The experience is impossible to describe; it was almost like being “out of the body.” In that awesome moment we were suddenly united to all other believers worldwide–some, a thousand miles away—others from a thousand years ago (I Corinthians 12:12,13). The best description I can give of that moment is to quote an old hymn:

Earth receded, it disappeared,
Heaven opened on our eyes,
Our ears with sounds angelic rang!

In that event of singing “in the Spirit,” I realized that the gift of tongues is God’s language for the Body of Christ world-wide (1 Corinthians 12,13,14). In the Kingdom there are no Americans, Europeans, Orientals, etc. The Holy Spirit displayed that fact at the Miatta Center when the gift of tongues commandeered all African dialects into itself. Tongues is not a novelty a few Christians claim: It is the Holy Spirit’s mode of speech and the language of Heaven. Pastors who reject the gift do not realize how they are stripping themselves, their churches, their ministries, of the authentic communication and power of God. I am not speaking of a mere “interpretation” of tongues that may come in a church service; I speak of the believers’ personal, internal God-empowerment that takes the form of revelation, motivation, and implementation. These benefits are light-years beyond a routine Sunday morning tongues-exhortation that addresses the congregation.

This is vital-truth; please re-read the information above until you fully understand what I am saying. Ordinary singing could not have achieved what happened in Sierra Leone, preaching could not have done it, healing, and other miracles could not have done it. In His wisdom, God knew how to provide the perfect instrument of communication through worship. This allows language-separated believers to participate with those who might remain strangers forever. In Heaven, people out of “every tribe and tongue and people and nation” will join in singing a “new” song which none of us yet know (Rev. 5:9). If there is anything on earth that gets close to that heavenly song, it is the blessing of “singing in the Spirit” (1 Cor. 14:15).

On the Day of His Ascension, Jesus told the disciples on the Mount of Olives, “John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now … You shall receive power when the Holy Spirit has come upon you.” Acts 1:5,6. In a single statement, He connected baptism in the Spirit to the imparting of His power. It is significant however, that on the evening of the Resurrection, before Pentecost occurred, Jesus suddenly appeared in the closed room with the disciples, breathed into them, saying, “Receive the Holy Spirit” (John 20:19-22). This was their first receiving of the Spirit. But this encounter with the Spirit was not their “baptism” or empowering for their gospel ministry. This first reception of the Spirit was their “new birth” and their personal regeneration. Pentecost was yet to come (Acts 2).

That wonderful event occurred forty days later when 120 disciples in the Upper Room received the miraculous blessing with tongues of fire blazing upon them. Even after Pentecost the disciples experienced many subsequent “fillings” of the Spirit. Scripture carefully explains that others who were not present at Pentecost received the empowering later. That included the Samaritans (Acts 8:14-17), Saul of Tarsus (Acts 9:17), the household of Cornelius (Acts 10:44), and the Ephesians (Acts 19:1-7). Young Timothy followed the example (II Timothy 1:6). Identically, today, multiplied millions around the world have stepped into the Spirit’s wondrous baptism. It is estimated that of the world’s two billion Christians–one-fourth–or five hundred million now believe in all the Holy Spirit’s gifts.

Tongues connects us to the universal Body of Christ and releases power that can be gained no other way.

Our daughter Cecile was in college, living at home, trying to support her parents. I was desperate for help and in studying the Scriptures I realized the early church’s ministry had an anointing of the Holy Spirit that I did not have. With that example and the testimony of others, I began praying to receive the Holy Spirit’s empowering.
Even so, my crisis grew worse and I became convinced that suicide was my only escape. Driven by that fear, I returned to the Atlanta Federal Penitentiary where I was counseling a Christian inmate. The year before we met he had been miraculously born-again, delivered from drug addiction, suicide, and filled with the Holy Spirit. In every way, he was a walking miracle—one which my Reformed Theology could not explain.

Image: Nathaniel Shuman

Though locked behind bars, he knew facts about me which could have been learned only from God. His “words of knowledge” were beyond my understanding. Finally, one horrific day when I could survive no longer, I hurried to the Prison. If God did not rescue me, I would be dead before dark. The scene in the Visitors Room where we met must have been puzzling to the Mafia inmates and their wives who were watching nearby: I dropped my face down on the table and my prisoner-friend laid-hands on me. “Brother Charles,” he said, “The Lord Jesus who appeared to you on the road as you came has sent me that you may receive your sight and be filled with the Holy Spirit.” He quoted Ananias’ words to Saul of Tarsus.

A few minutes later I left the prison unchanged, determined to crash my car into a bridge-abutment. Instead, I found myself pulling into my driveway at home. I went in and collapsed across the bed. What happened in the next ten minutes changed my life forever: The Holy Spirit fell on me (Acts 11:15). I felt Him physically and spiritually. I experienced deliverance from demons of depression and suicide. I felt them go. A moment later “Heaven came down my soul to greet and Glory crowned the Mercy Seat!” For twenty minutes I did not move, then cautiously rose from the encounter as a new man, a new pastor, a new husband, and a new father. Depression was gone forever. A new life and a new ministry awaited me. The prisoner’s “laying-hands” on me had rescued me.

Two years after my baptism, I was standing in my church office, praying alone when the room was suddenly filled with the Presence of God. Moments later, I found myself on the floor, hearing an unknown Oriental language flowing from me. It came poetically–beautifully–rhythmically–like a stream of music. In the next half-hour the tongue changed languages about seven times. In the end, I sang what I now believe was a Hebrew Psalm. As I lay there, I could not believe it was finally happening: That wonderful gift had come at last! In my university work I had studied, Greek, French, Spanish, and knew the tongues coming from me were real.

I quickly learned there are two directions of tongues. The first is from God, downward to the people. This comes as a public message to the congregation which requires interpretation (I Corinthians 14:27,28). When Paul asked, “Do all speak with tongues?,” this is the one under consideration. The second direction of tongues is upward, from the people to God. This may be prayer, worship, or “singing in the spirit” as happened in Sierra Leone (I Corinthians 14:15). Of this message, we are told to ask for the interpretation–which may, or may not, be given (I Corinthians 14:13). Every Christian should expect this type of prayer to become an important part of his daily life. It not only reaches Heaven but connects us to the “Body of Christ” in more than 7,000 languages and 195 countries around the world!

That fact brings up this question: Why would any sincere Christian pastor such as I hold this gift in such low esteem? The answer is important:

Because of its unique assault on the human intellect, tongues remains God’s “watch guard” at the gate. In a very calculated way this gift protects the other gifts from exploitation (I Cor. 12). Many seek the gifts of healing, words of wisdom, faith, prophecy, etc., but will not endure the reproach of this strange gift of tongues. To this attitude, God says “No!” We must accept all grace-gifts as one package or we do not get any of them. Simply said: Unless you deal with pride and ego in your own life, become willing to endure the public’s humiliation and scorn, you will not be entrusted with other gifts.

Mitch Tillman, a Chattanooga native, sold his auto body business and moved to Mongolia where his father, a Baptist pastor, had established a mission. There, he helps build hospitals, feeds street children and preaches the truth of salvation. “Jesus saves! He changes lives! He sets believers free!” Mongolia is experiencing that wonderful change. For Christian missionaries like Tillman, Mongolia has an open door. Since communist rule ended in 1990, some 60,000 Mongolians have turned to Christ, “A lot of my friends were becoming Christian,” a student at Ulan Bator’s Technical University explained. “I decided to learn something about the faith, I went on a weekend retreat to a Christian camp in the countryside …” From there, it was history: he heard the gospel, believed, and was saved.

“As Mongolia enters a new era of freedom and democracy, people are looking for something different,” Pastor Tillman explained. He is a 53-year-old father of six, whose family includes three adopted Mongolian children. “They are looking for hope and a better life for their families. I think that Christ will give them that.” But this has not happened without opposition from Mongolia’s largest Buddhist Monastery and its 800 Monks; they withstand all Christian work. The Tillmans are seen as foreign-invaders who disrupt the current way of life. I understand. I have missionary-friends, Glenn and Jackie Shephard, whose work takes them to Nepal in the Himalayas and other sites around the world. Their story is the same: Extreme precaution. Two of my evangelist sons, conduct Christian revivals in Pakistan but have armed guards protecting them from Muslim violence. I do not tell their names for security reasons. One was held for half-an-hour with a pistol at his head while another partner pleaded for his life.

Other friends are Roland and Heidi Baker. This husband and wife-team arrived in Mozambique in 1995, the poorest country in the world, and took over a horribly dilapidated orphanage. They were responsible for eighty hungry children–had no support and the mission continued to fail. According to their testimony, they became frantic, had no anointing of the Holy Spirit, and in desperation, Heidi left Mozambique for the Airport Fellowship in Toronto; she knew the Holy Spirit had fallen there. Randy Clark laid-hands on her, she was instantly empowered, and returned to Mozambique as a woman-renewed. Today, their Mission has multiplied and grown phenomenally; daily, they provide food and shelter for more than 10,000 children and have another 10,000 churches under their watch-care. According to church historians, theirs is one of the greatest church-plant movements in the history of Christianity. Heidi and Roland were ready to quit when they received a life-changing touch from God. It happened at Toronto’s “Catch The Fire!” Thousands of pastors and churches around the world have been impacted by it.

My question to you is the one the Apostle Paul asked the church at Ephesus: “Have you received the Holy Spirit since you believed?” (Acts 19:2) If not, come with me to Sierra Leone, disappear into the congregation, join sincerely in the song and see what happens!

Chas Carrin

From Charles Carrin Ministries monthly newsletter, Gentle Conquest (March 2020). Used with permission. http://www.charlescarrinministries.com/gentleconquest

The editors of this volume, Dave Johnson and Rick Wadholm Jr., are both Assemblies of God ministers. As the back cover of the book indicates Johnson is on the faculty of Asia Pacific Theological Seminary in the Philippines. Wadholm serves at the Assemblies of God Theological Seminary in Springfield, Missouri. Both men have experience in Pentecostal higher education, and both have served in an editorial capacity for a Pentecostal journal.

At the very beginning of the book Rick Wadholm Jr. states that the hope is that this book will be the first in a series (page 1). The plan is for a second volume that will focus on undergraduate Pentecostal Theological Education and a third that will focus on “non-formal theological education” (page 3). He also defines the meaning of key words in the title of the book and how they are used in its pages. The word “Pentecostal” refers to classical Pentecostals and others who are part of the global Spirit-empowered movement (page 2). “Theological Education” means not only the pursuit of academic theological study, but also of keeping missional practice in view (page 3). The term “Majority World” was used, at least in part, because it more fairly represents God’s work in the world and does not limit it to a particular section of the globe (pages 3-4)

In this book the editors have gathered together a number of writers to address the subject of Pentecostal Theological Education. After the introduction by Wadholm there are ten chapters, one written by each of the following contributors: Gary Munson, Vee J. Doyle-Davidson, Amos Yong, Dave Johnson, Josfin Raj, Daniel Topf, Peter White, Jeremiah Campbell, Temesgen Kahsay, and Dean D. O’Keefe with Jacqueline N. Grey. In the chapters they have written you will find information about Pentecostal Theological Education from Asia, Africa, and Latin America (page 4-5).

For example, in the first chapter written by Gary Munson, he mentions the problem of international students who have been educated in the West having to transfer what they learned in the West to their own cultures when they return home (page 7). The author also speaks of the problem of transferring Western theological paradigms to other contexts in the world when starting theological schools in these other countries (pages 7-8). In addition, there is the imbalance of power between the northern church and the southern church with regard to finances, publishing, and other things (page 9). Munson also points out the fact that majority world cultures value biblical narratives more than Westerners do (pages 10-11).

This book is an eye-opener, it can get readers to think about things that they might not normally consider. The fact is that, even in the Christian church, not everyone thinks, learns, or values everything in the same way that many of us in the West do. Knowing this in advance can help us as we seek to relate to, and offer Pentecostal Theological Education to people in, or from, other parts of the world. There is much to be learned in this volume. The one thing I wish were included in this book is a list of brief biographies of the contributors. I knew something about a few of the contributors, but I did not know all of them.

I would recommend this book to people who are interested in Global Christianity, missions, are considering becoming missionaries, or are missions’ executives. I think this book can help remove some of the hindrances in the educational process. I look forward to reading the other volumes in this series when they become available.

Reviewed by John Lathrop

Visit https://www.aptspress.org/ for a sample chapter.

The Pneuma Review speaks with Lora Timenia, an Asian Pentecostal scholar, about her book, Third Wave of Pentecostalism in the Philippines: Understanding Toronto Blessing Revivalism’s Signs and Wonders Theology in the Philippines, and what she learned about the Toronto Blessing as a classical Pentecostal.

PneumaReview.com: Please tell our readers a little bit about your spiritual background.

Lora Timenia: I was born into a Roman Catholic family, though our clan was more folk in our religiosity. I converted to Protestant Christianity in 2002, and then joined an Assemblies of God church in my hometown. I submitted to water baptism in 2003 and received Spirit baptism with the manifestation of tongues-speech in 2008. I would describe my spirituality as that of a Filipino Pentecostal. I believe in the continued work of God in the world through Jesus and the Holy Spirit.

PneumaReview.com: How did you become interested in studying Toronto Blessing Theology and Practice?

Lora Timenia: I grew up in a Classical Pentecostal church. At the heart of our spirituality is the continuation of the prophetic ministry of the church. This prophetic spirituality manifested in charismatic worship, tongues-speech, interpretation of tongues, healing miracles, and deliverance ministries. So, my understanding of signs and wonders was within the framework of Spirit empowerment for end-time witness. Since my spiritual worldview was limited to this tradition, I was surprised when a group of Christians espoused what I considered as “unusual” manifestations of signs and wonders. I remembered joining a seminar where the preacher was training the participants to experience group visions and romanticized experiences with Jesus. He taught that signs and wonders included orbs, gold dust, blue fire, red fire, angel feathers and the like. I was confused. My classical Pentecostal tradition never taught me about these “signs.” Moreover, as I comb through the Bible, these “signs” weren’t mentioned. I began a journey of trying to understand where these teachings came from. It was later in my study that I traced the formal origins of the spirituality to the Toronto Blessing revival. Although antecedents of this spirituality came from the global Pentecostal/Charismatic movement, it was the Toronto Blessing of 1994 that brought this particular brand of spirituality together and later spread the “fire” to different parts of the world. Today, the church where the TB phenomena first occurred is called Catch the Fire.

PneumaReview.com: What are some of the different sources you consulted as you gathered information for your research?

Lora Timenia: First off, I had to study the global Pentecostal/Charismatic movement. It’s history, theologies, spirituality and various expressions in the world. I had to particularly understand its history and varied streams in the Philippines. To this end, I am indebted to APTS Press for their publication on Pentecostalism in the Philippines, as well as for their seminal work with Allan Anderson and Edmond Tang, entitled, Asian and Pentecostal. I also consulted Wonsuk Ma’s contribution on the Philippines in the New International Dictionary of Pentecostal/Charismatic Movements. Secondly, I read about the development of what Vinson Synan called the Third Wave Movement. With John Wimber, this group was also known as the Signs and Wonders Movement.  Bill Jackson’s The Quest for the Radical Middle gave me a clear understanding and appreciation of Wimber’s movement. Thirdly, I had to read all the books that discussed the origins, transmutation and global spread of the Toronto Blessing. David Hilborn’s work, “Toronto” in Perspective, was exemplary and particularly helpful. I also read all the works that discussed this phenomenon. I especially appreciated the works of Margaret Poloma, Mark Cartledge, Stephen Hunt, David Pawson, and Gary McGee. Finally, I consulted all the works written by Filipino Third Wavers like Hiram Pangilinan and Apollo “Paul” Yadao. Through their writings, I could understand their theology and spirituality.

PneumaReview.com: Please mention some of the beliefs or practices that the Toronto Blessing Movement shares in common with classical Pentecostalism?

PneumaReview.com: What are some of the things that are different from classical Pentecostalism?

Lora Timenia: Classical Pentecostalism has a distinct theology of Spirit Baptism. We believe that Spirit baptism is distinct from and subsequent to conversion, and that it is an empowerment for eschatological witness. Charismatic manifestations, signs and wonders, and other forms of miraculous intervention are secondary to the proclamation of the Gospel. Basically, our view of the manifestation of signs and wonders is within the framework of evangelism and mission. We preach the gospel believing that signs will follow. In contrast, majority of those in connected to the Toronto Blessing revivalism affirm that supernatural manifestations are epi-phenomena of the kingdom of God and should be expected and sought after in the here and now. This is why it is unsurprising for some of their leaders to encourage their members to purposely seek the manifestation of signs and wonders or to train in signs and wonders ministry. For them, the purpose of supernatural manifestations is for divine reification (manifestation of the divine) and revivalism.

PneumaReview.com: The specific focus of your study concerns the Toronto Blessing Movement in the Philippines. Is there something about Filipino culture that might make this movement particularly attractive to Filipinos?

Lora Timenia: Yes, Filipino religious consciousness has affinity for religions of spirit and power. Our spiritual worldview inherently affirms supernatural manifestation and divine intervention.

PneumaReview.com: Would you say that spiritual manifestations are a significant part of Toronto Blessing Spirituality?

Lora Timenia: Yes, because they have a revivalist spirituality. Their definition of revival is the expansion of God’s kingdom through his “manifest presence.” This “manifest presence” is explained as miracles and supernatural living put on display. Hence, their spirituality leads them to expect spiritual manifestations as reifications of God’s love and power; also, these manifestations mystically connect them to divine reality and provides them with catharsis (e.g. spiritual healing) and a perceived intimate connection with God.

Lora Angeline Embudo Timenia, Third Wave Pentecostalism in the Philippines: Understanding Toronto Blessing Revivalism’s Signs and Wonders Theology in the Philippines (Baguio City, Philippines: Asia Pacific Theological Seminary Press, 2020), 192 pages, ISBN ‎9789718942918.

PneumaReview.com: In your book, Third Wave Pentecostalism in the Philippines, you present some criteria for evaluating spiritual manifestations. Please tell us briefly what they are.

Lora Timenia: I offered four open-ended questions:

1. Does the manifestation have biblical precedent?
2. Can the manifestation be used to point to the salvific purposes of God?
3. Does the manifestation glorify God, and not humans or other beings?
4. Does the manifestation conform to Scriptural teachings?

These questions stem from the assumption that manifestations of signs and wonders ought to have biblical precedent, be evangelistic (leads people into the faith), God-centered (not anthropocentric) and not in contradiction with essential biblical teachings.

PneumaReview.com: What can church leaders learn from the Third Wave and the Toronto Blessing?

Lora Timenia: The Third Wave movement and its phenomenon, the Toronto Blessing, is a revivification of mystical Christian spirituality. Their stream has somewhat revived mystic encounters with God through Jesus and the Holy Spirit. They also offer us a form of spirituality that provides cathartic experiences. Their emphasis on the manifest presence of God, bring into the fore the immanence of God. At the verification level of our theologizing, these manifest experiences contribute to a sense of illumination of and relational unity with God and other believers. To a certain extent, their spirituality is a good complement to varied Christian traditions worldwide.

PR

Learn more

Read John Lathrop’s review of Lora Timenia, Third Wave Pentecostalism in the Philippines.

Read Mike Dies’ review of John Arnott, “Living in Revival,” Spread the Fire (2001).

Read articles by Heidi Baker and Randy Clark, two scholars and leaders with connections to the early Toronto Blessing movement.

Read Malcolm Brubaker’s review of Bill Jackson, The Quest for the Radical Middle.

Visit APTS Press for a free sample from Third Wave of Pentecostalism in the Philippines and more books by Asian Pentecostal scholars.

APTS Press and Asian Journal of Pentecostal Studies Interview with Lora Timenia about her book (Length: 22:31).

PneumaReview.com author Dave Johnson speaks with Lora Timenia about her book Third Wave of Pentecostalism in the Philippines: Understanding Toronto Blessing Revivalism’s Signs and Wonders Theology in the Philippines

Dr. Paul King is a man with diverse ministry experience, he is both an academician and a practitioner. He has two doctoral degrees and has taught at a number of institutions of higher learning (which are listed on the dedication page of the book), including Oral Roberts University and the Assemblies of God Theological Seminary. He is also an experienced writer. In addition to the book that it the subject of this review, he has written others including: Finding Your Niche: 12 Keys to Opening God’s Doors for Your Life, Moving Mountains: Lessons in Bold Faith From Great Evangelical Leaders, and Anointed Women: The Rich Heritage of Women in Ministry in the Christian & Missionary Alliance. King also has practical ministry experience having served as a pastor. His denominational affiliation is with the Christian & Missionary Alliance.

As the later part of the subtitle of this current volume indicates, this is the second book that King has written on this subject. Volume one was published in 2019. In both books the author’s goal is to help believers in the process of spiritual discernment. The Bible instructs us to be discerning (1 John 4:1) but it is not always easy to do. This is especially the case when what we are hearing or seeing cannot explicitly be found in Scripture. King offers guidance in dealing with matters that are less clear. A tool that he employs is “the traffic light model.” If a belief or practice can be soundly supported from Scripture we may proceed with confidence, we have a green light. In short, it is of God. If we are less confident that what we are seeing or hearing is confirmed by Scripture we may have a yellow light. In this case we can proceed with the discernment process until it becomes clear one way or the other if it is of God. If we find it is not of God, we reject it as false. A belief or practice that is contrary to Scripture or not in harmony with it, or if it fails other criteria in the discernment process it is a red light: stop. The teaching or experience is not of God. The subject of spiritual discernment, while important for all believers, may be particularly relevant to Pentecostal and Charismatic Christians. This is because in meetings of these groups of believers one sometimes encounters unusual things. The author seeks to help readers in their quest for truth.

After reading the opening chapter I think reading through the rest of the book is the best course of action. However, with at least a basic grasp of the discernment process the reader will be in a better position to profitably read any chapter that he or she chooses. No doubt different readers will have different interests. I found some of the material in the chapter “Can a Christian Have a Demon” to be very informative.

As readers make their way through the various chapters of this book, they will encounter a lot of Scripture and much to think about, some of which they may not have previously considered. The author knows the Bible, church history, and he is familiar with the writings of other authors. I dare say that one can learn a lot from this volume. This book will be a help to many who may not even know where to start when it comes to dealing with some of the issues he covers. Though the author has strong academic credentials the book is written in plain language. It is an important work. This is because while we don’t want to accept anything that is not from the Lord we also do not want to reject anything that is from Him.

Reviewed by John P. Lathrop

This review was written based on an electronic copy received from the author.

Read the review of Paul L. King, Is It Of God? A Biblical Guidebook For Spiritual Discernment Vol 1

Eschatology—the study of the end times—seems to be a perennial topic of interest among Christian readers (and Christian publishers who seek to supply what the reading public wants). Sadly, many books that get published and rise to popularity seem to fall into one of two categories: authors who believe they have uncovered some great new insight into how biblical prophecy relates to today’s headlines (often relying on the most tenuous of speculation to link things together), and authors who know eschatology sells and jump on the bandwagon to get their slice of the revenue pie.

Biblical scholars Michael L. Brown (Old Testament) and Craig S. Keener (New Testament) break that mold. In Not Afraid of the Antichrist, the authors build their case against the dispensational, pre-Tribulation view of Christ’s second coming through careful exegesis of the relevant biblical texts, making a strong argument that Christ’s promised return will occur in one appearing that will take place after a period of great tribulation.

Brown and Keener make it clear in the book’s preface they understand the dilemma many readers will face when approaching this work: “What if the map of the end times I was taught for years earlier in my life gets challenged? What if I’ve been wrong all this time?” Such fears frequently hinder people from being willing to read views that may contradict what they have always believed (sometimes because they were taught that a certain system was “what the Bible clearly teaches,” and they see no point in reading something that “contradicts the Bible”). The authors write, “Holding the ‘right view’ does not put us in a position spiritually superior to those who differ, nor does it give us a license to put them down.” This irenic tone continues throughout the book, as the authors do not try to score “gotcha points,” but simply invite readers to examine the Scriptures on their own terms, without forcing things into a preconceived schema of how the end times will play out.

The authors observe how the prosperous West has bought into the idea that because God loves His children, He would never allow them to go through extreme tribulation, despite the fact that Jesus promised His disciples things would not be easy for them. Concerning whether believers will be taken out of the world before the terrible events described in the book of Revelation, “the issues should be whether the Bible actually teaches that we will escape it, and if not, how we should live. Such readiness is important for any kind of suffering we may face” (p. 24).

Not Afraid of the Antichrist is divided into three parts after the preface and introduction: (1) a survey of reasons many people doubt or question the popular “Left Behind” model of the end times; (2) an analysis of what the Scriptures actually say about the last things and Christ’s second coming; and (3) what the implications of the previous two sections suggest for how Christians should live their lives in light of these facts.

In Part One, Drs. Brown and Keener point out that the dispensational pre-Trib view unnecessarily complicates Bible prophecy, arguing that the simplest solution is usually more likely true. They demonstrate how various biblical passages that talk about the resurrection, death being the last enemy defeated, the time of Christ’s appearing in relation to the Tribulation, and other end-times events, end up being forced to contradict one another (or require elaborate, roundabout arguments to eliminate contradictions) when forced into the dispensational roadmap.

Both authors were initially taught dispensational pre-Tribulational eschatology when they became Christians. In chapter two, they discuss how they came to leave behind their “Left Behind” ideas. Brown relates how he began to wonder how it came to be that, “after reading the Bible day and night for two years, also memorizing thousands of verses, I could back up everything I believed with Scripture, but when it came to the Second Coming, I had to read other books? Why did I not just get this from the Word?” (p. 45). Keener relates how, when he converted to Christianity from atheism, he started out disposed to accept the teachings of his new church, which held to a pre-Tribulation view of the Rapture. But as a new convert called into ministry and attending Bible college, he felt the need to “catch up” with the other students who had grown up in church, so he started reading forty chapters of the Bible every day. Such sustained reading of large chunks of the biblical text led him to see the verses people used to support the dispensational view in their larger contexts, which did not support the way dispensationalists made use of them. When he then discovered that the pre-Trib view was not what all Christians everywhere had always believed, but was developed as recently as 1830[1], and that nearly all of the biblical scholars he respected held to a post-Trib view (although not all in the same exact way), he decided that he should follow the evidence of Scripture over denominational traditions.

Chapter three gives an overview of church history, discussing which views of the end times developed and dominated in different periods (often in relation to the Church’s social situation in relation to the rest of society). Chapter four discusses some of the major issues with the broader dispensational framework, such as arbitrary starting and ending points for the various dispensations that are not clearly marked in Scripture, the relationship of Israel and the Church as the people of God, and serious interpretive gaps introduced by the dispensational schema.

After discussing the issues that cause believers to question the dispensational framework, the second part of the book then dives into what the Bible itself teaches. In chapter five, Dr. Brown looks at the question of whether the Old Testament teaches a pre-Tribulation Rapture. He points out how time and again in the Hebrew Scriptures, even when God was pouring out His wrath on the wicked (whether pagan kingdoms or disobedient Israelites), the faithful, righteous remnant was preserved, and proposes that this could well be the pattern that will be repeated at the end of the age.

Chapter six addresses the question of whether there are one or two phases to Christ’s second coming, concluding that “there is only one second coming” (the title of the chapter). Exegetical work is done with reference to the Greek words for “coming,” “appearing,” and “revelation,” comparing the various passages where these words are employed, yet at a level of discussion that is accessible to readers who have not studied New Testament Greek. Chapter seven evaluates several arguments put forth by those who support a pre-Tribulation view, such as “We will not go through God’s wrath,” “Jesus can come at any moment,” and “Believers will be kept from the hour of testing,” among others. The authors demonstrate how some of these arguments are simply not sustainable from the text, and how others are not the “slam dunk” their proponents think them to be (by showing how the key passages in question can just as easily support a post-Tribulation view).

Chapter eight then presents several passages that the authors believe clearly argue for a post-Tribulation view of the single second coming of Christ. A helpful chart on pp. 151-152 shows how Jesus’ statements in the gospels align with Paul’s declarations in 1 & 2 Thessalonians. Dr. Keener concludes the chapter with an admonition to readers to be wiling to examine any system, eschatological or otherwise, from an outside viewpoint, so as to avoid the confirmation bias that comes from only looking at one’s theological framework from within.

Chapter ten discusses further how believers should live in light of a post-Tribulation view. Instead of speculating about the identity of the antichrist and looking for signs of his arrival, Christians should focus on living faithfully for Christ and anxiously await His appearing—not to whisk them off to heaven, but to judge the nations and reward His faithful followers. Christians should continue building for the Kingdom that is coming, including showing God’s love through the alleviation of human suffering, and not simply abandon this world to its present state because “Jesus is coming soon and the physical isn’t important.”

Chapter eleven, “A Practical Message,” points out that the passages in the Bible dealing with Jesus’ return are “less about relief from tribulation in this world than about being ready to stand before the Lord” (p. 201). The authors point out that our evangelism efforts must be more than offers of “fire insurance”—they should point out that there is a cost to discipleship, a cross to bear. Chapter twelve closes out the book, pointing out that the life Christ offers is worth any temporary pain or persecution we may face; that trials actually help to strengthen the church; that suffering can draw us closer to God because we can no longer rely on our own resources; and that, at the end of it all, God will restore paradise.

While this book may not convince everyone who holds to a dispensational, pre-Tribulational premillennialist view of eschatology, it should at least help people see that a post-Tribulation view has solid biblical support, and is not the “doom-and-gloom” scenario some pre-Tribulation supporters make it out to be. The biblical scholarship of the authors is top-notch, but presented in such a way as to be accessible to the average Christian reader with an interest in the end times.

Reviewed by Brain Roden

For further discussion by the book’s authors on this topic, check out the following video interviews:

Drs. Brown and Keener interviewed about this book in particular: https://www.youtube.com/watch?v=ntFde3GQCBw

Dr. Brown explaining post-tribulation  end times theory: https://www.youtube.com/watch?v=Pw-kH0CG-xM

Dr. Keener discussing disproving the pre-tribulation rapture theory: https://www.youtube.com/watch?v=yzHZEyjihXk

Publisher’s page: http://bakerpublishinggroup.com/books/not-afraid-of-the-antichrist/390720

Preview Not Afraid of the Antichrist: https://www.google.com/books/edition/Not_Afraid_of_the_Antichrist/I6FkDwAAQBAJ

Notes

[1] Editor’s note: Proponents of Dispensationalism and pre-Tribulation Rapture dispute this late date as the emergence of this doctrine.

New Testament scholar Scot McKnight is not your typical seminary professor with a doctorate from the University of Nottingham. Whereas many scholars focus on writing for the academy, or on technical commentaries for seminary-educated pastors, a great number of McKnight’s more than eighty books are written for believers in the pews and ministers who haven’t had the opportunity to obtain an advanced degree. McKnight is a biblical scholar with his feet firmly planted in the local church, serving as a deacon in the Anglican Church in North America. His theology is not theoretical, but rather practical, boots-on-the-ground application of biblical truth. According to McKnight’s introduction to the book, the central idea of Open to the Spirit is “God is alive and well and indwells us. And God wants to transform us into persons who demonstrate the grace, love, peace, and justice of God.” It doesn’t get much more practical than that.

The book is divided into five major sections

• Open to the God Who Speaks
• Open to the New Creation of the Spirit
• Open to the People of the Spirit
• Open to the Virtues of the Spirit
• Open to the Victory of the Spirit

Whereas with other books having chapters of 30 to 40 pages (or more) one often has to split the reading on one topic over several reading sessions, McKnight’s 24 chapters max out at ten pages long, making it easy to read each chapter in a single sitting (possibly as part of one’s daily devotions) and meditate on the thoughts presented in easily-digestible portions.

Whereas many theologies (especially systematics textbooks) start out with the doctrine of Scripture, McKnight presents his chapter on being open to the God who speaks in the living Word before his chapter on God speaking through the written Word. This keeps the person of Christ at the forefront. The fourth chapter deals with the God who speaks through prophetic words, and states unequivocally that “to deny the gift of prophecy in the church s to quench the Spirit.” The fifth chapter closes out the first section with a discussion of the Spirit who intercedes for and through believers.

The book’s second section, “Open to the New Creation of the Spirit,” discusses what it means for the Spirit to bring about new life in us. This new life requires our participation and cooperation. McKnight makes it clear that “we are not filled with the Spirit accidentally. No, we must seek the Spirit’s filling, we must request the Spirit’s filling, and we must receive the Spirit’s filling” (pp. 60-61). While McKnight argues that there is only one baptism (and recognizes that Pentecostals and Charismatics may balk at this statement), he does say that based on personal experience and the testimony of other Christians that there is still a need for ongoing and fresh fillings of the Spirit. (In my own personal analysis, I have found it prudent not to get into debates about terminology such as “baptism,” “empowerment,” or “filling,” as long as people recognize the need for the ongoing supernatural work of the Spirit. Rather than debating semantics, let’s simply agree that we can’t live as God desires without the Spirit moving in our lives.)

The fourth section has chapters dealing with assurance, freedom, and holiness, which McKnight point out is “first and foremost devotion to God,” with rejecting the world being an outflow of that God-centered devotion, rather than the driving force in the Christian life (p. 149). This section gets into the down-to-earth, day-to-day aspects of Christian living where the Spirit empowers transformation.

In conclusion, I believe Open to the Spirit would be a great introduction to the work of the Holy Spirit for someone who is open and curious, but not ready for a more academic study. It is easy to understand, avoiding difficult and obscure theological terminology in favor of simple language that is accessible. Since it is not a classical apologetic for the continuationist position, but rather a simple explanation of why one should be open to what the Spirit wants to do in the Christian’s life, it is an ideal book to give to someone who may have reservations about the charismata but is willing to go where the scriptural evidence leads.

Reviewed by Brian Roden

Preview: https://www.google.com/books/edition/_/1pJPDwAAQBAJ

Publisher’s page: https://www.penguinrandomhouse.com/books/236744/open-to-the-spirit-by-scot-mcknight-foreword-by-dave-ferguson/

Image: Ivars Utinans

Bruce arrived in Motiloni territory several years later after fording jungle rivers alone, fighting snakes and poisonous insects, and crossing the towering Andes on foot. His welcome by the tribe was their shooting him with an arrow, imprisoning, and nearly starving him to death. In pain and isolated with the most backward people on earth, Bruce had long hours to reconsider what he had done. He had to deal with the memory of his parents ridiculing his stupid “call of God”, accusing him of being a fool, and of wasting his youth on religious fanaticism. Now alone and sick, the question pounded his heart: “Why had not God rescued him or forewarned him of these troubles before he left home? Why! Why!” Just when his ministry was beginning to take root, Bruce was captured by Communist guerillas and kept nearly a year with his hands tied behind his back tied to a jungle tree.

Before God finished Bruce Olson’s preparation, he was well-prepared for the work ahead: Here are some of Bruce’s accomplishments with the Motiloni: The Tribe has been converted to Christ, has made peace with their bitterest enemies, and have evangelized 18 other tribes. Today, there are more than 28 Medical Stations and 50 Motilone-Bari Health Centers in the jungle staffed with native doctors. They have established 45 Bilingual Schools, publish a newspaper in their own tongue, operate 42 Agricultural Centers, and have more than 250 Motilone graduate-missionaries actively preaching the gospel in 22 different Latin American tongues. The Tribe now has a representative in Columbia’s National State Assembly and another is the Director of the Office Of Indian Affairs for the National Government in Northeast Columbia. In 1999, when Colombian earthquakes left 180,000 homeless, a Motilone Medical Team of native physicians and nurses gave assistance to more than 5,000 victims. This “fanatical” young man whose parent’s accused him of being a fool, has been given Honorary Doctorate Degrees and addressed the United Nations.

Chas Carrin

From Charles Carrin Ministries monthly newsletter, Gentle Conquest (January 2020). Used with permission. http://www.charlescarrinministries.com/gentleconquest

Today, a gap is widening between believers in Yeshua (Jesus) who feel the Torah of the Lord has relevance, and those who feel it has been “fulfilled” and therefore laid aside by the Messiah. One of the proof texts used to defend the latter is Hebrews 8:13.

“When He said, ‘A new covenant,’ He has made the first obsolete.
But whatever is becoming obsolete and growing old is ready to
disappear” (NASB).

As we examine Hebrews 8—and more specifically the author’s intent behind “covenant”—we shall attempt to let the text interpret itself and avoid any potential traps that might get in our way.

Image: Mick Haupt

There is debate among those with lots of letters behind their names and years of study under their belts as to who authored the book of Hebrews. Some say it had to have been the apostle Paul while others argue that it was someone else. There are those who argue that it was penned by several writers.

On this I cannot answer and have no opinion. My concern is what happened to the Greek text when it was brought over into English and how subsequent generations have handled the Word.

In the verse quoted above, one would certainly get the impression that the “new covenant” is not only a better covenant, but that the former covenant is obsolete, growing old, and about to disappear. Reading the English, it would seem this point is quite evident.

But please notice that the word “covenant” is in italics. That is an academic convention wherein the translated text shows us that the word does not appear in the original Greek. That means the word “covenant”
is not in the original text but has been added at some latter point by English interpreters/translators.

This is true in the King James Version and many other English translations. While the NIV does not put the word in italics, it sets “covenant” apart in quotes.

The also occurs in verse 7:

“For if that first covenant had been faultless, there would have been no occasion sought for a second.”

Again, the impression we are given is that this earlier “covenant“ referred to is somehow inferior. Yet time and again the Bible refers to the Torah as “holy” (i.e. undefiled), perfect, true, and good—by the likes of King David and the apostle Paul! These positive and affirming adjectives come from any number of books of the Scripture and not from any one person’s opinion. Does this mean that the book of Hebrews is wrong? Or might this mean that the book of Hebrews is right and the other books of the Word are wrong?

May it never be. Rather it would seem that the English interpretations may be “polluted.”

Let us look at Hebrews chapter 8 anew, but this time omitting the word “covenant” where it does not actually appear in the text and see what we come up with.

Verse 1 tells us specifically what the subject matter is, “Now the main point in what has been said is this: we have such a high priest, who has taken His seat at the right hand of the throne of the Majesty in the heavens” [emphasis mine].

The main point, according to the author, according to the text, is the high priest. Not just any high priest mind you, but The High Priest, Yeshua the Messiah.

The subject at hand is not about any of the covenants, including the Torah, but the transformation of the priesthood from a Levitical priest to a unique priest from the tribe of Judah. How do we know this is the topic? The text confirms it.

Verses 2-4 discuss the role of this “more excellent” priest according to the greater function of the Messiah’s priesthood. His role is carried out in the heavenlies, where he sits at the right hand of the throne of Almighty God, a feat no Levite ever conceived, let alone achieved.

Verse 5 reinforces the words of Moses that all these images and rituals we see in the earthly priesthood and in the tabernacle were “shadows,” images of the genuine articles in heaven. Similarly, we too are images of our Creator. We are very real, we have genuine substance, but when all is said and done, we are the same type of shadow or image as the tabernacle and the Levitical priesthood. Our collective purpose? To bring glory to His name.

Let us not overlook the fact that the author uses the words of Moses to bring credibility to his argument. Would such an author use Moses only to later discredit his covenants, the very source material he is using to strengthen his instruction? That would be double-minded and ineffectual. In short, that would be bad hermeneutics.

Verse 6 tells what most of us already know: that the Messiah’s priesthood is more excellent and that he is mediator of a better covenant. Here the word “covenant” (diatheke) does appear in the Greek text. The author does not say the earlier priestly systems was “bad.” It served its godly purpose. As an image of the greater priest to come (Messiah) the Levitical priesthood had done all that it was established to do. Everything we need to know about the ministry and role of the Messiah as priest could be learned by studying the sons of Levi.

A modern example might be to consider a computer’s operating system. The early versions served their purpose. The newer operating systems are generally superior (at least after the bugs have been worked out) and few users would ever dream of using DOS again. DOS served its purpose, but by comparison to modern Windows® or MacOS systems, DOS is archaic. There was nothing wrong with what the earlier versions accomplished. They did exactly what they were designed to do. But most would agree that the current OS is superior in every way.

Which brings us back to verse 7, “For if that first had been faultless, there would have been no occasion sought for a second.”

Keeping with the author’s main point—the priesthood—he is not talking about a faulty covenant, but a faulty priesthood. The people failed, not the covenant. Even the first high priest, Aaron, was imperfect (Numbers 12:1), speaking out against God’s anointed, Moses. This pattern of failure remained with the priesthood as long as the priesthood was held by fleshly man.

Certainly by the time we reach the period of the Messiah and the apostles, likely the era of the writing of the book of Hebrews, the office of the High Priest had become absolutely corrupt and Rome’s puppet. The biblical characters of Anna and Caiaphas had not come to their position by lineage. They had been appointed by Herod. Their history was one of corruption, even to the mock-trial and subsequent execution of the Messiah. Yet they were not an viable representation of the genuine Levite established by God. They were not even valid representatives of Israel or God’s Torah. They were not intermediaries, they were usurpers.

Yet the office of the High Priest could not be fulfilled perfectly through imperfect men. It required someone better, someone undefiled, someone directly accountable to the Father. It would require Yeshua the Messiah. The role of the priest would remain in tack just as God ordained.

Yet God is a God of covenants. Paul teaches that a newer covenant does not set aside a previous one (Galatians 3:17). In the covenant with Abraham, God promised him land, that kings would come from his descendants, that nations would be blessed because of him, that he would be God’s and God would be his. The sign of this covenant? Circumcision.

In the next covenant, the Mosaic or Sinaitic covenant, we find all these promises reconfirmed, with even more details on how to live our lives in the community of God’s redeemed. We read what God’s expectations are when it comes to holiness, and we learn how we are to deal with one another in community relationships. Yet the stipulations promise land, kings, blessings for the nations, that the people would be God’s and God would be known by them. The previous terms are not abrogated, they are reiterated. This covenant’s sign? The Sabbath.

In the Davidic covenant, we find the same parameters: land, kings, nations being blessed, he is God’s and God is his, though now augmented with the promised temple. Nothing has been abrogated, only reiterated and improved.

In the new covenant of Jeremiah 31, copied verbatim in Hebrews 8:8-12, we find the promises reiterated a fourth time! All the promises of the covenants are written on the hearts of those in this “new covenant.” In fact, it is rather clear that the Torah—the Mosaic covenant—is going to be in all our minds and hearts (a repeat of the promise in Deuteronomy 6:6) to such a degree that teachers will become unnecessary, “For all shall know Me, from the least to the greatest of them.” If anything, Hebrews 8:10 declares the Torah even more alive and more relevant for those participating in the new covenant.

How are these new covenant participants known? By the very signs of the covenants God has made with His people. They have circumcised hearts, they have entered into the Sabbath rest of the Messiah, and they have become the living temple, even to the point of being called “priests and royal” (1 Peter 2:9). The previous covenants are not abrogated, rather they have been augmented, bringing about further revelation of our Lord and Savior in us, His living and mobile temple.

By the time we get to verse 13, “When He said, ‘A new,’ He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear” we must remember the author’s main point—the priesthood. Certainly if not at the time of the writing of the book of Hebrews, shortly thereafter, the temple would come to ruin and the Levites would be disbanded.

The author demonstrates that the new priesthood could only come through a “more excellent” priest—the Messiah. He is not saying that what he proclaimed as true in verses 8-12 in regard to the Torah is true and then turn around in verse 13 and say it is not true. Again, this would be poor hermeneutics.

Now let us roll back to chapter 7 for a moment. The author reminds us in verse 11 “Now if perfection was through the Levitical priesthood (for on the basis of it the people received the Law), what further need was there for another priest to arise according to the order of Melchizedek, and not be designated according to the order of Aaron?”

The author explains that Yeshua’s priesthood was not of the order of Levi, according to the Torah, but according to the order of Melchizedek, also established in the Torah. Again, if we presume that the Torah is rendered obsolete, as is so commonly believed today, then the very Torah which establishes the order of Melchizedek is likewise rendered obsolete.

Rather, in the Torah we see elements of the order of Melchizedek which allow us to better understand Yeshua’s priesthood. Without the covenants, without the Hebrew Scriptures, we would be ignorant and lack full spiritual appreciation. The order of Melchizedek would be nonsense. The Torah therefore, is the foundation upon which our understanding and faith is built with Yeshua as its cornerstone.

Remove the foundation, and what do we know of any priesthood? Our only basis for comprehension would be the pagan cultures, and in the Bible we find time and again that God warns us NOT to be like the pagans in ritual or worship. The very purpose of the Levitical—and the Melchizedek—priesthood gave us a foundation and spiritual understanding divorced of pagan influence.

To have the Bible in English is a tremendous gift. A gift that many generations lived and died without. Yet not everything “inserted” as interpretive tools have done the text justice. Hebrews 8 is one example and has flavored the faithful for centuries. Inferring that the Torah is obsolete, when the text makes no such claim outside of the transition from a Levitical to Melchizedek priesthood, may have done great harm through the ages. It certainly causes rifts of misunderstanding between those believers who hold the Torah with high regard and those who do not.

Copyright © 2003 Kevin M. Williams. All rights reserved. This guest article was originally published with the title, “Hebrews 8—The Old Covenant.”

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Antipas

Listen to the perspective of a retired surgeon who spent his career operating on victims of gunshot wounds. The tragic scene of people unreasonably shot led the surgeon to committing his life to the struggle against violence. Dr. Bob Gayle explains that one of his main interests upon retirement is to help young people make better choices. Dr. Gayle volunteers at the Urban Renewal Center’s Homework Club to help elementary school children focus on a future of success and avoid paths to gun violence.

This week on Narrativity Keeya Vawar tells her story. Keeya was a victim of human trafficking. The glitz and glamor of the music industry lured her at a time of vulnerability. She was 16 years old with an abusive father. She was on a search for “another life.” Too young and too scared to make responsible decisions, a music executive and musicians offered Keeya the world with music videos, money, a place to live and more. Soon Keeya was a slave to the industry. From one situation to the next, Keeya finally cried out for help. She got the help she needed and now she lives to tell her story.

The ministry included providing food and shelter and transportation to the San Diego International Airport. This group of Ukrainians was comprised of relatives who were leaving by plane for Atlanta, Georgia to be with other relatives, with the exception of one who was preparing to fly later in the day to Seattle, Washington to be with his sister. This refugee was the sole individual among them who spoke English.

I was delighted with the opportunity to pray with the group and share a message of faith and hope and gratitude for God’s intervention in bringing these Ukrainians to America. I also shared in bearing the costs of the humanitarian support with the church. David Okhotin, pastor of the Russian Baptist Church of San Diego, phoned in to assist in translating for Rev. Biadog and me as we ministered to the refugees.

Various refugees shared, through the English-speaking Ukrainian translating, the atrocities they experienced in Kiev, Ukraine. They fled for their lives amidst the bombing, the ruble. Others went without water and food for long periods of time. Some experienced great fear and inner turmoil to leave their homes and country and nearly all of their personal possessions. They were heartbroken, but so grateful to God that they did escape and get to the United States. The church opened its doors to them and is allowing waves of Ukrainian refugees to spend the nights in their sanctuary.

The overwhelming thought I experienced from my encounters with the refugees and this ministry is the lesson of what the Bible teaches about hospitality: welcoming strangers and treating them well with the love of God. Hospitality is a virtue that is both commanded and commended throughout Scripture. The Word of God commands us, saying, “When a foreigner sojourns with you in your land, you shall not do him wrong. The foreigner who dwells with you shall be to you as one born among you, and you shall love him as yourself for you were foreigners in the land of Egypt: I am the Lord your God” (Lev. 19:33-34, MEV).

For me, this seemed like a homecoming, because not only have I been to the Ukraine twice and welcomed by Ukrainians to conduct evangelistic crusades, engage in relational evangelism, and engage in interviews about the military chaplaincy, but also because this time I was on the welcoming end of Ukrainians coming to my country.