“He who is slow to anger is better than the mighty, and he who rules his spirit than he who takes a city” (Prov. 16:32, MEV).

Part of the Fruit of the Spirit series by Jim Linzey

Self-control, temperance, moderation, and self-restraint are all terms used to define the last of the fruit listed in Galatians 5:22-23.

The word used in the Bible for self-control is intended to cover the whole range of human appetites, not only the physical, but the mental and spiritual as well. The power to be temperate in all things is an important Christian virtue, a mark of growth in grace. The necessary self-control cannot be attained by natural self-discipline. It is a fruit of the Spirit and is the result of His help and grace, and the outworking of His life in the believer. The possibilities are just as great for those with minimal personal strength of character as for those with strong wills of their own.

The demands for physical self-control are fairly obvious for most of us. However, often we overlook the need for mental self-control or temperance. For example, anger is a common form of intemperance of the soul: “He who is slow to anger is better than the mighty, and he who rules his spirit than he who takes a city” (Prov. 16:32, MEV). Sulking day after day is as intemperate as a violent outburst. Allowing the tongue to run away with us is intemperance, regardless of whether it is uncontrolled levity, gossip, criticism, or abuse of confidences. James gives the remedy by telling us to “bridle” our tongues (James 1:26, MEV). Inordinate love of praise is intemperate and shows a lack of self-control and an unwillingness to give glory to God. Such an attitude focuses on ourselves rather than on God.

“Now I, Paul, who am lowly in presence among you but bold toward you while absent, appeal to you by the meekness and gentleness of Christ” (2 Cor. 10:1, MEV).

Part of the Fruit of the Spirit series by Jim Linzey

Gentleness, one part of the fruit of the Spirit, needs a place in our everyday lives. Often translated humility or meekness, the word gentleness is preferred by more modern versions of the Bible because it has a more positive connotation than the other two words. Many think of the meek or humble person as weak and ineffective, even applying gentleness only to those who are weak and effeminate. But this concept is contrary to the gentleness and meekness we see in the Scriptures. Gentleness is not the result of weak backbone. It is really power under perfect control. No one is more gentle than God, yet He is almighty, omnipotent. His glory is so terrible that no one can gaze upon it and live. Yet we read that he pities His children. Every day we experience His gentleness. He tenderly cares for us, supplies our needs, and guides us through life.

The opposite of gentleness would be hardness of heart. We must not let hardness of heart creep into our attitudes. Unless we keep our spirits broken to keep in touch with God, hard hearts will separate us from God. When we see the greatness of God’s love, we break down and weep—we become tender. Looking at His greatness breaks all the hardness the world would want to put in us.

Gentleness is not merely a sympathetic feeling. We may see a little baby and get a tender feeling toward it, but even unredeemed people do that. The gentleness that comes as a fruit of the Spirit comes through our relationship with the Lord Jesus. The love of God will make us humble, and, therefore, gentle. Humility is a disappearing Christian virtue. Many Christians want to go their own way; not many want to follow the difficult path of service. But it is the humble vessel, willing to follow, that God can use in any way He wants to. The Christian who is willing for God to have the glory is the one God can use. Christian humility or gentleness is impossible without God. It is contrary to human nature and the way we have learned to live. We like to have the upper hand, to be in charge. We like to say the last word, have people applaud us. The meek, humble person will work for the glory of God’s kingdom, even if it means being a fool for Christ’s sake. This attitude shows true humility. There will never be hard feelings where there is real Christian humility. A completely crucified self cannot be offended.

“These will wage war with the Lamb, but the Lamb will overcome them, for He is Lord of lords and King of kings. Those who are with Him are called and chosen and faithful.” (Rev. 17:14, MEV).

Part of the Fruit of the Spirit series by Jim Linzey

Martin Luther defined faith as “a living, daring confidence in God’s grace, so sure that one would die a thousand times for it.” Faith as a fruit is clearly distinguished from the act of faith which brings initial salvation and the gift of faith which is a special operation of faith. The same God gives each. But there is growth to be achieved. The fruit must grow until faith permeates every aspect of the believer’s life.

Such synonyms as trust, faithfulness, conviction, integrity, and fidelity often translate the Greek word pistis or faith. Thus the list of the fruit of the Spirit in Galatians 5 is capable of a double meaning of faith and faithfulness, though the majority of 20th century translations prefer faithfulness or fidelity rather than the KJV’s rendition of faith. Growing out of the believer’s steadfast faith in God there is a dependability beyond the ordinary.

For example, consider Paul. God called him to be an apostle, to a life of hardship. He could have quit any time. He didn’t really need shipwreck, stripes, persecutions, hunger, thirst, imprisonment. He could have said, “This is too hard; I’ll just go back to the Sanhedrin.” But he stayed where God wanted him, and it was while he was in prison that we wrote the beautiful epistles that give God’s instructions for the early church and for our own spiritual growth.

Pastor J. D. King speaks with PneumaReview.com about the history of divine healing he has written, the three-volume Regeneration: A Complete History of Healing in the Christian Church.

PneumaReview.com: Please tell our readers why you chose the name Regeneration for your book on healing.

J. D. King: I understand that some will accept this title and others will not. Through my studies, I have found that healing is deeply rooted in the gospel. The transformative work of Jesus is not just psychological, emotional, or spiritual—it is also physical. I know that it is controversial to make this assertion, but healing is truly part and parcel of the gospel.

While Craig Keener is by no means making the same argument, his monumental work, Miracles: The Credibility of the New Testament Accounts, highlights the viability of healing in Christianity. Jon Mark Ruthven, in his recent work, What’s Wrong With Protestant Theology, argues that healing and the works of the Spirit are what signify the reality of the “new covenant” (Isaiah 59:19-21).  Missionary-evangelist, Randy Clark, has demonstrated healing’s significance in his vast Latin American crusades (as well as his recent interchanges with scholars at United Theological Seminary).[1]

Historian Jeff Oliver has written a three-volume series on how the gifts of the Spirit have continued all through Christian history. PneumaReview.com speaks with Jeff about his series and how we should expect God to do supernatural things through his church today.

PneumaReview.com: Tell us some of your story. What Christian traditions influenced you growing up and how did you become interested in the renewalist movement of Pentecostals and charismatics?

Jeff Oliver: I was raised in the Dutch Reformed Church in Schenectady, New York. My family moved to Myrtle Beach, South Carolina, when I was a teenager. There we joined a Methodist Church (since there were no Reformed churches). At the Methodist Church, I was exposed to a Spirit-filled evangelist. I prayed, “Lord, whatever it is that this man has that I don’t have, I want it!” A few weeks later, a friend invited me to a downtown storefront charismatic church. I thought it was a bilingual church because one pastor spoke in a foreign language and another interpreted what he said in English. The Holy Spirit fell on me, as on the day of Pentecost, and I raised my hands and spoke in tongues. I have been a Pentecostal-charismatic ever since.

PneumaReview.com: You have written the three-volume book Pentecost to the Present. How did you become interested in writing about the Holy Spirit and spiritual gifts?

Jeff Oliver: While serving as a Christian Education Director for a large independent Pentecostal church in Lakeland, Florida, the senior pastor kept teasing me saying, “Jeff, if only you were a Pentecostal, you’d be all right.” Or, “Jeff, we’re going to make a Pentecostal out of you yet!” This led me to research the nuances between Pentecostals and charismatics and the origins of Pentecostalism. But it seemed no matter how far back I went, there was always more. Finally, the Lord challenged me one day saying, “Why don’t you go back to the day of Pentecost and study church history in the order the events actually took place?” I did, and what I found was nothing short of shocking and amazing in light of an abbreviated Pentecostal history. Then I learned there was this whole pool of Pentecostal scholars who knew all this, studied and wrote books to each other about it, while the rest of the church remained largely ignorant. Someone had to tell the church.

PneumaReview.com: Briefly tell us what is contained in each volume.

Jeff Oliver: Book One: Early Prophetic and Spiritual Gifts Movements covers the period from the early church through the Middle Ages when much of Northern Eu­rope was converted through miracle-working missionary monks. Book Two: Reformations and Awakenings covers the period from the Middle Ages to the early twentieth century, including the Renaissance, the Enlightenment and how they affected Christianity both in Europe and in the New World. Book Three: Worldwide Revivals and Renewal brings us up to the present day, sparked by the 1904-05 Welsh Revival and the Azusa Street Revival in 1906 followed by the charis­matic renewal and the global rise of Pentecostalism.

Antipas Harris introduces the Norfolk Police Department Clergy Patrol.

Watch the story that was featured on national television. Norfolk pastors and the Norfolk Police Department discussed the Clergy Patrol on the 700 Club (CBN), Monday morning, Feb 12, at 9am EST.

Learn how pastors and clergy work together to engage Norfolk, Virginia residents.

Jeff Oliver, “Why the Church May Be Ignoring the Powerful Significance of Pentecost” Charisma (May 9, 2017).

James F. Linzey, “The New Year that Ushered in a World War” Assist News Service (December 28, 2017).

Douglas Groothuis, “Learning to Say Hello Again: A New Year’s resolution that could make a big difference” Christianity Today Online (January 5, 2018). |

“Throughout the day, we can pronounce a silent blessing on many we encounter. I often pray, ‘May God bless you and keep you, make his face shine upon you, and give you peace.’ The Bible is packed with blessings and benedictions for our discovery and use. Thinking and praying this way opens us up to greeting people with heartfelt good wishes and without fear.”

Alec Ryrie, “Beyond the Reformation of Politics” Modern Age (Fall 2017).

In an age when Western societies think most problems are susceptible to political solutions, what can we learn from the apolitical heritage of people like Martin Luther, Pietism, early Pentecostals, and South Korean Christians? “Protestantism is not, in any of its forms, a political movement. It is about God, and it is about human salvation. The centrality of those spiritual concerns has often been exasperating to secular politicians who want to make Protestants their allies and are frustrated by all the wearisome Jesus-talk, but it is unavoidable. Naturally, Protestants’ spiritual preoccupations have political consequences, sometimes dramatic ones. When an overwhelming encounter with God has turned your whole world upside down, nothing, politics included, will be quite the same. Yet if we misread these secondary effects as primary, we will not be able to understand their impact.”

Marshall Shelley, “What Christians in the US Can Learn from Immigrant Pastors: For those who met Christ elsewhere, Americanized Christianity can look a bit strange” Christianity Today Online (January 2018).

“The temptation there is hypocrisy, to appear more spiritual than you actually are. But in the US I pray less than I did in Korea. No one checks on my discipleship; we don’t talk about it. It’s all left up to the individual. Here we’re not hypocrites; we’re just lazy.”

Kate Bowler, “Death, the Prosperity Gospel and Me” The New York Times (February 13, 2016).

Did you miss this insightful 2016 article by a historian of the prosperity gospel?

Dorothy Littell Greco, “Pastoring the Victims of #MeToo: Four steps your church can take to minister well” WomenLeaders.com (January 21, 2018).

“Escalators to heaven: Evangelicalism is spreading among the Chinese of South-East Asia” The Economist (January 4, 2018)

“Evangelical and Pentecostal Christianity is growing more quickly in Asia than most parts of the world, with over 200M adherents in 2015, up from 17M in 1970. The largest congregations are in South Korea and the Philippines, where dazzlingly large mega-churches hold tens of thousands of people. But Christian zeal is also increasing in other parts of the continent, including Indonesia and Malaysia, where proselytising among the Muslim majority is well nigh impossible, but where Buddhists, Confucians and Christians of other denominations, almost all of them ethnically Chinese, are proving receptive.”

William Spencer, “We Saw Trees Walking: Our Stories of Eye Healings” Applying Biblical Truths Today (December 27, 2017).

John Lathrop writes: “Here is a healing testimony by one of my former seminary professors. Dr. William Spencer.”

Shawna Songer Gaines, “How to Make Finding a Mentor Less Awkward: Three shifts in the way I thought about mentoring freed me” WomenLeaders.com (January 24, 2018).

Craig S. Keener, “What Is the Mark of the Beast?” Zondervan Academic (January 5, 2018).

The volume under review presents a compelling case for a Protestant reception of a literal heaven and hell (not metaphorical torment), and an afterlife, and it reads as a breath of fresh air, especially in a contemporary religious cum cultural climate that tends to sideline or dismiss the aforementioned topic. In eight chapters besides an introduction and a conclusion, the book distills for a popular readership the Houston Baptist University philosopher Jerry Walls’ academic trilogy – Hell: The Logic of Damnation (Notre Dame University Press, 1992) [Editor’s note: read a physicist’s in-depth review], Heaven: The Logic of Eternal Joy (Oxford University Press, 2002), Purgatory: The Logic of Total Transformation (Oxford University Press, 2012). The book under review also examines corollary conversations, such as the intricate relationship between the trinity, the meaning of life, the nature of personal identity, the intricacies of sin and salvation, the problem of evil, the wideness of divine mercy, and the contemporary foundations of moral philosophy behind human decision-making.

Mel Robeck

Flyer about the lecture (available at the time of publication)

“A good man out of the good treasure of his heart brings forth good things. And an evil man out of the evil treasure brings forth evil things” (Matt. 12:35, MEV).

Part of the Fruit of the Spirit series by Jim Linzey

This statement from Jesus shows the three stages of goodness: first, the man is essentially good; second, he has good stored up in his heart; and third, he brings out the good to share with others.

Goodness is both passive and active—a part of our natures and the good works we do. Paul tells us in the letter to Titus, “those who have believed in God might . . . maintain good works” (Titus. 3:8, MEV). Jesus tells all believers to live in such a way that men will “see your good works and glorify your Father who is in heaven” (Matt. 5:16, MEV).

Jesus is our example of goodness. Throughout His ministry on earth, we are told that He went about doing good. In addition, in the Old Testament we hear about the goodness of the Father God: “The Lord is good” (Nahum 1:7, MEV). The moral government of the universe is established on a throne of righteousness. We are told to “give thanks unto the Lord, for He is good” (Psa. 107:1, MEV). The underlying gospel of the fruit of the Spirit is that men can become like God by walking with Him through the indwelling Spirit of His Son.

Goodness is often the reward for those who can never be conspicuous for brilliant contributions to the ministry of God. For example, Dorcas was no prophetess like Deborah, but the fact of her being full of good works has been recorded for all to read about through the ages (Acts 9:36). In Barnabas this fruit of the Spirit appeared in such prominence and fullness that it is recorded of him that, “he was a good man, full of the Holy Spirit and of faith” (Acts 11:24, MEV). What a testimony. He didn’t need to be the well-known evangelist that Paul was, or the preacher that Peter was, for he walked close enough to God to show God’s own character.