Should Christians Expect Miracles Today? Objections and Answers from the Bible by Wayne Grudem. This is Part 4 of answers to some of the most common objections to the contemporary gifts of the Holy Spirit.

“The Voice of the Shofar” by Kevin Williams will continue his Messianic Foundations Series. Kevin looks at the many layered meanings and importance of the ram’s horn trumpet.

The Praying in the Spirit Series by Robert W. Graves continues with “How the Prayer Language Comes.” Author Robert Graves presents a simple but provocative introduction to glossolalia as the evidence of Spirit baptism.

“Origins of Pentecostalism” by Vinson Synan. Professor Vinson Synan traces the origins and early development of the Pentecostal movement.

A new series of articles for worship leaders and worshipping churches will begin with “The Art of Exhortation” by Vineyard Pastor Bob Sorge.

Do we want the Holy Spirit in our homes? I was listening to a message preached by an evangelist that held services at Trinity Assembly of God in Mt. Morris, Michigan. As he was preaching about our desire to have the Holy Spirit in our homes, the Holy Spirit quickened a few thoughts in my heart that I would like to share with you.

There was a woman whose husband had died and left a debt. She and her two sons were not able to pay off the debt. As was the legal custom of the day, her sons were to be made slaves and they would have to work until the debt was paid in full. The story is found in 2 Kings 4:1-7. This woman poured out her heart to Elisha. Elisha told her to borrow as many vessels as possible. She was instructed to have her sons go out and gather in as many as they could find. The word from the Lord was to shut the door.

PR

The word paraklesis has some rich meaning in the New Testament (see “parakaleo,” Theological Dictionary of the New Testament (Abridged in One Volume), G. Bromiley, ed. (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1985), especially p. 781). When it relates to the proclamation of salvation, exhorting men to be saved, it implies speaking in the name of God and in the power of the Spirit. In the sense that it is used here, paraklesis is exhortation and admonition. Paraklesis is an urgent entreaty that is neither critical nor polemical, but serious and has been infused with the power of the Spirit. With this in mind, this column is intended to bring a word of encouragement to pastors, ministers and all those in Christian leadership.

The Power of the Cross: The Biblical Place of Healing and Gift-Based Ministry in Proclaiming the Gospel

15. Why do people speak directly to demons today and command them to leave, rather than just praying and asking God to drive the demon away? Isn’t it safer just to pray to God about this?

In a way, this is similar to asking why Christians should share the gospel with another person rather than simply praying and asking God to reveal the gospel to that person directly. Or why should we speak words of encouragement to a Christian who is discouraged rather than just praying and asking God Himself to encourage that person directly? Why should we speak a word of rebuke or gentle admonition to a Christian, whom we see involved in some kind of sin, rather than just praying and asking God to take care of the sin in that person’s life?

The answer to all these questions is that in the kind of world God has created, He has given us an active role in carrying out His plans, especially His plans for advancing the Kingdom and building up the Church. In all of these cases, our direct involvement and activity is important in addition to our prayers. And so it seems to be in our dealing with demonic forces as well.

As a wise father who does not settle all of his children’s disputes for them, but sometimes sends them back out to the playground to settle a dispute themselves, so our heavenly Father encourages us to enter directly into conflict with demonic forces, in the name of Christ and in the power of the Holy Spirit. Thereby He enables us to gain the joy of participating in eternally significant ministry and the joy of triumphing over the destructive power of Satan and his demons in people’s lives. God could certainly deal with demonic attacks every time we prayed and asked Him to do so, and He no doubt sometimes does. But the New Testament pattern seems to be that God ordinarily expects Christians themselves to speak directly to the unclean spirits.

We see this pattern of speaking directly to demons first in the ministry of Jesus. He spoke to the demon troubling a man in the synagogue, saying, “Be silent, and come out of Him!” (Mark 1:25). He commanded the demons in the Gadarene demoniac, “Come out of the man, you unclean spirit!” (Mark 5:8). When Jesus encountered a young boy severely afflicted by a demon, “He rebuked the unclean spirit, saying to it, ‘You dumb and deaf spirit, I command you, come out of him, and never enter him again'” (Mark 9:25). This was Jesus’ general pattern, for people said about Him, “What is this word? For with authority and power he commands the unclean spirits, and they come out” (Luke 4:36).

Messianic teacher Kevin Williams takes us back to the time of Second Temple and shows the significance of the ninth hour of the day. Was the Messiah using temple language when he declared, “It is Finished”?

We read in Acts 3:1 “Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.” Read in passing, we can gather that Kefa and Yochanon (their Hebrew names) were headed up Mount Zion at about 3:00 in the afternoon. This was a time-honored tradition the rabbis tell us goes all the way back to Isaac. “And Isaac went out to meditate in the field at the eventide.”¹

During the period of the second temple, the ninth hour had become wrapped in ritual and significance. As with many Hebrew observances, one only has to look a little while before encountering word pictures and metaphors that point to the person and purpose of Messiah. Join me as we go on an excursion, away from this temporal existence back to the period when Jesus walked the earth.

Imagine if you will, that you are a Levite. You’re wearing your white linen robe, and you place the priestly turban upon your head. With practiced familiarity, you walk from the Southwest Chamber out into the Court of Priests in Herod the Great’s Temple. The majesty of the temple complex still stuns you, as the golden Holy Place—where the ark of the Lord resides—gleams in the late afternoon sun. All around you are other priests busy about their work—for it is nearly the ninth hour.

Directly before you, the ramp, leading up to the altar, beyond that, a little to your right, is the Holy Place where the Most High dwells.

The shofars, the ram’s horns, blare as the doors to your far right thrust open and the High Priest steps out into the late-day sun. It is time to fulfill God’s holy Torah, “The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even.”² His vestments of gold and jewels shimmer a dazzling array of colors and glory. The golden crown he wears reads, “Holy unto the LORD” and gleams like fire on his head.

A stream of other priests pour in through gates to the south, the north, and the east. Beyond these great bronze doors, you can see throngs of Israelites, milling about expectantly. Across the court, a chorus begins, singing from Psalm 66:15-20:

I will offer unto thee burnt sacrifices of fatlings, with the incense of rams; I will offer bullocks with goats. Selah. Come and hear, all ye that fear God, and I will declare what he hath done for my soul. I cried unto him with my mouth, and he was extolled with my tongue. If I regard iniquity in my heart, the Lord will not hear me: But verily God hath heard me; he hath attended to the voice of my prayer. Blessed be God, which hath not turned away my prayer, nor his mercy from me.

The Cohen Gadol, the High Priest, approaches the great altar. A female lamb is brought forth, innocent and without blemish. It is the last sacrifice of the day—the asham offering—the sin offering that atones for all the sins the Hebrew people were ignorant of committing. Such a God we serve! To cover even our ignorance!

David Pawson, Word and Spirit Together: Uniting Charismatics and Evangelicals (London, Sydney, Auckland: Hodder and Stoughton, 1998), 159 pages.

Originally published as The Fourth Wave in 1993, the second edition of this volume features a new title that captures the importance of holding together the mutual emphases of Word and Spirit against the backdrop of what has since also come to be known as the “fourth wave”—the “mixed blessing” of the Toronto revival. The author, a widely recognized theologian in British evangelical and charismatic circles, argues for the importance of dialogue between these two movements, especially given the charismatic emphases on experiencing the gift of the Spirit as well as moving in the spiritual gifts, and the evangelical commitment to the apostolic gospel and to proclaiming it. Part I of this book develops these as characteristic features of both movements, and explores possible reasons why evangelicals have not, generally speaking, embraced the charismatic renewal—given the Reformers’ rejection of the radical Anabaptist movement, the Puritan emphasis on preaching, and the orientation of dispensational theology toward understanding the charismata within a cessationist framework—and how evangelical attitudes toward those in the charismatic movement have progressed from suspicion, toleration, and coalition toward the possibility, finally in our time, of meaningful integration.

Pawson does his theological criticism and synthesis in Part II where he attempts to resolve, in successive chapters, differences in views of theology, prophecy, initiation, tongues, worship and holiness. His method is to explore what evangelicals and charismatics can contribute to each other, and how a critical correlation between emphases on both sides yields a richer overall understanding of the subject under consideration. Theologically, for example, Pawson suggests that evangelicals have much to learn about the dynamic and experiential elements of theology from charismatics, even while the latter need the sola scriptura commitments of the former. Prophecy is not to be equated with Scripture (as evangelicals have long insisted against charismatics), even while the prophetic and apostolic offices and functions of the Church are not to be relegated to the early Christian period nor considered to be abnormal today (as charismatics have responded). On the controversial issue of Christian initiation (to which Pawson has elsewhere devoted an entire volume), evangelicals are right to reject the traditional Pentecostal doctrine of Spirit-baptism as subsequent to salvation; on the other hand, Pawson insists that Pentecostals and charismatics are right to distinguish merely believing in the Spirit from receiving the Spirit in that the latter has discernible effects regarding the believer’s empowerment for ministry. Tongues, Pawson suggests, is neither everything (as charismatics have at times excessively claimed), nor nothing (as evangelicals have sometimes retorted). Worship needs to be both spontaneous, affective, and charismatic and liturgically ordered and cognitive. Finally, Christian life in the Spirit means that the spiritual gifts should not be confused with the fruits of the Spirit, even while those who exhibit the fruits of the Spirit should aspire to be used by God through the charismatic gifts.

This is an important book for Anglo-American evangelicals, Pentecostals and charismatics. One of the questions that it should lead us to ask is whether or not the peculiar forms of these movements in the Western world exhaust the meanings of “evangelical” or “charismatic.” I hazard to guess that they do not. If not, then, this might mean that as evangelicals and charismatics wrestle with what it means to unite Word and Spirit in a global context, we need to be alert to the power of the Word and the surprises of the Spirit to redefine our preconceived ideas both about what God is doing in the world, and about what we should be doing as well.

Reviewed by Amos Yong

As appearing the Summer 2000 issue of The Pneuma Review

Almost forty years have passed since that incident. I have followed the developments of the Charismatic renewal within the Episcopal Church with great interest since then: for ten years from the perspective of a member of a Pentecostal denomination, and for the past thirty years as an Anglican. It is out of this dual background that I have been asked me to write a critical evaluation of the Charismatic Movement within the Episcopal Church.

I Bennett was not the first Anglican to receive the Pentecostal experience. In his much-publicized letter to his parishioners, dated April 5, 1960, he wrote:

“St. Mark’s is not alone in this Pentecostal phenomenon. I am not alone in this. I know of dozens of Episcopal parishes throughout the country where the work of the Holy Spirit is known in just this same way. I know of dozens of Episcopal clergy who know about it all, and rejoice in their knowledge.”¹

He claimed the movement was also in evidence in other established denominations but that “up to now it has been kept a secret.” His announcement brought the phenomenon into the open and gained national attention. Soon he was responding to numerous invitations to speak and teach in distant cities in the United States and beyond.² Jean Stone, a parishioner at St. Mark’s also fostered the early growth of the movement. Articulate, charming and capable, she spread the charismatic word on television, radio, in the press, and at ecumenical gatherings and in Full Gospel Business Men’s Fellowship meetings. She launched Christian Advance, a nationwide preaching mission and established Trinity House, a temporary home for displaced clergy who had been relieved of their parishes because of their Pentecostal witness. Most significantly to the fledgling movement, she founded and edited Trinity magazine to promote the Pentecostal message among Episcopalians. By the end of 1961 she estimated that over 1,000 Episcopalians in Southern California alone were numbered within the movement.³

God’s Appointed Times: A Practice Guide to Understanding and Celebrating the Biblical Holidays, By Barney Kasdan

© 1993, Lederer Messianic Publications, Baltimore, MD. ISBN# 1-880226-54-5

Written by the leader of one of the largest Messianic Jewish congregations in the world, this is more than a “how to” manual. In a simple, yet meaningful fashion, Kasdan leads the reader through biblical references and ancient observances, tying them nicely into word pictures of the Messiah. For those interested in going a step further, Kasdan outlines how a believer today might celebrate the feasts, including songs, recipes, and crafts for children. 136 pages, paperback.

God’s Appointed Customs: A Messianic Jewish Guide to the Biblical Lifecycle and Lifestyle, By Barney Kasdan

© 1996, Lederer Messianic Publications, Baltimore, MD. ISBN# 1-880226-63-4

Similar to God’s Appointed Times, this book dives into the life of the children of Abraham. Kasdan takes a cursory look at circumcision, the bar mitzvah, the Jewish wedding, as well as customs such as the mezuzah, the prayer shawl, and phylacteries. Readers gain a working knowledge of the biblical root, ancient observance, modern meaning in the life of a Jewish believer, and potential application. 160 pages, paperback.

Both Times and Customs are available at your local Christian bookstore, or by ordering directly from Lederer Messianic Publications at 1-800-410-7367

“The Tabernacle in the Wilderness” Bikurei Tziyon (formerly First Fruits of Zion, Issue 62, Shevat/Adar 5760, Jan/Feb 2000). pages 44-45, 47.

The First Fruits of Zion team, based in Jerusalem, reports that a full-scale replica of the Tabernacle, the Mishkan, is now standing in the wilderness of Israel. This article comes from the parasha portion of the magazine (see the Increase Your Theological Vocabulary department for a definition), based on Shemot (Exodus) 25:1-30:10. The team who wrote the article has included several pictures of their visit to this significant and historical replica. They also give commentary on what it must have been like to see the original. They describe the entrance, the altar, the laver, the objects in the Holy Place, the High Priest, and the Holy of Holies.

Describing the objects seen inside the Ark of the Covenant, they say, “The guide carefully slid open the smooth ‘gold’ plate [the atonement cover], and peeping inside we saw replicas of the three objects the Ark once contained: the two stone tablets on which the Ten Words of God has been inscribed, representing the Torah given to Moshe [Moses], a golden pot containing manna, and Aaron’s almond rod that miraculously budded as a sign of God’s appointment and anointing. Together they formed a perfect picture of the LORD’s provision, protection, and guidance. Death had reigned from Adam to Moses (Romans 4) but here we saw the Torah, the Word of Life, to be fulfilled by the Living Torah and Bread of Life, Yeshua, the Anointed High Priest, Who would cause the veil into the Holy of Holies to be rent—affording entrance to the redeemed Israel of God. All those who are a set apart, holy priesthood through the atonement of Messiah, our ‘High Priest forever’ (Hebrews 6:18).”

Not to be compared with many rich studies on the Tabernacle by classical Pentecostals, this brief article by Bikurei Tziyon is also rich in its introduction to the first Dwelling Place of God among His people. Should you ever be able to make a ‘pilgrimage’ to the Holy Land, do not miss an opportunity to see this reconstruction of the Tabernacle for yourself.

Although Bikurei Tziyon may not be a good introduction to Messianic Judaism, it is an excellent publication for teaching those already familiar with the Messianic movement. Its teaching centers on: language—exploring the original Scriptural texts in Hebrew and in Greek; geography and history from a first-hand perspective from and about the land of Israel; Biblical backgrounds—looking at the historical and contextual backgrounds of the Scriptures; News and observations of the land of Israel from a Messianic believer’s perspective; Torah study—each magazine is built around the major themes found in the regular parashot. The title page says, “Bikurei Tziyon (pronounced: bee—ku—ray tsee—on) encourages Jewish and non-Jewish believers in the Messiah to reconsider traditional thought concerning the relevance of Torah in their lives today. It is the goal of this publication to expose misinterpretations of Scripture by providing historical and cultural context to the Word and to graciously provoke thought, study and application of Torah principles to Believers’ lives.”

Reviewed by Raul Mock

Issue 62: http://ffoz.org/messiah/bikurei-tziyon-62.html

Philip Yancey, The Bible Jesus Read (Grand Rapids: Zondervan Publishing House, 1999), 221 pages. 

Philip Yancey has written The Bible Jesus Read to help answer the question posed by his first chapter: is the Old Testament worth the effort? Drawing heavily on his own struggles reading these ancient books, he lights a way through the very sections that have sent us running for the familiar sights and sounds of the New Testament. He states in chapter one, “Eventually I found myself wanting to read those thirty-nine books, which were satisfying in me some hunger that nothing else had—not even, I must say, the New Testament. They taught me about life with God: not how it is supposed to work, but how it actually does work” (pp. 21, emphasis his).

Yancey jumps in head first, wrestling with Job in chapter two. Then, one by one, he tackles the books that have crossed all of our eyes at one time or another. Deftly, he shows us how he himself began to not only make sense of them, but truly enjoy the reading. Each will find, as I did in his chapter on Psalms, that we shared a struggle, or misunderstanding with him. The obstacles were cleared for me to enjoy and profit from the Psalms by the time the chapter was finished. No doubt most who read this book will share my experience.

I recommend this book to those who avoid the Old Testament as well as those who love it. As one who has always loved it, I can say this book was a tremendous help, though I confess I didn’t think I needed any. Those who have avoided it, for the small price of this book, need avoid it no longer.

Reviewed by Mike Dies

While mainline denominations continue to decline, unable to even keep their children in the faith, the Pentecostal/charismatic movement continues to grow tremendously.