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| The January 2000 Pneuma Informer |  |
In this issue:
Excerpts from the Winter 2000 (Vol 3, No 1) issue of the Pneuma ReviewFrom "Bible Answers about Continuing Spiritual Gifts for Your Non-Charismatic Friends" by Jon Ruthven. . .George's friend assumed that charismatics had no Biblical grounds for their experiences. The following is a long section of verses [this exceprt includes 4 of 14] showing that gifts of power and revelation have continued in the End Times (the "Pentecost Principle"). These New Testament passages show two elements: 1) the presence of identifiable charismata, which, 2) continue during this age, building up the church toward the (as yet unrealized) goal of its complete maturity when we are presented holy and blameless to God in Christ. Before we can read these passages properly, we must, of course, get their vocabulary straight. First, numerous Biblical theologians have shown statistically that the divine "Spirit" as presented in Scripture is associated primarily and essentially as performing charismatic operations (prophecies, miracles, etc.). Second, the same can be said of the term "power" (dunamis), which is not simply excitement or enthusiasm about salvation, but refers in most New Testament contexts as miracle power. Third, in the passages below, scholars can show that the terms, "wisdom," "knowledge," "word," etc., must be seen primarily as spiritual gifts operating. Note also, that when Paul says he is praying for the readers' involvement in the charismata (Eph 1:17; 3:14f; Phil 1:5-10; Col 1:9-12), we cannot believe that his prayer is an empty, hopeless gesture. However, if these gifts have ceased, then Paul's prayers mean little more than "warm greetings." a. 1 Corinthians 1:4-8 "I always thank God for you because of God's grace (including the whole range of charismata) because in every way you have been enriched in him-in every kind of speech (this must include prophecy) and in every kind of knowledge (including the gift of revealed knowledge). You are doing this now exactly as (kathos) the testimony of Christ was confirmed in you (that is, charismatic-ally, by the apostles and/or evangelists who first demonstrated/articulat-ed the gospel to you)-with the result that you do not now lack any spiritual gift during the time you are awaiting the revelation of our Lord Jesus Christ. (The Lord) will also (not merely when the gospel first came to you, or even only now, but will) continue to confirm/strengthen you (in the same way as you are now experiencing the charismata in the time you are "awaiting" the end) until the end, so that (via the strengthen-ing and purifying charismata which generates growth and progressive maturity) you will be blameless on the day of our Lord Jesus Christ." b. 1 Corinthians 13:8-13 "Love never ends: it continues on into the age to come. But wherever the charismatic operations of prophecies, tongues speaking or revealed knowledge occur, they will be ended. Like childhood, they all represent an incomplete, yet necessary stage of God's eternal plan. But when will these three (representative) gifts, (i.e., the charismata) generally, cease? The principle is this: when the complete (end) arrives, at that precise point, the incomplete will be ended. Specifically, when Christ returns at the end of this present age, then, and not a moment before, the charismata-gifts of prophecy, tongues and revealed knowledge here offered as examples-which are incomplete compared to the ultimate heavenly realities they only now indicate, will all come to an end, having served their temporary purpose. Let us note four illustrations of this point. First, when I was a baby (representing our present existence) I babbled, thought and reasoned (i.e., the present charismata of speech and knowledge) like a baby-a necessary and positive development to be sure-all of which would be related to what was to come. But at adulthood (our existence in heaven), this stage is superseded by vastly greater powers of communication, thinking and reasoning. Second, in the present age, the charismata only serve as indirect or indistinct perceptions of God or His will, like looking into a mirror or a photograph. But in heaven, the mirror or photograph (the charismata) are unnecessary if we can see God 'face to face.' At that point these items, which had helped preserve the somewhat distant relationship, will have served their purpose and will be discarded, since we will have the real person before us. Third, in this present age, I know God, but the charismata reveal Him to me only in glimpses and hints. But then, in heaven, I will know (kathos) God exactly as, and to the same degree God knows me now. Of what use will be those tentative and imprecise gifts of revealed knowledge under those conditions? (Fourth), in this present age, faith, hope and love, all three function, but like the other charismata, faith (which is a charism of revelation, which, if acted upon, can produce miracles or any other aspect of God's salvation), and hope (another gift of God which is superseded if it results in the presence and reality of its object), will both be unnecessary because of their "waiting" characteristic; in heaven, the waiting will be over. By contrast, love is greater, because, unlike faith, hope and the other charismata, love never ends." c. Ephesians 1:13-23 In the context of believers' receiving "all wisdom and understand-ing" (1:8) and Paul's continued prayer for the same (1:17) and to experience ("know") "[Christ's] incomparably great power"--like that of the resurrection], Paul describes the time frame: "In him, when you believed, you were marked with a seal, the promised Holy Spirit, who is a deposit [or first installment-the first payment of the same to follow] guaranteeing our inheritance (described, inter alia as "incomparably great," etc., like resurrection power in 1:19), until the redemption of those who are God's possession-to the praise of his glory." This state of affairs is active in believers and is paralleled to the exaltation of Christ which occurs "not only in the present age, but also in the one to come" (Eph 1:21-23, see also 2:6). d. Ephesians 3:14-21 Paul's prayer is that the readers may "have power through the Spirit" that in love they "may have power together with all the saints [that must apply to all in the church] . . . to the goal that you may be filled to the measure of all the fullness of God. Now to Him who is able to do immeasurably more than all we ask or imagine, according to the power that is at work within us, to Him be glory, in the church and in Christ Jesus, throughout all generations for ever and ever. Amen." See also Isaiah 59:21. From the The Messianic Foundations Series, "Appointed Times: The Fall Feasts" By Kevin Williams. . . . Rosh Hashanah "Speak to the sons of Israel, saying, 'In the seventh month on the first of the month you shall have a rest, a reminder by blowing of trumpets, a holy convocation'" (Lev 23:24). God's name for this holiday is Yom Teruah, "the day of blowing." Not merely a day of blowing, which certainly abounded on Rosh Hashanah, but specifically a reminder. The sound of the trumpet, or by practice, the shofar[2], was to act as a memorial for the people of God. A memorial of what? Our answer lies in another book of Moses, "Also in the day of your gladness and in your appointed feasts, and on the first days of your months, you shall blow the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; and they shall be as a reminder of you before your God. I am the LORD your God" (Numbers 10:10). In other words, the shofar or ram's horn, was to be blown so that the people would remember their Sovereign. The Hebrew sages from long ago have taught that it is on this day-set apart, sanctified, and ordained by God-that His children remember his Kingship. In the synagogues, it is taught from Talmud, a sixth century codification of Jewish oral tradition and history, "The Holy One, Blessed in He, said . . . on Rosh Hashanah recite before Me verses that speak of God's sovereignty, remembrance of all events and shofar blasts: sovereignty so that you should make Me your King; remembrance so that your remembrance should rise up before Me for your benefit. And through what? Through the shofar."[3] God's sovereignty might seem a simple matter, a concept a small child can grasp. Yet, for millions of people on this earth who do not yet know Yeshua as their Messiah, it is foolishness4 with no basis in their perception of reality. Though we of the faith can look at this event, Rosh Hashanah, the festival of blowing the shofar, and know that a day is coming when every knee shall bow, and every tongue confess the Almighty's Kingship5. "In a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed" (1 Co 15:52). "And He will send forth His angels with a great trumpet and they will gather together His elect from the four winds, from one end of the sky to the other" (Mt 24:31). On that day there will be little doubt that there is a God or that He is King of kings and Lord of lords. When Yeshua takes up the throne, on that great day of rejoicing and blowing of the shofars, we shall all proclaim His sovereignty. From great antiquity, Rosh Hashanah speaks prophetically. . . . From "Should Christians Expect Miracles Today? Objections and Answers from the Bible," Part 1, by Wayne Grudem 6. Wasn't the purpose of miracles to authenticate new Scripture as it was being given? Since no more Scripture is being given today, doesn't it mean there will be no more miracles today? If we consider the New Testament period, it is more accurate to say that miracles authenticated preaching the gospel rather than just giving new Scripture. For example, when Philip went to a city in Samaria, The multitudes with one accord gave heed to what was said by Philip, when they heard him and saw the signs which he did. For unclean spirits came out of many who were possessed, crying with a loud voice; and many who were paralyzed or lame were healed. So there was much joy in that city (Acts 8:6-8). But Philip did not write any words of Scripture. The same was true in the life of Stephen (Acts 6:8). Several other purposes are given for miracles in the New Testament. A second purpose is to bear witness that the kingdom of God has come and has begun to expand its beneficial results into people's lives. The results of Jesus' miracles show the characteristics of God's kingdom. Jesus said, "If it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you" (Matt. 12:28). His triumph over the destructive forces of Satan showed what God's kingdom was like. In this way, every miracle of healing or deliverance from demonic oppression advanced the Kingdom and helped fulfill Jesus' ministry, for He came with the Spirit of the Lord on Him "to preach good news to the poor . . . to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed" (Luke 4:18). Similarly, Jesus gave His disciples "power and authority over all demons and to cure diseases, and he sent them out to preach the kingdom of God and to heal" (Luke 9:1,2). He commanded them, "Preach as you go, saying, 'The kingdom of heaven is at hand.' Heal the sick, raise the dead, cleanse lepers, cast out demons" (Matt. 10:7-8; compare Matt. 4:23;9:35; Acts 8:6,7,12). A third purpose of miracles is to help those who are in need. The two blind men near Jericho cried out, "Have mercy on us," and Jesus "in pity" healed them (Matt. 20:30-34). When Jesus saw a great crowd of people, "he had compassion on them, and healed their sick" (Matt. 14:14;see also Luke 7:13). Here miracles give evidence of Christ's compassion toward those in need. A fourth purpose of miracles, related to the second, is to remove hindrances to people's ministries. As soon as Jesus had healed Peter's mother-in-law, "she rose and served him" (Matt. 8:15). When God had mercy on Epaphroditus and restored his health (whether through miraculous means or not, Paul attributes it to God's mercy in Philippians 2:27), Epaphroditus was then able to minister to Paul and complete his function as a messenger returning to the Philippian church (Phil. 2:25-30). The text does not explicitly say that Tabitha (or Dorcas) resumed her "good works and acts of charity" (Acts 9:36) after the Lord through Peter raised her from the dead (Acts 9:40,41). But by mentioning her good works and those who bore witness to her selfless care for the needs of others (Acts 9:39), it suggests that she would resume a similar ministry of mercy when she was raised from the dead. Related to this category would be the fact that Paul expects people to be edified when miraculous gifts are used in the Church (1 Cor. 12:7;14:4,12,26). A fifth purpose for miracles (and one to which all the others contribute) is to bring glory to God. After Jesus healed a paralytic, the crowds "were afraid, and they glorified God, who had given such authority to men" (Matt. 9:8). Similarly, Jesus said that the man who had been blind from birth was blind "that the works of God might be made manifest in him" (John 9:3). These multiple purposes for miracles show that we should not claim they were limited only to the time when new Scripture was being written. . . . From "How To Receive the Baptism in the Holy Spirit" by Dave Johnson . . . They Were Empowered Acts 1:8 is very clear that the baptism is an empowering for service. Before Jesus was resurrected, the disciples met behind locked doors for fear of the Jews (John 20:19). When the apostles submitted to the Holy Spirit, they received the power that Jesus spoke of in Acts 1:8. With the power of God coursing through their spirits they were ready to take on the world. Now, being full of the Holy Spirit, Peter stood before a crowd of at least 3,000 and preached the gospel. Infused with the power of God they took to the streets of Jerusalem and preached Christ, not fearing the wrath of those whom they recently feared. On at least two occasions, some of the disciples were called before the Sanhedrin, the quasi-political religious council that ran the daily affairs in Jerusalem, for preaching as they did. Far from cowering, they were fearless. Cho writes that the baptism in the Holy Spirit gives "believers the power of God to preach Christ" (Cho, p. 103.). Taylor's assessment that empowering for service is one of the main reasons to receive the Baptism is right on target (Taylor, p. 47). Erlie Reyes, a seminary student, said that receiving the baptism changed her life from being rather shy and timid to being a firebrand for Christ (interview, September 12, 1999). Arun Sarkar, who believes that receiving the Baptism is essential for ministry, reports that the baptism gave him the assurance of his call to the ministry (interview, September 14, 1999). Kaye Cole said that it was a turning point in her relationship with the Lord. The Holy Spirit lit her on fire for the Lord. Though shy, she began witnessing to people and getting active in her church (interview, September 13, 1999). Other things happen as a result of the baptism of the Holy Spirit that are related to this empowerment. For me, the Bible became a new book as the Holy Spirit gave me insights I had never seen before. Also, the Lord set me free to be myself, and I realized that wearing false masks was not necessary for pleasing Him. Tess Himenez said that prayer became easier for her (interview, September 14, 1999). Along this vein, Phil Taylor, an Assemblies of God pastor writes: "The baptism in the Holy Spirit leads to a renewing of worship and praise to the Lord, a new dimension of prayer and intercession, a deepened understanding of the word of God and its application to our life, a deeper understanding of our place in Christ and of His power at work in His church, and a heightened boldness to witness and proclaim the gospel of Jesus Christ to the whole world." (Taylor, p. 49) Notice that every one of the elements mentioned by Taylor is connected to being empowered for service. New dimensions of prayer, intercession, and a deeper understanding of the Word of God serve to strengthen the empowering given to us for service in God's Kingdom. The baptism in the Holy Spirit gave Erlie Reyes a more intense desire for more of God and gave her greater boldness in her witness (interview, September 13, 1999). . . . The Baptism in the Holy Spirit is for every believer. If you have not received it, you certainly can. Why not prepare your heart now, using the steps mentioned above? The Baptism in the Holy Spirit is for YOU! Are you willing to submit to Him? Are you willing to be embarrassed before others and completely abandon yourself to the will of God? Then there is no reason that you should not receive. But remember that the Baptism in the Holy Spirit is given for a reason. God wants to empower us to be His witnesses. And what a wonderful empowerment it is! Prayer RequestsThere are a number of friends of the Pneuma Foundation throughout the world that have asked for prayer:
Praise Reports
Please send us your prayer requests and praise reports. We have a great God who always meets our needs. If you would like more information about how you may help in meeting these needs, please E-mail us with your specific request. Correction: It was reported in the December issue of the Pneuma Informer that our Assistant Treasurer, Bill Westers, is a CPA. Bill has a Bachelor of Business Administration is accounting and is an accountant by occupation, however, he is not a Certified Public Accountant. | |
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