-two disciples returned from their first mission saying “Lord, even the demons submit to us in your name,” Jesus warned them, “Do no rejoice that the spirits submit to you, but rejoice that your names are written in heaven” (Lk. 10:20). 2. On the other hand he may try to convince us that we have “bungled” it and failed our Lord. 3. Frequently, those who have been ministering (especially women) sense a felling of oppression following this deliverance ministry. It is vital to learn to resist the devil (Jas. 4:7).57 CONCLUSION 1. If any attempt is made to write up what has happened (which is always useful) it should be done in such a way as to disguise the treated person’s real identity.

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2. Once a person has been “delivered” he should be encouraged to seek and receive a greater fullness of the Holy Spirit to fill any void left by the spirits expelled (Mt. 12:43-45). 3. The person delivered must be warned of the dangers of falling into similar sin again. 4. When a person has been “delivered,” it is important that he should be integrated into a home group or a caring cell. Some other follow up ministry may also be necessary. 5. All objects which have contributed to, or were associated with, the demonic affliction-books, jewelry, symbols, cards, etc., are best destroyed (Acts 19:19). 6. Some who have experienced genuine deliverance have subsequently suffered a brief period of disconcerting turmoil, causing confusion about the effectiveness of the ministry received--a kind of “post op depression,” including feelings of condemnation and rejection and fears that nothing has changed at all. Alarmingly, some problems reassert themselves more intensely than ever. This will normally pass after a few days when the person has regained his spiritual psychological and emotional equilibrium. During this time the person will need someone to minister the truth of God’s word to him; to talk and pray with him. 7. If any further deliverance ministry is required, it is important that the afflicted person returns to those who previously ministered, unless the church leadership feels one of the other staff should take it over. 8. Some who have experienced genuine deliverance may be open to any suggestion from those ministering and will respond psychologically, emotionally and physically to the merest hint of residual demonic activity. Such need to be discouraged from being ministered to further and taught of their security through the blood of Christ (I Pet. 1:2) and how to put on the whole armor or God (Eph. 6:10-18). 9. Some who have experienced genuine deliverance and are very open to God easily begin to blame demons for every sinful response in their own fallen nature. Such need to be taught the biblical truths about fallen man’s old nature and his new nature in Christ and be led to understand that sanctification (holiness) is a process of daily dying to self and rising to Christ (Lk. 9:23; I Cor. 15:31). 10. We should not assume the role of demon seekers for every spiritual problem. The devil would love to preoccupy our ministry time with this and it is very counterproductive for the one receiving ministry.

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11. If it is clear that there is a case of demon control which needs exorcism, the spirit should be bound in the name of Jesus and the case referred to the leadership of the church. 12. It is essential to give God the glory for every victory won.58 A SUGGESTED FORM OF PRAYER A suggested form of prayer of renunciation and ministry for release from the occult. Person being ministered to: I thank you, Lord God, for your life as man on this earth; for your death on the cross for my sins; for your triumph over evil by the resurrection from the dead and your ascension into glory. I thank you for your intercession for me now as my High Priest, and the hope of your coming again to establish your reign for ever as my King. Amen. I CONFESS: I have disobeyed you, Lord; I need your help and grace to repent and ask you now to cleanse me in body, soul and spirit through the blood of Jesus Christ. Amen. I have sought supernatural experience apart from you. Please forgive me, Lord. I renounce all witchcraft and magic, both black and white. I renounce all ouija-boards and all other occult games. I renounce all necromancy, seances and spiritualistic mediums, all ESP, second sight, mind reading, levitation, body lifting or hypnosis for evil purposes. I renounce all astrology and interest in horoscopes. I renounce all table tipping, psychometry and automatic writing, numerology and metaphysics of the occult. I renounce astral projection and other demonic arts. I renounce all literature I have ever read which encourages such practices and promise to destroy all such books in my possession.

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I renounce every cult that denies the power of Christ’s shed blood. I renounce every philosophy that denies the divinity of Christ. I renounce the heresy of the reincarnation and participation in Yoga meditation. I renounce any spirit that binds or torments me.59 Person ministering: In the name of Jesus I break any curse placed on you from occult sources. I break all psychic heredity and any demonic hold upon your family line due to any disobedience of your ancestors. I break any bonds of physical and mental illness and all demonic subjection to your mother, father, grandparents, great grandparents or any other human beings.60 EXAMPLES The following account is given by Rev. Charles Bryant, a Methodist pastor and author of the book, Rediscovering the Charismata. My training was in liberal theology and clinical psychology (the psychology being based on the Rogerian technique of nondirective counseling, the pastoral theology being based on the mode of the 1950's—facilitating and enabling ministries). I believed that the ills of the world could be solved with the preaching of love, justice, and brotherhood, and supplementing those with deeds of mercy, social services, and the right liturgy. It took me a long time—twenty four years—to confess how burned out I was, how bankrupt I had become. How I longed for the authoritative word of Jesus or someone “in the name of Jesus” to release me from a bondage I was in, but could not describe! It happened, but in solo fashion. After an eight week struggle all the way to hell and back, finally being willing to look at myself as God presented me to me, piece by piece, I was lying in the middle of the floor in a pitch dark bedroom telling God that I was through fighting him and hurting myself, I had fought the “unbeatable foe,” had given up dreaming the “impossible dream”—the “scorn” and “scars” with life, with me. At that moment, in the thick blackness of the midnight hour, I saw and felt an even blacker thing move up through and out of me leaving in its wake a peace and calm I never dreamed existed. I watched the “thing” as it silently moved upward from my body and vanished in the darkness.

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It would be verbally impossible to describe what began to change in my life. Suffice it to say, nearly every aspect of my life and faith took an 180 degree turn. I had been possessed by something that was alien to God’s will for my life. I was now emptied of it. A new beginning was given me. That was three years ago and I praise God now, hundreds of times every day and night. My life is turned around now. Virtually everything is approached from a different attitude--prayer, Scripture, devotions, hard work and long hours, loving and appreciating (without using) others, serving the church for what I may be privileged to offer rather than for political and status aspirations—and I am actually dreading the day when retirement is forced upon me. I am not where I want to be, but it is great fun to be in process.61 Michael Easton, a 54-year-old businessman, found that his conversion in 1979 did not stop him from multi-partner homosexuality, alcoholism, and a drug habit. In the days when he was “drinking to get drunk” in 1987, Easton attended a deliverance meeting in Montana led by a visiting pastor Win Worley, a controversial exorcist, author of Battling the Hosts of Hell: Diary of an Exorcist (1976), and then-leader of Hegewisch Baptist Church in Indiana. During the 30 minutes Worley prayed for Easton, evil spirits oozed out of him through “deep heavy coughing, lots of tears, things coming out of my nose, a substance that came out of my stomach--it’s just as if a faucet was turned on,” Easton recalls. Since that day 14 years ago, Easton hasn’t engaged in any homosexual acts, he has stopped smoking pot, and the self-described “fallen-down-drunk” hasn’t touched alcohol.62 Worley also exorcised Thierer’s demons. Thierer was a narcotics addict and dealer in 1979 when he spent 8 to 10 months “on the floor,” he recalled in an interview with Christianity Today. Once Thierer got rid of his rock music collection, which he believes was blocking his deliverance, Worley wrestled “all kinds of drug spirits” out of the man who would eventually marry his daughter and take over Hegewisch Baptist’s leadership after Worley’s death in 1994. Since his deliverance in 1979, Thierer’s drug addiction has been gone.63 Arnold also tells a story of a successful demon expulsion. A college student had episodes in which her pulse would sometimes shoot up to 150 or more beats perminute; she would black out and often end up in the emergency room. Cardiologists were stumped by her condition. Wearing a monitor to track her heart rate, the young woman stopped by Arnold’s office one day to tell him that the heart condition originated when a demon startled her out of sleep. Knowing that she was under the care of a cardiologist, Arnold decided to investigate if there was a spiritual root to her condition. He made sure that she knew Jesus as her Savior, and talked with her about the possibility of unconfessed sins and her background.64

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Having eliminated these as causes of the woman’s condition, Arnold had her ask Jesus for strength and told her to address any afflicting spirit by saying, “I command you in the name of the Lord Jesus Christ to leave. I am a child of God and his property, and I don’t want you.” He then joined the student in commanding any spirit that was present to leave. A “shuddering sensation” went through her body as Arnold, the woman and her roommate prayed for deliverance, the woman later told Arnold. At the end of this “power encounter,” the woman recommitted herself to Christ and announced her allegiance to him, and “that was the end of the heart problem,” Arnold says. He admits that he still has questions why this took place, but “there was not doubt that something seemed to me to be a clear example of the reality of the demonic. Demons attack Christians, but we have the resources in Christ to command them to go.”65 C. S. Lewis and others have helped us overcome the faulty and childish image of the devil with horns and tail by pointing out that he is “an angel of light” (II Cor. 11:14). As an angel of light he often works in subtle ways to destroy the work of God. Whether his methods are subtle or obvious God has provided the means whereby His children can be freed from any and every kind of satanic force that would bind and destroy. A PRAYER TO BE OFFERED BY THE COUNSELEE COMMANDS TO DEMONIC SPIRITS QUESTIONS FOR TESTING THE SPIRITS

Lead the Counselee in this or a similar Prayer: Heavenly Father, I want to belong wholly and completely to you. I give my whole self to you body, soul and spirit. I want you to reign in every area of my life. I refuse permission for Satan to occupy any part of my life. I take my position with the Lord Jesus Christ in the place of authority with you, Father. I put my feet upon all demonic forces. If there are any demonic spirits in me, I ask you, Lord Jesus, to force them to identify themselves so they can be cast out in this session and be sent to the Abyss. I ask that I may be completely freed in this session. I worship and praise you and ask this in the powerful name of the Lord Jesus Christ. Amen. Some Commands to Demonic Spirits: In the name of the Lord Jesus Christ and by his authority, I command the binding of the Strongman so that we may take away all the forces of evil that may be in .

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By the authority of the Lord Jesus Christ I make the following commands: There is to be no exchange of communication in either direction, either inward or outward, either of information or power. I close all gateways into ‘s personality. There is no further entry permitted--only upon command. There is to be no distraction, harm or violence to or to anyone in this room, or to any of our families. When we command you to go, you are to go directly to the abyss where God sends you, permanently and promptly. We command the punishment of Christ on all disobedience and lying. There is to be no hiding; no sharing of strength between demonic spirits. I cancel all previous commands to Satan. I break all occult holds, Satanic pacts, and any curses that may be upon . I break the authority and hold of any generational spirits that may be upon . I command that all absent demonic spirits who normally make their home within

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Be permanently cut off with no authority ever to enter him/her again. This command includes: • • • •

Any who may have fled to escape this session Any that are shared with another person All parts of divided demonic spirits Any absent communicators.

I bind all demonic spirits to silence, except as we command you to speak. When we command you to speak, you are to respond truthfully and immediately. I command that all demonic spirits must be in complete subjection to us, because of our authority over you in the Lord Jesus which you now exist. You are not permitted to split, to rename yourselves or regroup yourselves in any way. On behalf of all persons present (the leader here should name each intercessor and her/his own name), I break all subjections to demonic spirits encountered in any way through our dealing with .

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All these commands I make in the name of, and by the authority of, our Lord Jesus Christ. Questions for Testing the Spirits: Do you love the Lord Jesus Christ? Do you love (the counselee)? Who is your Lord? (I Cor. 12:3) Is Jesus Christ the Son of God? Is Jesus Christ the Lord? (I Cor. 12:3) Is Jesus Christ your Lord? (I Cor. 12:3) Does all the fullness of the Godhead dwell in Jesus Christ bodily? Do you want to resist Satan so that Satan will have to flee? Do you want to see people to come to the Lord Jesus Christ to be saved? Do you honor the blood of Jesus Christ? Do you call Jesus Christ accursed? (I Cor. 12:3) Ask a question that arises out of the person’s immediate problems he/she may have spoken of (e.g., Do you want to be filled with anger?). Do you confess that Jesus Christ has come in the flesh as a human being? (I John 4:2-3) Did Jesus Christ defeat all demonic spirits on the cross? Does have any indwelling demonic spirits? It is useful to make the following Identification: What is the name of the demonic spirit? When did the spirit enter? What happened that opened the door? What is the demonic spirit’s function in the person? Why is the demonic spirit still there? What grounds has the individual given that allows the demonic spirit to stay? What is the name of the demonic leader? What other demonic spirits are present?66 WARFARE PRAYER “Heavenly Father, I bow in worship and praise before You. I cover myself with the blood of the Lord Jesus Christ as my protection during this time of prayer. I surrender myself completely and unreservedly in every area of my life to Yourself. I do take a stand against all the workings of Satan that would hinder me in this time of prayer, and I address myself only to the true and living God and refuse any involvement of Satan in my prayer.

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Satan, I command you, in the name of the Lord Jesus Christ, to leave my presence with all your demons, and I bring the blood of the Lord Jesus Christ between us. Heavenly Father, I worship You , and I give You praise. I recognize that You are worthy to receive all glory and honor and praise. I renew my allegiance to You and pray that the blessed Holy Spirit would enable me in this time of prayer. I am thankful, heavenly Father, that You have loved me from past eternity, that You sent the Lord Jesus Christ into the world to die as my substitute that I would be redeemed. I am thankful that the Lord Jesus Christ came as my representative, and that through Him You have completely forgiven me; You have given me eternal life; You have given me the perfect righteousness of the Lord Jesus Christ so I am now justified. I am thankful that in Him You have made me complete, and that you have offered Yourself to me to be my strength. Heavenly Father, come and open my eyes that I might see how great You are and how complete Your provision is for this new day. I do, in the name of the Lord Jesus Christ, take my place with Christ in the heavens with all principalities and powers (powers of darkness and wicked spirits) under my feet. I am thankful that the victory the Lord Jesus Christ won for me on the cross and in His resurrection has been given to me and that I am seated with the Lord Jesus Christ in the heavens; therefore, I declare that all principalities and powers and all wicked spirits are subject to me in the name of the Lord Jesus Christ. I am thankful for the armor You have provided, and I put on the girdle of truth, the breast plate of righteousness, the sandals of peace, and the helmet of salvation. I lift up the shield of faith against all the fiery darts of the enemy, and take in my hand the sword of the spirit, the word of God, and use Your word against all the forces of evil in my life; and I put on this armor and live and pray in complete dependence upon You, blessed Holy Spirit. I am grateful, heavenly Father, that the Lord Jesus Christ spoiled all principalities and powers and made a show of them openly and triumphed over them in Himself. I claim all that victory for my life today. I reject out of my life all the insinuations, accusations, and the temptations of Satan. I affirm that the Word of God is true, and I choose to live today in the light of God’s Word. I choose heavenly Father, to live in obedience to You and in fellowship with Yourself. Open my eyes and show me the areas of my life that would not please You. Work in my life that there be no ground to give Satan a foothold against me. Show me any area of weakness. Show me any area of my life that I must deal with so that I would please You. I do in every way today stand for You and the ministry of the Holy Spirit in my life. By faith and in dependence upon You, I put off the old man and stand in all the victory of the crucifixion where the Lord Jesus Christ provided cleansing from the old nature. I put on the new man and stand in all the victory of the resurrection and the provision He has made for me to live

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above sin. Therefore, in this day, I put off the old nature with its selfishness, and I put on the new nature with its love. I put off the old nature with its fear and I put on the new nature with its courage. I put off the old nature with its weakness and I put on the new nature with its strength. I put off today the old nature with all its deceitful lusts and I put on the new nature with all its righteousness and purity. I do in every way stand into the victory of the ascension and the glorification of the Son of God where all principalities and powers were made subject to Him, and I claim my place in Christ victorious with Him over all the enemies of my soul. Blessed Holy Spirit, I pray that You would fill me. Come into my life, break down every idol and cast out every foe. I am thankful, heavenly Father, for the expression of Your will for my daily life as You have shown me in Your Word. I therefore claim all the will of God for today. I am thankful that You have begotten me unto a living hope by the resurrection of Jesus Christ from the dead. I am thankful that You have made a provision so that today I can live filled with the Spirit of God with love and joy and self-control in my life. And I recognize that this is Your will for me, and I therefore reject and resist all the endeavors of Satan and of his demons to rob me of the will of God. I hold up the shield of faith against all the accusations and against all the insinuations that Satan would put in my mind. I do, in the name of the Lord Jesus Christ, completely surrender myself to You, heavenly Father, as a living sacrifice. I choose not to be conformed to this world. I choose to be transformed by the renewing of my mind, and I pray that You would show me Your will and enable me to walk in all the fullness of the will of God today. I am thankful, heavenly Father, that the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses, and for destroying speculations and every lofty thing raised up against the knowledge of God, and to bring every thought into obedience to the Lord Jesus Christ. Therefore in my own life today I tear down the strongholds of Satan, and I smash the plans of Satan that have been formed against me. I tear down the strongholds of Satan against my mind, and I choose to think my thoughts after You, blessed Holy Spirit. I affirm, heavenly Father, that You have not given me the spirit of fear, but of power and of love and of a sound mind. I break and smash the stronghold of Satan formed against my emotions today, and I give my emotions to You. I smash the strongholds of Satan formed against my will today, and I give m will to You, and choose to make the right decisions of faith. I smash the strongholds of Satan formed against my body today, and I give my body to You, recognizing that I am Your temple; and I rejoice in Your mercy and Your goodness.

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Heavenly Father, I pray that You would renew me with Your life; show me the way that Satan is hindering and tempting and lying and counterfeiting and distorting the truth in my life. Enable me to be the kind of person that would please You. Enable me to be aggressive in prayer. Enable me to be aggressive mentally and to think Your thoughts after You, and to give Your rightful place in my life. Again, I now cover myself with the blood of the Lord Jesus Christ and pray that you, blessed Holy Spirit, would bring all the work of the crucifixion, all the work of the resurrection, all the work of Pentecost into my life today. I yield my life to You. I refuse to be discouraged. Your are the God of all hope. You have proven Your power by resurrecting Jesus Christ from the dead, and I claim in every way Your victory over all satanic forces active in my life, and I reject these forces; and I pray in the name of the Lord Jesus Christ with thanksgiving. Amen.”67

The Three R’s: Remember, Renounce, Reclaim The Three R’s have been described as   

“A simple formula, applying God’s truth in your life!” “A pattern affirmed in Scripture.” “Spiritually very powerful.” The Three R’s

The “Three R’s” are a spiritual discipline you as a child of God can use for personal inner healing and victory. It is a way of affirming the Lordship of Christ in your life, so it is a kind of “truth encounter,” committing yourself to the truth of who you are in Christ!68 Actually, there are three such “encounters.” An “allegiance encounter” occurred when you committed your life to the control of Jesus. Then a “truth encounter” occurs whenever you reaffirm Jesus as Lord of the whole or any part of your life. The third is a “power encounter” which occurs when God works powerfully to defeat the forces of Darkness and set someone free-such as a prayer session asking for deliverance from something in your life. That is why we recommend the use of the “Three R’s” as a preparation before coming to a deliverance prayer session.69 The process involves three steps that begin with the letter R: Remember, Renounce, Reclaim. Here are some suggestions how to go about it:

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Remember Take a sheet paper and have a pen handy. Ask the Lord to bring to your remembrance happenings, or issues that Satan might have used as a gateway, or “grounds” for activity in your life. Write down the ones you already know, and let Jesus remind you of others that may be important to list.70 This may be a very painful exercise, but it is only a steppingstone to the second and third R’s, so don’t get bogged down with the remembering step. As soon as you have anything on the list, you can go on to do the second R, and then the third. You can also keep coming back to add items to your remember list as other things come to mind.71 People sometimes ask, “What kind of things should I list?” •

List happenings, traumatic events that occurred in your life, things that left you wondering if God is really in charge, of if He really cares about you.

•

List sins or questionable activities. It may be something you have confessed numerous times but just do not seem to be able to get victory over. It may be something you have confessed and Jesus has forgiven you for, but Satan keeps throwing it in your face and condemning you about it, even though it may be something from long ago that you are not directly involved in currently. Remember, Jesus loves to forgive--it is Satan that condemns and makes you feel like there is no way out. List any involvement with the occult: use of ouija boards, tarot cards, horoscopes, fortune telling, seances, witchcraft, satanic rituals, any curses or pacts.

•

•

List anything that seems generational, that is, some problem that seems to be passed on in your lineage. I would caution against delving deeply into your past, since it is usually unwritten history and hard to know what is true and what is legend. However, if the Lord impresses something on your mind, go ahead and list it.

•

List attitudes or emotions that control you--anger, depression, fear panic attacks, contempt or bitterness. Sometimes these emotions are linked with any of the above sins, and you can deal with them paired with the traumatic event or sin that seemed to be the starting point. Or you may list them separately and deal with them individually. As Jesus brings something to your mind, be sure it gets on your list. When you have anything on your Remember list, you can move on to the second and third R’s.72

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Renounce In the Renounce step, we are doing what James admonishes us as believers to do: Resist the devil, and he will flee from you (Jas. 4:7). Starting with the first item on your list, then, resist the devil by saying (out loud if you want), “Satan, in the name of the Lord Jesus Christ, I renounce your using this ________________ (name what you have listed) as a gateway into my life. I renounce your using it as a reason for staying. I belong to the Lord Jesus Christ. I am his child, and He lives in my heart by his Holy Spirit, so you may not use __________________ (name it) as grounds for involvement in my life any longer. I renounce you. I command you in the name and authority of the Lord Jesus Christ to leave me and go to the Abyss where Jesus sends you.” Renouncing is not done in your own strength, but always clearly in the name and authority of our Lord Jesus Christ (Ephesians 1:1921).73 Renouncing involves recognizing Satan’s lies, and countering them with God’s truth. For instance, one of the lies that Satan often uses is, “Obviously God does not love you. If he did, that terrible thing (whatever it was) would not have happened to you.” And then he follows it up with, “But God is Love, so the problem must be with you--you are just not lovable--you are not worthy of his love, so he cannot love you.74 It is very easy to fall into Satan’s lies because they seem to make such good sense. But they are lies straight from the Pit! Nonetheless, they must be countered with the truth of God’s Word. If not, the lies keep going on and growing. II Corinthians 10:3-5 tells us they become “strongholds” built up from “false arguments” and “every proud obstacle that is raised against the knowledge of God.”75 It is important that these lies be countered by the affirmation of God’s Truth. Sing the Sunday School chorus, “Jesus loves me, this I know, for the Bible tells me so . . . Little ones to him belong. They are weak, but he is strong.”Affirm God’s Truth: “For God so loves the world (me), that he gave his only Son” to die on the cross for me. Look up other verses (such as Romans 8:3139) that state clearly that God’s love for us is not based on our worthiness, but is steady and strong and unchangeable in every circumstance. As you do this it will become easier to see that the bad things that happen to us do not come from God—they come from Satan.76 Sin has skewed the whole universe, bent it out of shape, so that even as Christians we “groan,” waiting for the day when Christ returns and things are put right again (Romans 8: 14-25). But, in the meantime, Satan lies to confuse us and make us think that it is God’s fault that bad things happen, so that we do not see that it is Satan’s evil work. By affirming God’s truth, that he loves us unconditionally, we can call Satan’s bluff and tear down the stronghold of lies that the devil has built up.77

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Renouncing is “saying NO” and you can say NO to Satan in as many ways as you can think of. Then be sure to move on to the third R, Reclaim. Reclaim When James tells us to “Resist the devil’ he also admonishes us to “Submit yourselves to God . . . come near to God and he will come near to you” (Jas. 4:7,8). Reclaiming is saying to God, “I give this whole area of my life to you (Name the item that you have written down. If it is an emotion, say “my emotions.” If it is in the area of your sexuality, say “my sexuality.” Or, if it is a happening from the past, you can say “my memories.”) I give it to you. I love you and I want to belong to you, body, soul, and spirit. I want you to be Lord in this area of my life. I cannot handle it, but you can, so I give it to you.” If it is a sin, confess it and ask Jesus to forgive you. If it is a sin that has already been confessed, but Satan keeps throwing it back at you, you may need to specifically verbalize that you receive God’s forgiveness.78 Getting Help Some find the Three R’s very difficult to do themselves. If you do, finding a friend to do it with might help. Often we think that we out to be able to come to God all by ourselves to get the help we need. Some people may be able to do that, but actually God does not mind when we need a friend, a prayer partner, a sister, or a brother. In fact, the Bible says, “If two of you on earth agree about anything you pray for, it will be done . . . by my Father in heaven” (Mt. 18:19). See what works best for you.79 The Three R’s may seem so simple, just a formula, and you may think, “It cannot possibly help.” Actually, it is applying God’s truth in your life, and it is a pattern affirmed again and again in Scripture. It is spiritually very powerful.80 CHARACTERISTICS OF THOSE WITH THIS GIFT l. Faith for the supernatural. 2. Deep trust in God to do the impossible. 3. Belief in God to heal the sick, to deliver the distressed, to free the possessed (by demons). 4. Available as an instrument of God’s supernatural change in lives. 5. Often does not know what is happening when he is stirred by the Holy Spirit to do something but things happen when he responds to God’s leading. 6. Used by God as a channel of His powerful works that transcend ordinary and natural methods and ways. 7. Great concern for the display of God’s power which testifies to His greatness and majesty.

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8. Speaks and acts with great authority. 9. Experienced God’s supernatural intervention (the unusual) in his life. 10. Sensitive to the voice of the Holy Spirit. MINISTRIES Worship Service Various Services of the church “Apostle” “Prophet” Evangelist The Giftedness of Others—Questions for Reflection It is clear from I Corinthians 12:14-26 that each member of the body needs every other member. That, to take it a bit further, even those members with what appear to be self-sufficient gifts have needs that can only be met by others in the body. It is easy to think that persons with the gift of apostleship or of prophecy, as well as those of pastor, evangelist or teacher, are independent. They’re so capable, they have no need. Paul warns those with those gifts to think of themselves as independent; it is equally important that we not ascribe to them a false superiority. For each gift, therefore, look for answers to one or more of the following questions. What shortcomings typically accompany this gift? What unique needs for reassurance and encouragement is a person with this gift likely to experience? What are the probable or possible areas of pain or struggle for a person with this gift? In our humanness, to be thrust into a role, even though gifted for it, brings certain kinds of anguish. Witness Christ himself, in Gethsemane. What does this person, the one so gifted, especially need to be held accountable for? In what ways do other members of the body need to hold a person with this gift “in check?” What other gifts, exercised by others in the body, are particularly needed to complement and supplement this one area of giftedness?

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THE GIFT OF THE DISCERNING OF SPIRITS (I Cor. 12:10) Purpose: Protection Definition: “The special ability that God gives to certain members of the body of Christ to know with assurance whether certain behavior [and speech] purported to be of God is in reality divine, human or satanic.”81 Description: The capacity to distinguish between what is from God (truth) and what is a deception brought by Satan (error). The ability to distinguish between what is real and that which is counterfeit. A. B. Simpson sees the need for this gift especially in relation to the gifts of Tongues and Interpretation: “It is quite remarkable that this gift immediately precedes the last two, tongues and interpretation of tongues. It would seem as if at this point there is peculiar need for the power to distinguish the false and the true, as the gift of tongues, above all others, opens the way for scenes of much excitement and the possibility of satanic counterfeits.”82 Importance: The Corinthian believers were reminded by Paul that before they were converted that they had been “influenced and led astray” by dumb idols (I Cor. 12:1-3). This probably means that they had been moved to speak by evil spirits associated with idol worship. It was therefore important that they discerned what was of paganism (demonic) and what was of God. William Barclay mentions the need for this gift of the discerning of spirits also because of the atmosphere of the early church (especially at Corinth) where paganism had such wide influence. He states: “In a society where the atmosphere was often tense and electric and where all kinds of abnormal manifestations were normal, it was necessary to distinguish between what was real and what was merely hysterical, between what was genuine and what was the product of excited delusion, between what came from God and what came from the devil.”83 But is our day and age so different? Paul made it plain in Scripture that we all have been called to spiritual warfare: “Put on the full armor of God so that you can take your stand against the devil’s schemes. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against spiritual forces of evil in the heavenly supernatural realms” (Eph. 6:11-12).

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This spiritual warfare will become increasingly intense as we come closer to the Second Coming of Jesus. Paul predicted: “The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons. Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron . . . Mark this: There will be terrible times in the last days. People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, without love, unforgiving, slanderous, without self-control, brutal, not lovers of the good, treacherous, rash, conceited, lovers of pleasure rather than lovers of God--having a form of godliness but denying its power” (I Tim. 4:1-2, II Tim. 3:1-5). Paul wrote of what and how these false teachers will try to deceive: “They forbid people to marry and order them to abstain from certain foods, which God created to be received with thanksgiving by those who believe and who know the truth.” (I Tim. 4:3) They teach “godless myths” and “old wives tales” (I Tim. 4:7). “They are the kind who worm their way into homes and gain control over weak-willed women, who are loaded down with sins and are swayed by all kinds of evil desires, always learning but never able to acknowledge the truth. Just as Jannes and Jambres opposed Moses, so also these men oppose the truth--men of depraved minds, who, as far as the faith is concerned, are rejected” (II Tim. 3:6-8). Paul also pointed out that these kind of false teachers are so corrupt that their folly will be clear to everyone (II Tim. 3:9). Peter similarly told about the teachings and behavior of false teachers (II Pet. 2:1-22). Virtually the whole book of Jude deals with false teachers and their heresies. All Christians are to be discerning and test everything they see and hear: “Test everything. Hold on to the good. Avoid every kind of evil . . . do not believe every spirit, but test the spirits to see whether they are from God” (I Thess. 5:21-22; I Jn. 4:1).

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Luke praised the Bereans because they carefully examined his teaching: “Now the Bereans were of more noble character than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true” (Acts 17:11). The following are general tests that the body of Christ is to use to discern whether a teaching or teacher is of God or not: 1. Is Jesus Lord of that person’s life? “No one who is speaking by the Spirit of God says, ‘Jesus be cursed,’ and no one can say, ‘Jesus is Lord,’ except by the Holy Spirit” (I Cor. 12:3). 2. Is Jesus Christ acknowledged as perfect man and perfect God? “This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God . . . Who is the liar? It is the man who denies that Jesus is the Christ” (I Jn. 4:2; 2:22). 3. Is the apostles’ teachings accepted? “We are from God, and whoever is not from God does not listen to us” (I Jn. 4:6). John points out that false teachers speak “from the viewpoint of the world” and therefore have a great hearing from the world (I Jn. 4:5). 4. Are the person’s messages always positive? “Do not listen to what the prophets are prophesying to you; they fill you with false hopes. They speak visions from their own minds, not from the mouth of the Lord. They keep saying to those who despise Me, ‘The Lord says: ‘You will have peace.’ And to all who follow the stubbornness of their hearts they say, ‘No harm will come to you’” (Jer. 23:16-17); see also Jer. 14:15; Lam. 2:14; Zech. 10:2). 5. Is the person’s life characterized by godliness and holiness? “By their fruit you will recognize them . . . every good tree bears good fruit. A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit . . . . Thus, by their fruit you will recognize them” (Mt. 7:16-18, 20; see also II Pet. 2). The Reformed theologian Jonathan Edwards developed a test for inward experiences. In a commencement address at Yale University in 1741 Edwards based a message on I John 4:1 and entitled it: “The Distinguishing Marks of a Work of the Spirit of God.” He proposes four tests to distinguish any kind of spiritual experience to see if it is of the Holy Spirit or some other spirit. The first test is: Love for and Confession of God the Father and the Son. Wherever Christ comes alive, the Spirit is at work. The Holy Spirit raises our God-consciousness and Jesusconsciousness, but not our Spirit-consciousness. This is the Christological test which asks whether a spirit points to Jesus as Lord or to itself. The Holy Spirit does not glorify Himself. Rather,

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attention is deflected toward God the Father and God the Son. Therefore we are most truly of the Spirit when we are least aware of the Holy Spirit and most aware of Christ. Michael Green has warned that Christians “must not do for the Spirit what He does not do for Himself and that is to seek the limelight.” Arrogance and haughtiness have no place in behavior that is Spirit-led. The Holy Spirit always speaks with a voice of humility. The second test is: A Love for Truth as Revealed in the Bible. Word and Spirit must go hand in hand. The Bible is the greatest protection the Holy Spirit has given to the church. Because the work of the Spirit is subjective it is vital that there is an objective standard to test the subjective experience. The Bible is that standard. True spiritual experience, therefore, will not contradict anything taught in the Bible. Since it is the same Spirit who inspired the Scriptures and illuminates it, Word and Spirit always agree and work in unison. Any mystical experience that lessens our love for truth and makes us less dependent upon God’s Word is not of the Holy Spirit. Any revelatory experience that makes us feel superior to the revelation of the Bible is automatically suspect. The third test is: A Love of and Commitment to Each Other. That which unifies and strengthens Christian community is of the Holy Spirit; what destroys it cannot be. “Where the Spirit of the Lord is there is freedom” (II Cor. 3:17). Christians are either under liberty or under law, and those led by the Spirit have liberty. Paul, however, made it clear that there can be no liberty without restraint, no self-fulfillment without self-denial since freedom is always a means to extend one’s life for the community. Freedom is limited only by our life together. Since “the love of Christ constrains us” (II Cor. 5:14) our freedom is a freedom that frees us from selfishness and self-centeredness and leads us to do only that which promotes health, strength and vitality to the body of Christ. It is only in the company of others that our experiences in the Spirit can be confirmed and verified. The fourth test is: A Love of Righteousness, a Heightened Sense of Sin, and a Turning from Evil. Does the Spirit of God bear good fruit in our lives? Does He promote love? Does He inspire us to selflessly reach out in service to our neighbor and to the world? Does His work make us more comfortable in sin or more aware of our sinfulness and thus increase our hunger and thirst for righteousness and our hatred for any kind of sin or evil. The Holy Spirit inspires a holy zeal for the things of God and a hatred for any kind of sin or evil. The Holy Spirit inspires a holy zeal for the things of God and a hatred for anything that would be contrary to God’s holy will.84 So often Christians are either naive and gullible and eager for that which is sensational, or they are cautious, conservative, critical and cynical. Neither of these positions are right. We are to be “discerning believers.”

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The ability to distinguish between good and evil is a sign of maturity (Heb. 5:14). Although all Christians are exhorted to be discerning, all do not have the gift of a discerning of spirits (I Cor. 12:10, 29-30). Indications are that in the early church people with this gift were given the office of an “exorcist.” Such persons have the ability to distinguish between spirits and to cast them out in the name of Christ. A distinction should be drawn between direct demon possession (or infestation or demonization) and spiritual attacks which come to all Christians in the form of temptation. Some Christians have made the mistake of diagnosing possession as the cause of every kind of Christian failure. This is quite wrong. Temptation to sin is a normal experience in every human life, Christian or otherwise. Most Christians will admit to finding certain kinds of temptation more attractive than others and will suffer from what are called ‘besetting sins’ (Heb. 12:1). From time to time all Christians sin (see I Jn. 1:8), but this does not mean, even if they have persistent problems with particular sins, that they are possessed. Such sins can be weaknesses of the flesh (human nature-Rom. 7:15-25) or “evil desires” (Jas. 1:14). Demonic oppression is where God allows Satan to bombard us with temptations. Such temptations come from without and must be resisted and renounced immediately. Paul put it, “For though we live in the world, we do not wage war as the world does. The weapons we fight with are not the weapons of the world. On the contrary, they have divine powers to demolish strongholds. We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ” (II Cor. 10:3-5). We make our thoughts captive to the obedience of Christ as we feed on God’s Word. That was the weapon that Jesus used when tempted by Satan in the wilderness (Mt. 4:4,7,10). Our thoughts must be brought into conformity to God’s thoughts which are found in His Word. A distinction must also be drawn between demonic possession and mental illness. Although the two may occur simultaneously, and in such a case possession would cause or worsen mental illness, there is no necessary connection between the two. This distinction is extremely important. Nothing is more damaging than when a person who suffers from mental illness is told that he is possessed. This automatically increases his fears which make his illness even more acute. Just as Christians are prone to physical illness, so they may be prone to certain mental weaknesses or illnesses. And positive feedback is essential in such a case. There seems to be a direct connection between demonic possession and the practice of the occult. Any dabbling in the various kinds of occult behavior which is clearly and repeatedly forbidden in the Bible (Lev. 19:26,31; Deut. 18:9-14), makes a person a target for satanic attack.

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We must be careful that we do not have an unforgiving spirit. Paul says that an unforgiving spirit makes way for Satan to “outwit” us (II Cor. 2:11). “For we are not unaware,” says Paul, “of his schemes” (II Cor. 2:11). And yet the church of Jesus Christ is unaware of Satan’s schemes or strategies. What makes this difficult is that Satan masquerades as an angel of light and his servants as servants of righteousness (II Cor. 11:14-15). Whether we have the gift of the discerning of spirits or not, we are to be aware of Satan’s methods. Ignorance is not always bliss; often it spells danger. This is especially true when it comes to spiritual warfare. Examples Mt. 16:22-23 Jesus rebuked the spirit of Peter. Mk. 1:21-27 Jesus drove out an evil spirit in a man in the synagogue. 5:1-20 Jesus drove out a legion of demons in man from the tombs. 9:14-29 Jesus drove out an evil spirit from a boy who was dumb. Acts 5: 1-10 Peter discerned that Ananias and Sapphira had kept back part of the money they had received from selling some land. Acts 8:9-24 Peter discerned that Simon, the sorcerer, tried to buy God’s gift (of receiving the Holy Spirit) and that he was full of bitterness and captive to sin. Acts 13:6 Paul exposed Elymas, the Jewish sorcerer and false prophet, as “a child of the devil and an enemy of everything that is right.” Paul perceived that Elymas would become blind which he did. Acts 16:16-18 Paul discerned that the slave girl following him was shouting words which came from an evil spirit and thus Paul drove that spirit out. CHARACTERISTICS OF THOSE WITH THIS GIFT 1. Sensitive to the voice of the Holy Spirit. 2. Profound sense of right and wrong. 3. Keen insight as to the difference between truth and error with the ability to discern good as well as evil. 4. Tendency to be serious and introspective and easily given to gloominess. 5. Tendency to be an introvert bordering on being timid. 6. Has feelings of uneasiness when there is anything wrong. 7. Feels an immediate and instinctive rejection of the spirit of a person or teaching when an attitude or teaching has an evil or untrue ring. 8. Quick to analyze the reasonings and rationalizations of others.

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9. Ability to identify root spiritual problems. 10. Sees issues with deep feelings, whether good or bad, right or wrong, often without knowing why. 11. Ability to see through others’ actions to their real motives and inner attitudes. 12. Spiritually intuitive. 13. Likes to give himself to prayerful reflection. 14. Sees through a phony before his phoniness is clearly evident. 15. Insight to tell what is wrong with a “biblical” message. MINISTRIES Worship Service Various Services of the church Counseling Ministry Gifts (“Apostle,” “Prophet,” Evangelist, Pastor, Teacher) Boards & Committees Small Group Ministry

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The Giftedness of Others—Questions for Reflection It is clear from I Corinthians 12:14-26 that each member of the body needs every other member. That, to take it a bit further, even those members with what appear to be self-sufficient gifts have needs that can only be met by others in the body. It is easy to think that persons with the gift of apostleship or of prophecy, as well as those of pastor, evangelist or teacher, are independent. They’re so capable, they have no need. Paul warns those with those gifts not to think of themselves as independent; it is equally important that we not ascribe to them a false superiority. For each gift, therefore, look for answers to one or more of the following questions. What shortcomings typically accompany this gift? What unique needs for reassurance and encouragement is a person with this gift likely to experience? What are the probable or possible areas of pain or struggle for a person with this gift? In our humanness, to be thrust into a role, even though gifted for it, brings certain kinds of anguish. Witness Christ himself, in Gethsemane. What does this person, the one so gifted, especially need to be held accountable for? In what ways do other members of the body need to hold a person with this gift “in check?” What other gifts, exercised by others in the body, are particularly needed to complement and supplement this one area of giftedness?

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THE GIFT OF TONGUES (GLOSSOLALIA) (I Cor. 12:10,28,30; 14:2-5, 27-28,34-35,40) Purpose: Edification of the church (and personal edification) Definition: ‘The special ability that God gives to certain members of the body of Christ to speak to God in a language they have never learned and/or to receive and communicate an immediate message from God to His people through a divinelyanointed utterance.”85 Description: The capacity to speak in a language one has never learned. It was not always used in the apostolic church as the vehicle of preaching to people of other languages, but rather as a channel of direct worship and adoration. History: Tongues per se is not necessarily of God. Tongues have occurred in non-Christian contexts in both the past and the present. The earliest account, produced about 1100 B.C. in Byblos on the Syrian coast, describes Wenamon, a young worshiper of the pagan god Amon. While Wenamon was sacrificing to his gods, Amon seized him, possessed him and made him produce frenzied speech.Both Plato (427-347 B.C.) And Vergil (70-19 B.C.) mentioned similar phenomena involving glossolalia (glossa—“tongues,” or “language” and laleo—to speak). Such ecstatic phenomena have also occurred among Muslim dervishes in Iran. Eskimos in Greenland and pagans of Tibet and China. Tongue has been and is also a part of the worship of the Mormon cult.86 Comparison between the glossolalia of I Corinthians and that of the Acts of the Apostles: I Corinthians

Acts of the Apostles

1. Tongues understood only when interpreted (14:28)

No interpretation evident or needed (2:1-13)

2. Purpose is edification of the assembly and/or the person speaking (14:13-19,26-27)

Purpose is validation and confirmation of the outpouring of the Holy Spirit (2:1-16; 10:44-48;19:1-6)

3. No special circumstances involved (ch 14)

Occurred in special circumstances— on the day of Pentecost and when an extension of Pentecost was needed (2:1-13; 10:44-48; 11:15-18)

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4. A continuing gift—repeated (ch. 14)

A temporary, initial experience— evidently not repeated (2:1-13).

5. Gift under the control of the speaker (14:27-28)

No mention of control or need for control by speaker (2; 10; 11; 19)

6. Not all in the group spoke in tongues (12:30)

All in the group spoke in tongues (2:4; 10:44-48; 19:6)87

Tongues is not to be used in the church unless an interpreter is present (I Cor. 14:28). In the case where there is no interpreter the person is to speak (pray) to God. This has been referred to as “private tongues,” “prayer language” or the “devotional use of tongues.” The devotional use of tongues for personal edification is inferior to prophecy because it is speaking to God only whereas prophecy is speaking to man as well as God thereby profiting the whole body of Christ (I Cor. 14:2-4) which is the very purpose of all the gifts of the Spirit (I Cor. 12:7; I Pet. 4:10). “Public” tongues becomes as important as prophecy (for in a real sense it becomes prophecy) when it is accompanied by interpretation (I Cor. 14:5). Paul wishes that all would speak in tongues, but even more so, that everyone would prophesy (I Cor. 14:5). Tongues should be spoken by only two or three at the most in any one service (I Cor. 14:27). With this guideline Paul guards against the situation of allowing this gift to dominate a gathering. The instruction for women to be “silent” in the churches is given in the context of speaking in tongues. The issue here is to show subjection as taught by the Law (I Cor. 14:34) and that everything would be done in an orderly way (I Cor. 14:30). Many biblical scholars believe that because this instruction to be silent is found in the context of tongues that this implies that women are to be “silent” when it comes to speaking in tongues in church. Tongues was for a sign to unbelieving Jews (I Cor. 1:22; 14:21-22; Is. 28:11). The use of the gift of tongues is not to be forbidden because of its abuse or misuse. (I Cor. 14:39). The position of the Christian and Missionary Alliance taken both in 1907 and again in 1963 seems to illustrate the biblical position: “Seek not, forbid not.”88

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Examples I Cor. 14:18 Paul is thankful that he speaks in tongues more than all others. Paul Tuttle, a United Methodist minister and former professor at Fuller Theological Seminary shares what “private” tongues means to him: “There are times in my devotional life when I can no longer find words to express my ‘innards.’. . . At that point I allow the Holy Spirit to pray through me in a language that I did not learn. I struggle with the biblical languages every day . . . I say a language because I believe it to be a language. My vocabulary is growing. I know enough about language to be able to identify sentence structure. My ‘unknown’ tongue or prayer language has periods, comas, and exclamation points. It is a marvelous gift.”89 It should be pointed out that not all students of spiritual gifts agree that the tongues-gift of I Corinthians is a real language. Some professional linguists have tape-recorded persons speaking in tongues and said they found no linguistic structure. Therefore many of them believe they were “ecstatic utterances.” Whether tongues is ecstatic utterances or known languages the function is the same: express prayer, praise and worship to God.90 Harold Bredesen, Pastor of North County Christian Center in San Marcos, California, gives the function of “private tongues”: 1. “Tongues enables our spirits to communicate directly with God above and beyond the power of our minds to understand. 2. “Tongues liberates the Spirit of God with us.” 3. “Tongues enable the Spirit to take its place of ascendancy over soul and body.” 4. “Tongues is God’s provision for catharsis, therefore important to our mental health.” 5. “Tongues meets our needs for a whole new language for worship, prayer and praise.”91 Paul defines the purpose of tongues as a means of addressing God (I Cor. 14:2, 16) and thereby sets the gift in the context of worship (I Cor. 14:25) as opposed to an enjoyable thrill, an interesting mystical experience or a means of showing off to others. It was universally accepted that some people in especially close touch with God would have unusual spiritual endowments. Trances, ecstatic speech and miraculous powers were generally understood to be evidences of such spirituality. Because the Corinthians were impressed and fascinated by such so-called supernatural abilities they played down other gifts that were less spectacular. This is why Paul carefully sets the

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gift of tongues in the context of worship and service. The test is not how the exercise of our particular gift makes us feel, but whether it makes our worship more real and meaningful and whether fellow believers are strengthened by it. This function of tongues as a means of worship is confirmed throughout the book of Acts. On the Day of Pentecost the Jewish pilgrims in Jerusalem heard the disciples telling in their own tongues “wonders of God” (Acts 2:11). At Cassarea the Jewish believers who had accompanied Peter to the home of Cornelius were amazed when the Holy Spirit was poured out on the Gentiles, “for they heard them speaking in tongues and praising God” (Acts 10:46). The dozen believers at Ephesus who had been baptized into the name of the Lord Jesus “spoke in tongues and prophesied” (Acts 19:6). Although it is believed that speaking with tongues occurred on each of these three occasions to confirm that the Holy Spirit had been given, it is still significant that the New Testament records that the phenomenon was linked with bringing glory to God and encouragement to fellow believers in accordance with the principles taught in I Corinthians. The ultimate test of any gift is whether it brings honor and glory to God Almighty and whether it strengthens fellow believers. If a gift does not meet these tests it falls short of God’s intention no matter how spectacular it may seem. CHARACTERISTICS OF THOSE WITH THIS GIFT 1. Ability to speak a language (or in “ecstatic speech”) never learned. 2. Faith in God for the miraculous. 3. Tends to have an active prayer life. 4. Tends to pray with authority. 5. Tends to have a child-like faith. 6. Tends to be emotional. 7. Tends to become easily frustrated and irritated with discussions and arguments over doctrinal intricacies (minor details or complicated issues). 8. Tends to approach Scripture in a devotional manner emphasizing the heart over the mind. 9. Openness to the Spirit of God. 10. Allows room for mystery in the Christian life. 11. Expects God to work supernaturally. 12. A deep sense of awareness that God is building up the body when bringing a message in tongues. 13. Sensitive to the inner promptings of the Spirit of God.

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14. Tends to be mystical to the point of mysticism. 15. Puts great emphasis on the heart (the seat of emotions and feelings) in Christian experience. MINISTRIES Worship Service Various Services of the church Small Group Ministry

The Giftedness of Others—Questions for Reflection It is clear from I Corinthians 12:14-26 that each member of the body needs every other member. That, to take it a bit further, even those members with what appear to be self-sufficient gifts have needs that can only be met by others in the body. It is easy to think that persons with the gift of apostleship or of prophecy, as well as those of pastor, evangelist or teacher, are independent. They’re so capable, they have no need. Paul warns those with those gifts not to think of themselves as independent; it is equally important that we not ascribe to them a false superiority. For each gift, therefore, look for answers to one or more of the following questions. What shortcomings typically accompany this gift? What unique needs for reassurance and encouragement is a person with this gift likely to experience? What are the probable or possible areas of pain or struggle for a person with this gift? In our humanness, to be thrust into a role, even though gifted for it, brings certain kinds of anguish. Witness Christ himself, in Gethsemane. What does this person, the one so gifted, especially need to be held accountable for? In what ways do other members of the body need to hold a person with this gift “in check?” What other gifts, exercised by others in the body, are particularly needed to complement and supplement this one area of giftedness?

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THE GIFT OF THE INTERPRETATION OF TONGUES (I Cor 12:10; 14:26) Purpose: Aid to the gift of tongues—to make it intelligible Definition: “The special ability that God gives certain members of the body of Christ to make known in the vernacular the message of one who speaks in tongues.”92 The ability to interpret utterance in tongues by Holy Spirit--given revelation. Description: The gift of interpretation is either possessed by the one who has spoken in tongues (I Cor. 14:13) or by one with the known gift of interpretation (I Cor. 12:10,30; 14:27-28). Often “tongues-interpretation” functions as a hyphenated gift. Michael Green points out, “Though some men have the gift of interpretation who cannot themselves speak in tongues, this is unusual, for the most part it is those who already have tongues who gain this further gift of interpretation.”93 Sometimes the same people who give messages in tongues in public immediately interpret what they themselves said whereas in other cases another person will interpret. Scripture seems to indicate that the usual pattern is for another person to interpret since Paul said that if there were no one to interpret that those who would speak in tongues were to keep silent and speak to themselves and to God (I Cor. 14:28). Many testify that they have received this gift after having prayed in tongues in a meeting an then having felt compelled to speak a sentence in English which had come to their minds. As soon as they had spoken that one sentence another sentence came to their minds and so on until the prayer had been fully interpreted. Prerequisite: The gift of interpretation is important for without it the gift of tongues cannot be used properly as a gift. For the purpose of gifts is the edification of all (I Cor. 14:26). Apart from the exercise of interpretation, tongues will only edify the one speaking (I Cor. 14:4, 6-11,1617). In an assembly, if everyone speaks in tongues and there is no interpretation, believers and unbelievers alike will be offended and question the sanity of the congregation (I Cor. 14:23). An interpretation along with a hymn, a word of instruction, a revelation and a tongue was to be a common gift shared in the assembly as Christians met together (I Cor. 14:26). Interpretation is so important that tongues accompanied by it actually becomes the most important gift to the church: prophecy (I Cor. 14:5; see also 14:1,3-4,24-25,39).

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We are warned by Paul not to treat prophecies with “contempt” (I Thess. 5:20). Example: Peter Wagner shares an incident told to him by a person he considers a very reliable source. “It involves a group of believers in a remote Guatemalan village. A severe drought had devastated the area and the village was ons the verge of extinction. The Christians prayed and God spoke to the group through a message in tongues. He told them to go up on a hill which was owned by the Christians and dig a well. It seemed to be one of the most illogical places to do it, but they obeyed, even in the face of the ridicule of the unbelievers in the village. The ridicule changed to astonishment, however, when they soon struck an abundant supply of water and the entire village was saved. Many believers also were saved when they saw the poer of God”.94 Wagner then reasons, “Maybe this is what Paul had in mind when he wrote, “Tongues, then, are a sign, not for believers but for unbelievers. . .” (I Cor. 14:22).95 We recognize that similar experiences have occurred among various unbelievers and unbelieving groups (e.g. cults such as the Mormons). There are many instances of individuals and groups that practice the occult that witness to similar experiences. Thus we must be careful in discerning whether supernatural experiences are of God or the devil. CHARACTERISTICS OF THOSE WITH THIS GIFT 1. Interpreting tongues never learned. 2. Faith in God for the miraculous. 3. Tends to have an active prayer life. 4. Tends to pray with authority. 5. Tends to have a child-like faith. 6. Tends to be emotional to the point of emotionalism. 7. Tends to become easily frustrated and irritated with discussions and arguments over doctrinal intricacies (minor details or complicated issues). 8. Tends to approach Scripture in a devotional manner emphasizing the heart over the mind. 9. Openness to the Spirit of God. 10. Ability to speak in tongues.

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MINISTRIES Worship Service Various Services of the church Small Group Ministry

The Giftedness of Others--Questions for Reflection It is clear from I Corinthians 12:14-26 that each member of the body needs every other member. That, to take it a bit further, even those members with what appear to be self-sufficient gifts have needs that can only be met by others in the body. It is easy to think that persons with the gift of apostleship or of prophecy, as well as those of pastor, evangelist or teacher, are independent. They’re so capable, they have no need. Paul warns those with those gifts not to think of themselves as independent; it is equally important that we not ascribe to them a false superiority. For each gift, therefore, look for answers to one or more of the following questions. What shortcomings typically accompany this gift? What unique needs for reassurance and encouragement is a person with this gift likely to experience? What are the probably or possible areas of pain or struggle for a person with this gift? In our humanness, to be thrust into a role, even though gifted for it, brings certain kinds of anguish. Witness Christ himself, in Gethsemane. What does this person, the one so gifted, especially need to be held accountable for? In what ways do other members of the body need to hold a person with this gift “in check?” What other gifts, exercised by others in the body, are particularly needed to complement and supplement this one area of giftedness?

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VIII. HOW TO FIND YOUR MINISTRIES AND GIFTS

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I. FAITH The first step in finding your gifts begins with faith. You must believe that you are gifted. Spiritual gifts must not be viewed as wishful thinking. They are not special rewards for the spiritually elite. They are "grace gifts" for every child of God. God does not ask us to do something that we are not equipped to do. Spiritual gifts are God's equipping tools to do His work (I Cor. 12:7; Eph. 4:7-8; I Pet. 4:10). Jesus assured His disciples, "You did not choose Me, but I chose you to go and bear fruit— fruit that will last" (Jn. 15:16). How was this fruit to be produced? Jesus explained earlier, "Remain in Me, and I will remain in you. No branch can bear fruit by itself: it must remain in the vine. Neither can you bear fruit unless you remain in Me" (Jn. 15:4). We are able to produce fruit to the extent that we remain in Christ, who is our Source of spiritual power. To remain in Christ is to produce spiritual fruit. In the same way, we are to serve God with the gifts He has provided for us: "Now to each one the manifestation of the spirit is given for the common good. . . But to each one of us grace has been given . . . When He ascended on high, He led captives in His train and gave gifts to men . . . Each one should use whatever gift he has received to serve others" (I Cor. 12:7; Eph. 4:7,8; I Pet. 4:10). The Bible states that you are gifted. Either the Bible is true or it isn't. And if you can't trust it in this area then you can't trust it in any other area either. II. ACQUAINT YOURSELF AND STUDY THE POSSIBILITIES The second step in finding your gifts is to become familiar with all the possible options. If a jeweler wants to become knowledgeable of gems he must become acquainted with all the various kinds of gems. Similarly, the Christian needs to become informed about the many gifts of the Spirit if he is to recognize his own. It is difficult to discover a spiritual gift if you do not know approximately what to look for. By becoming familiar enough with the gifts that God has given to the Body of Christ, when you discover yours, you will be able to recognize it for what it is.

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Flynn warns: "Perhaps we have overrated the nature of gifts by thinking of them as something impressive when in reality they may be quite ordinary. Instead of flamboyant, grandstand abilities, they may be silent, steady workings of the Holy Spirit who does not [usually] come in earthquake, storm, or wind, but in the still, small voice and soft simple way.”1 Don't always look for the spectacular. Be open, however, to all the possibilities. III. PRAYER James informs us, "You do not have, because you do not ask God" (Jas. 4:2). Prayer is a key to receiving what God has for us. Some of you have tried this method of prayer but still have not found your gifts. Prayer itself is not always enough. According to James, your attitudes, your motives, are of utmost importance as we approach God in prayer. James says, "When you ask, you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures” (Jas. 4:3). There is the danger of wanting the gifts someone else has because of what they achieve with them. Simon the Sorcerer was impressed with the great signs and miracles he saw performed by Philip, Peter and John. Luke tells us that "When Simon saw that the Spirit was given at the laying on of the apostle's hands, he offered them money and said, 'Give me also this ability so that everyone on whom I lay my hands may receive the Holy Spirit'" (Acts 8:18-19). The importance of prayer is seen in Paul's statement to the Christians at Corinth: ". . . as you help us by your prayers. Then many will give thanks on our behalf for the charisma [gracious favor] granted us in answer to the prayers of many" (II Cor. 1:11). Although the word charisma is here used in a more general sense of "gracious favor" the association of prayer with the laying on of hands, as in the setting apart of the seven deacons (Acts 6:6) and of Barnabas and Paul (Acts 13:3), suggests that prayer is vital in giving of God's gifts. This is true whether it is gifts in general or more specifically, in the area of our spiritual giftedness.

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What was Peter's reaction? "Peter answered: 'May your money perish with you, because you thought you could buy the gift of God with money! You have no part or share in this ministry, because your heart is not right before God. Repent of this wickedness and pray to the Lord. Perhaps He will forgive you for having such a thought in your heart. For I see that you are full of bitterness and captive to sin.'" Why do you want to know what your gifts are? For the purpose of impressing others, selfish enjoyment, curiosity? Gifts are not revealed for the purpose of impression, selfish enjoyment or curiosity, but they are revealed to those who are committed to using them for the strengthening of the rest of the body of Christ, the church (II Cor. 1:11). Although the Greek word charisma is here most often translated "gracious favor" referring to the general idea of grace rather than to the more limited idea of "gift of grace," the association of prayer with the laying on of hands for specific ministry (Acts 6:6; 13:3) suggests that prayer is a means of receiving God's grace. IV. LAYING ON OF HANDS BY CHURCH LEADERS Closely related to prayer is the laying on of hands. This is the fourth step in finding your gifts. The gifts required by the church might be bestowed through the laying on of hands. The Giver is always God in His sovereignty, but the channel would seem to be the designated leaders of the local church (I Tim. 4:14-16). "Do not neglect your charisma, which was given you through a prophetic message when the body of elders laid their hands on you. Be diligent in these matters; give yourself wholly to them, so that everyone may see your progress. Watch your life and doctrine closely. Persevere in them." Paul lays stress on working at your gift, not neglecting it, but being diligent giving yourself wholly to it and persevering. In his second letter to Timothy, Paul counsels Timothy, "I remind you to fan into flame the charisma of God, which is in you through the laying on of my hands" (II Tim. 1:6).

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The first deacons (seven of them) were appointed by the laying on of hands. Though they were already men "full of the Spirit and of wisdom" and had been selected for that reason, nevertheless hands were laid on them (Acts 6:6) and both Stephen and Philip later manifested spiritual gifts in their effective ministries (Acts 6:8,10,15) and had wider ministries than serving tables. Michael Griffiths in his book, Grace Gifts, makes the following interesting points: “This raises the interesting question of exactly when spiritual gifts are imparted which, strangely enough, is a question not often asked. We do not need to insist that spiritual gifts are sovereignly imparted once for all at the time of the new birth, although this is partly true. These two verses in the Pastoral Epistles encourage us to believe that charismata may be given within the church where they are to be exercised. It may also be correct to see a gift more as a part of the whole manifestation of the grace of God given to the whole congregation and less as a personally possessed piece of property."2 V. EXPERIMENT WITH AS MANY AS YOU CAN Discovering gifts is in some ways very much like discovering natural talents. You would never know you had music talent unless you tried it. Experimentation is a very important factor in finding what your gifts are. Don't be afraid to experiment, to try various ministries. Fear of failure is often the biggest hurdle to discovering spiritual gifts. You will never find your gifts by playing it safe! You must be unreservedly willing to do anything if you are to know the fullest use of your spiritual gifts. Willingness to try something new may uncover a gift you never knew you possessed. One way to begin is by looking to see what needs there are around you. Then try to do something to meet those needs. What are some of the needs of the people with whom you are in contact? What are the needs of the church to which you belong. Find out where and how you can be useful in any way, and do it.

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VI. MUTUAL MINISTRY (IMPARTATION OR SHARING) Paul wrote to the believers at Rome: "I long to see you so that I may impart to you some charisma to make you strong--that is that you and I may be mutually encouraged by each other's faith" (Rom. 1:11,12). God gives gifts through mutual ministry between fellow believers. The verb used for "to make you strong" is related to that used to describe the prophetic ministry of Silas and Judas Barsabbas: "Judas and Silas, who themselves were prophets, said much to encourage and strengthen the brothers" (Acts 15:32). The ministry of edification is a never-ending process. Gifted believers minister to others, who, thereby edified, exercise their abilities in the service of others, who in turn strengthen others, and so on. No one gets to the point where he cannot benefit from the spiritual ministries of others. Paul recognized this and so looked forward to ministering and being ministered to. Our faith in God, not only by what He can do through us, but by what He can do through others, is a means of encouraging and strengthening others. Our faith is in what God wants to do (and can do in others and through this action strengthen their faith). VII. NOTICE YOUR INCLINATIONS--EXAMINE YOUR FEELINGS Personal feelings have come under careful scrutiny with many Christians. Some of us become suspicious when someone is found enjoying life. We think something must be wrong. Ray Stedman perceptively wrote: "Somewhere the idea has found deep entrenchment in Christian circles that doing what God wants you to do is always unpleasant; that Christians must always make choices between doing what they want to do and being happy, and doing what God wants them to do and being completely miserable. Nothing could be more removed from truth. The exercise of a spiritual gift is always a satisfying, enjoyable experience though sometimes the occasion on which it is exercised may be an unhappy one. Jesus said it was His constant delight to do the will of the One who sent Him. The Father's gift awakened His own desire and He went about doing what He intensely enjoyed doing.”3 We are not to equate unhappiness with serving God.

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Desire for a gift may well point out the existence of that gift. C. Peter Wagner put it, "It is the same God who gives spiritual gifts who also oversees the way each one of us is made up in our total being. God knows every detail of our psychological condition, our glands and hormones, our metabolism, our total personality. He understands our feelings perfectly. And He knows that if we enjoy doing a task we do a better job at than if we do not enjoy it. So part of the plan of God, as I understand it, is to match the spiritual gift He gives us without feelings in such a way that if we really have a gift we will feel good using it. This may well be why God reserves the assigning of spiritual gifts to Himself. All the computers in IBM wouldn't be equipped to do that for the hundreds of millions of Christians around the world, but it is no problem to God Almighty."4 There is no conflict between pleasing God and enjoying yourself. The psalmist testified, "Delight yourself in the Lord and He will give you the desires of your heart" (Ps. 37:4). Then Paul adds, "It is God who works in you to will and to act according to His good purpose" (Phil. 2:13). God enables us to want, to will and to carry out God's good purpose. When we do God's will we will be doing what we want to do. Why is it so important that we enjoy doing God's will, using His gfits? Because when a person exercises a ministry, that individual subconsciously communicates the motivation behind the ministry. If the motivation or attitude is negative, those to whome we minister will perceive that negative message, and if the attitude is positive, the message that comes across will be positive and therefore effective. To examine our feelings, therefore, is important when we experiment with the gifts. It should be kept in mind however, that the desire for a certain gift does not automatically guarantee it. The overriding factor is the will of God. The final decision belongs to God who gives gifts as He chooses (I Cor. 12:11; Heb. 2:4). Strong desire for a certain gift we never discover in ourselves should make us examine our motives for wanting such a gift. It is of utmost importance that we place ourselves under the sovereign care and will of God, trusting Him to entrust to us that gift He desires us to use. For then His desire becomes our desire. The perfect blending of God's desire with our desire is what God wants.

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VIII. EVALUATE YOUR EFFECTIVENESS Effectiveness is key in discovering your giftedness. It keeps you from spiritualizing. Since the purpose of the gifts is for ministry you should expect that they will work. Gifts are given to accomplish a specific task in the context of the body of Christ. If you are gifted you will get results. If you have the gift of leadership, people will follow. If you have the gift of administration, the organization will run more smoothly and effectively. If you have the gift of healing, people will get well. If you have the gift of evangelism, people will be saved through your witness. This is where step IX becomes so crucial. IX. CONFIRMATION FROM THE BODY Because self-estimate may be colored by deception, your character and abilities are often best evaluated by others. If you think you have a spiritual gift and are trying to exercise it, but no one else in your church thinks you have it--you probably don't. Your gifts need to be confirmed. One professor put it, “It’s so strange to meet someone who claims to have the gift of preaching when no one has the gift of listening.” C. H. Spurgeon, “the Prince of Preachers,” claimed, “If you don’t know how to preach, you haven’t been called.” Feelings and desires are important, but they are far from infallible! If you think you have the gift of leadership, but no one follows your leadership, reconsider your gift. If you sing and hardly ever receive positive feedback, look somewhere else for your gift. If you’re teaching and students stay away, think about doing something else. Confirmation from the Body is a check on all the steps. Though it is number 9 in order, in many ways it is the most important of all. Gifts are given to be used in the context of the body of Christ. It is therefore necessary that the other members of the body have the final word in confirming your gift. Confirmation is important because often as we are doing Christian service, others will see a gift in us long before we ourselves are aware of it. Sometimes the joy and preoccupation of being involved in ministry makes us oblivious to the special abilities which the Holy Spirit has given us. This is where other Christians who are discerning are so important. It is our responsibility as fellow Christians to encourage each other when we observe a gift that someone has.

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Because the gift of encouragement was clearly evident, the apostles gave a disciple named Joseph a new name, “Son of Encouragement” or “Barnabas” (Acts 4:36). Confirmation is important also in that it builds a system of accountability for the use of your gifts. Though we are ultimately accountable to God, we are also immediately accountable to each other. If you have a certain gift and nobody knows it, it is very easy for you to be lazy about using it for no one will know the difference. However, once your gift is known and confirmed by the body, your fellow believers will expect to see that gift used. The existence of a gift is a call to exercise it. Eyes are purposeless unless they exercise the function of sight. Paul advised Timothy, “Do not neglect your gift” (I Tim. 4:14). Then he adds, “Be diligent in these matters; give yourself wholly to them, so that everyone may see your progress (I Tim. 4:15). Paul also told Timothy, “Discharge all the duties of your ministry” (II Tim. 4:5b). When gifts are faithfully used, they become increasingly effective, but when neglected God’s service is curtailed. Because the disuse of a limb results in paralysis or atrophy, doctors order patients up soon after surgery for exercise. Similarly, exercise is the only way to prevent a gift’s lapse or collapse. An important principle in the use of spiritual gifts is that the exercise of one gift may lead to the discovery of other gifts. Philip was chosen as one of the first deacons of the early church (“Jerusalem seven”) to distribute food etc. because of his wisdom, faith and being full of the Holy Spirit. He exercised his gifts of administration, helps and mercy in helping those Grecian widows who were being overlooked by the Aramaic-speaking community (Acts 6:1-5). Later Philip is referred to as an evangelist and miracle-worker (Acts 8:4-8, 28-40). It is probable that the faithful use of his gifts of wisdom, helps, administration and mercy led to the discovery of his gifts of evangelism and miracles. Jesus taught this principle when He stated, “Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things” (Mt. 25:23). The faithful use of one gift often leads to other gifts. Faithfulness in one area may lead to a wider ministry. Due to ignorance, unbelief, and disobedience God’s gifts are not being used to their fullest. The insufficient number of qualified workers in the Lord’s ministry cannot be blamed on the Holy Spirit, but on those who neglect or resist Him. In each Christian resides the Holy Spirit who longs to see us discover and develop the gifts He has placed within us. Each church is filled with believers in whom are hidden treasures. Unused gifts squander the grace of God.

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Some Christians who used their gifts in previous days have allowed these gifts to cool almost to ashes. To such Paul says, “Fan into flame the gift of God which is in you” (II Tim. 1:6). Rekindle the slumbering ashes into a hot flame. Once God gives a gift, He does not take it back. Paul reassured the Christians at Rome, “For God’s gifts and His call are irrevocable” (Rom. 11:29). God has given to each one of us a fellowship of believers. It is the purpose of the Christian community to help each other live out our faith in the crucible of daily living. Being weak by nature we need continual support and stimulus by interacting with each other. We need to be involved. We need to be a part. Dietrich Bonhoeffer’s warning needs to be repeated: “A community which allows unemployed members to exist within will perish because of them. It will be well, therefore, if every member receives a definite task to perform for the community, that he may know in hours of doubt that he, too, is not useless and unusable.”5 Without each person’s involvement the church of Jesus Christ limps, hobbles along. Without the use of each person’s gifts the engine of the church is unable to run on all her cylinders. God has given all of us gifts, it is our responsibility and privilege to discover, develop and use them to His honor and glory. John states, “From the fullness of His grace we have all received one blessing after another” (Jn. 1:16). God’s grace-gifts are His blessings to us to bless others with. Let us all turn to the Giver of all gifts and blessings and pray: “Lord, I want to be a channel for your grace to be expressed in the congregation of your people. Lord, give more of Your fullness, grace and, within the spiritual body in which You have placed me, may I both receive grace through others and mediate grace to others, that there may be glory to You in the church and in Christ Jesus for ever and ever. Amen.”6 Since God has already given us gifts that differ according to the grace He has given to us, let each of us exercise them accordingly:

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“If a man’s gift is prophesying, let him use it in proportion to his faith. If it is serving, let him serve; if it is teaching, let him teach; if it is encouraging, let him encourage, if it is contributing to the needs of others, let him give generously; if it is leadership, let him govern diligently, if it is showing mercy, let him do it cheerfully” (Rom. 12:6-8).

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IX. AN ATMOSPHERE FOR PRACTICE AND DEVELOPMENT

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Why is it that we so often see the children of the kingdom of darkness wiser than the children of light? Jesus, of course, predicted this (Lk. 16:8). Nowhere is this more true than in the area of equipping. In his book, Dedication and Leadership, Douglas Hyde writes the afterthoughts of a former communist. He points out, “The majority of people who join the Communist Party do so knowing very little about communism. This is as true of the intellectuals as of the workers. The potential recruit sees the Party in action.”1 Hyde continues by sharing at what point a candidate in the Communist Party is trained. “The instruction of the new Party member does not normally begin immediately after he joins. Quite deliberately, and with good reason, the Party sends its new members, whenever possible, into some form of public activity before instruction begins.”2 George Mallone, in his book, Those Controversial Gifts, perceptively analyzes this approach and gives a stinging, though accurate and fair assessment, of the evangelical church. “This Communist training principle could have been borrowed from Jesus of Nazareth! Jesus told Peter and the others to follow him in order to become fishers of men. His “come and see” invitation was soon followed by “go and tell.” Jesus sent them out by twos, by twelves, by seventies. He sent them out long before they were ready--at least by our standards. Those men and women who turned the world upside down hardly knew the content of the Apostle’s Creed. They saw Jesus in action and were involved in service long before their instruction was complete. It is hard to imagine a church system more unproductive for equipping ministries than the one normally promoted. If by brilliant and creative human ingenuity a church structure were devised to prevent the development of gifts, it could hardly improve on what we have. Large groups of people assemble to hear one person or a very few exercise their gifts, while the majority ruminate, evaluate or otherwise passively listen. Seldom are people trusted with any concrete ministry until they have proved themselves as Christians for several years. Little or nothing is expected of new Christians except that they study, listen and watch until they have grown mature. A high priority is placed on cognitive learning.

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Errors in doctrine or simple doctrinal immaturity are regarded as sufficient reason for people to do nothing except listen. Has an enemy designed this church structure?”3 The training methods of Jesus are in stark contrast to what is common to our training in church. Peter did not recognize Jesus as the Christ, the Messiah, until he had been actively involved in service for two-and-a-half years (Mt. 16:16). It is evident from the biblical accounts that Peter had already been used by God in preaching, healing and casting out demons. The abortive attempt of the disciples to heal a child with convulsions (Lk. 9:40) probably suggests that they were experimenting beyond their ability. Before we are tempted to criticize the disciples for their unsuccessful attempts at healing or exorcism, let us be reminded that it is far better to try and fail than not to try at all. Faith, after all, requires that we step out and take risks. Risk is part and parcel of what faith is all about. Fear is the greatest enemy of experimentation. Experimentation where there is an opportunity for practicing and developing one’s gifts is crucial. Gifts, like talents, need to be developed. They are not handed to us by God refined as though they can just automatically be put into operation and produce effective results. People need various opportunities to hone their gifts. FEAR OF GOD While Scripture is very clear that the proper attitude of a creature to a Creator is fear in the sense of reverence and awe (Job 28:28; Ps. 111:10; Prov. 14:26-27; Jer. 32:40), it is not right to have a kind of fear that sees God as a hard taskmaster who is virtually impossible to please. The Parable of the Talents (Lk. 19:11-27 warns against burying our talents, abilities, gifts, money) for fear they won’t be acceptable to God. Because the person with the one talent viewed his master wrongly he was unable to function. So often we do the same with God. For fear that God would never be pleased with our actions (ministry) we simply stay inactive and play it safe. The Bible is clear that it is better to try and fail than not to try at all. We believe that to fail is to be a failure whereas God sees our attempts, even when we fail, as opportunities for learning. In fact, it is usually when we fail at something that we learn our greatest lessons when we do not give in to pessimism and defeat. We need to learn how not to do things as well as how to do them. Failing, then, is not failure, nor defeat, but the backdoor to success.

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Discovering, developing and using our gifts is our responsibility. God simply has not given us the right not to discover, develop and use our gifts. A healthy, biblical understanding of who God is and what He is like is crucial to an appreciation for the gifts and a confidence in their use. God, the Giver of spiritual gifts, has not given us His unmerited gifts to scare, overwhelm and intimidate us. They have been given lovingly and graciously by a heavenly Father who trusts His children with His resources. FEAR OF OURSELVES Low self-esteem makes us fearful of our efforts at anything. It makes us feel inadequate, unimportant, worthless and useless. In our timidity we have forgotten Paul’s exhortation to Timothy: “For God did not give us a spirit of timidity, but a spirit of power, of love and of self-discipline” (II Tim. 1:7). A cowardly reluctance in the use of our giftedness definitely is not from God. The Spirit—the Holy Spirit—given by God is a Spirit of power and boldness. Power (dunamis) in Greek means among other things “the ability to do.” It is the Spirit of God who gives us the power we need to overcome our timidity and do what God has called us to do. Paul also points out in this verse that God’s Spirit is a spirit of love. Love will guard us against pride. Paul warned: “For by grace given me I say to every one of you: Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the measure of faith God has given you” (Rom. 12:3). Love, which by its very nature is humble (I Cor. 13:4), will keep us from valuing ourselves higher than we ought and it will also help us in not valuing ourselves lower than we ought. Love centers on God who gave us value, dignity and significance. By focusing on Him we are freed from excessive examination of our own value or worth. The contribution we make to the body of Christ with our gifts is not seen in terms of our greatness but in terms of God’s gracious love which has enabled us to share our giftedness with others. This sharing results in mutual upbuilding. Self-discipline is the third evidence of the work of the Spirit of God in our lives according to Paul’s exhortation for Timothy. Paul similarly said to the Christians at Rome:

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“For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. And by Him we cry, ‘Abba, Father.’ The Spirit Himself testifies with our spirit that we are God’s children” (Rom. 8:15-16). Assurance of our sonship frees us from the bondage and enslavement to fear. Fear makes us timid as we focus on ourselves—our weaknesses, inabilities, sins. We end up in negativism which saps us of our energies. Either we try to fight our feelings of worthlessness and uselessness by proving to God, ourselves and others that we have some worth, or we give in to despair. Either way, our focus is on ourselves. Assurance that we are God’s children frees us from having to prove anything since all we have to do is accept our sonship as a free gift. This enables us to focus on the God who has so graciously accepted us into His family and give our energies to opportunities for ministry which He opens up as we live in communion with our heavenly Father. As our minds are disciplined by the Spirit we have no time for thoughts that are self-condemning and despairing. The Spirit keeps us in tune to Himself. Paul had the proper perspective witnessed by his address to the Christians at Corinth: “Such confidence as this is ours through Christ before God. Not that we are competent in ourselves to claim anything for ourselves, but our competence comes from God. He has made us competent as ministers of a new covenant— not of the letter but of the Spirit; for the letter kills, but the Spirit gives life . . . But we have this treasure in jars of clay to show that this all-surpassing power is from God and not from us” (II Cor. 3:4-6; 4:7). When we see ourselves as “jars of clay” whose confidence, competence and power comes from God we are freed to minister in humility and love. FEAR OF OTHERS Fear is such a normal human emotion that there are more than thirty Greek and Hebrew words for it in the Bible. While there are some fears that are positive and necessary, most are negative and unnecessary. Although Scripture exhorts us to show a healthy fear (respect) to those in authority over us whether in the realm of politics, vocation or religion (Rom. 13:1-3; I Pet. 2:18; Heb. 13:17), we are not to be intimidated or slavishly fearful of anyone. The Bible is replete with warnings about the fear of man. Solomon pointed out that it is a real trap. “Fear of man will prove to be a snare, but whoever trusts in the Lord is kept safe.” (Prov. 29:25)

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Fear of people is dominant in our culture. Having lost a healthy fear of God (reverence, awe, respect) we have ended up with either no fear of God at all or a phobic, slavish fear which sees God as a Celestial Cop. This nonfear or neurotic fear of God has left us fearing ourselves and fearing man. Isaiah, the prophet, reasoned: “I, even I, am he who comforts you. Who are you that you fear mortal men, the sons of men, who are but grass, that you forget the Lord your Maker, who stretched out the heavens and laid the foundations of the earth, that you live in constant terror every day because of the wrath of the oppressor, who is bent on destruction?” (Isa. 51:13). While Isaiah addressed fear of physical safety, it is fear of social and spiritual safety that often keeps us in fear of man. We play it safe, stay in the ministry rut, for fear that what we attempt to do may be unacceptable, frowned upon and even rejected by fellow believers. Saul sadly admitted to Samuel: “I have sinned. I violated the Lord’s command and your instructions. I was afraid of the people and so I gave in to them” (I Sam. 15:24). Our innate desire to be accepted often prompts us to do things which deep down inside we know are wrong or that desire of acceptance keeps us from doing what we believe God calls us to do. Too often we compromise principles simply to avoid being misunderstood. This does not mean that we are to be independent and individualistic in our approach to Christianity. While our religion is private, it is not individualistic. The church of Jesus Christ is a body and we are to function within that body as fellow members (I Cor. 12). Mutual upbuilding in the body is impossible where believers see themselves primarily as individuals who “go it alone with God.” Such Lone Ranger mentality frustrates and destroys fellowship and service in the body. We are not to be harsh, belligerent or unconcerned about what others think. It is natural and right to desire acceptance and approval from people, but not at any price—our integrity and our faithfulness to God. If a course of action is right we should take it because it is right. If it is wrong, we should avoid it because it is wrong--even though it may cost us acceptance, approval, friendship, popularity, position, prestige.

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As we prayerfully seek God’s will with the wise counsel of others we must have the courage to launch out into untraveled territory. This is true in the area of giftedness—our spiritual gifts—as in any other area of our Christian life. Our churches must provide an open and accepting atmosphere which provides safety for experimentation. Such love and acceptance will free our people to move out in faith to discover, develop and use their gifts for the church, the body of Christ.

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PERSONAL SPIRITUAL GIFTS ANALYSIS Circle the numeral which best relates each statement below and on the following pages to you own personal situation. 0= Does not relate. 1= Relates, but minimally, occasionally. 2= Relates sometimes. 3= Relates often, maximally. 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0

1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1

2 2 2 2 2 2 2 2 2 2 2 2 2 2 2 2 2 2 2 2 2

3 3 3 3 3 3 3 3 3 3 3 3 3 3 3 3 3 3 3 3 3

0 1 2 3 0 0 0 0 0

1 1 1 1 1

2 2 2 2 2

3 3 3 3 3

1. Diligence and zeal in seeing God’s work accomplished. 2. Proclaims God’s truth in an authoritative and God-inspired way. 3. Great need and desire to witness to nonbelievers. 4. Has a heart for taking responsibility for the growth of a group of believers. 5. A strong desire to study the Bible. 6. Desire to help others. 7. Readily gives advice to others. 8. Finds delight in giving to God’s work. 9. A person whom people tend to follow. 10. High sense of empathy, ability to feel with. 11. A strong sense of a call by God for establishing new works. 12. Uncompromising love for truth with no fear in taking a stand for God. 13. Deep burden for the lost. 14. Patience in working with people. 15. Delight in researching the Word. 16. Easily sees things that need to be taken care of. 17. People tend to react strong toward what he says either for or against. 18. Generous. 19. Manifests strength and confidence to others. 20. Great sensitivity to the feelings of others. 21. A deep trust in God to do what is necessary in unusual situations to establish authority for God’s work. 22.Willingness to bring message of doom and judgment even where there is no repentance. Not hesitant to confront evil. 23. Sharing the faith comes easily. 24. Sensitivity to the needs of people, especially hurting people. 25. Great interest in validating the truth of God’s Word. 26. Unselfish nature which likes to do tasks, menial or otherwise, to help others. 27. People are often drawn to him because they sense and empathetic ear and helpful insight.

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0 0 0 0 0 0 0 0 0 0 0 0 0

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28. Likes to give material resources without public notice. 29. Tends to be aggressive. Takes charge of situations. 30. Enjoys visiting those who are suffering physically or mentally. 31. Multigifted, having one or more other leadership gifts. 32. Often lacks tact in correcting people. 33. Attracted to unbelievers because of a desire to win them to Christ. 34. Sacrificially gives of self for the benefit of others. 35. Ability to effectively communicate God’s Word for His people. 36. Practically minded. 37. Tends to cheer people up by hopeful attitude and demeanor. 38. Often sees financial needs which others overlook. 39. Finds joy in leadership positions rather than frustration and difficulty. 40. Finds enjoyment and fulfillment in bringing hope to those who are sick or suffering. 41. Ability to face new situations. 42. Persuasive in defining what is right and wrong. 43. Tends to focus on the ABC’s of Christianity--the gospel. 44. Looked upon as a spiritual leader. 45. Uncommon clearness and accuracy in interpreting Scripture. 46. Congenial, wanting to be well-liked by others. 47. Can be very tough as well as extremely tender. Great concern to meet a person at the level of deepest need whether it be rebuke, correction, encouragement, or comfort. 48. Great faith in God’s ability to bless financially. Therefore is quick to give joyfully and sacrificially. 49. Challenged by difficult circumstances and finds a way to deal with them. 50. Strong desire to remove hurts and bring healing to those hurting. 51. Determination to see things through. (Persistence) 52. Ability to discern the character and motives of people. 53. Ability to give a simple explanation of Christian message. 54. Ability to motivate people toward a common goal and work with them to achieve it. 55. Uncommon insight into the meaning of Scripture. 56. Listens to others uncritically. 57. Ability to disturb the comfortable and comfort the disturbed. 58. Tends to have the ability to make a lot of money 59. Enjoys being “up front” leading, inspiring, motivation, challenging others rather than working “behind the scenes.”

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0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3 0 0 0 0 0

1 1 1 1 1

2 2 2 2 2

3 3 3 3 3

0 1 2 3 0 1 2 3 0 1 2 3

60. Willing and eager to spend time, money and resources to help those who are in distress. 61. The ability to sense what God wants to do and to not be afraid to do it. 62. A holy hatred for evil. 63. Takes a very practical approach to the Bible. Gets frustrated with people who spend a lot of time speculating and arguing about controversial doctrine (theology). 64. Deep concern for the spiritual well-being of unbelievers. 65. Constant burden to analyze better ways to say things or explain them. 66. Willingness to do “small” jobs without any credit just for the joy of doing them and knowing they are a help to someone. 67. Does not hesitate to challenge the spiritually apathetic. 68. A person of great faith. 69. Special concern for people in helping them to reach their objectives and goals. 70. Great patience with those in need. 71. Drive within that cannot be satisfied apart from seeing unreached people reached. 72. A deep concern for the reputation and program of God. 73. Tends to be a free spirit. Easily frustrated with board and committee work. 74. Usually picked as a leader in committees, organizations, etc. 75. Tends to be self-disciplined and objective in his approach to scripture. 76. Tends to be shy and inhibited on front of others (Especially in front of a group). 77. Ability to give wise council to the perplexed, addicted, guilty, sorrowing. 78. Manages money well which enables him to give generously. 79. Tends toward optimism. In visualizing how things could be he focuses on the possibilities rather than the difficulties. 80. Good listener. 81. Ability and sensitivity to work with people of other cultures. 82. Willingness to experience brokenness to convict others of the need for brokenness. 83. Tends to be motivated by the emotions. 84. Ability to maintain discipline and order among people. 85. Ability to make difficult Biblical truths understandable to others. 86. Submissive spirit. 87. Ability to stimulate others to seek God and use their giftedness in service for God’s kingdom. 88. Willing to give to others even when he needs it for his own needs. 89. Ability to persuade others to move toward achieving a biblical objective. 90. Tends to be more subjective (heart oriented) than objective (mind oriented).

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0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3 0 0 0 0 0 0 0 0

1 1 1 1 1 1 1 1

2 2 2 2 2 2 2 2

3 3 3 3 3 3 3 3

0 0 0 0 0

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0 0 0 0

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0 0 0 0 0 0

1 1 1 1 1 1

2 2 2 2 2 2

3 3 3 3 3 3

91. Ability to wisely select leaders for God’s work. 92. A need to express his message verbally, especially regarding right and wrong. 93. Zealous about fulfilling the great commission. 94. Exerts influence among him so as to instill loyalty to him, to his way of thinking and doing. 95. Ability to feed others by guiding them to passages of Scripture that apply in a given situation. 96. Quick to assist leaders to relieve them of their essential work. 97. Great sense of urgency to get things done and willingness to share that urgency with others. Prods others to active involvement. 98. Tremendous joy in giving to meet a need. 99. A strong sense of direction. He knows where he (under God’s leadership) wants to go and how to get there. 100. Inclined to make decisions based on emotions. 101. Vision for new work. Frustrated with maintaining existing ministries. 102. Forceful personality. 103. Leading others to Christ becomes natural. 104. Easily sees the problems in groups and accepts responsibility to help them. 105. A greater joy in researching truth than in presenting it. 106. Sees himself in a “supportive” role rather than in leadership. 107. Practical approach to Scripture. Deep concern that Christians apply God’s truth in their lives. 108. God often blesses him with resources in a miraculous way. 109. Ability to steer others through difficulty. 110. Attracted to, and understanding of those who are in distress. 111. A great faith in God to do the impossible. 112. Tends to see the needs of a group as a whole and willing to take a stand on what needs to be done. 113. Excited about outreach and often frustrated with “maintenance” work. 114. Looked upon as a person of authority. 115. Sometimes strongly technically oriented. 116. Finds deep satisfaction in seeing another person experience a deep level of effectiveness as a result of providing help behind the scenes. 117. Tends to be expressive in a group setting. 118. Ability to make wise purchases and investments. 119. Confidence to accomplish what seems impossible to others. 120. Easy to talk to. 121. Tends to have a deep appreciation for diversity. 122. Persistent in seeing that God’s message gets through.

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123. Tends to be friendly and outgoing. 124. Feeds followers by guiding them to verses and passages that are helpful to their growth in Christ. 125. Ability to stimulate others to learn. 126. Does not mind having others receive acclaim for things that he also worked very hard on. 127. Tends to be subjective rather than objective. 128. Looks for ways to give to motivate others to give as well. Challenges others to give as well through his own example. 129. Tends to have the ability to recognize abilities in others and help them find ways to use their abilities. 130. Often finds it difficult to be firm with others. Tries to avoid hurt feelings. 131. Takes the Great Commission very seriously. Constantly seeks ways to get the gospel out. 132. Tends to be more depressed than lighthearted about life and its problems. 133. Goes where unbelievers are in order to share the GOOD NEWS with them. 134. Concern and ability to restore those who have wandered from God’s path. 135. Great emphasis on content-- “meat.” 136. Feels more comfortable to have another person in charge and working on a given assignment. 137. Often sought for council and advice. 138. Concern that God only gets the best. Not satisfied with giving God the left-overs. 139. Oriented toward the future. Constantly thinking about how things can be. Deep concern that we all reach our full potential. 140. Finds it difficult to say “no” where there is a need expressed. 141. A person of authority who others look to for leadership. 142. Tends to be dominant and individualistic and thus having few, if any, friends. 143. Experiences results in witnessing. It is common for people to come to Christ as a result of his witness. 144. Likes to give precise steps of action in urging people on toward spiritual maturity. 145. Deep love for God’s truth and a thorough study of it. 146. Looks for opportunities to assist others so that God’s work can be done more efficiently. 147. Speaks with authority. 148. Sees giving as taking part in the ministry to which he gives. Giving is not just money being disposed of; it is symbolic of time and energy that is directed towards a ministry.

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0 1 2 3 0 1 2 3 0 0 0 0 0

1 1 1 1 1

2 2 2 2 2

3 3 3 3 3

0 0 0 0 0 0 0 0

1 1 1 1 1 1 1 1

2 2 2 2 2 2 2 2

3 3 3 3 3 3 3 3

0 1 2 3 0 1 2 3 0 0 0 0 0 0 0 0 0 0 0 0

1 1 1 1 1 1 1 1 1 1 1 1

2 2 2 2 2 2 2 2 2 2 2 2

3 3 3 3 3 3 3 3 3 3 3 3

0 1 2 3 0 1 2 3 0 1 2 3

149. Enjoys exercising leadership even though there are difficulties, loneliness and the continual chance of being misunderstood. 150. Drawn to people who are ignored by others. Looks out for the “underdog.” 151. Enjoys giving direction to others and making decisions for them. 152. Enjoys providing food and lodging for those in need. 153. Unusual ability to trust God. 154. Great sensitivity to the spirit of God. 155. Great perception in being able to see the meaning beyond gathered facts and data. Ability to form doctrinal truth founded on principles rather than on words and events. Ability to see the big theological picture. 156. Faith for the supernatural. 157. Bold for God. 158. Sensitive to the voice of the Holy Spirit. 159. Ability to speak a language (or an “ecstatic speech”) never learned. 160. Interpreting tongues never learned. 161. Great interest and skill in detail work. 162. Easygoing. 163. Accepts God’s promises at face value and applies them to a given situation until God meets the situation. 164. Tends to be subjective. 165. Great ability to distinguish between what is cultural and temporal and what is eternal and universal. 166. Deep trust in God to do the impossible. 167. Tends to have strong personality. 168. Profound sense of right and wrong. 169. Faith in God for the miraculous. 170. Sensitive to the inner promptings of the Spirit of God. 171. Well-organized. 172. Tends to be friendly and out-going. 173. Unusual desire to know God in His fullness and fully depend on Him alone. 174. Faith in the miraculous. 175. Firm and confident in what he says. 176. Used as an instrument of God to heal the sick. 177. Belief in God to heal the sick, to deliver the distressed, to free the possessed (by demons). 178. Keen insight to the difference between truth and error with the ability to discern good as well as evil. 179. Tends to have an active prayer life. 180. Puts great emphasis on the heart (the seat of emotion and feelings) in Christian experience.

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0 0 0 0 0

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0 0 0 0 0 0 0 0 0 0 0

1 1 1 1 1 1 1 1 1 1 1

2 2 2 2 2 2 2 2 2 2 2

3 3 3 3 3 3 3 3 3 3 3

0 1 2 3 0 0 0 0 0 0 0

1 1 1 1 1 1 1

2 2 2 2 2 2 2

3 3 3 3 3 3 3

0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3

181. Thorough and careful in approaching anything. 182. Great ability to make people feel comfortable and “at home.” 183. Believes God in spite of circumstances. 184. Deep insight into God’s ways--how He works by His Spirit. 185. Independent--not dependent on approval from others. Self-assured--he believes he knows what he is saying because of his relationship to God and his giftedness. 186. Speaks and acts with great authority. 187. Available as an instrument of God’s supernatural change in our lives. 188. Tendency to be serious and introspective and easily given to gloominess. 189. Tends to pray with authority. 190. Tends to be mystical to the point of mysticism. 191. Makes decisions purely on facts and proven data. 192. Deep love for people and enjoyment in having people around. 193. Believes that God is active in our daily affairs. 194. Great love and interest in truth. 195. Speaks with authority when he shares insight. 196. Deep concern for the health of the whole body of Christ, not just the individual. 197. Often does not know what he is doing when he is stirred by the Holy Spirit to do something but things happen when he responds to God’s leading. 198. Tends to be introverted bordering on being timid. 199. Tends to have a child-like faith. 200. Expects God to work supernaturally. 201. More interested in the welfare of the group than own desires. 202. Sensitive in spotting strangers or people who look sad or lonely. 203. Trusts God for the impossible. 204. Ability to share a specific word or message from God to a concrete situation. 205. Tends to be mystical (meditative) in his approach to spiritual things. 206. Doesn’t always know or claim to know the results of the use of his gift. 207. Used by God as a channel for His powerful works that transcend ordinary and natural methods. 208. Has feelings of uneasiness when there is anything wrong. 209. Tends to be emotional to the point of emotionalism. 210. A deep sense of satisfaction that God is completing His message to a congregation as he brings the interpretation to a message in tongues. 211. Enjoys putting together various details of a project in a systematic way. 212. Doesn’t mind having unexpected guests at home. 213. Believes not only that God “can” but that He “will” meet any person or any situation.

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0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3 0 0 0 0 0 0 0 0

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0 0 0 0

1 1 1 1

2 2 2 2

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0 1 2 3 0 1 2 3 0 1 2 3 0 0 0 0 0 0 0

1 1 1 1 1 1 1

2 2 2 2 2 2 2

3 3 3 3 3 3 3

214. Serious student of God’s Word. 215. Tends to be theologically oriented with leaning toward the theoretical rather than the practical. 216. Intense compassion for the suffering. 217. Great concern for the display of God’s power which testifies to His greatness and majesty. 218. Feels an immediate and instinctive rejection of the spirit of a person or teaching when an attitude or teaching has an untrue ring. 219. Tends to become easily frustrated and irritated with discussions and arguments over doctrinal intricacies (minor details or complicated issues). 220. Ability to speak in tongues. 221. Frustrated when committees function without a clear understanding of the objectives or goals. 222. Considers the home a real place of ministry. 223. Faith that God is always reliable and faithful. 224. Tends to be patient in dealing with people. 225. Tends to be subjective. 226. Sensitive to the voice of the Holy Spirit. 227. Speaks and acts with great authority. 228. Quick to analyze the reasoning and rational of others. 229. Tends to approach scripture in a devotional manner, emphasizing the heart over the mind. 230. Interpreting tongues never learned. 231. Ability to organize and direct people towards certain goals. 232. Provides home for those passing through who need a place to stay. 233. Bold to venture out in faith. Reaches out beyond what is reasonable and practical and safe. 234. Takes a practical approach to the Bible. The great concern is how biblical truth applies to a person and situation. 235. Serious student of God’s Word. 236. Great concern for the display of God’s power and goodness which testifies toHis greatness and majesty. 237. Experienced God’s supernatural intervention (the unusual) in his life. 238. Ability to identify root spiritual problems. 239. Openness to the Spirit of God. 240. Tends to pray with authority. 241. Ability to recruit others to accomplish a given task. 242. Enjoys participating in church suppers or social events. 243. Prays with confidence that God will answer.

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0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3

0 0 0 0 0

1 1 1 1 1

2 2 2 2 2

3 3 3 3 3

0 1 2 3

244. Great ability to help people find and understand what God wants them to do and how to do it. 245. Ability to share a specific word or message from God to a specific situation. 246. Experienced God’s supernatural intervention (the unusual) in his own life. 247. Sensitive to the voice of the Holy Spirit. 248. Sees issues with deep feelings, whether good or bad, right or wrong, often without knowing why. 249. Allows room for mystery in the Christian life. 250. Tends to be emotional to the point of emotionalism. 251. Ability to see the overall picture and to present or clarify long-range goals. 252. Tends to be nonjudgmental. Readily accepts people as they are. 253. Often receives prayer requests because his prayers get answered. 254. Uncommon ability to get to the heart of a need. 255. Great love for and interest in truth. 256. Either he or the person being prayed for will experience sensations such as tingling or warmth while praying. 257. Faith for the supernatural. 258. Ability to see through others’ actions to their real motives and inner attitudes. 259. Expects God to work supernaturally. 260. Tends to become easily frustrated and irritated with discussions and arguments over doctrinal intricacies (minor details and complicated issues). 261. Awareness of the resources available to complete a task--practically oriented. 262. Finds deep satisfaction in making people feel cared for. 263. Prays very specifically so he can see God answer in a concrete way. 264. Sometimes does not realize the wisdom of his statements but feels compelled to speak his mind bringing to light the ‘hidden’ but obvious truth. 265. Deep insight into God’s ways--how He works by His Spirit. 266. A sense of expectation for God to work miraculously. 267. Deep trust in God to do the impossible. 268. Spiritually intuitive. 269. A deep awareness that God is building up the body when bringing a message in tongues. 270. Tends to approach Scripture in a devotional manner, emphasizing the heart over the mind.

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1 1 1 1 1 1 1

2 2 2 2 2 2 2

3 3 3 3 3 3 3

0 1 2 3

0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3 0 1 2 3

271. Ability to know what can and cannot be delegated. 272. Entertains without thought of return or reward. 273. Gets quickly frustrated with people who always have to analyze, organize and plan. 274. The word or message spoken sometimes embarrasses others because of the sting of realism. 275. Faith for the miraculous. 276. Sensitive to those who are suffering. 277. A sense of expectation for God to work miraculously. 278. Likes to give himself to prayerful reflection. 279. Sensitive to the inner promptings of the Spirit of God. 280. Tends to have a child-like faith. 281. Tends to assume responsibility where there is no structured authority. 282. Generous. 283. Often receives clear insight to what God wants for a certain situation. 284. Keen ability to see, pronounce and explain the presence of God in the most mundane and ordinary things and events of everyday living. 285. Tends to be patient in dealing with people. 286. Often experiences physical manifestations such as heat in his body when praying for a person. 287. Experienced God’s supernatural power in his own life. 288. Sees through a phony before his phoniness is clearly evident. 289. Tends to be mystical to the point of mysticism. 290. Tends to have an active prayer life. 291. Desires to see projects completed as soon as possible. 292. Goes out of the way to be of service to others. 293. Visionary. Readily receives what he believes to be a vision of some future work and trusts God for it until it is fulfilled. 294. Impatient with the theoretical. Frustrated with people who are so heavenly minded they’re no earthly good. Christianity means that God makes an impact in everything we think, say and do. God participates in the rough and tumble of life. 295. Great sensitivity to the Spirit of God. 296. Often experiences a deep awareness that God is doing something supernatural when praying for a person. 297. Also possesses the gift of Faith. 298. Insight to tell what is wrong with a “biblical” message. 299. Puts great emphasis on heart (the seat of emotions and feelings) in Christian experience. 300. Sensitive to the inner promptings of the Spirit of God.

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SCORING SHEETS Enter after the numerals below, the number value (0, 1, 2 or 3) which you gave to each statement on the preceding pages. Next, add each vertical column. Each column relates to a particular gift. The name is given below the space for the total of the column. Those gifts where the total is 25 or above should be considered further. It may indicate that you have been given this gift, or that you may have the natural tendencies which are often seen in those who have this gift. 1. 11. 21. 31. 41. 51. 61. 71. 81. 91. 101. 111. 121. 131. 141.

2. 12. 22. 32. 42. 52. 62. 72. 82. 92. 102. 112. 122. 132. 142.

3. 13. 23. 33. 43. 53. 63. 73. 83. 93. 103. 113. 123. 133. 143.

4. 14. 24. 34. 44. 54. 64. 74. 84. 94. 104. 114. 124. 134. 144.

5. 15. 25. 35. 45. 55. 65. 75. 85. 95. 105. 115. 125. 135. 145.

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NOTES INTRODUCTION 1 Dietrich Bonhoeffer, Life Together (London: SCM Press LTD, 1949), 72. 2 Elizabeth O’Conner, Eighth Day of Creation (Waco, Tx: Word, 1971), 42. CHAPTER I 1 A. W. Tozer, “The Holy Spirit is Indispensable,” The Alliance Witness, n. d., n. p. 2 R. A. Torrey, The Person And Work Of The Holy Spirit (Grand Rapids: William B. Eerdmans Pub. Co., 1970), 8-9. 3 Michael Griffiths, Grace Gifts (Grand Rapids: William B. Eerdmans Pub. Co., 1979). 14. CHAPTER III 1 Hocking, Spiritual Gifts: Their Necessity and Use in the Local Church, 19. 2 Tuttle, Robert, The Partakers (Nashville: Abingdon Press, 1974), 82. 3 A. B. Simpson, The Gift of Tongues, Pamphlet, (Nyack: The Christian & Missionary Alliance), n. d., n. p. 4 O’Conner, Eighth Day of Creation, 42. 5 C. Peter Wagner, Your Spiritual Gifts Can Help Your Church Grow (Ventura, Ca.: Regal, 1982), 17. 6 Leslie B. Flynn, 19 Gifts of the Spirit (Wheaton: Victor Books, 1985), 23. 7 John R. Stott, Baptism and Fullness (Downers Grove, Ill. InterVarsity Press, 1979), 23. 8 Flynn, 19 Gifts of the Spirit, 23-24.

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9 David Allan Hubbard, Unwrapping Your Spiritual Gifts (Waco, Tx: Word, 1985), 21. 10 Hocking, Spiritual Gifts: Their Necessity and Use in the Local Church, 16-17. 11 Ibid. 12 Griffiths, Grace Gifts, 23. 13 Hocking, Spiritual Gifts: Their Necessity and Use in the Local Church, 17-18. 14 James Montgomery Boice, God And History, Foundations of the Christian Faith, Vol. IV (Downers Grove, IL: InterVarsity Press, 1981), 120. 15 Griffiths, Grace Gifts, 19. 16 Wagner, Your Spiritual Gifts Can Help Your Church Grow, 23. CHAPTER IV 1 Wagner, Your Spiritual Gifts Can Help Your Church Grow, 208. 2 Donald Bridge & David Phypers, Spiritual Gifts & The Church (Downers Grove, IL:: InterVarsitiy Press, 1097, 36-37. 3 Ibid., 37. 4 Ibid., 37-38. 5 Ibid., 38. 6 Wagner, Your Spiritual Gifts Can Help Your Church Grow, 228. 7 Flynn, 19 Gifts of the Spirit, 42. 8 Leonard Woodcock, “Into The Word: Test These Prophets,” The Alliance Witness (November 15, 1978), 23. 9 Wagner, Your Spiritual Gifts Can Help Your Church Grow, 228.

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10 A.B. Simpson, “The Holy Spirit: grace and gifts,” The Gift of Tongues (Nyack, N.Y.: The Christian and Missionary Alliance International Headquarters, n. d.) n. p. 11 Melvin Hodges, Spiritual Gifts (Springfield: Gospel Publishing House, 1964), 18-21. 12 Woodcock, “Into The Word: Test These Prophets,” The Alliance Witness, (November 15, 1978) 23. 13 Ibid. 14 Ibid. 15 Ibid. 16 Ibid. 17 Ibid., 24. 18 Ibid. 19 Ibid. 20 Ibid. 21 Ibid., 23. 22 Ibid., 24. 23 Ibid. 24 Ibid. 25 Ibid. 26 Ibid. 27 J and C Huggett, It Hurts to Heal, Kingsway, 1984, 173. 28 Pytches, Spiritual Gifts in the Local Church, 84-85.

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29 Ibid. 30 Ibid. 31 Wagner, Your Spiritual Gifts Can Help Your Church Grow, 173. 32 Flynn, Gifts of the Spirit, 57. 33 Wagner, Your Spiritual Gifts Can Help Your Church Grow, 176-177. 34 Ibid., 173. 35 Ibid., 143. 36 Ibid., 127 37 Wagner, Your Spiritual Gifts Can Help Your Church Grow, 127. 38 Richards, Creative Bible Teaching (Chicago: Moody Press, 1970), 69-75. 39 Flynn, Gifts of the Spirit, 75 40 Ibid. 41 Ibid. 42 Ibid. 43 Wagner, Your Spiritual Gifts Can Help Your Church Grow, 130. 44 Ibid. 45 Flynn, Gifts of the Spirit, 76. 46 Ibid.

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CHAPTER V 1 Wagner, Your Spiritual Gifts Can Help Your Church Grow, 224. 2 Griffiths, Grace Gifts, 53. 3 Bryant, Rediscovering the Charismata, 92. 4 Ibid., 93. 5 Ibid. 6 Wagner, Your Spiritual Gifts Can Help Your Church Grow, 226. 7 Ibid. 154. 8 Flynn, Gifts of the Spirit, 82-83. 9 Barclay, New Testament Words: Daily Bible Study, (London, SCM, Publishers, 1964), 222. 10 Griffiths, Grace Gifts, 43. 11 Flynn, Gifts of the Spirit, 87-88. 12 Wagner, Your Spiritual Gifts Can Help Your Church Grow, 96. 13 Jack Hayford, “The Giving Gift,” Logos (Sept./Oct., 1979), 28. 14 Ibid. 15 Flynn, Gifts of the Spirit, 120. 16 Ibid. 17 Ibid., 121. 18 Wagner, Your Spiritual Gifts Can Help Your Church Grow, 162.

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19 Ibid. 20 Gene Getz, Sharpening The Focus of the Church (Chicago: Moody Press, 1974), 105107. 21 Wagner, Your Spiritual Gifts Can Help Your Church Grow, 223. 22 Flynn, Gifts of the Spirit, 135. 23 Ibid. 24 Ibid., 136. 25 Bridge and Phypers, Spiritual Gifts and the Church, (InterVarsity Press: Downers Grove IL 60515) 88. 26 Ibid., 88-89. 27 Flynn, Gifts of the Spirit, 138-139. 28 Wagner, Your Spiritual Gifts Can Help Your Church Grow,156. 29 Bryant, Rediscovering the Charismata, 74-75. 30 Wagner, Your Spiritual Gifts Can Help Your Church Grow, 70. 31 Flynn, Gifts of the Spirit, 109. 32 Ibid., 110. 33 Woodcock, The Alliance Witness, 24. 34 Ibid. 35 Flynn, Gifts of the Spirit, 141. 36 Ibid., 144. 37 Ibid., 144-145.

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38 Ibid., 140. 39 Ibid. 40 Ibid., 141-142. CHAPTER VI 1 F. F. Bruce, I and II Corinthians (London, 1971), 128. 2 Gordon Fee, The First Epistle to the Corinthians, The New International Commentary on the New Testament (Grand Rapids: William B. Eerdmanns Publishing Company, 1987), 646. 3 Karl Barth, The Resurrection of the Dead (London: E. T. 1933), 86. 4 C. Peter Wagner, "Power in the Early Church," Christian Life (April, 1982), 86. 5 Ibid. 6 Ibid. 7 Ibid., 66. 8 George Mallone, Those Controversial Gifts (Downers Grover: InterVarsity Press, 1983), 23. 9 Ibid. 10 Ibid. 11 Geoffrey W. Bromiley, "The Charismata in Christian History," Theology News and Notes (Fuller Theological Seminary, March, 1974), 9. 12 Ibid. 13 Ibid. 14 "Spiritual Gifts Today," 164.

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15 T. B. Falls, The Fathers of the Church, Vol. VI. n. d., 278. 16 "A Treatise on the Soul" (Part I, IX), The Ante-Nicene Fathers. Vol. 3 (Translated by A. Roberts and J. Donaldson), 188. 17 Ibid., 165. 18 Ibid. 19 Ibid. 20 "The Trinity," II. XXIV. The Fathers of the Church (ed. R. J. Defarrari), 2. 21 "Homilies," A Select Library of Nicene and Post-Nicene Fathers of the Church, Vol. XII (ed. Philip Schaff), 79, 186. 22 St. Augustine, City of God. Vol. 2, Book 22. The Ancient and Modern Library of Theological Literature (Trans. John Wesley), 337 ff. 23 Paul Blanckenberg Watney, Ministry Gifts: God's Provision for Effective Mission (Doctor of Missiology Dissertation), Fuller Theological Seminary, 1979), 23. 24 Bromiley, “The Charismata in Church History,” Theology, News & Notes, 10. 25 "Spiritual Gifts Today,” 166. 26 Ibid. 27 Bromiley, “The Charismata in Church History,” Theology, News & Notes, 10. 28 Ibid. 29 Ibid. 30 John Wimber, "Signs and Wonders Today," Christian Life (Oct., 1982), 23. 31 Ibid. 25. 32 Mallone, Those Controversial Gifts, 25.

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33 Pytches, Spiritual Gifts in the Local Church, 34 Ibid., 162-163. 35 Bridge and Phypers, Spiritual Gifts and the Church, 30-31. CHAPTER VII 1 Wagner, Your Spiritual Gifts Can Help our Church Grow, 220. 2 Ibid. 3 Ibid. 4 Ibid. 5 Ibid 6 Pytches, Spiritual Gifts and the Local Church, 97. 7 Ibid., 95. 8 Simpson, “The Holy Spirit: grace and gifts.” The Gift of Tongues, (Nyack, N.Y.: The Christian Missionary Alliance International Headquarters), n. d., n. p. 9 Woodcock The Alliance Witness, (Nov. 1, 1978), 23. 10 Pytches, Spiritual Gifts in the Local Church, 101-102. 11 Wagner, Your Spiritual Gifts Can Help Your Church Grow, 232. 12 Pytches, Spiritual Gifts in the Local Church, 106-107. 13 Ibid., 107-108. 14 Ken Blue, Authority to Heal (Downers Grove, Ill: InterVarsity Press, 1987), 95. 15 Michael Green, I Believe in the Holy Spirit (Grand Rapids: Eerdmans, 1975), 176.

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16 Pytches, Spiritual Gifts in the Local Church, 127. 17 Ibid., 121-122. 18 Ibid., 122. 19 Ibid., 122-123. 20 Ibid., 123. 21 Ibid. 22 Ibid., 123-124. 23 Ibid., 125. 24 Ibid., 125-126. 25 Ibid., 126-127. 26 Ibid., 120. 27 Ibid., 274-275. 28 Ibid., 275-276. 29 Ibid., 276-277. 30 Ibid., 277-278. 31 Ibid., 278. 32 Ibid. 33 Wagner, Your Spiritual Gifts Can Help Your Church Grow, 237. 34 Woodcock The Alliance Witness (Nov. 1, 1978), 24. 35 Ibid.

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36 Pytches, Spiritual Gifts in the Local Church, 196. 37 Ibid. 38 Ibid. 39 John Wimber with Kevin Springer, Power Healing (San Francisco: Harper & Row, 1987), 106. 40 Michael Scanlan and Randall Cirner, Deliverance from Evil Spirits (Ann Arbor, MI: Servant Books, 1980), n. p. 41 Wimber with Springer, Power Healing, 124. 42 Ibid. 43 Pytches, Spiritual Gifts in the Local Church, 197. 44 Ibid., 198. 45 Ibid. 46 Ibid. 47 Ibid., 198-199. 48 Ibid., 199. 49 Ibid. 50 Ibid. 51 Pytches, Spiritual Gifts in the Local Church 199-201. 52 Ibid., 202. 53 J. I. Packer, Keep in Step with the Spirit (Wheaton: InterVaristy Press, 1984), 196 cited in Pytches, Spiritual Gifts in the Local Church, 202-203.

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54 Pytches, Spiritual Gifts in the Local Church, 202. 55 Ibid., 202-203. 56 Ibid., 203-205. 57 Ibid., 206. 58 Ibid., 206-207. 59 Ibid., 209-210. 60 Ibid. 61 Charles Bryant, Rediscovering the Charismata (Nashville, TN: Abington Press), 130131. 62 Agnieszka Tennant, “In Need of Deliverance,” Christianity Today (September 3, 2001), 56. 63 Ibid. 64 Ibid. 65 Ibid. 66 Mark Bubeck, Overcoming The Adversary (Chicago: Moody Press, 1984), 140-144. 67 Ibid. 68 John and Helen Ellenberger, “The Three R’s: Remember, Renounce, Reclaim” Pamphlet, Deliverance Ministries (July, 1999). 69 Ibid. 70 Ibid. 71 Ibid. 72 Ibid.

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73 Ibid. 74 Ibid. 75 Ibid. 76 Ibid. 77 Ibid. 78 Ibid. 79 Ibid. 80 Ibid. 81 Wagner, Your Spiritual Gifts Can Help Your Church Grow, 102. 82 Simpson, The Gift of Tongues, n.p. 83 William Barclay, The Letters to the Corinthians (Phildelphia: The Westminster Press, 1975), 111. 84 Leonard Sweet, New Life in the Spirit (Philadelphia: The Westminster Press, 1982), 8889. 85 Wagner, Your Spiritual Gift Can Help Your Church Grow, 233. 86 Woodcock The Alliance Witness (Oct. 4, 1978), 20. 87 Ibid. (December 27, 1978), 24. 88 Simpson, The Gift of Tongues, n. p. 89 Robert Tuttle, Jr., The Partakers (Nashville: Abingdon Press, 1974), 82. 90 Ibid. 91 Wagner, Your Spiritual Gifts Can Help Your Church Grow, 234.

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92 Ibid., 235. 93 Ibid. 94 Ibid., 236. 95 Ibid., 237. CHAPTER VIII 1 Flynn, Gifts of the Spirit, 193. 2 Griffiths, Grace Gifts, 73. 3 Ray Stedman, Body Life (Glendale: Regal Books, 1972), 54. 4 Wagner, Your Spiritual Gifts Can Help Your Church Grow, 123-124. 5 Bonhoeffer, Life Together, 72. 6 Griffiths, Grace Gifts, 79. CHAPTER IX 1 Mallone, Those Controversial Gifts, 129. 2 Ibid. 3 Ibid., 129-130.

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Fee, Gordon. The First Epistle to the Corinthians, The New International Commentary on the New Testament. Grand Rapids: William B. Eerdmans Publishing Company, 1987. Ferguson, Everett. Demonology of the Early Christian World, Symposium Series, Vol. 12 New York: Edwin Mellen Press, 1984. Flynn, Leslie B. 19 Gifts of the Spirit. Wheaton: Victor Books, 1985. Foster, K. Neill with King, Paul. Binding & Loosing. Camp Hill, PA: Christian Publications, 1998. Frangipane, Francis. The Three Battlegrounds. Lockman Foundation, 1989. Getz, Gene. Sharpening The Focus of the Church. Chicago: Moody Press, 1974. Gothard, Bill. Notebook on Spiritual Gifts for Institute in Basic Youth Conflict, 1973 Green, Michael. I Believe in Satan’s Downfall. London: Hodder & Stoughton, 1981. Griffiths, Michael. Grace Gifts Grand Rapids: William B. Eerdmans Pub. Co., 1979. Harper, Michael. Spiritual Warfare. Servant Publications, July 1990. Hayford, Jack. “The Giving Gift,” Logos. September/October, 1979. Hocking, David. Spiritual Gifts: Their Necessity and Use In The Local Church. Long Beach, Ca.: Sound of Grace, n.d. Hodges, Melvin. Spiritual Gifts. Springfield: Gospel Publishing House, 1964. "Homilies," A Select Library of Nicene and Post-Nicene Fathers of the Church. Vol. XII. Edited by Philip Schaff. Hubbard, David Allan. Unwrapping Your Spiritual Gifts. Waco, Tx: Word, 1985. Ladd, George Eldon. A Theology of the New Testament. Grand Rapids: Eerdmans Publishing Company, 1993. Revised Edition. Lewis, C. S. The Screwtape Letters. Old Tappan, NJ: Fleming H. Revell, 1978. Lloyd-Jones, D. Martyn. The Christian Soldier. Grand Rapids: Baker Book House, 1977. Luther, Martin. “A Mighty Fortress Is Our God,” The Hymnal for Worship & Celebration. Waco, TX: Word Music, 1986. MacArthur, John. Ephesians, The MacArthur New Testament Commentary. Chicago: Moody Press, 1986. MacMullen, Ramsey. Christianizing The Roman Empire A.D. 100-400. New Haven, CT: Yale University Press, 1984. MacNutt, Francis. Healing. Notre Dame: Ave Maria Press, 2002. __________. Power To Heal. Notre Dame: Ave Maria Press, 1977. Mallone, George. Those Controversial Gifts. Downers Grover: InterVarsity Press, 1983. The New International Version Study Bible, Kenneth Barker, General Editor. Grand Rapids: Zondervan Bible Publishers, 1985. O’Conner, Elizabeth. Eighth Day of Creation. Waco, Tx: Word, 1971. Packer, J. I. Keep in Step with the Spirit. Wheaton: InterVarsity Press, 1984. Penn-Lewis, Jesse. War on the Saints. 9th ed. New York: Thomas E. Lowe, Ltd., 1973. Pytches, David. Spiritual Gifts in the Local Church. Minneapolis, MN: Bethany House Publishers, 1985.

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Richards, John. But Deliver Us From Evil. Darton, Longman & Todd, 1974. Richards, Lawrence. Creative Bible Teaching. Chicago: Moody Press, 1970. Scanlon, Michael & Cirner, Randall J. Deliverance from Evil Spirits. Ann Arbor, MI: Servant Books, 1980. Simpson, A. B. “The Holy Spirit: grace and gifts.” The Gift of Tongues. Nyack, N.Y.: The Christian and Missionary Alliance International Headquarters, n.d., n.p. __________. The Gospel of Healing. Camp Hill, PA: Christian Publications, Inc., 1984. Ray Stedman. Body Life. Glendale, CA: Regal Books, 1972. Sproul, R. C. Knowing Scripture. Downers Grove, IL: InterVarsity Press, 1979. Stott, John R. Baptism and Fullness. Downers Grove, Ill. InterVarsity Press, 1979. Tennant, Agnieszka. “In Need of Deliverance.” Christianity Today. September 3, 2001. Topical Encyclopedia of Living Quotations. Edited by Eliot Wirt (Minneapolis, MN: Bethany House Publishers, 1982. Torrey, R. A. The Person And Work Of The Holy Spirit. Grand Rapids: William B. Eerdmans Pub. Co., 1970. Torrey, R. A. What the Bible Teaches. New York: Fleming H. Revell Company, 1898. Tozer, A. W. That Incredible Christian. Harrisburg: Christian Publications, Inc., 1964. __________. “The Holy Spirit is Indispensable,” The Alliance Witness, n.d. "The Trinity," II. XXIV. The Fathers of the Church. Edited by R. J. Defarrari. Trueblood, Elton. Leadership. Vol. 10, No. 3. Summer 1989. Unger, Merrill F. What Demons Can Do to Saints. Chicago: Moody Press, 1977. Wagner, C. Peter. Your Spiritual Gifts Can Help Your Church Grove. Ventura, Ca.: Regal, 1982. __________. "Power in the Early Church," Christian Life. April, 1982. Warfield, B. B. Counterfeit Miracles. Edinburgh: The Banner of Truth Trust, 1918. Watney, Paul Blanckenberg. Ministry Gifts: God's Provision for Effective Mission. Doctor of Missiology Dissertation. Fuller Theological Seminary, 1979. White, R. E. O. You Can Say That Again. Grand Rapids: Zondervan Publishing House, 1991. Whitney, Donald S. Spiritual Disciplines For The Christian Life. Colorado Springs, CO: NavPress, 1991. Wiersbe, Warren W. Be Faithful. Wheaton, IL: Victor Books, 1984. Wimber, John with Springer, Kevin. Power Healing. San Francisco: Harper & Row Publishers, 1987. Woodcock, Leonard. “Into The Word: Test These Prophets,” The Alliance Witness. November 15, 1978.

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