Here a little, there a little

When smart guys get it wrong:

“The verb Agabus used (paradidōmi, ‘to deliver, hand over’) requires the sense of voluntary, consciously, deliberately giving over or handing over something or someone else. That is the sense it has in all 119 other instances of the word in the New Testament. But that sense is not true with respect to the treatment of Paul by the Jews: they did not voluntarily hand Paul over to the Romans!” Wayne Arden Grudem, Systematic Theology: An Introduction to Biblical Doctrine, Grand Rapids, MI: Zondervan, 1994, p. 1052

In context, Grudem is saying that Agabus got the prophecy wrong; the Jews did not hand Paul over. Wayne Grudem is doubtless a top-notch scholar in an academic sense. He holds a BA from Harvard University, an MDiv from Westminster Theological Seminary, and a PhD from the University of Cambridge. He is Distinguished Research Professor Emeritus of Theology & Biblical Studies at Phoenix Seminary. He was a member of the Translation Oversight Committee for the English Standard Version of the Bible. The above error seems way beneath his pay-grade and way above mine. Yet he seems to have made a simple mistake in his thinking.

While researching and being diligently studious regarding the meaning of Acts 21:4, I ran across Grudem’s continuationist viewpoint on spiritual gifts, particularly that a New Testament prophet might have divine authority in general content while getting details wrong. He presents Agabus (Acts 21:11) as a prime example of this. He believes Agabus’s prophecy was wrong in the detail of παραδωσουσιν (paradidōmi) εις χειρας εθνων (being delivered into the hands of the Gentiles). However, it appears that when he brought forward the 119 uses in the New Testament as proof of the meaning of the Greek word, he missed the fact that there is one verse that is too much for him to prove his case! Acts 28:17. When Paul told the Jews in Rome what happened in Jerusalem, he said that he was to be παρεδοθην (paradidōmi) εις τας χειρας των ρωμαιων (delivered into the hands of the Romans) – the same word that Grudem says means voluntary, consciously, deliberately handing over. Now take what Grudem says the word means and apply it to what Paul said in Acts 28:17. Paul himself said that he was voluntarily deliberately handed over to the Romans! You can’t have it both ways. If Agabus was wrong about what happened in his telling of the future, Paul was wrong about what happened in his recounting of the past!

Testimony on Tongues

The following links were previously posted on “Seeking the Old Paths” in May and June of 2007. “Tongues – an evangelistic tool” is an earlier draft of what became Appendix E in my Acts Commentary, on the biblical purpose of tongues.

• Tongues and the baptism of the Holy Ghost
• Testimony on tongues – history in the book of Acts
• Testimony on tongues – the filling of the Spirit
• Testimony on tongues – the baptism of the Holy Ghost
• Testimony on tongues – direct Scripture references
• Testimony on tongues – Biblical evidence of true disciples
• Testimony on Tongues – Was/is it an evangelistic tool?

Spiritual Gifts (in 1 Corinthians 12)

1 Corinthians 12

• Paul desires the Corinthians know about, not be ignorant of, spiritual gifts. v. 1
• Expect spiritual gifts to follow the Spirit and focus on the testimony of Jesus Christ, v. 3.
• Spiritual gifts have their origin in the Godhead, vs. 4-6.
• Diverse gifts are sovereignly distributed by a sovereign Spirit, vs. 4-11.
• Diverse gifts are sovereignly distributed for the edification of the church, v. 7.
• These gifts may be generally divided into two categories, speaking and serving.

Some thoughts gleaned from Pauline Theology: Ministry and Society by E. Earle Ellis

Reading about Spiritual gifts, links

A collection of links to provide as a resource for follow-up study on extraordinary spiritual gifts:

Hermeneutics
Cessationism in 1 Corinthians 13:8-12
On the cessation of the charismata: The protestant polemic of Benjamin B. Warfield
The Hermeneutics of Noncessationism
The Meaning of "The Perfect" in 1 Corinthians 13:8-13
1 Corinthians 13:8–13 and the Cessation of Miraculous Gifts

Interviews
Continuationism and Cessationism: An Interview with Dr. Wayne Grudem
Continuationism and Cessationism (Part 2): An Interview with Dr. Wayne Grudem
Tongues! Signs! Wonders! An Interview with Dr. Sam Waldron
Tongues! Signs! Wonders! An Interview with Dr. Sam Waldron (Part 2)

Blog posts and other online material
A Posteriori Cessationism
Cessationism again
Cessationism and Continuationism: a Debate over Spiritual Gifts
"Charismatic Continualists" and "Non-Charismatic Continualists"
Charismatic Debate – Finishing Off Dan Phillips (This should provide links to the entire debate on cessationism/continuationism between Dan Phillips and Adrian Warnock.)
Did Supernatural Gifts End with Apostolic Age?
Open but Cautious
Questions Cessationists Should Ask: A Biblical Examination of Cessationism
To Be Continued, Continuationism blog
The Case For Continuationism – Sam Storms
The Nature of the Biblical Gift of Tongues: Consideration of Relevant Non-Narrative New Testament Passages
The Ultimate Cessationism Resource
When Did Miracles Cease?
You're probably a cessationist, too

Books
Are Miraculous Gifts For Today? Four Views Wayne Grudem, editor (a Google Book preview)
The Nine Gifts of the Spirit Are Not in the Church Today, or the Answer to the Modern Tongues and Healing Movements B. F. Cate (Amazon)
Religious Experience of the Pneuma: Communication With the Spirit World in 1 Corinthians 12 and 14 By Clint Tibbs (a Google Book preview)
To Be Continued?: Are the Miraculous Gifts for Today? Samuel E. Waldron (Amazon)
To Cease or Not to Cease: Spiritual Gifts Today? Mark Anderson (Amazon)
Understanding Spiritual Gifts: A Verse-By-Verse Study of 1 Corinthians 12-14 edited by Robert L. Thomas (a Google Book preview)

White papers
Commentary on the LifeWay Research Division Study of Private Prayer Language
Southern Baptists, Tongues, and Historical Policy
Speaking of “Tongues,” What Does the Bible Teach?

Bibliography
Bibliography of Works on Cessationism

It will be interesting to see what new materials might come from the 2013 Council on Dispensational Hermeneutics -- Has Cessationism Ceased? (or Do the Sign Gifts Continue?)

Continuationism

Continuationism is a theory that posits the miraculous gifts have not ceased. According to Scott Lencke, "There are varying beliefs within continuationism, but mainly it is the belief that all spiritual gifts are still available today."

For the open but cautious continuationist, like the a posteriori cessationist, this is a practical deduction. Some open but cautious continuationists may expect that miraculous gifts are still operable, but are not certain that they have witnessed them in operation. They are likely to be more open or desirous of finding that miraculous gifts are currently operable. In theory they hold that they either are or could become operable, but are more cautious of ascribing the work of the Spirit to certain events (such as miracles as tongue-talking) as others in the continuationist camp. The 2nd belief statement of the North American Baptist Conference is a possible example of an "open, but cautious" Baptist statement on the gifts: "At regeneration and conversion, the believer is baptized in the Holy Spirit. The Spirit indwells, seals and gives spiritual gifts to all believers for ministry in the church and society." (Robert L. Saucy, author of the "open, but cautious" view in Are Miraculous Gifts for Today?: Four Views, is an ordained minister of the North American Baptist General Conference.) In contrast, the Full Gospel Baptist Church Fellowship is a group that initially formed with the National Baptist Convention, USA to  focus was on spiritual gifts. Statement II in "Full Gospel Distinctives" of the Full Gospel Baptist Church Fellowship: "We believe in the perpetual and continuing ecclesiastical value of all spiritual gifts for the edification of the body of Christ until the end of this Church Age, which will be consummated by the return of our Lord Jesus Christ."

For the moderate but full continuationist, this moves toward a theological deduction. These continuationist are roughly equivalent to the Third Wave View presented by Sam Storms in Are Miraculous Gifts for Today?: Four Views. They are "moderate" in their view of the miraculous --  particularly that they are not distributed to all Christians -- but they are "full" in their belief and witness that all spiritual gifts are operable in the present day. They believe the Baptism of the Holy Spirit occurs at conversion, rather than being an event subsequent to conversion, but the believe that signs and miracles should and will accompany the gospel.*

For the charismatic and pentecostal continuationist, this is a biblical and practical deduction. They would interpret the Bible to teach that the extraordinary gifts still are and must continue be operable. At the furthest end of this spectrum, they may question the credibility of the professed Christian in whom the gifts are not operable.** Few of these are found among Baptists, as they usually gravitate away from the main body of Baptists after adopting such a belief system. Since Baptist churches are autonomous, some do choose to maintain the Baptist name, either as an independent local church or forming groups such as Full Gospel Baptist Church Fellowship or the Pentecostal Free Will Baptist Church.

(to be continued)

* E.g. excerpt from the "The Ministry of the Holy Spirit" in the Vineyard Church's Core Values and Beliefs: "We believe in the present ministry of the Spirit and in the exercise of all of the biblical gifts of the Spirit. We practice the laying on of hands for the empowering of the Spirit, for healing, and for recognition and empowering of those whom God has ordained to lead and serve the Church."
** E. g. No. 8 of the "Statement of Fundamental Truths" of the Assemblies of God: "The Initial Physical Evidence of the Baptism in the Holy Spirit - The baptism of believers in the Holy Spirit is witnessed by the initial physical sign of speaking with other tongues as the Spirit of God gives them utterance."

Cessationism

Cessationism is a theory that posits the miraculous gifts have ceased.

For the a priori cessationist, this is a biblical deduction, the result of the interpretation of one or more biblical passages to mean that tongues and other miraculous gifts have ceased. This position is held before the fact of or without hearing tongues and seeing miracles. If they hear tongues or see miracles, they do not recognize it as a spiritual gift because they believe these gifts are inoperable in this age. A common proof of a priori cessationism is 1 Corinthians 13, especially verses 8 through 10. This may be a waning view, but yet it is very common among conservatives and fundamentalists. 

For the a posteriori cessationist, this is a practical deduction. Some a posteriori cessationists may expect that miraculous gifts have ceased, but are not certain that the Bible clearly proscribes them. But reasoning from observed facts they do not believe any miraculous gifts are currently operable (i.e. after the fact of hearing a possible occurrence of tongues, they do not believe it actually meets the biblical criteria). In theory they may hold that they could become operable, but once they accept by observation an occurrence being a miraculous gift, such as speaking in tongues, they move from the cessationist camp into the continuationist camp. Bart Barber writes, "Some people call themselves “open, but cautious” with regard to things like speaking in tongues. A more pedestrian way to describe a posteriori cessationism would simply be “open, cautious, and still waiting.”"

For the e contra cessationist, this is a biblical deduction, but of lesser proportions than that of many a priori cessationists. It is not uncommon for the a priori cessationist to say that all gifts have ceased and only faith, hope and love remain.* On the one hand the e contra cessationists hold cessationism, but on the other hand they believe in the continuation of what they would not consider practical spiritual gifts (e.g. teaching, helps, or administration). The e contra cessationist would not say there are no spiritual gifts today, but unambiguously deny the practice of such gifts as speaking in tongues.**

The largest Baptist denomination in the United States -- the Southern Baptist Convention -- has a very conservative bent, but no official statement on the practice of spiritual gifts. Note SBC.net's answers to Frequently Asked Questions: "8. What is the SBC’s official view of "speaking in tongues" and other "charismatic" gifts?

"There is no official SBC view or stance on the issue.  If you polled SBC churches across the nation on the topic of 'charismatic' practices you would likely find a variety of perspectives. Probably most believe that the 'gift of tongues' as described in the Bible ceased upon the completion of the Bible."

(to be continued)

* E.g. No. 9 of the Doctrinal Statement of the American Baptist Association: "We believe that miraculous spiritual manifestation gifts were done away when the Bible was completed. Faith, Hope and Love are the vital abiding Spiritual Gifts."
** E.g. No. 11 of IFCA International Articles of Faith and Doctrine on "The Ministry and Spiritual Gifts": “We believe that God is sovereign in the bestowment of all His gifts; and, that the gifts of evangelists, pastors, and teachers are sufficient for the perfecting of the saints today; and, that speaking in tongues and the working of sign miracles gradually ceased as the New Testament Scriptures were completed and their authority became established. (IFCA International was founded in 1930 as The Independent Fundamental Churches of America.)

Views on the New Testament spiritual gifts

Within Christian-denominated churches there are various beliefs about the extraordinary spiritual gifts -- tongues, miracles, gift of knowledge, etc. The two extremes are that either none are operable today or that all are operable. Between these two extremes and all along the continuum are sundry systems of belief. My goal is to sort these views out, particularly as they might be held by Baptists, into a list or categorization that "makes sense" to me.

There are sundry lists already in existence, which offer pros and cons. In its simplest form, believers are either "cessationist" (believing that the extraordinary gifts have ceased) or "continuationist" (believing that the extraordinary gifts continue to be operable today).

Mark Heath saw the "common division of evangelicals" in three distinct groups -- cessationist, open but cautious, and charismatic -- though he felt the three divisions were "over-simplistic". The "Open but Cautious" description was developed for the book Are Miraculous Gifts for Today?: Four Views. Heath notes that many in the “open but cautious” camp are in practice “closed and critical.”

Perhaps one of the best known list is the "four views" presented in Are Miraculous Gifts for Today?: Four Views, edited by Wayne Grudem. The editors actually saw five distinct views which they condensed to four for the purposes of the book. They are:
1. Cessationist View (by Richard B. Gaffin, Jr.) --  no miraculous gifts today; they were for the apostolic age
2. Open but Cautious View (by Robert L. Saucy) -- they do not have a theological persuasion against extraordinary spiritual gifts, but they are not convinced that the things which proceed under the name is actually a work of the Spirit
3. Third Wave View (by C. Samuel Storms) -- they believe the Baptism of the Holy Spirit occurs at conversion, that tongues is not necessarily for all, but that signs and miracles should accompany the gospel.
4. Pentecostal/Charismatic View (by Douglas A. Oss) -- they believe all gifts are in operation today; the Baptism of the Holy Spirit is a gift subsequent to conversion rather than occurring at conversion; tongues is a sign of the Baptism of the Holy Spirit. (Charismatics and Pentecostals share many characteristics that distinguish them from the first three groups, but do not hold the same theology across the board. For example, some Charismatics may believe that tongues is a sign of the Baptism of the Holy Spirit, while Pentecostals may hold that is a necessary and only sign of the Baptism of the Holy Spirit.)

For my own understanding and purposes, I have developed the following categories of the views of gifts.

I. Cessationism - believe that the miraculous gifts have ceased
1. a priori cessationism: a priori is deductive, or derived by reasoning from self-evident propositions (e.g. before the fact of or without hearing tongues, they do not believe it)
2. a posteriori cessationism: a posteriori is inductive, or derived by reasoning from observed facts* (e.g. after the fact of hearing tongues, they do not believe it)
3. e contra cessationism: (Lat. on the other hand) on the one hand they hold cessationism of tongues, miracles, prophecies, but on the other hand they believe in the continuation of what they would not consider "extraordinary" spiritual gifts (e.g. teaching, helping or administrative gifts)**

II. Continuationism - believe the miraculous gifts are operable in the church
1. open but cautious continuationism; "open" because they have no theological persuasion that extraordinary spiritual gifts have ceased, but "cautious" of the things often attributed to the  work of the Spirit
2. moderate but full continuationism; occupies a "moderate" position between the other views of continuationism, but "full" or complete in their acceptance of extraordinary spiritual gifts
3. charismatic and pentecostal continuationism; differentiated especially by their viewing that the Baptism of the Spirit (and associated gifts) is a second work (or second blessing) of the Spirit which is subsequent to conversion

There are some problems with the above categorization. Some people believe the miraculous gifts have ceased and that some believe the miraculous gifts are still operable. That is simple enough. It is the positions that fall in between that are harder to classify. For example, some believers are non-cessationist in regard to certain spiritual gifts -- e.g. teaching, helps or administration. On the other hand they are cessationist regarding revelatory and sign gifts such as prophecy and tongues. Further, “a posteriori cessationism” and “open, but cautious continuationism” are practically the same thing. Yet, those who prefer the term “a posteriori cessationism” seem to feel more comfortable within the cessationist camp, while many who describe themselves as “open, but cautious” seem to be hopeful that the claims of operable spiritual gifts could be true. So this distinction might be one more of outlook rather than theology. These points are where the two distinct views of Cessationism and Continuationism come together and practically merge.

(To be continued)

* This terminology was coined by Bart Barber, who writes, "An a posteriori cessationist (which I am) I am defining as someone who, if he were to encounter something resembling the biblical gift of tongues, would acknowledge it as such, but who sees no evidence of that gift in operation in present-day Christianity."
** I coined the term e contra cessationist to somewhat parallel the Latin of the other two cessationist terminologies; it is workable but not as clear or appropriate as the other terms. I am "open" to other suggestions.

Certain and uncertain sounds

1 Corinthians 14:7-8  And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? For if the trumpet give an uncertain sound, who shall prepare himself to the battle?

I used to be a soldier, and every morning there was a certain bugle-sound called "reveille," which means "get up quick"; then a certain other sound of the trumpet meant, "saddle up," and a certain other sound meant, "mount," another very lively one meant, "Forward march." "Now," said Paul, "if a man just gets up and blows a noise out of a trumpet that doesn't signify anything, how can anybody prepare himself for battle?" Therefore he says, "I would rather speak five words to the church with my understanding than ten thousand words in an unknown tongue." 

B. H. Carroll, from An Interpretation of the English Bible, 1 Corinthians 14.

Tongues, Cessation and the Holy Spirit

Back in May of 2007, I put together a series of posts on the subject of tongues and the baptism of the Holy Ghost. The topic of tongues, personal prayer language, cessationism and continuationism has recently resurfaced on SBC Voices. Because of that, I decided to post links to these posts for ease of access to anyone who might be interested.

Tongues and the baptism of the Holy Ghost
Testimony on tongues -- history in the book of Acts
Testimony on tongues -- the filling of the Spirit
Testimony on tongues -- the baptism of the Holy Ghost
Testimony on tongues -- direct Scripture references
Testimony on tongues -- Biblical evidence of true disciples
Tongues -- an evangelistic tool?

In 2009 I published the introduction, 5 main posts and two appendices in booklet form. I tweaked, edited expanded and updated at that time, but the above links are as originally posted.

Spiritual gifts

I have been looking at, comparing and contrasting the lists of spiritual gifts found in the Apostle Paul's writings (Rom. 12:6-8; I Cor. 12:8-10; 12:28; Eph. 4:11). I am considering these lists in light of I Peter 4:10-11:
Quote: As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. If any man speak (laleo), let him speak as the oracles of God; if any man minister (diakoneo), let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.

It appears from Peter that there are two broad divisions of ministry/gifts -- speaking and serving.

Is it appropriate, and not wresting the Scriptures, to consider that all the spiritual gifts can and do fit into these two categories?

 Here are the gifts from the other passages:
 Romans 12:6-8 -- prophecy, ministry, teaching, exhortation, giv(ing), rul(ing), shew(ing) mercy.
 I Corinthians 12:8-10 -- the word of wisdom, the word of knowledge, faith, gifts of healing, working of miracles, prophecy, discerning of spirits, divers kinds of tongues, interpretation of tongues.
 I Corinthians 12:28 -- apostles, prophets, teachers, miracles, gifts of healings, helps, governments, diversities of tongues.
 Ephesians 4:11 -- apostles, prophets, evangelists, pastors and teachers.

I question considering faith, hope and love as used in I Corinthians 13:13 as the same kind of spiritual gifts as in these other lists. My initial reaction is that the "faith" listed in I Cor. 12:9 as a gift is something different from the faith spoken of in I Cor. 13.

Scriptural preaching, without notes

Most preaching seems to be done from a full outline of what is to be preached, or a printed manuscript of the entire sermon. Preaching without notes is to enter the pulpit with only a Bible – no notes, manuscript, or predetermination of what will be said. In his book A Treatise on the Preparation and Delivery of Sermons, John Broadus asks, “How can a man pray that God will guide him through a forest, when he has already blazed the entire path, and committed himself to follow it?”

What it is not (or ought not be).
Preaching without notes is not preaching without preparation. Some who preach without notes advocate preaching without any preparation whatsoever. If they mean by this not preparing an outline or manuscript, I agree. If they mean by this not studying the Bible, I emphatically disagree! No man should enter the pulpit without prayer (Acts 6:4) and Bible study (II Tim. 2:15). Both of these are commanded by God. God by His Holy Spirit will direct a man of God in what to say, but failure to pray and study the Bible is disobedience and presumption – not faith.

Preaching without notes is not inspired preaching. In the early days of the church, God inspired men to preach, prophesy and write correctly without any mixture of error. No preacher today has that kind of inspiration. But we do have the Bible and the divine guidance by the Holy Spirit to lead us into all truth. Though a preacher cannot speak with inspired apostolic authority, he can speak for God from the Bible as he is guided by the Holy Spirit.

Preaching without notes is not memorizing a manuscript and reciting it. It is extemporaneous preaching – preaching with a head full of study, a heart full of prayer, a spirit full of confidence in God seeking the divine guidance of the moment to bring the message of God rather than the message the preacher wants.

What it is (or ought to be).
Preaching without notes is preaching following the New Testament example. No example can be found of Jesus Christ, His apostles or preachers speaking while reading notes, outlines or manuscripts. Shouldn’t biblical Christians prefer to develop the style of preaching found in the Bible?

Preaching without notes is liberating to the preacher. It frees his mind from following his own predetermined course. It allows for the principle that the Spirit helps us with our preaching. It even frees the preacher’s eyes from a written page and allows him to look up at his hearers rather than down at a page.

Preaching without notes is consistent with the call to preach. Preaching is of divine appointment (I Tim. 1:12; II Tim. 1:11; et al.). Most anyone can read a manuscript, and with training most people can arrange an orderly discourse. If preaching is no more than that, why is there a divine call and gift to preach?

Preaching without notes is practical. Preaching without notes is adaptable to all times and situations. Preaching with notes or manuscript may be done only when one has previously prepared. If called on unexpectedly, the noted preacher must frequently decline. But we are to be instant out of season as well as in season, always ready to give an answer to any man at any time.

Some objections.
“I might forget what I want to say.” Certainly you might. If I forget something I want to say and say something God wants said instead, we will be none the worse.

“By using notes I can organize my thoughts, as well as control the length of the sermon.” Yes, but it was not organization of thought, but the power of the Holy Spirit that blessed Peter’s sermon on the Day of Pentecost. God never emphasized organization and education – but yield to Me and preach My Word.

“I know godly men who preach with notes and have been blessed of God in their work.” Yes, I agree. In July of 1741 in Enfield, Connecticut, Jonathan Edwards preached a sermon titled Sinners in the Hands of an Angry God. He reputedly stood motionless in the pulpit, holding a candle in his right hand and his sermon manuscript in his left hand. As he read, he was interrupted by outcries – some sinners fell to the floor, some clung to the church pillars fearing they might slip into Hell. Yet if we reason that we should use a manuscript because Edwards did, we could also reason that we should become Protestants because Edwards was. God will do as He pleases. But we should seek the best light we have and obey it.

Scriptures that might apply.
One cluster of scriptures often submitted to the discussion are: Matthew 10:19-20; Mark 13:10-11; Luke 12:11-12; & Luke 21:12-15. “It is not ye that speak, but the Holy Ghost.” A careful examination shows that these have a more specific application than a pastor preaching to his flock. Those who were delivered up to the authorities would have words given to speak by the Holy Ghost without having taken any forethought as to how they would respond to the charges. Yet these passages can yield to us a principle of God speaking through His people in this age. Matthew 10:19-20 applies this principle to the limited commission to the church during Christ’s earthly ministry; Luke 21:12-15 applies it to the destruction of Jerusalem and possibly the time before Christ’s return; Mark 13:10-11 applies it to the time preceding the coming of Christ; Luke 12:11-12 speaks in broader and more general terms. Therefore a principle of God giving words to speak to His people runs the gamut of the church age.

A few have suggested Luke 24:29 (Tarry ye...until ye be endued with power from on high) in connection with preaching without notes. Though power from on high is needed in our preaching, this verse refers to what would transpire on the day of Pentecost.

Some of Paul’s passing remarks concerning his preaching have some import on the matter. “...the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.” I Cor. 1:21. “And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power.” I Cor. 2:4. “For the weapons of our warfare are not carnal, but mighty through God...” II Cor. 10:4. It is inevitable that it must be admitted that arranging notes, outlines and preparing manuscripts (as well as the theories of proper speech, pulpit manner, etc.) arise from the wisdom of men rather than biblical precept and example. Preaching is not considered foolishness when it meets the required forms and procedures of modern speech. Practically the same materials are found in secular colleges and universities as in seminaries concerning how to prepare and deliver speeches/sermons. Let it be admitted that these materials and methods are drawn from secular sources, and it is therein admitted that carnal rather than spiritual weapons have been chosen. “Which things we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth...” I Cor. 2:13.

Another implication for preaching without notes is the evidence of the sermons of the New Testament, especially the book of Acts. The sermons are lacking the telltale signs of the modern sermon. None have a title, and can hardly be understood to have developed from an outline format reminiscent of modern scholarship.

I Peter 4:10-11 clearly identifies speaking as a gift from God entrusted to stewards to use to minister to others. It is this God-given gift that separates preaching from other forms of oratory. “Without the power of the Spirit, human rhetoric accomplishes nothing of eternal value” (Jarred Edgecombe). If scriptural spiritual preaching can be arrived at by exclusively human means (such as homiletics, speech classes, practice, imitation, etc.) do we not nullify the need of a God-given gift?

Conclusion.
Many honest and godly men put in much time studying and preparing sermons. By doing so, they learn much and have something to say to their congregations. On the other hand, sermon preparation can degenerate into studying sermons in order to speak to others, rather than studying the Bible for God to speak to us. In the hands of some, sermons sink into the mire of catchy titles, strange stories, amazing outlines, unbelievable alliteration, and a host of other attention-getting gimmicks.

Preaching without notes is not without its abusers. Some lazy preachers use it as an “easy-out”. They excuse their slothfulness, refusal to study the Bible, and neglect of improvement and hard work with an insincere “God will give me something to say.” But God abhors laziness, and the Bible commends labour, diligence, and perseverance.

Profitable preaching without notes is possible through frequent study of God’s Word, much time spent in prayer, and openness to the leadership of God’s Spirit. It is thoroughly biblical, as well as quite practical. May we search and see whether this be so.

(Originally printed in The Baptist Waymark)

Announcing another new book

The Signature of God Confronts the Forgeries of Men
By Edwin B. Fountain and Willard A. Ramsey
272 pages. Paperback. Price is $19.95 plus $3.00 for shipping.

"One of the greatest dangers to historic Baptist theology today is Pentecostalism. This growing movement has influenced Baptist views on the Holy Spirit, the church, worship, and the scriptures. In response Dr. Edwin B. Fountain and Willard A. Ramsey have written this book to examine the truth of Pentecostal doctrines. They examine subjects such as the baptism of the Holy Spirit, the doctrine of tongues in scripture, subjectivism, the historical background of these things, as well as authentication and confirmation of scripture."

Order From:
Millennium III Publishers
174 N. Moore Rd.
Simpsonville, SC 296801-800-967-7345
MIII@millenniatech.info

** As posted by Ben Stratton on Landmark Southern Baptist, 26 July 2007

A blogger blogs in on spiritual gifts

Answer to question 5, by Alan Knox:
"How are the various spiritual gifts exercised in the meeting of the church?...I think 1 Corinthians 12-14 -- taken together, not just a verse here or there -- is important to answering this question. 1) Realize that all gifts are given by the Spirit for the mutual benefit of others. 2) Recognize that the church needs every gift that God has provided through every believer. 3) Act as if those believers and gifts who seem less necessary are actually more important. 4) Say and do everything motivated by love for God and love for one another. 5) When the church is gathered, believers should only exercise those gifts that build up the church. 6) Give preference in exercising gifts to another person. 7) Allow the entire church the opportunity to exercise their gifts." -- a North Carolina blogger named Alan Knox, in his post "Answers to Questions..."

I think this is a pretty good answer.

Tongues -- an evangelistic tool?

Due to a controversy within the Southern Baptist Convention, the blogosphere has recently been lit up with the subject of private prayer language and speaking in tongues. The New Testament gift of tongues is the ability to speak in a human language that the speaker has never learned. The historical records of the exercise of the gift of tongues is found in Acts 2, 10, and 19.

I agree with those Southern Baptists who disagree with the modern practice of private prayer language and speaking in tongues. An example of the legitimate exercise of the gift of tongues would be preaching the gospel in a language one has never studied or learned. In promoting this position, some have suggested that tongues is/was "an evangelistic tool". Here I differ.

Let us consider tongues as an evangelistic tool. Tongues seems to be a sign verifying the preached word, rather than a tool necessary for communicating the word. In the three instances in Acts the person(s) preaching the gospel appear to have been able to communicate with the hearers of the gospel in a common language and therefore did not need to speak another language for the purpose of communicating.

1. In Acts 2, Jews and Jewish proselytes were present from Europe, Asia, and Africa and each heard some of the apostles speak in his/her own language. But this is much more likely for a sign rather than the only way the apostles could communicate with them. Notice verses 7 and 12 -- "saying one to another." The assembled people were able to speak to one another in a common language, so the tongues appear to be for a sign rather than an evangelistic tool (i.e., the only way the apostles could communicate with them), since they could communicate in a common language.

Acts 2:4-13 -- And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine.

Something similar to this might be the instance of an English speaker preaching in Montreal, Quebec, Canada. A number of the people probably would be able to understand if he preached in English. But if this person, obviously untrained in French, were to suddenly begin speaking in French, it would be a marvelous sign for the hearers (and the speaker!). On the other hand, if the speaker suddenly began saying something that sounded like "hominy, hominy, hominy, goulash, hominy, hominy," none would see a verifiable sign other than those already religiously acculturated to think such was "speaking in tongues."

2. In Acts 10, Peter quite obviously converses with Cornelius and preaches to Cornelius' household in a common language. The speaking in tongues does not occur until after Peter's sermon, and it appears that it is the believers of Cornelius household that do the tongues speaking; therefore, making it a sign that they "have received the Holy Ghost as well as we" rather than an evangelistic tool.

Acts 10:44-48 -- While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God. Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

3. In Acts 19, Paul converses in a common language with the disciples he found in Ephesus. The speaking in tongues does not occur until after the disciples receive Paul's witness on the baptism of John, are baptized, and Paul lays his hands on them. It is the believers of Ephesus that do the tongues speaking; therefore, it appears to be a verification sign rather than an evangelistic tool.

Acts 19:1-7 -- And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. And all the men were about twelve.

I agree that speaking in tongues was speaking in a human language not studied or known by the speaker. I conclude that its value was as a sign rather than a necessity for communication.

Testimony on tongues -- Biblical evidence of true disciples

The testimony of the Scriptures as to the evidence of true disciples without the evidence of speaking in tongues. Though some teach that speaking in tongues is the biblical evidence of receiving the Holy Ghost, when the Scriptures actually speak of evidence of true disciples, they do not mention tongues.

1. John 13:35 -- "By this shall all men know that ye are my disciples, if ye have love one to another." Jesus identifies love for one another as universal evidence of His true disciples.

2. Romans 5:1 -- "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:" The believer, justified by faith, has peace with God.

3. Romans 8:14 -- "For as many as are led by the Spirit of God, they are the sons of God." The leadership of the Spirit is present in all the sons of God.

4. Galatians 5:22,23 -- "But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law." Paul identifies the fruit of the Spirit and does not list tongues. Matthew 7:16 - "Ye shall know them by their fruits."

5. I John 2:3 -- "And hereby we do know that we know him, if we keep his commandments." John identifies obedience as personal evidence of knowing God. A review of the tongues passages (Mark 16, Acts 2, Acts 10, Acts 19, and I Cor. 12-14) reveals that we are never commanded to speak in tongues.

6. I John 3:14 -- "We know that we have passed from death unto life, because we love the brethren." John identifies love for the brethren as personal evidence of regeneration.

7. Note also in light of the above:
A. I Thessalonians 4:9 -- "But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another."
B. I Corinthians 13:1 -"Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal."

When inspired writers speak of things that identify us to others as born again children of God, or things that are a personal witness, they do not include tongues among that evidence. Numerous persons in the Bible are understood to be believers -- yea, even spoken of as having received the Spirit -- WITHOUT the evidence of tongues. Couple these facts together with the previous facts posted concerning tongues -- filling of the Spirit, baptism of the Holy Ghost, etc., and we have quite a record that shows tongues never was the evidence of a person receiving the Holy Spirit.

Testimony on tongues -- direct Scripture references

The testimony of Scripture passages concerning speaking in tongues.

1. Mark 16:17,18 -- "And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." This is the first mention of tongues in the New Testament, and the only mention in the Gospels. It is an important text. While many believe it proves their point, it actually proves the opposite. Speaking in tongues is one of many signs that follow "them that believe" in a general way. It is impossible to interpret Mark as meaning that every believer would exhibit every sign, therefore it does not follow that every believer will speak in tongues.

2. Acts 2:3, 4, 6, 8, 11 -- This is the first passage of a manifestation of tongues, on the day of Pentecost. Numerous persons from about 15 different regions or peoples, who were able to converse in a common language (cf. 2:7, 12: "saying one to another"), each heard the 120 speaking in the language of their nativity. There is no record that the others that believe later in the day also speak in tongues.

3. Acts 10:46 -- This is the second record of a manifestation of tongues, and it is the one which possesses the most similarities to the day of Pentecost. It is not clear in chapter 10 whether the disciples understood each in their own language, as on Pentecost, or if they all just understood the language they heard them speak. But Peter says this was "as on us at the beginning." (Acts 11:15)

4. Acts 19:6 - The third manifestation of tongues recorded in Acts. The Holy Spirit came on these disciples at Ephesus, and they spoke in tongues. It should be a matter of some consideration that Luke by inspiration penned a record covering over 30 years of history of the early church, and recorded only three instances of speaking in tongues. This is very much less emphasis on it than found in the vast majority of churches that hold the practice.

5. I Corinthians chapters 12-14 -- This section is the only place outside the book of Acts that tongues is mentioned, and the only doctrinal dissertation that we have on the subject. There appears to be at least one difference as Paul deals with the subject here. The manifestation of tongues as practiced by the Corinthians required an interpreter. This has caused some to distinguish between the tongues of Acts 2 and I Cor. 12-14. The tongues of I Corinthians are:
A. a gift (12:4) or manifestation (12:7) of the Spirit for the edification of the church
B. not distributed to all (12:28-30)
C. only a noise without love (13:1)
D. temporary (13:8)
E. only self-edifying when lacking interpretation (14:1-20)
F. a sign to unbelievers (14:21,22)
G. not to be overdone and not to be done without an interpreter (14:27)
H. not for women in the church (14:34)
I. a practice of extreme importance to the divided carnal Corinthian church (1:11; 3:1)

6. I Corinthians 14:18, 19 -- Paul frequently spoke in tongues, and yet reckoned it futile if there be no understanding.

7. I Corinthians 14:21 -- Paul connects the thought in Isaiah's prophecy (28:11, 12) with the idea that tongues is a sign for unbelievers.

The obvious conclusion is that tongues had an important place as a sign gift in the early church, but that there is MUCH MORE that transpires with tongues being either absent and/or unmentioned than transpires with tongues being present and/or mentioned. Speaking in tongues is mentioned once prophetically in the New Testament,1 thrice historically, and once doctrinally.2 That lack of emphasis, compared to the major emphasis by some, needs to sink down into the mind of the New Testament reader. The absence of tongues in the experience of many believers speaks to us as much as its presence in the experience of others. Anyone who thinks he/she has some kind of corner on the Christian market because of speaking in tongues DOES NOT meet the New Testament standard.

1. Paul also refers to the Old Testament passage of Isaiah 28:11,12
2. That is, a doctrinal exposition in one section of one book of the Bible.

Testimony on tongues -- the baptism of the Holy Ghost

The testimony of the Scriptures concerning the baptism of the Holy Ghost -- it is a specific term used of the events on the day of Pentecost and associated with the conversion of the household of Cornelius.

1. Prophecy of the Baptism of the Holy Ghost
A. The prophecy is made by John the Baptist and noted four times in the Gospels (Matt. 3:11; Mark 1:8; Luke 3:16: John 1:33); then by Jesus in Acts 1:4.
B. The prophecy does not specifically mention speaking in tongues or any other manifestation.

2. Fulfillment of the Baptism of the Holy Ghost
A. The fulfillment of this prophecy is found in Acts 2 on the day of Pentecost.
B. Tongues and several other manifestations accompany the fulfillment (vs. 1-4).
C. The tongues/languages were understood by each one present in their own native tongue (vs. 6-8).
D. Peter exhorted the hearers to repent and be baptized and they would receive the gift of the Holy Ghost (v. 38).
E. Though they repented, believed and were baptized, there is no record that the 3000 spoke in tongues.
F. The bringing in of the Gentiles is also associated with the Pentecost event and the "Baptism of the Holy Ghost" terminology - Acts 11:15, 16.
G. This event was accompanied with speaking in tongues.
H. This is certainly a sign of God's approval of Peter taking the Gospel to the Gentiles.
I. Other Gentiles are regularly brought into the fold - Acts chapters 13-28, but only on one other occasion with the manifestation of tongues.

John the Baptist prophesied of the Baptism of the Holy Ghost. Jesus, right before His ascension, promised that it would be "not many days hence." The day of Pentecost saw the fulfillment and it was accompanied by speaking in tongues. The preponderance of evidence in the book of Acts shows that events described as the filling and receiving of the Holy Spirit were not usually accompanied by this manifestation. But some people have inferred that because tongues was associated with the Baptism of the Holy Ghost on the day of Pentecost, all subsequent initial events regarding receiving the Holy Ghost must also be accompanied with a manifestation of tongues. The evidence does not support that. The event on the day of Pentecost was so singular that only the bringing in of the Gentiles is held in similar regard - "And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?"

Note: I Cor. 12:13 mentions "by one Spirit are we all baptized into one body..." There is considerable debate and disagreement over whether this is the same as the above baptism of the Holy Ghost or something different. Suffice it to say, for the purpose of this study, whether it is the same or different there nevertheless is no demanded speaking in tongues that must accompany it.

Testimony on tongues -- the filling of the Spirit

The testimony of the filling of the Spirit in the early church in the book of Acts -- numerous accounts are given of disciples being filled with the Spirit, most without the evidence of speaking in tongues.

1. Acts 1:8 -- Jesus promises the Holy Ghost will fill them with power to be witnesses of Him and His resurrection.

2. Acts 2:4 -- 120 filled with the Holy Ghost; they speak in tongues and preach of Jesus (vs. 11, 14-36).

3. Acts 4:8 -- Peter, filled with the Holy Ghost, preaches Christ to the rulers.

4. Acts 4:31 -- Members of the church at Jerusalem, filled with the Holy Ghost, speak the word of God with boldness.

5. Acts 6:3 -- Seven men, full of the Holy Ghost, are chosen to relieve the ministry of the apostles. At least two of them are soon found preaching the gospel (Stephen & Philip, chapters 7 & 8).

6. Acts 7:55 -- Stephen, full of the Holy Ghost, preaches Jesus before the high priest and the council.

7. Acts 9:17 -- Saul, filled with the Holy Ghost, immediately preached Christ in the synagogues (9:20).

8. Acts 11:24 -- Barnabas is a man full of the Holy Ghost. People are added to the Lord through his witness. He travels with Paul to fulfill the mission of Acts 1:8.

9. Acts 13:9 -- Saul (now called Paul), filled with the Holy Ghost, preaches judgment and confirms God's word.

10. Acts 13:52 -- Discples are filled with joy and the Holy Ghost.

11. Ephesians 5:18 -- Filling with the Holy Spirit is here associated with speaking in songs of truth and thanksgiving, but not with tongues.

The filling of the Spirit is consistently associated with that which Jesus declared would happen after the Holy Spirit came upon them -- power to be witnesses. Speaking in tongues is mentioned in connection with filling of the Spirit only on one occasion - the day of Pentecost (Acts 2:4). Even on that occasion, the preaching is central to the event, and 3000 are converted. The obvious conclusion is that the filling of the Spirit could and did occur without the experience of tongues.

Testimony on tongues -- history in the book of Acts

The testimony of the history of the early church in the book of Acts -- believers were accepted as converted, without the evidence of speaking in tongues.

1. Acts chapters 1 & 2 -- Jesus promises the disciples that they will be baptized with the Holy Ghost in a few days (1:5), and indicates they will receive power to be witnesses unto the uttermost part of the earth (1:8). The promise is fulfilled on the day of Pentecost. The 120 are filled with the Holy Ghost and speak in tongues (2:4). Of this group of 120 (1:15), at least ten of them had already received the Holy Ghost (John 20:20-23), with no corresponding evidence of speaking in tongues. Notice also it is the 120 disciples that speak in tongues (some even believe only the 12 apostles). There is no evidence that the 3000 spoke in tongues, yet they were received as believers and baptized (Acts 2:41-47).

2. Acts 4:4 -- About 5000 believe, with no evidence of speaking in tongues.

3. Acts 8:1-25 -- The account of the outpouring in Samaria records that many believe and were baptized -- and makes specific mention of them receiving the Holy Ghost (v. 17) -- but with no evidence of speaking in tongues.

4. Acts 8 -- Philip preaches/witnesses to the eunuch. The eunuch is converted and there is no mention of speaking in tongues (8:26-40). Yet Philip baptized him and he goes on his way rejoicing.

5. Acts 9 -- Saul (Paul) is converted, his eyesight is restored, and he is filled with the Holy Ghost (9:17-20), with no mention of the initial evidence of speaking in tongues (He does exhibit the evidence of being a witness; cf. 1:8 with 9:20).

6. Acts 10 -- Peter preaches to the household of Cornelius; they believe, they Holy Ghost falls on them and they speak in tongues (10:44-48). Peter likens this experience to the one of the day of Pentecost (11:15).

7. Acts 11:21 -- A great number believe and turn to the Lord. The evidence of speaking in tongues is not mentioned.

8. Acts 13 -- A number of Gentiles believe (vs. 47-48), and are filled with the Holy Ghost (v. 52). Speaking in tongues is not mentioned.

9. Acts chapters 14-18 -- Paul and other disciples travel to numerous places -- such as Lystra, Derbe, Thessalonica, Berea, Corinth, Philippi, Athens. Many are converted, with no mention that they spoke in tongues.

10. Acts 19 -- The disciples at Ephesus receive the Holy Ghost and speak in tongues.

11. Acts chapters 20-28 -- Numerous journeys are made by Paul and others. People are converted. Speaking in tongues is not mentioned.

Looking at records of conversion throughout the book of Acts, speaking in tongues is only mentioned on three occasions -- the day of Pentecost (2:3,4,11), the household of Cornelius (10:46), and the disciples at Ephesus (19:6). The obvious conclusion is that speaking in tongues was not an evidence of receiving the Holy Spirit for the converts in the days of the early church.

Tongues and the baptism of the Holy Ghost

A number of Christian religious bodies teach that a person must be baptized with the Holy Ghost in order to be saved/converted, and that the initial evidence of that baptism of the Holy Ghost is the sign of speaking in tongues. I propose in the next five posts to present testimony to show that such an idea is not Scripturally defensible. Passages of Scripture that relate conversion experiences, passages dealing with the filling of the Holy Ghost, passages specific to the "Baptism of the Holy Ghost", passages directly addressing tongues, and the New Testament evidence of what constitutes a disciple of Jesus Christ all together testify that speaking in tongues IS NOT and NEVER WAS the evidence of either the baptism of the Holy Ghost or conversion/salvation.

I. The testimony from the history of the early church in the book of Acts -- believers were accepted as converted without the evidence of speaking of in tongues.

II. The testimony of the filling of the Spirit in the early church in the book of Acts -- numerous accounts are recorded of disciples being filled with the Spirit without the evidence of speaking in tongues.

III. The testimony of the Scriptures concerning the baptism of the Holy Ghost, which is a specific term used of the events on the day of Pentecost and associated with the conversion of the household of Cornelius.

IV. The testimony of Scripture passages concerning speaking in tongues.

V. The testimony of the Scriptures as to the evidence of true disciples without the evidence of speaking in tongues.

Stay tuned for the next five episodes (d.v.); give me your opinions.

Testimony on tongues -- history in the book of Acts
Testimony on tongues -- the filling of the Spirit
Testimony on tongues -- the baptism of the Holy Ghost
Testimony on tongues -- direct Scripture references
Testimony on tongues -- Biblical evidence of true disciples
Tongues -- an evangelistic tool?
The "Rebaptisms" of Acts 19