Author Archives: Scott

Four Positive Scriptures for Continuationism

Posted on April 19, 2010 | 3 comments

by Scott

In the past, I have addressed four major passages of Scripture that cessationists might typically use to discount the continuation of all gifts of the Spirit following the first century (or sometime there abouts). Those four passages are:

In my article, I specifically showed how I believe these four passages are, often times, misunderstood and misused by cessationists to teach that there was an expectation in the first century that certain gifts (supernatural gifts or miraculous gifts or sign gifts) were to cease as we moved toward the full and faithful teaching of the first apostles now recorded in the New Testament.

I don’t say these words – misunderstood or misused – arrogantly. Yet, I still believe that if we read the passages carefully and fully consider what they are teaching, we will see that none of these four give solid ground for the case of cessationism.

Of course, there are other passages that could be dealt with from a cessationist standpoint (i.e. Ephesians 2:20 – that apostles and prophets were foundation layers and we no longer need a foundation to be laid since it was laid once for all time in the first century). But I decided to mainly focus on those four passages, though I have addressed the Ephesians 2 verse in another article.

But, while, at times, it is good to address how another viewpoint utilises certain passages, it is also quite healthy to lay out Scripture passages that would support one’s own specific view. So we don’t just take up the ‘polemical approach’ or addressing what we consider wrong, but we also take up the ‘apologetic approach’ in confirming what is true.

I’m not talking about moulding passages to fit our view, though it is easy to fall into that trap here and there (and I’m sure I could be accused with the form four passages and what I will address in just a moment in this post). But we can’t just defend against another view. We have to make sure Scripture actually teaches what we believe it teaches.

Thus, there are four major passages I would like to point out that I believe give a positive case for the existence of all spiritual gifts from Christ’s first advent to second advent. Those four passages are:

John 14:12

These words in John 14 are well-known, at least to most charismatics and Pentecostals:

Truly, truly, I say to you, whoever believes in me will also do the works that I do; and greater works than these will he do, because I am going to the Father.

I don’t want to spend an immense time on this passage, as my partner in crime, Marv, has done fine exegesis on it here. But I will share a few of my own thoughts.

I know that for many, this passage can merely be put down to talking about doing more evangelism, reaching more people than the one Christ could in His incarnation. And while I absolutely support such a notion, I would argue that to say it only speaks of that is a bit reductionistic. It misses the bigger picture

I believe this statement entails all of the works of Christ. He simply meant it that way. I love the first words of Luke in Acts 1:1:

In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach.

Christ, in His incarnation, had only begun to do and to teach. There was a lot more work to accomplish. A lot more! Hence, the Father and Son had this great plan to send the Spirit to indwell all of God’s people to empower them to do the works that Jesus did. It’s absolutely astounding that Christ Himself would want His body, in the power of His Spirit, to continue the works He did.

Of course, this is not limited to gifts of the Spirit as listed in 1 Corinthians 12:8-10. Nor is this just about miracles and healings. It is about that. But not only about that, just as it was not only about evangelism.

And Jesus said these wonderful words, ‘whoever believes in me’. That’s challenging, but a good challenge for us who are believers. The works of Jesus, in all their variety, which includes miracles and healings and prophecy, are available to the Spirit-indwelt and Spirit-empowered body of Christ. There is no denying this or reducing this. All of the works of Christ are available to all of the body of Christ, not just the spiritually elite nor the spiritually elite of 1900 years ago.

Acts 2:17-18

I love Acts 2:17-18, where, at Pentecost, Peter quotes Joel’s prophetic words from centuries before:

17 “‘And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy,
and your young men shall see visions,
and your old men shall dream dreams;
18 even on my male servants and female servants
in those days I will pour out my Spirit, and they shall prophesy.

After the Spirit had fallen on the 120 like never seen or known before, Peter has a revelation: This is the fulfilment of Joel’s words spoken so long ago. Joel said that, in the last days, God would pour out His Spirit on all flesh. This was happening right in front of eyes and ears as these tongues of fire descend and these new tongues are spoken.

The last days had just been initiated way back then. This was not to be some few final years of planet earth. The last days began some 1977 years ago at that great Pentecost.

What was the fruit of this outpouring?

That God’s people would become of prophetic community. Oh sure, God would continue to have those specifically gifted as prophets (1 Corinthians 12:28; Ephesians 4:11; etc). But from now on, during the last days of the Messianic age when Messiah would reign over all heaven and earth, God’s Spirit would allow all of God’s people to be utlitised in the prophetic. Moses had longed for it (Numbers 11:24-30), but this was the beginning of the prophethood of all believers, as I’ve written about before.

This work of the Spirit would break all gender barriers and age barriers: sons and daughters; young men and old men; male servants and female servants.

Because the last days are the entire age from Pentecost onwards (or we might technically say first advent of Christ to second advent), we must expect God’s people to always function as a prophetic community. This includes revelations, prophecies, visions, dreams, words of knowledge, words of wisdom, etc. None of this has to be leather bound and added to the New Testament, and thankfully Scripture stands as a measuring stick of whether such prophetic action is truly of God today. But there is no doubt that the last days are to be a continuing work of Jesus by the prophetic Spirit amongst His church in the world.

1 Corinthians 13:8-12

8 Love never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away. 9 For we know in part and we prophesy in part, 10 but when the perfect comes, the partial will pass away. 11 When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways. 12 For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.

For an in depth look at my thoughts on this passage, I would encourage you to read this article. But, suffice it to say, the ‘perfect’ of this passage is not the completed New Testament canon. I believe the New Testament canon is the God-breathed Word. I’m not into backing away from that reality. But the perfect that Paul speaks about in this passage was not the awaiting of the New Testament.

He was awaiting the perfect One, the perfect ending, where we would see ‘face to face’ and we would ‘know fully, even as [we] have been fully known’. This is quite obviously talking about the final consummation of all things when Christ brings the fullness of His kingdom.

Thus, prophecies and tongues and [words of] knowledge (vs8) have not yet been done away with.

Ephesians 4:11-16

11 And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, 12 to equip the saints for the work of ministry, for building up the body of Christ, 13 until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, 14 so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. 15 Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, 16 from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.

I’ve personally been doing a very long series for the past few months on apostles today and what all that entails, of which I have posted about 17 articles already over at The Prodigal Thought. You can click here for the first one or do a search on the category sidebar of my blog for ‘apostles’ or ‘apostles today’.

But, at least from the perspective of the ministry of the prophet in this passage, we are told some very helpful information about the enduring nature of that ministry. We are told that Jesus has given these five (or some argue for four) ministries spoken of in Ephesians 4:11 to help equip God’s people to do the work of ministry. They are equippers of the body so that the body can get on with the work of Christ. And I wonder what work(s) Paul had in mind? Possibly the works of Christ, going back to John 14:12.

But vs13 of Ephesians 4 is very important here. It tells us about the duration of these gifts: until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ.

Well, I think everyone could easily agree that we are not there yet. The word ‘until’ denotes we are headed that way. But we all know we have not reached the point. And we might not be as far along as we had hoped after 1900 years.

Hence, Jesus still gives all five of these ministries. Not just shepherds or evangelists or teachers, though they provide a necessary part. But all five to help equip us and prepare us to move towards the unity of the faith and the knowledge of the Son of God. Prophets (and apostles also) are still needed. Again, it doesn’t mean we are to add a new book to the Bible and call it 2 Romans or 1 Chicago. But we need their ministry to help equip us. And prophets will be very helpful in seeing the body formed into the prophetic community we have been called to, for Joel (and Peter) prophesied of the prophetic community of this new covenant age.

Therefore, I believe this ministry is absolutely vital until we reach that place of unity in the faith and become mature, reaching the full stature of Christ. I would even argue that we would be found somewhat lacking if we do not allow for this ministry in our midst, just as we would be found lacking without shepherds, teachers and evangelists.

Thus, these are four very strong passages that have helped me realise that Jesus still desires that all the gifts be utilised in the present age as He reigns at the right hand of the Father. I don’t want to put my eggs solely in the basket of miracles, healings, prophecy, tongues, etc. But I do want those gifts to be a few of the eggs that go in the ‘full basket’ of what Christ has called His body to by the empowering of the Spirit.

All I can say is this provides for both an exciting and challenging move forward in seeing the kingdom come on earth as it is in heaven. I’m up for such an exciting challenge.

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Posted in cessationism, continuationism, Gifts, Gifts of the Spirit, Holy Spirit, pneumatology

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Strangeness and Subjectivity

Posted on April 16, 2010 | Leave a comment

by Scott

There are a lot of strange things that happen in this world. Our televisions, newspapers, magazines, radio and internet help remind us of this. Such things not only happen in ‘the world’, but they also happen amongst Christians. Again, televisions, newspapers, magazines, radio and internet help remind us of this reality.

And sometimes it hurts. It can really hurt!

And the branch of the church that can easily get hit with this is the charismatic-Pentecostal branch. We have a lot to be ashamed of and apologise for.

Such strange occurrences in charismatic and Pentecostal circles are highlighted in places like Hank Hanegraaff’s book, Counterfeit Revival. This book was handed to me by my college pastor (and friend) from my former Baptist church back when I was first entering into a charismatic church. As someone new to the gifts of the Spirit, at least from the 1 Corinthians 12 sense, this book did scare me a little. Not a big fear, but questions did arise.

Roaring like lions, slain in the Spirit, Holy Ghost bartenders, holy laughter?!

Some ten or eleven years later, I’m at a place where nothing really surprises me or catches me off guard anymore. I still shake my head at some things that I see on ‘Christian television’, but there is not much shock value anymore.

Even more, what I have come to realise over the past decade is that strangeness does not disqualify something as being from God.

Some will continue to point out the strange happenings in the Pentecostal and charismatic churches. And I agree, some of it is just plain weird and shameful. But, again, strangeness does not automatically determine that something is not of God.

I’ve written before on the scandalous nature of God (post 1, post 2, post 3). But let me just list a few weird activities found in Scripture:

  • Isaiah walked around naked for 3 years as a prophetic action pointing out what would happen to the Egyptians (Isaiah 20:1-4)
  • Hannah prayed so fervently for a son that Eli thought she was drunk (1 Samuel 1:9-16)
  • When Nehemiah and Ezra read the Law to the Jews, they mourned and wept (Nehemiah 8:9)
  • Jesus had a spitting ministry, or He healed people by use of saliva, sometimes mixed with mud (Mark 7:33; 8:23; John 9:6-7)
  • Following the outpouring of the Spirit, the onlookers declared that those speaking in tongues must have been drunk (Acts 2:1-13). As a side note, the behaviour identified with drunkness might have not been the activity of tongues, since the people understood what was being said in their own language, and no one speaks in another language by getting drunk. Rather, other behaviour must have exhibited other forms of strangeness.
  • Not to mention the varied reactions during exorcisms (i.e. Mark 1:23-28; Luke 4:33-35)

My goal is not to say that things must be strange, nor to glorify strange occurrences. Such is unnecessary, even unhealthy. But my point is to show that strangeness does not mean that something is ungodly or evil.

I know that a lot of these activities is equated with emotionalism. We live in a day and age, and have for a while, where emotions are seen as weak. Any show of emotions and it is automatically assumed that something is ‘wrong’. So, someone cries out in a gathering or begins to laugh out loud and the action is branded as emotionalism, or even worse, of the flesh or of the devil.

Of course, such could be. I’ve seen it before. It’s worse when such has been manipulatively contrived. And I believe responsible leaders will approach the person(s) and graciously instruct them. If it carries on, a godly firmness might need to be employed.

But I don’t believe we need to be so scared of emotions, or strange occurrences. As Jack Deere points out in his book Surprised by the Power of the Spirit – We are more willing to give the devil the ability to deceive us than God to work amongst us. Specifically, he states:

‘I frequently encounter Christians who have no difficult at all in believing that demons can speak in an audible voice, prompt thoughts, produce physical sensations and other bodily effects, but they don’t believe God can or would do these things today. Anytime they see one of these physical manifestations, therefore, they automatically assume that it is a work of the devil.’

But the testimony of Scripture itself is that God can do and does do strange things at times. This is not THE characteristic of God’s acts, but His acts are, at times, characterised by strangeness.

In the end, a large portion of Christians do not like the idea of subjectivity. For something to be objective, this means it is factual and, thus, not influenced by opinion or feeling. An objective statement would be that I wear glasses. It’s a fact (and you would know if you could see my face right now). Another objective fact is that I live in Belgium. These statements are true fact. They really cannot be disputed

So, for many Christians, we stand on the objectivity of the Scripture, since we can be certain of the God-breathed nature of it and that it is truly God’s revelation. But this cannot be established through subjective experiences, which can simply boil down to a person’s feelings or opinion, rather than what is real and true. So, a prophecy could be of God or it could be either someone’s personal feelings or even a false prophecy. Subjectiveness creates a quagmire.

And I’ll just be completely honest. It would be much easier to cast off all subjective experiences, bodily manifestations and the notion that God still speaks today. It would be much more simple for me, as a pastor, to say it’s all found in the Scripture and, therefore, everything else is subject to extreme scrutiny. I’d be saved from a lot of awkward situations (or awkward situations for the congregation). I’d be saved from a lot of, ‘I believe the Lord is telling me to….,’ when I know that is just a bit out of bounds, yet I don’t have a Scripture to quote to bury the suggestion.

I’m not saying that every cessationist chooses to hold to cessationism because of the possible awkardness or false manifestations that could appear. I’m simply noting that, for practical purposes, I know it would be easier to move towards cessationism.

But I also know it would be much easier to join the Roman Catholic church where everything is dogmatically defined for me already. There seems even less room for subjectivity than in evangelical cessationism. But I’m not sure that is God’s desire.

And I am not sure it’s God’s desire that we lay aside all subjective experiences for the sake of ease. I love to be in control. Really I do. Ask my wife. But I’m willing to let go of control of this one. And He does promise that when these things are truly stirred by Him, they are for the common good and edification of His people (1 Corinthians 12:7; 14:3-5). Not too mention how true activity of spiritual gifts glorifies Jesus and can draw people to Jesus.

I know a favourite verse to combat subjective experiences is found in 1 Corinthians 14:33:

For God is not a God of confusion but of peace.

This verse is par excellence in the rhetoric of many cessationists. And I don’t want to disregard it. I don’t even want to deal with it flippantly. But can I make a couple of suggestions:

1) This is one verse in the midst of a whole tenor of Scripture. Can I not keep this verse in connection with the other examples I listed in the bullet points above? Examples where God did some strange things?

2) It is amazing how true works of the Spirit bring peace out of confusion. One person is uncontrollably weeping over their ungodly practice of sin. Weeks later they are walking in fruitfulness and godliness not known before in their life. That’s a work of the Spirit.

Listen, please know I am not wanting to put all my eggs in the basket of strange and subjective experiences. I don’t want to glorify them, as they are not THE point and not THE determining factor of the real work of God. But they are also not THE determining factor of what is NOT of God.

I would challenge us to be open to the expression of the emotions. Check out the beauty of the Psalms. I’d ask us to allow for strange occurrences, not as the template, but as acceptable and possibly coming from God. Weigh these experiences with Scripture and amongst godly leadership. But don’t just make a judgment from the get go. Give time. Allow for fruit, for not all fruit comes forth in 3 minutes.

In all, allow for the work of the Holy Spirit via the activity of all His gifts. It will be a blessing in the end, even if some people get their panties in a wad (or knickers in a twist) and head out the door. Jesus is the great shepherd of His sheep, not the few that might get offended. He will be faithful to build His church. Jesus is much more faithful to lead than Satan is to deceive.

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John Piper on Spiritual Gifts

Posted on April 8, 2010 | Leave a comment

by Scott

Yesterday, John Piper posted an article of interest at his blog, Desiring God. He starts about by reminding us of nine different points to remember about spiritual gifts:

1. God wants us to know about spiritual gifts.

“Now concerning spiritual gifts, brothers, I do not want you to be uninformed” (1 Corinthians 12:1).

2. Objective truths about Jesus govern subjective spiritual experiences.

“No one speaking in the Spirit of God ever says ‘Jesus is accursed!’ and no one can say ‘Jesus is Lord’ except in the Holy Spirit” (1 Corinthians 12:3).

3. Different Christians have different spiritual powers given to them by the Holy Spirit.

“There are varieties of gifts, but the same Spirit” (1 Corinthians 12:4).

4. For example, these different spiritual powers include the following:

“Wisdom . . . knowledge . . . faith  . . . healing . . . miracles . . . prophecy . . . ability to distinguish between spirits  . . . tongues . . . interpretation of tongues” (1 Corinthians 12:8-10).

5. The Spirit of God is sovereign over when and to whom he gives such powers.

“All these are empowered by one and the same Spirit, who apportions to each one individually as he wills” (1 Corinthians 12:11).

6. The aim of all the gifts is the common good of the church.

“To each is given the manifestation of the Spirit for the common good” (1 Corinthians 12:7).

7. The variety of gifts is like the variety of our body parts, such as eye and ear, hand and foot.

“For the body does not consist of one member but of many” (1 Corinthians 12:14).

8. Therefore, if a spiritual power is not used, it’s like the human body not hearing.

“If the whole body were an eye, where would be the sense of hearing? (1 Corinthians 12:17).

9. Therefore, we should avail ourselves of the spiritual powers God gives us through others.

“The eye cannot say to the hand, ‘I have no need of you’” (1 Corinthians 12:21).

But then Piper looks to specifically connect these truths with the reality of unanswered prayer. He lists some realities of why our prayers might go unanswered, yet he then shares some thoughts on a reason we may have never considered:

But here is a reason we may not think of very often. God may intend to give us the blessing we long for not directly in answer to prayer, but indirectly in answer to prayer—through the spiritual gifting of another believer. And the reason we don’t receive the blessing is that we don’t avail ourselves of the power God intends to channel through the gifts of his people.

Yes, the gifts of God are given for ‘the common good’ (1 Corinthians 12:7) and for building up the body of Christ (1 Corinthians 14:26). Paul even challenges us to ‘strive to excel in building up the church’ (1 Corinthians 14:12).

So, whatever the gift, let us build one another up, and who knows, as Piper points out, that ministry expression through the spiritual gift might just be the answer to our petitions before God.

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Posted in Gifts, Gifts of the Spirit, John Piper, prayer

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What Are Spiritual Gifts? – Book Review

Posted on April 5, 2010 | Leave a comment

spiritual+gifts

by Scott

In this article, I specifically want to share some thoughts on a book about spiritual gits that I read about six months ago. It is entitled What Are Spiritual Gifts? Rethinking the Conventional View, by Kenneth Berding, Associate Professor of Biblical and Theological Studies at Biola University in California.

The main premise of the book is Berding’s challenge of what he calls the conventional view of spiritual gifts. What he means by this term is that most people see spiritual gifts as latent abilities hidden within a person that we are to try to unearth and discover. I believe this is a fair summary of Berding’s understanding of the ‘conventional view’, as seen from his own words:

‘The difficulty arises because, in the conventional view, there is underlying the entire discussion the assumption that a latent ability has been discovered and should be used by the person doing the ministry.’ (p99)

Therefore, because of his disagreement with this conventional approach, author Kenneth Berding takes up the task of truly defining the words charisma, charismata and pneumatika (this task is directly undertaken in chapters 5 and 6, though this is relevant to the whole work).

In doing so, he sees spiritual gifts not as special abilities to be unearthed in a particular person, but he rather defines them as ministry roles or ministry appointments. This is evidenced in such words as:

‘Paul doesn’t encourage his readers to try to discover their special spiritual abilities; rather, he challenges and encourages them to strengthen the community of faith in whatever roles of ministry that God has placed them.’ (p77)

In all, he emphasises the function of the gifts, the outworking and serving with the gifts, not so much the gift being an inward entity itself to be discovered by the person.

I believe this is an amazingly healthy view and emphasis with regards to spiritual gifts. He, like I, is not a big fan of spiritual gift tests. For so many in the conventional approach, this is the place to start in helping one determine their spiritual gifts. But I am not so sure that is the best place to start. I always laugh when one of my friends refers to these tests as Christian horoscopes.

Now, I am not saying a spiritual gift test is evil. It might even be helpful. But my understanding, at least from the little bit of Scripture that addresses these things (i.e. Romans 12, 1 Corinthians 12-14; Ephesians 4:11-15; 1 Peter 4:10-11), we are not really encouraged to give a whole lot of time to ‘figuring out’ our giftings.

Rather, I see Scripture emphasising that we get on with serving one another, washing one another’s feet, and the specific giftings of God will become more evident through such serving activities. And, even more, as we stay connected to the body of Christ and its leaders, we will, in turn, be encouraged and stirred about the gifts and serving ministries to which God has called us. Thus, spiritual giftings are not something one discovers on their own, but rather within community, that being the body of Christ.

Not only that, I feel that most spiritual gift tests are too defined around the specific gifts. You must fit this mold for this gift. But it becomes too stuffy. Plus, as one who is a full continuationist, I believe all biblical gifts are still available. But most spiritual gift tests don’t give opportunity for one to consider apostolic and prophetic gifts, but that’s another story…

So, back to Berding’s book. As I said, I truly appreciate his emphasis on seeing spiritual gifts as the serving roles and ministry functions that God opens for His people. There is a healthy focus on the actual doing and serving, not the unearthing of some hidden ability.

Nevertheless, there are a few things I would challenge him on:

1) I am ok to refer to spiritual gifts as ‘abilities’, though he is not. I don’t generally agree with what he calls the ‘conventional view’ and it’s focus on hidden abilities to discover. But I think it is quite ok to recognise our giftings as actual abilities given to us by God, and thus that these gifts are within the believer.

Why? Well, the One who gifts us is resident within us – the Holy Spirit. Therefore, I believe it is fine to recognise that the gifts are actually within us, resident in the body of Christ. Again, I would emphasise functioning and serving with those gifts. It’s ridiculous to talk about something in you that you never walk out or serve the body with. But, for me, it is a little too nit picky to steer clear of the phrasing, ‘abilities within’, if we keep it in the true context of serving with our gifts.

2) Berding does not like using the word ability to speak of spiritual gifts. But he does like using the word enablement. Yet, when I read his work, many times he uses the two words as synonyms (i.e. p25). For me, it is a little inconsistent. I think he might be walking a fine line of semantics that, at times, leaves him falling on the side he says he doesn’t side with.

3) He is continually adamant that the giftings of God are not God-given abilities. Yet, when it comes to the gifts of 1 Corinthians 12:8-10 (which Berding still believes are active today), he is willing to concede that they are Spirit-given abilities. Here are his words (sorry for the longer quote):

‘The conventional approach views the list in 1 Corinthians 12:8-10 as a list of Spirit-given abilities, and in one sense that is a valid perspective – at least for this list. But there are two aspects of this particular list that stand out as different from Paul’s other lists. First, for all the items in this list, the power of the Holy Spirit is obvious when these activities occur. For this reason, these items are grouped together and are referred to as the “manifestation of the Spirit.”

Second, for the items in this list, enablement is a prerequisite for the activities. In some of the other ministries found in Paul’s other lists (for example, administration, service, teaching), enablement is not as noticeable and the activity can be done, at least to some degree, through the employment of natural abilities.’ (p112-113)

Now, no doubt discussion exists around whether there is a difference between the gifts in 1 Corinthians 12 and those listed elsewhere in the New Testament, at least with regards to their enabling, as Berding hints at in the quote above. But, for me, things get a little hairy when you start saying that the gifts of 1 Corinthians 12 need Spirit enabling and empowering, but the other lists do not. Interestingly enough, Romans 12 includes prophecy and Ephesians 4 includes prophet. So, maybe only those need Spirit enabling from those lists. The others don’t.

Of course, non-Christians can serve and give (those being two specific gifts found in Romans 12:6-8). But that isn’t necessarily the problem. What we are trying to do is to consider all of these giftings as empowered by the Spirit for the believer. I was administrative before I became a Christian. But that does not negate the Spirit-enablement I need in my administration now. The past 12+ years, I utilise, or should utilise, all my giftings in the power of the Spirit for the expanse of God’s kingdom and building up the body of Christ.

So, in all, I would say Berding’s separation of the differing lists of gifts is not helpful. He might say he is not trying to separate them, but it leaves one feeling that is what he is doing. To that, I cannot agree. I believe all spiritual gifts are, or should be, enabled and empowered by the One who dwells in us and gifts the body – the Holy Spirit.

4) Even when I go back into the Old Testament and read the account of people like Oholiab and Bezalel (the two main craftsmen of the tabernacle), I get this sense that the gifts of God are abilities within us. Read Exodus 31:1-11. Specifically look at what it says in vs3 and vs6. I am left believing the gifts of God are actually given to us. And, of course, they are given so that we might function in them and serve the body of Christ (Berding’s emphasis). I don’t want to walk down the full path of the conventional approach. But, again, I am ok to recognise that these gifts are given to and, therefore, are within the Spirit-indwelt believer.

5) Finally, if spiritual gifts are simply the serving and ministry roles we have, then this might give precedence for just about everything to be considered a spiritual gift. Remember, for Berding, spiritual gift = ministry role. So, you then have the ministry role of ushering, worship leader, church building cleaner, secretary, gardener, etc. Thus, since ‘ministry role’ is synonymous with spiritual gift, you then have the spiritual gift of ushering, worship leader, church building cleaner, secretary, gardener, etc. For me, I am not convinced it works like that.

Now, what you could have is those people especially gifted in serving (maybe even appointed as deacons) who serve in some administration, serve as an usher or greeter, etc. You might have someone who is gifted as a leader, and with prophetic insight, who is also regularly leading the time of corporate worship. But, I think Berding’s definition of spiritual gifts as ministry roles or ministry assignments might just lead down the path of recognising everything as a spiritual gift. Yes, I believe spiritual gifts are probably broader than the four passages in the New Testament. But I think a lot of our serving roles fall under some of those gifts listed in the Scripture.

In all, as I have said, I really appreciate Kenneth Berding’s emphasis on serving and functioning in our gifts. I am not too high on this idea of ‘finding our gifts’, especially through 100-question tests. I think the Scripture gives better ways to know the gifts of God that He has given us: 1) get on with serving and 2) stay connected to the body of Christ and its leaders. But, I do think it is ok to recognise the gifts, all gifts, as within us, even abilities within us, since the Spirit of God has taken up residence within us Himself.

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The Spirit of Wisdom

Posted on April 1, 2010 | Leave a comment

by Scott

I have started to dip into the Proverbs this week. There is truly so much there, which I especially see in the first few chapters that I have read through thus far. As I began reading the other day, one specific verse popped out at me. We all know the reality of reading a passage many times, but just at the ‘right time’ the verse reaches out and grabs us, drawing us in to consider more deeply what is being communicated. It’s time for the Spirit to help us understand something we did not yet understand.

That happened with Proverbs 1:23:

If you turn at my reproof,
behold, I will pour out my spirit to you;
I will make my words known to you.

Within this section, mainly 1:20-33, wisdom is being personified: Wisdom cries aloud in the street (vs20). She’s actually speaking on behalf of Yahweh, here. It’s almost as if God Himself is calling out. And He is. Specifically, wisdom is calling out to the simple ones and scoffers, or maybe better defined as the unwise.

She tells these unwise folk to turn at her reproof (vs23a). We don’t like reproof, discipline and other such synonyms, do we? It doesn’t fit much into our theology today, or at least our practical theology. But we are told only a couple of chapters later that discipline is actually important because it stands as proof of the love of God for His children. Check out 3:12. What father would not [righteously] discipline and reprove their child?

What will happen if the unwise (the simple and scoffers) listen to the reproof of wisdom (or God Himself)? The passage says something interesting will take place: the spirit of wisdom will be poured out on them and wise words will be made known to them.Quite an amazing gift for humbling ourselves to the reproof of wisdom.

But the challenge is being willing to receive reproof.

Now, I wouldn’t necessarily consider the sons and daughters of God to be included in with the simple ones and scoffers. I think this is more referring to those who are not new creations (to use New Testament language). But, no doubt we can still fall into such a trap, right? We need to guard against living as the simple and scoffers.

The word simple can be used positively, like in Richard Foster’s The Freedom of Simplicity. It is quite a noble task to maintain a simplicity in our lives in the midst of the technologically rushed age of today. Such is a true spiritual discipline.

But, as I’ve noted, in Proverbs, the simple are more synonymous with being unwise. And in the poetic parallelism, a characteristic of Hebrew poetry, the simple and the scoffers are equivalents. And, at times (or at many times), we can find ourselves living like unwise simplelarians (if that’s a word) or unwisely arrogant scoffers as well. Even yesterday I got easily drawn into being a scoffer through some complaining and cynicism. Not good.

So, recalling that situation from yesterday, these words from Proverbs 1:23 mean so much more now.

For those who turn at the reproof of wisdom, or the discipline of God, the spirit of wisdom will be available to them. Even God’s own words will be made known to them.Again, I’m thinking this an amazing opportunity.

Now, Proverbs is not usually quoted in regards to many charismatic experiences. And do know that I’m not even trying to label these words of vs23 as ‘charismatic’ in the more defined sense from the past 40 years or so in the ‘charismatic movement’. But I will say that I am very much drawn in to the fact that I want God to pour out His Spirit of wisdom on me.

That phrase – Spirit of wisdom – is not used frequently in the Scripture. It shows up all of 3 times. One place is where we are told the Messianic shoot of Jesse will be have the Spirit of wisdom rest upon Him (Isaiah 11:1-5). Well if there ever was one who walked with the Spirit of wisdom, it was the divine Messiah Himself.

And, here we are now, the body of Christ called to be Christ in the earth. And I suppose that God desires this same Spirit, the Spirit of wisdom, to rest upon His people. Not just so we can have a charismatic experience by giving a revelation or prophecy or word of knowledge or word of wisdom, though those things are good and right. This is about an all-encompassing Spirit of wisdom for the whole life.

Whether I am in pastoral counseling, janitorial cleaning or paper-filing in an office, I want the Spirit of wisdom to be poured out into my life.

Now, we’ve got a good starting point, since the Spirit was poured out at Pentecost and is now available to all God’s people – young and old, male and female. And, since Christ was empowered by the Spirit of wisdom, I am absolutely convinced that He wants His body to share in this same particular aspect of the Spirit.

So, we must remember that we have a place to launch from. We are not trying to initiate something here. It has been initiated in the new covenant. We are in the Messianic age in which Jesus, the Messiah, has been given the privilege of pouring out His Spirit upon all His people. Good starting point, right?

But now the challenge is to walk in this on a regular basis. Whether reproof is needed or not, to be in a place of longing to know God’s Spirit of wisdom and to know His words, to quote the wise writer of Proverbs.

I also find Paul’s words to the Ephesians quite beautiful. It was a prayer:

15 For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, 16 I do not cease to give thanks for you, remembering you in my prayers, 17 that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and of revelation in the knowledge of him, 18 having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, 19and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might 20 that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, 21 far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. 22 And he put all things under his feet and gave him as head over all things to the church, 23 which is his body, the fullness of him who fills all in all. (Ephesians 1:15-23)

I hesitated at first of whether I should post such a large passage. Such does not fall under helpful guidelines for blogging. But I felt I needed to lay out the greater picture of what is going on here. I mean, this is absolutely astounding if we think about the words!

The prayer includes Paul asking that God would give us, the saints, a spirit of wisdom and revelation. And, as I’ve mentioned, for those of us in Christ, there is a sense in which the Spirit of wisdom and revelation is already a part of our lives. We have had our eyes enlightened because we are born of new life.

But, by no means have we fully reached there yet. It’s the tension that exists in this present age. The kingdom is here, but not yet fully. We are in Christ, but not yet fully. We have the Spirit, but the effects are only firstfruits in this age. There is more to walk into now and to walk into at the consummation.

And this prayer voices what Paul longs to see become a reality in the Ephesian believers.

So we find ourselves in need, very much in need. Not so much a frivolous grasping out of our own effort and merit, but in a real humble place of need. I am compelled in my heart to know the work of the Spirit of wisdom, to know His words, as we are reminded in Proverbs. I want to voice the same prayer Paul did so long ago to be filled with a spirit of wisdom and revelation,having my eyes enlightened.

In my whole life, and in the spontaneity of life, I want God to continue to unveil who He is and what He is doing. I can’t muster up enough zeal to twist His arm in to doing so. Well, if I did such, that would group me in with the unwise. But I still find myself thirsting for the wisdom that only He can give, the words that only He can speak, the Spirit that only He can bestow.

He’s here within, so we have a good starting point. But I suppose we will spend the rest of this age, and even all eternity, seeing His wisdom unveiled.

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