Your Past Is Not Your Future with Coley Reese (Article + Podcast)

Evangelist Coley Reese is a long-time friend. His ministry is a blessing, and it’s enjoyable talking with him. I knew we could sit down and talk about anything and have a good time, but I precisely wanted to focus on his conversion story. Because we have such different backgrounds, I wanted to learn from his past. I’m a fourth-generation apostolic, and Coley had no church upbringing. He’s the pioneer of Pentecost in his family, and that perspective permeates his ministry. I hope you’ll listen to the entire podcast (featured below). There’s no way I can cover even a tenth of the testimonies and nuggets of wisdom shared in our conversation. However, I want to share some highlights from the podcast in this post for those who prefer to read or as a quick reference for those listening and reading simultaneously. As always, thanks so much for reading and listening to Apostolic Voice. If you’d like to support this ministry financially, please follow this link www.anchor.fm/apostolicvoice/support. Or you can bless Apostolic Voice by leaving us a simple iTunes review at this this link www.podcast.apple.com.

Helping Sinners Receive the Holy Ghost

I’ve pulled several thoughts from Coley Reese’s conversion story: One, God can use backsliders and even totally unsaved individuals to push us towards the Truth. Two, a worshipping church will cause lost souls to feel a connection with God they don’t even understand. Three, it’s imperative that churches have at least a few individuals that know how to operate in the altar with wisdom, sensitivity, and apostolic boldness. Four, we must ensure that hungry hearts seeking the Holy Ghost understand how to repent and have repented of their sins. Otherwise, they will not receive the Holy Spirit, leaving them frustrated. All the shaking, praying, weeping, spitting, and gyrating in the world won’t change that fact. However, once a person has repented, we must encourage them to move past remorseful weeping, shame, doubt, and condemnation so they can accept God’s forgiveness and worship their way into the infilling of the Spirit.

A worshipping church will cause lost souls to feel a connection with God they don’t even understand.

It’s imperative that churches have at least a few individuals that know how to operate in the altar with wisdom, sensitivity, and apostolic boldness.

We must ensure hungry hearts seeking the Holy Ghost have repented of their sins. Otherwise, they will not receive the Holy Spirit, leaving them frustrated. All the shaking, praying, weeping, spitting, and gyrating in the world won’t change that fact.

Once a person has repented, we must encourage them to move past remorseful weeping, shame, doubt, and condemnation so they can accept God’s forgiveness and worship their way into the infilling of the Spirit.

Feel Called to the Ministry?

If you’re feeling called to the ministry, remember that God doesn’t care about your past, pedigree, education, or financial status. All God is concerned with is that you’re a willing vessel that can be used, changed, taught, and molded into His image. Often, we think of ministry and preaching in church or something lofty and mystical. But the reality of ministry is servanthood and sacrifice. If trash needs picked up, pick up trash. If chairs need set out or put away, do it. Do it without being asked. Stay longer than others, looking for ways to be a blessing in every church setting. If you are given a leadership position or an area of responsibility, refuse to view that as a stepping stone to something better. Throw yourself into those responsibilities, no matter how big, or small they seem, with all your heart, soul, mind, and strength. That doesn’t mean you can’t or won’t feel called to something higher in the future, but if God can’t trust you in the process of exaltation, you will forfeit the higher calling. Many David’s have missed the anointing because they weren’t faithful in their father’s fields doing the menial work entrusted to them for that season of life.

God doesn’t care about your past, pedigree, education, or financial status. All God is concerned with is that you’re a willing vessel that can be used, changed, taught, and molded into His image.

The reality of ministry is servanthood and sacrifice. If trash needs picked up, pick up trash. Do it without being asked. Stay longer than others, looking for ways to be a blessing in every church setting.

If you are given a leadership position or an area of responsibility, refuse to view that as a stepping stone to something better. Throw yourself into those responsibilities, no matter how big, or small they seem, with all your heart, soul, mind, and strength.

Many David’s have missed the anointing because they weren’t faithful in their father’s fields doing the menial work entrusted to them for that season of life.

You Don’t Know Me

Coley Reese shared a story that moved me the most about the time he decided to preach at a homeless shelter without even being asked. This was long before he had much experience as a preacher, but he was passionate and wanted to do something for God. He simply got up and shared the plan of salvation as best he could. No one seemed like they gave his passionate sermon any attention. Twenty years later, he was preaching at Rev. Brandon Batton’s church in Columbus, GA, when a man walked up to him and said, “You don’t know me, but I was at that homeless shelter when you preached all those years back.” How amazing is that? A man was saved and serving God twenty years later because of one sermon that Coley Reese thought had been a moment of failure.

The Ground Doesn’t Care Where the Seed Comes From

Coley referenced a sermon by one of our favorite preachers, Rev. Wayne Huntley, called The Treasure’s in the Field. In that message, Rev. Wayne Huntley points out that the ground doesn’t care if the seed falls from the hands of a seasoned farmer, an inexperienced child, or a novice agriculturalist. All that matters to the ground is that it gets the seed. Could it be that we try too hard to package the seed just right and worry about our status too much? I think that analogy morphs well into another similar one; hungry people don’t care who hands them the food. They need their hunger satisfied. I think it’s time for us to all grab a handful of the Word and spread it everywhere we go until it finds good soil.

Bishop Wayne Huntley points out that the ground doesn’t care if the seed falls from the hands of a seasoned farmer, an inexperienced child, or a novice agriculturalist. All that matters to the ground is that it gets the seed.

Advice for Student Pastors and Ministers

Before Coley Reese hit the evangelistic field, he was a veteran Youth Pastor with fifteen years of hard-earned experience. Some jokingly referred to him as the “Bishop” of Youth Pastors. I’d personally witnessed his excellence in that role and wanted him to give a few quick words of advice to Student Pastors and ministers connected to Apostolic Voice. I’m just covering the basics of his response in this summary: One, don’t feel pressured always to put on a high-energy event. Two, don’t be discouraged because students are paying closer attention to your words than they might seem on the surface. Three, it sounds trite, but kids don’t care how much you know until they know how much you care. Four, personal connections are more critical than your preaching. Five, don’t view your role in student ministry as a stepping stone to the next best position. Six, your life speaks louder than your words. Be a good example.

F.A.N.O.S.

While Coley and I discussed praying people through to the Holy Ghost, a thread popped up several times. The importance of leading people into repentance. Coley Reese mentioned how he often offers to repent with a person seeking the Holy Ghost. Sometimes, it’s good to call the entire congregation to repent together, which creates an environment of repentance. But evangelists and pastors may run into trouble when certain saints feel as though they are too sanctified to repent like an ordinary sinner. To push back against that ridiculous idea, I mentioned a marriage tip my wife, Taylor, and I have been using for many months.

For the sake of memory, we use the acronym F.A.N.O.S. which stands for Feelings, Affirmation, Needs, Ownership, and Struggles. Essentially, we take turns on each topic once a day, sharing our current status related to those five topics. Depending on the circumstances, the process can take anywhere from five minutes to a few hours. Everything usually flows naturally for me until I get to the subject of ownership. That’s the moment I’m supposed to own up to mistakes, failures, or attitudes, whether big or small. The same is true for my wife. It’s incredible how many times I can’t think of anything to take ownership over, only to realize Taylor is hurting over my actions that day or vice versa. We have a happy, loving, intentional marriage, and if that’s true in our earthly marriage, how much more do we grieve God without realizing it?

The bottom line is this. Repentance should be a daily activity in the life of a saint. We don’t always see actions the way God see’s our actions. It’s not that we technically sin intentionally, but we are frail humans in need of God’s constant grace. Beyond that, we should humbly demonstrate repentance so the lost can see it in action. If a call to repentance offends us, we probably need to repent of pride, arrogance, or self-righteousness.

Repentance should be a daily activity in the life of a saint. We don’t always see actions the way God see’s our actions. It’s not that we technically sin intentionally, but we are frail humans in need of God’s constant grace.

We should humbly demonstrate repentance so the lost can see it in action. If a call to repentance offends us, we probably need to repent of pride, arrogance, or self-righteousness.

Takis Fuego Lime Flavored Meat Sticks

Stick around to the very end of the episode to hear the entire Reese and French families taste and rate Takis Fuego Lime flavored meat sticks by Cattleman’s Cut. It was so much fun recording that tiny segment of Gross-Good-Great. We’d all love to hear your thoughts on the episode, your testimony, or your rating of Takis Fuego Lime flavored meat sticks. You can leave a voice recording at this link www.anchor.fm/apostolicvoice. Say hello, and we might just play it on the next episode. And friend, please know your past does not have to be your future. God can take you to heights and blessings you didn’t even know existed.

The Treasure Is In the Field by Rev. Wayne Huntley

The Anatomy of a Failure (A Scriptural Survey of Why Sincere Souls Fail God) – Article + Podcast

The Anatomy of a Failure

During several formative years of my life, Bishop Douglas White ministered to my soul at camp meetings, conferences, and seminars. Time and time again, his stirring sermons send me running to an altar to touch God. His dynamic preaching ministry is in constant demand and has been for as long as I can remember. He has a way of preaching hard truths with love and urgency that compels you to respond. I’m grateful for his ministry. So, when I discovered his newest book, The Anatomy of a Failure: A Scriptural Survey of Why Sincere Souls Fail God, I purchased it faster than you can say “Visa.” Links to buy The Anatomy of a Failure are listed below. I suggest ordering several of them to give away.

Common Heartache

Every Apostolic reading this shares the familiar heartache of knowing friends and family members that have forfeited their salvation. And for those of us who genuinely believe what the Bible teaches about salvation and Hell, we agonize over the condition of their souls and the wasted earthly potential. We’ve all seen as White says:

A beautiful soul rushing back to a hideous condition. A victorious spirit tumbling back to a tortured existence. An honorable life stumbling to a dishonorable lifestyle. A blessed home collapsing into a cursed abode.

How does this happen? That’s the question White strives to answer in The Anatomy of a Failure. The book is a spiritual autopsy. A posthumous examination of dead souls that once thrived in the Spirit. More than that, however, White somberly reminds us that we too have the potential to fail God. This book equips us with defensive weapons and understanding that might be vital to finishing the race. Another byproduct of this book is the light it sheds on the process of backsliding. I finished reading The Anatomy of a Failure with a greater understanding of why good, and I mean “genuinely” good people, abandon Truth. My prayer is that by understanding backsliders better, I might assist them in finding restoration.

Losing Salvation is Possible

Grace is probably the most misunderstood, misconstrued, and misused doctrine in the Bible (I’ve written more about that here). It’s at least up there in the top five. With that in mind, White tackles that issue in the prologue titled The Fallacies of a Failing Soul. In what becomes the underlying text for the entire book, White cites Hebrews 12:14-15:

Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God.

Because grace is often tragically misrepresented as a Divine blank check enabling us to sin freely without consequence, White doubles down on the meaning of Hebrews 12:14-15, saying, “God’s grace never fails – but people can fail.” And he continues:

Nobody will ever stand before God, look Him in the eye, and say that His grace was anything but glorious and forgiving. However, when an individual spurns the grace that God is offering and continues in his sinful lifestyle, it is he who is failing God’s miraculous grace. It is one of the fallacies of a failing soul to think otherwise.

Nobody will ever stand before God and say His grace was anything but glorious and forgiving. However, when an individual spurns the grace God is offering and continues in a sinful lifestyle, it is he who is failing God’s miraculous grace. -Doug White

White moves on to address the most common objection to the reality that good people can fail the grace of God, “A loving God wouldn’t send anyone to Hell (I’ve written an in-depth study on the biblical doctrine of Hell here).” For me, White’s response was revelatory:

A loving God would not send anyone to Hell. But the moment a person dies, Jesus no longer sees him or her through the eyes of a loving God but through the eyes of a righteous judge that must judge every person by the same standard: Did they walk in obedience to God’s Word?

When a person dies, Jesus no longer sees through the eyes of a loving God but through the eyes of a righteous judge that must judge every person by the same standard: Did they walk in obedience to God’s Word? -Doug White

Ultimately, when sheep refuse to follow God’s ways, they forfeit the benefits and protections of the Great Shepherd. White says it best, “Offering salvation is God’s task; maintaining salvation is our task.” Later he rephrases it like this, “A sinful nature and a saved nature cannot coexist in your life.” It’s important to remember that not every falling away from God is accompanied by a dramatic, loud exodus from the church. Of course, some do, and we remember those moments the best. But more often than not, people slip silently away from God while quietly justifying themselves and ultimately convincing themselves they’re just as saved as ever. That’s the fallacy of a failing soul.

When sheep refuse to follow God’s ways, they forfeit the benefits and protections of the Great Shepherd.

Offering salvation is God’s task; maintaining salvation is our task. A sinful nature and a saved nature cannot coexist in your life. -Doug White

Not every falling away from God is accompanied by a dramatic, loud exodus from the church. People slip silently away from God while quietly justifying themselves and ultimately convincing themselves they’re just as saved as ever.

Four Main Reasons Good People Make Bad Mistakes

Bishop White identifies the initial source or the root of every backslider’s eventual failure. He insightfully leans on forty years of ministry to pinpoint four common trouble areas that fit into the anatomy of a body. The four bodily diseased areas that rip people away from the Body of Christ are feet, stomach, head, and heart. Learning to protect, heal, defend, and cultivate these areas is the key to successfully serving God for a lifetime.

Feet: The Instability of an Unsure Foundation

White reminds us that “the only hope we have of standing firm in living for God is determined by the quality of our foundation.” He makes a classic reference to the parable of the man who built his house on the rock compared to the man who built his life upon the sand (Luke 6:48-49). Everything else in our spiritual life is built on our initial foundation. This is perhaps the most crucial area to get right early on in the spiritual journey.

The only hope we have of standing firm in living for God is determined by the quality of our foundation. -Doug White

Perhaps you’ve heard of the Millennium Tower located in downtown San Francisco. The luxury condominium cost a whopping 350 million dollars to build in early 2002. It’s a beautiful structure, made chiefly of elegant glass that towers high into the horizon, reflecting the radiant hues of the sun. Until 2015 everything went precisely as planned. The building became a status symbol of wealthy city living and garnered several awards. It became the residence of choice for affluent San Franciscans. But that all changed when residents began to report loud popping noises and large panes of glass started cracking unexpectedly. And worse, experts noticed the building was sinking and tilting drastically. So far, it has fallen nearly eighteen inches into the ground and tilted another fifteen inches to the northwest. All that lurching, turning, and twisting is breaking all kinds of things from the top of the structure to the bottom. Even after pouring hundreds of millions of dollars into the effort, the renovations have done little to stop the problem. Groundwater loss from adjacent construction has been blamed for the issue by the tower’s developers, while geotechnical experts say the key is that its foundation is not rooted in bedrock. You see, where I’m going, it doesn’t matter how incredible the exterior looks if your spiritual foundation isn’t rooted in bedrock.

It doesn’t matter how incredible the exterior looks if your spiritual foundation isn’t rooted in bedrock.

White points to three crucial materials that must form every spiritual foundation: The Bible, faithfulness, and integrity. He says:

Far too many individuals walking through those spiritual realms struggle with being ‘tossed to and fro,’ in and out of righteousness because their feet are not firmly planted on the sure foundation that is provided by God’s Word.

Too many individuals walking through spiritual realms struggle with being ‘tossed to and fro,’ in and out of righteousness because their feet are not firmly planted on the sure foundation that is provided by God’s Word. -Doug White

In our podcast conversation, Bishop White made a profound statement, “The person in most danger of failing God in your church is the one who loves the music, loves the preaching, loves the worship, loves the fellowship but never settles doctrinal absolutes in their minds.” Without using the words, White spends a great deal of time pushing back against universalism and ecumenicalism, both of which are prevailing heresies of our age. While there might be room for disagreement on some biblical points, central salvific doctrines like the oneness of God, baptism in Jesus’ name, the necessity of the infilling of the Holy Ghost, holiness, and righteous living must become the bedrock of faith.

The person in most danger of failing God in your church is the one who loves the music, loves the preaching, loves the worship, loves the fellowship but never settles doctrinal absolutes in their minds. -Doug White

The second element in the threefold mixture that forms a sure spiritual foundation is deep, abiding faithfulness. White describes it this way:

It is faithfulness that refuses to negotiate with sin or temptation or even emotional upheavals. Those who live on a sure, solid foundation are the individuals who choose daily to live a life of faithfulness to God: Faithful involvement with God’s kingdom. Faithful gathering together with the saints. Steadfast in our walk with God. Authentic in our representation of God to our world. Regardless of how much you claim to believe in biblical truth, this truth is rendered completely ineffective in your life if you don’t baptize it with faithfulness… Your belief in truth is null and void if you don’t act faithfully upon the principles of that truth.

Regardless of how much you claim to believe in biblical truth, truth is rendered completely ineffective in your life if you don’t baptize it with faithfulness. -Doug White

The third and final element in the foundation mixture is unshakable integrity. White defines integrity as “having the ability to see yourself the way God sees you, not the way you would like to be seen.” A life of integrity is devoid of hypocrisy and infused with humility. I consider this to be White’s most impactful quote in the first chapter:

In most cases pertaining to spiritual stability, if you let your feet provide your direction, you won’t have to worry about problems your head could cause.

In most cases pertaining to spiritual stability, if you let your feet provide your direction, you won’t have to worry about problems your head could cause. -Doug White

Stomach: The Pull of an Unholy Consumption

If you could only read one chapter of The Anatomy of a Failure for some strange reason, it should be this one. I consider unholy consumption to be the primary reason the average person falls prey to the enemy. Because our highly advanced, super technological culture allows for instant and nearly unlimited access to the consumption of carnal things, countless Christians develop a habitual taste for dainties that slowly pushes out their desire for holy things. Just like the eunuch thought Daniel would be weakened by abstaining from defiling foods from the king’s table, society views our restrictive lifestyle of purity as fanatical and unsustainable. But our separated lifestyle is the key to our power. Sadly, some have come to view it as a hindrance because they desire to fill their bellies with unrighteousness. Hungering and thirsting after righteousness includes separation from immodest appearance, fleshly vices, worldly entertainment, and unholy speech. White says:

Hungering and thirsting after righteousness includes separation from immodest appearance, fleshly vices, worldly entertainment, and unholy speech.

While the story of Daniel is old, the principle it promotes is just as true today: The spiritual life of a child of God will either excel or decline depending on what their appetites are… If you fit into the category of someone who constantly struggles in your walk with God, I suggest you take an immediate inventory of what you are putting in your spiritual stomach. Such an inventory is necessary because allowing your spiritual man to exist in perpetual struggle eventually eliminates vital elements like joy, passion, zeal, and even a desire to continue serving God.

The spiritual life of a child of God will either excel or decline depending on what their appetites are. -Doug White

What you consume will affect you spiritually just as surely as the physical things you consume will affect you physically. It’s also important to realize that it’s not just sinful things that can potentially harm you. But if consuming hobbies or benignly distracting things pull you away from faithfulness, you will eventually fail God. White gives a good measuring stick for measuring the quality of your consumption, “Anytime you start feeling a fondness for a former slavery, it is a sure sign of partaking in questionable consumption.”

It’s not just sinful things that can potentially harm you. But if consuming hobbies or benignly distracting things pull you away from faithfulness, you will eventually fail God.

Anytime you start feeling a fondness for a former slavery, it is a sure sign of partaking in questionable consumption. -Doug White

The conversation surrounding what is acceptable for Christians to consume and still be saved is always fraught with disagreement. At the core of this conversation is wisdom. It takes wisdom to know what is healthy, benign, and unhealthy for a Christian to ingest. Sadly, I’ve been around many conversations revolving around how much junk a Christian can devour and still be saved. White mirrors those questions, “How much poison can I consume and still stay alive? How much filth can I eat without getting sick? How much rottenness can I devour without suffering the consequences?” He continues, “Knowing the challenges every individual has to contend with to serve God with integrity, why would anybody challenge themselves further by deliberately empowering their flesh?”

There’s an old Indian story of a grandfather telling his grandson about two wolves that live inside us all. One wolf is good, loyal, pure, and full of integrity. The other wolf is violent, angry, evil, and dishonest. “Each day, these two wolves fight inside of me,” said the grandfather to his young grandson. Wide-eyed, the boy asked, “Which one will win?” “The one I feed,” replied the wise grandfather.

Head: The Hindrance of an Unbridled Mind

This issue is so important that the Bible speaks of our thoughts 138 times and refers to our minds 137 times. White emphasizes how the battle for our soul begins in the mind. And while temptation is not sin, a runaway thought can morph into an unholy intention if it isn’t taken into captivity and cast down. White puts it succinctly, “Sadly, over time those thoughts became temptations, which eventually developed intentions. Those intentions eventually found an occasion to sin.”

While temptation is not sin, a runaway thought can morph into an unholy intention if it isn’t taken into captivity and cast down.

The old-timers used to say, “You can’t keep a bird from flying over your head, but you can keep it from settling in and building a nest there.” We can’t keep unholy thoughts from flying through our minds, but we can make sure they don’t make a home there. As White wisely states, “Your mind will either assist you or assassinate you.” Gaining the self-control needed to retrain your mind from dwelling on ungodly things is paramount to every believer. White says it best:

To stop the catastrophic loss of salvation, your unbridled mind is hurling you toward; you must become spiritually mature enough to turn off the flow valve of the deadly sewage of unholy thoughts.

Your mind will either assist you or assassinate you. Gaining the self-control needed to retrain your mind from dwelling on ungodly things is paramount to every believer. -Doug White

Heart: The Delusion of Misplaced Passions

White comes out swinging in this chapter, “Our heart can either be our greatest advantage or our greatest adversary.” It’s eerily possible to be faithful, worship, praise, and go through the motions of godliness without engaging the heart thoroughly. White teaches that passion is the gauge for measuring spiritual heart health, “Passion is the tell-tale sign that our heart is involved; without passion, any work we do has ceased to be a matter of the heart.”

Our heart can either be our greatest advantage or our greatest adversary. It’s eerily possible to be faithful, worship, praise, and go through the motions of godliness without engaging the heart thoroughly.

This chapter revealed something that had perplexed me for a long time: How can people seem to love God but not serve him passionately? White reminds us that we are commanded to love God with all our hearts in no uncertain terms. He says:

Any time this commandment is casually diminished by placing a greater passion on something else, we have become the victim of a divided heart. The obvious way to tell if an all-the-way-salvation has become a divided-heart situation is to compare your passion for God with your passion for other things.

And here is the revelation that greatly enhanced my understanding:

Most people who backslide don’t fall out of love with God; they just fall in love with something else, leaving a divided heart.

Most people who backslide don’t fall out of love with God; they just fall in love with something else, leaving a divided heart. -Doug White

Conclusion & Summary

Pay prayerful attention, and you will find that everyone you have seen fail God fits into the four categories as defined by Bishop White:

  • They had spiritual feet that lacked a sure foundation, leaving them unstable and quick to fall.
  • They had a spiritual stomach that consistently fed on unholy things, leaving them weak and defenseless against the adversary.
  • They had a spiritual head that refused to restrain their unholy thoughts, allowing temptations to become sinful intentions, which led them to sin.
  • They had a spiritual heart that became careless, allowing them to misplace their passion in carnal things, deluding them with the idea that “selling-out” wasn’t as important as merely “claiming salvation.”

We are all susceptible to failing in these areas if we aren’t on guard. Awareness is half the battle. Viewing these anatomical areas invigorates my desire to put on the whole armor of God. Years ago, the Lord gave me a dream of thousands of Christians rushing into battle with incomplete armor. Some had everything but a helmet, while others had a sword. One by one, they fell to the enemy. In that graphic visual, the problem seemed so obvious. But Christians do this all the time, yet they feel safe because they have almost all the armor they need. They have an allusion of safety but lack the fullness of God’s necessary resources. I pray this is not so for you and for me too.

Our God Is One with Dr. Talmadge French (Article + Podcast)

Sweet Heat Skittles

My father, Dr. Talmadge French and I, just finished recording America and End Time Prophecy, the Oneness of God & Miracle Mission’s Moments for the podcast (linked below). You absolutely do not want to miss that episode. Dad recounted major miracles he’s witnessed and experienced from his missions trips around the world. We talk prophecy, rapture stuff, and think about where America fits into all of that. And dad gives an updated count of the number of oneness Pentecostal believers worldwide. We taste and rate Sweet Heat Skittles at the end. That was fun!

Our God Is One

We mentioned the release of his best-selling book Our God Is One: The Story of the Oneness Pentecostals in the Serbian language during that conversation. Dad originally released Our God Is One in 1999. It’s incredible to think that twenty-three years later, it’s impacting the Serbian work of God and has become an instrument to bring trinitarian churches into the oneness movement! Which inspired me to summarize Our God Is One in this format. Usually, I would include the link to purchase the book, but it’s been out of print for several months. Thankfully, it will be reprinted, rebranded, and updated in the near future. Our God Is One is a unique blending of oneness Pentecostal history, theology, methodology, and statistical analysis. This summary is not a replacement for the book itself but rather a complementarian, precursor, or refresher for those who have already read it. From this point forward, I will refer to dad as Dr. French for the sake of readability.

It’s All in Him!

Most apostolics are familiar with George Farrow’s classic song penned in 1920, “It’s All in Him.” It isn’t shocking to hear lyrics like that now, but there was a time at the turn of the twentieth century when lyrics like “For in Him Dwells All the Fullness of the Godhead and Lord of All is He” would have reeked of heresy to most Christians. Dr. French opens by quoting that and several other notable self-designated Jesus’ Name Pentecostal anthems. In those early days of the oneness movement, songs like that were an expression of separation and a brave exclamation of revelation. George Farrow and others differentiated themselves from their trinitarian counterparts with rhythms and rhymes.

Dr. French opens the book by quoting that great song in homage to those early oneness Pentecostal pioneers. Those first leaders couldn’t have imagined the phenomenal growth their movement would experience over the next one-hundred-plus years. In what Dr. French calls “those early, unassuming days of the movement,” their focus wasn’t on growth but correct doctrine and pleasing God.

In the early, unassuming days of the Oneness Pentecostal movement, their focus wasn’t on growth but correct doctrine and pleasing God. -Dr. Talmadge French

Important Definitions

It would be challenging to follow Our God Is One or this article without clarifying definitions. Thankfully, Dr. French gives two helpful definitions right away. He defines Oneness Pentecostalism below:

Oneness Pentecostalism is that theologically distinctive branch of the Pentecostal movement which emphasizes what it views as the Scriptural formula for water baptism – baptism ‘in the name of Jesus’ – and the absolute, indivisible ‘Oneness’ of God revealed in the full Deity of Jesus Christ. It emerged within the context of the fervor of restorationism and “back to the Bible” literalism at the turn of the century. Classical Pentecostalism’s argumentation for a return to “the Bible” regarding speaking with tongues and spiritual gifts was simply applied to the issues of baptism and the Godhead.

Notice the term Dr. French used in the above quote, “Classical Pentecostalism.” For some, that might not be a familiar term, so he goes on to explain further:

Oneness Pentecostals have usually been categorized as ‘classical’ Pentecostals, referring not only to their roots in the early movement but their shared belief in the essentiality of tongues as the “initial evidence” of the Spirit baptism.

Doctrinal Distinctives

The explosive growth of the oneness movement is intrinsically linked with its doctrinal distinctives. Dr. French gives a succinct overview of classical oneness theology:

In its rejection of the classical conception of the Trinity, it embraced, in actuality, a highly Christocentric, simultaneous modalism of the Father, Son, and Spirit, in which Jesus is God. Jesus is the Yahweh of the Old Testament, the one and only God in totality, incarnate in the New Testament. The ‘Oneness of God’ is an all-encompassing Jesus-centrism in which Father, Son, and Spirit are not conceived as separate, distinct ‘persons’ within the Godhead, but rather as ‘modes’ or ‘manifestations’ of God.

The explosive growth of the oneness movement is intrinsically linked with its doctrinal distinctives.

The Oneness of God is an all-encompassing Jesus-centrism in which Father, Son, and Spirit are not conceived as separate, distinct persons within the Godhead, but rather as modes or manifestations of God. -Dr. Talmadge French

Not unlike the theological constructs of early Jewish Christianity, Oneness theology link the Shema, “Hear, O Israel, the Lord our God is One,” with the most primitive of the kerygmatic confessions of the early church – “Jesus is Lord.” That is, Jesus is the one and only Lord, the ‘totality’ of the Godhead, incarnate. Thus, He is not a part, or a second part, or second person, but God in totality, manifest in human form as the unique God-man. “Father” and “Son” are viewed simply as incarnational terms necessary for the discussion of God in His dual nature, God and man. Likewise, “Holy Spirit” is the distinguishing expression for “Christ in,” God indwelling, the believer at and after Pentecost, in the unique manner made possible only by the reality of the resurrection.

Not unlike the theological constructs of early Jewish Christianity, Oneness theology link the Shema: Hear, O Israel, the Lord our God is One, with the most primitive of the kerygmatic confessions of the early church – Jesus is Lord. -Dr. Talmadge French

Oneness Roots

Interestingly, Dr. French clarifies an often-asked question: Are oneness Pentecostal evangelical? And the answer to that is “yes.” The oneness movement is rooted in a passion for Jesus Christ, Scripture, life-changing new birth experiences, and evangelism. But that doesn’t mean mainstream Evangelicalism embraces the oneness movement. Dr. French mentions J.I. Packer, who referred to Pentecostalism as Evangelicalism’s “half-sister.” Sadly, that kind of pejorative, and worse, is historically typical. But oneness Pentecostalism traces its roots back to the holiness and restorationist movements of the nineteenth century, which, as Dr. French points out, “is sometimes referred to as ‘radical’ Evangelicalism.”

At its onset, the oneness movement was shunned, ostracized, criticized, and belittled by Evangelicals and classical trinitarian Pentecostals. The oneness movement’s explicit rejection of Trinitarian doctrine combined with its strong holiness underpinnings has made it a target for charges of cultism, bigotry, and heresy. And while Dr. French acknowledges that the oneness movement has become more widely accepted, “mainstream” Christianity still views it derisively. Especially in light of Evangelicalism’s rapid drift away from moral absolutes, biblical inerrancy, and godly living. This creates what Dr. French calls the “dilemma and paradox” of the oneness movement. He boils it down in this statement:

Their (the oneness movement’s) distinctive theological identity is, at one and the same time, both rooted in Pentecostal-Evangelicalism, and yet at enormous tension with it.

Though rooted in the holiness movement and budding trinitarian Pentecostalism, the oneness movement is best described as restorationism. Dr. French describes it this way:

Oneness Pentecostalism, within a dozen years of the rise of Pentecostalism, was birthed in a rekindling of restorationist fervor which swept through the entire movement, vigorously promoting a return to the New Testament baptismal formula and understanding of the Godhead.

Oneness Pentecostalism was birthed in a rekindling of restorationist fervor which swept through the entire movement, vigorously promoting a return to the New Testament baptismal formula and understanding of the Godhead. -Dr. Talmadge French

Pentecost In My Soul

Few things capture the essence of oneness theology as accurately and concisely as the songs birthed in those early days. To illustrate this, Dr. French highlights the famous Black Holiness songwriter Thoro Harris who, after converting to Pentecostalism, penned “Pentecost In My Soul” in 1914. He wrote many beloved Pentecostal hymns such as “Jesus Only” and “All That Thrills My Soul Is Jesus.” Those songs and many others encapsulate the highly Christocentric pietism that made the oneness movement radically distinct from its counterparts. And it was enormously successful. But that doesn’t mean it was easy, Dr. French notes:

Pentecostals were struggling with an inevitable clash with historic Christianity, the heritage of the Protestant Reformation, and their own spiritual identity. Central to this struggle was the conviction that the historic church, largely apostatized, required restoration to primitive Christian faith.

To be sure, there was some disagreement about what primitive Christianity was in practice and theology. However, Pentecostals genuinely believed they were experiencing a ‘latter day’ restoration. And they viewed the Reformation as a steppingstone towards restorationism. Dr. French summarizes those early views this way:

Pentecostalism, in this way, perceived the period from the Reformation forward as restoration, from Luther’s sola scriptura to Wesley’s holiness to Seymour’s Azusa revival. Oneness adherents have also identified elements within the Radical Reformation, especially Michael Servetus and the immersion and anti-Trinitarianism of the Anabaptists, as evidence of glimmers of restoration.

Pentecostalism, perceived the period from the Reformation forward as restoration, from Luther’s sola scriptura to Wesley’s holiness to Seymour’s Azusa revival. Dr. Talmadge French

Fundamentalist Influences

It would be incorrect to say that Pentecostalism is rooted in Fundamentalism. However, it is substantially influenced by it. Dr. French is quick to mention there is “considerable” debate about “the extent and precise nature of Fundamentalism’s influence upon Pentecostalism.” He clarifies the distinctions and the influences, stating:

Fundamentalism, like Pentecostalism, embraced premillennialism, dispensationalism, and the verbally inerrant inspiration of Scripture. At the turn of the century, as Pentecostalism was emerging, Fundamentalism was the point conservative force opposing the higher critics and the modernist attacks on the miracles of the Bible. Although these were issues with which Pentecostalism readily identified, it was tenuous indeed, for Fundamentalism opposed with equal rigor Pentecostalism’s belief in modern miracles and tongues.

Regardless, Pentecostalism often utilized Fundamentalist arguments to further the points they agreed with. And even found Fundamentalist writers who openly favored oneness doctrinal positions.

Higher Life Influences

In 1875, the Keswick movement formed a holiness group that emphasized “higher life” and promoted “experiential holiness.” Dr. French states:

Important themes included enduement with power and the infilling of the Spirit, stressed by such leaders as R.A. Torrey and D.L. Moody. Yet it rejected the phenomenon of emerging Pentecostalism.

If I understand correctly, it seems John Wesley’s Methodism, including its holiness beliefs and emphasis on Spirit baptism, greatly influenced the Keswick movement, which influenced the early Oneness Pentecostals. Dr. French says it like this:

As did their forerunners in the holiness movement, the Pentecostals emphasized holiness, enthusiastically and with restorationist zeal, as separation from sin and worldliness. And, due perhaps to the intensity of the restorationist motif as the dominant influence within Oneness Pentecostalism, the emphasis upon strict standards of holiness remains a prominent feature of the movement. Apart from the issue of the means of sanctification, holiness was considered a restored, essential element in the life of a believer. “A holiness preacher?” wrote D.C.O. Opperman, “God has no other kind. Might as well say `wet water’ as to say `holiness preacher.’”

As did their forerunners in the holiness movement, the Pentecostals emphasized holiness, enthusiastically and with restorationist zeal, as separation from sin and worldliness. -Dr. Talmadge French

Holiness was considered a restored, essential element in the life of a believer. A holiness preacher? wrote D.C.O. Opperman, God has no other kind. Might as well say wet water as to say holiness preacher.

The Predominant Impulse of Oneness Pentecostalism

Indeed, all of the above-mentioned theological strands converged at the dawning of the twentieth century to form the oneness movement. Even early healing movements helped weave conditions for Oneness Pentecostalism to emerge successfully. But Dr. French views restorationism as “the dominant and overarching influence amidst other significant streams which intermingled in important ways.” Unique to Oneness Pentecostalism was a predominant restorationist impulse that viewed the entire New Testament through the lens of the book of Acts. In doing so, they made the book of Acts accounts typical experiences for all believers.

The Founding of Pentecostalism

In addition to the “latter rain” metaphor, Pentecostal founders like Howard Goss referred to the movement as “the winds of God.” They spoke of tongues as falling “suddenly from Heaven.” And although glossolalia had occurred among earlier holiness movements sporadically, it was Charles Fox Parham that, as Dr. French says, “provided the spark which ignited Pentecostalism as a distinctive movement by theologically linking `tongues’ with the baptism of the Spirit.” Parham was the first to articulate that tongues were the evidence of Spirit baptism. Although he still considered tongues a “second work of grace.” Dr. French describes the early oneness movements preferences regarding their identity:

Interestingly, Oneness Pentecostals tended to self-identify most readily with Parham’s original designation for the movement, “Apostolic,” even more so than the term “Pentecostal.” “Pentecostal” related mostly to the experience of Spirit baptism, whereas “Apostolic” was a more direct identification with the restoration of the doctrine, faith, and experience of the New Testament witness of the apostles.

Early Pentecostal Controversies

Like every movement, the early Pentecostal movement was plagued with controversies and fraught with disagreements. Dr. French describes debates that surrounded the issue of sanctification:

William H. Durham, a Baptist minister from Chicago who experienced tongues at Azusa in 1907, opposed the commonly accepted holiness view of sanctification as a separate, second crisis experience, or a “second work of grace” distinct from salvation. Instead, Durham espoused a view that posited the work of sanctification in the single experience of conversion, not subsequent to conversion. This view was predicated on the sufficiency of Calvary to ascribe sanctification to the believer at the time of conversion but experienced as a spiritual process throughout life. Durham referred to this as the “finished work of Calvary” view of sanctification.

But the sanctification issue paled in comparison to the Oneness controversy. Dr. French summarizes the debate saying:

At issue in the Oneness controversy was the centrality of the name of Jesus in baptism, the soteriological significance of Spirit baptism, and the nature of the unity of the Godhead. The Oneness issue was commonly referred to as the “new issue” by its opponents, not for its novelty, but to distinguish the issue from the recent controversy over salvation.

The early Pentecostal movement prayed in the name of Jesus, claimed healing in Jesus’ name, sang Christocentric songs, and “largely ignored” the precision of Trinitarian faith. So, it shouldn’t have been all that shocking that many would eventually desire to be baptized in Jesus’ name. Dr. French quotes Charles F. Parham on this subject:

We were waiting upon God that we might know the Scriptural teaching of water baptism. Finally, the Spirit of God said: “We are buried by baptism into His death.” …Then how quickly we recognized the fact that we could not be buried by baptism in the name of the Father and in the name of the Holy Ghost because it stood for nothing as they never died or were resurrected.

The Spark That Lit the Flame

A Pentecostal camp meeting called the World-Wide Apostolic Camp Meeting took place in April of 1913. It was a much-anticipated meeting lauded as a great unifier. Yet, in actuality, it was the initial spark that lit the flame of the oneness movement, eventually separating it from Trinitarian Pentecostalism altogether. Canadian minister R.E. McAlister wasn’t the main speaker or even on the program. McAlister simply gave a short sermon as they were preparing for a baptismal service “in a pool near the big tent.” Dr. French describes the intense and pivotal moment this way:

In a cursory defense of single immersion, McAlister noted that apostolic baptism was administered as a single immersion in a single name, Jesus Christ. “The words Father, Son, and Holy Ghost were never used in Christian baptism.”

History records an “audible shudder” swept the preachers at the mention that the name Jesus was used exclusively in apostolic baptism. Of course, they tried to stop and sensor him, but the inspired words had already been spoken. The impact of that little sermon was far more significant than McAlister could have ever dreamed. Dr. French states:

The implications concerning Jesus’ name baptism raised at Arroyo Seco fueled the theological flame within many who attended. John G. Sharpe, a young minister, was so moved that, after praying and reading the Bible all night, he ran through the camp the following morning shouting that he’d received a “revelation” of the power of Jesus’ name. Frank J. Ewart, G.T. Haywood, Harry Morse, John G. Schaepe, R.J. Scott, George Studd, R.E. McAlister, Andrew D. Urshan, Homer L. Faulkner, and Frank Denny… would soon enthusiastically embrace baptism in the name of Jesus as the exclusive apostolic formula.

In Conclusion

Our God Is One goes on in far more detail concerning various splits among Pentecostal groups, eventually forming oneness groups like the Pentecostal Assemblies of the World and the United Pentecostal Church International, and many others. He recounts the stories of now-infamous pastors who were hepatized in Jesus’ name and branded as heretics by their peers. Many of those pastors went on to rebaptize entire congregations in Jesus’ name as revival swept the world. But Dr. French is most acclaimed for his unparalleled documentation of modern Oneness Pentecostalism worldwide. In 1999, it was staggering when Dr. French provided careful documentation of twenty million Oneness Pentecostals. He updates the number on the podcast episode below, but you’ll have to listen for yourself to hear that.

Radically Apostolic! with Charles G. Robinette (Article + Podcast)

A Radically Apostolic Review

I recently had the opportunity to interview International Evangelist Charles G. Robinette about his new book, Radically Apostolic! The Reality, the Journey, and the Reward of the Call of God on the Apostolic Voice Podcast (which is linked below). Conversations like that always take on a life of their own, and that’s precisely what makes them so cool. However, it’s impossible to capture the essence of a book in a conversation format. So, even if you’ve listened to the episode with Rev. Robinette, this book review explores new territories. In my opinion, every believer should own a copy of Radically Apostolic (amazon.com links are included below). And if you would be so kind, leave a radically apostolic review of Radically Apostolic on Amazon, Goodreads, or wherever you buy books. It’s a blessing to the author and moves the book up in rankings and availability so others can find it and be blessed too.

More than High-Powered Testimonies

There’s been an exciting surge in apostolic books over the past few years. For a book nerd like me, that’s terrific news. But only a handful cover overtly apostolic topics. That’s not intended to be a criticism. There’s a great need for generic lifestyle, inspirational, and fiction books written by apostolics even if they don’t explicitly hit on hot button Pentecostal issues. However, we shouldn’t be afraid or shy away from writing blatantly unapologetic apostolic books chalked full of faith and Holy Ghost truth grenades. And that’s what Rev. Robinette has accomplished with Radically Apostolic! It will make you want to run the aisles, talk in tongues, and find a prayer meeting. You’ll probably even feel some good old-fashioned radical conviction. I did for sure. And that’s ok. We probably need a lot more of that. But the beauty of Rev. Robinette’s ministry style, which comes through in his writing as well, is that every truth bomb is tempered with the balm of love and genuine passion for the work of God.

When I purchased Radically Apostolic, I expected it to be filled with high-powered testimonies of revival, miracles, and mind-blowing God moments. I also anticipated chapters designed to be enormous faith builders for the reader. And it was! However, I was pleased to find the book full of deep wells of insight and instruction intended to take the reader from casual encounters with God to radically Apostolic encounters with God. Furthermore, the principles outlined in this book are for ministers and saints alike. Every apostolic believer is given the promise of Holy Ghost authority and to see demonstrations of Divine power in their lives. Radically Apostolic is not a quick microwave plan for walking in radical faith. Instead, it’s an honest outlining of biblical tried and true principles that work if implemented. If you’re looking for an easy three-step process, Radically Apostolic isn’t the book for you.

Radically Apostolic Defined

In the prologue, Robinette defines what it means to be radically apostolic this way:

To be radically apostolic means to be unreservedly committed to the teachings, doctrine, examples, and actions of the first apostles. It means to live a life that is in alignment with the first church in the book of Acts!

To me, it’s sad that we are forced to think of that definition as radical. Because in actuality, that is the description of being apostolic in general. We now call radical what the first church would have considered minimal. Or, at the very least, normal. Regardless, many of our beloved brothers and sisters are unacquainted with a genuine book of Acts experiences. But as Robinette pointed out in our podcast discussion, “There is a great thirst in this hour for apostolic demonstrations of the Spirit.”

To be radically apostolic means to be unreservedly committed to the teachings, doctrine, examples, and actions of the first apostles. It means to live a life that is in alignment with the first church in the book of Acts! -Charles G. Robinette

We now call radical what the first church would have considered minimal. Or, at the very least, normal.

If We Want What They Had…

Once a person has decided they want what the book of Acts church had, they must dedicate themselves to doing what the book of Acts church did. Robinette gives five convincing albeit challenging chapters that, if mirrored, accomplish that worthy goal: Radical apostolic exposure and impartation, radical prayer, radical submission, radical humility, and radical, sacrificial giving. Chapter six sums up the radical reality of employing those apostolic principles. Chapter seven is a soul-inspiring collection of radical testimonies that alone are worth the book’s price. As I read the book, the reality washed over me that God will always have a radically apostolic church; it’s just a matter of who will be a part of it.  

Once a person has decided they want what the book of Acts church had, they must dedicate themselves to doing what the book of Acts church did.

Radical Exposure & Impartation

While sharing his own early life story, Robinette describes the plethora of apostolic giants he was exposed to even in his teenage years. Primarily because of the tremendous leadership of his pastor, the late Rev. Bill Nix. Great men of God like Rev. Billy Cole, Rev. Lee Stoneking, the late Rev, R.L. Mitchel, Sis. Vests Mangun and many others imparted into Rev. Robinette’s life. There’s no substitute for radical apostolic exposure and impartation in a person’s life. And that exposure and impartation should inspire gratitude in our hearts. Radical exposure leads to radical opportunities and encounters with God. You might think that sounds too… well, radical. But I’m reminded of the book of Acts saints who were so desperate for impartation they only needed the apostle Peter’s shadow to pass over them to be healed (Acts 5:15-16).

Like Robinette, I was also blessed to have been naturally exposed to powerful ministries in my formative years. That’s one of the benefits of being a pastor’s kid. But even in my early ministry years, I learned a difficult lesson about exposure, impartation, and mentorship: It’s not the responsibility of a potential mentor to mentor you. Every mentor worth having, and every person who has something worth imparting is too busy to mentor and impart into your life. It’s the mentee’s responsibility to get close to the man of God. That means Elisha might have to quit a job to work with Elijah. It might mean mowing your pastor’s grass to be near him. It means offering to drive a man of God somewhere. Do whatever radical thing you have to do to get in the presence of great men of God. Get in a position to receive radical apostolic exposure and impartation.

Every mentor worth having, and every person who has something worth imparting is too busy to mentor and impart into your life. It’s the mentee’s responsibility to get close to the man of God.

Radical Prayer

This chapter begins by pointing out a simple but often overlooked reality:

We must never forget that the inaugural apostolic outpouring was the result of a ten-day prayer meeting. Everything radically apostolic in God’s kingdom begins with prayer!

We must never forget that the inaugural apostolic outpouring was the result of a ten-day prayer meeting. Everything radically apostolic in God’s kingdom begins with prayer! -Charles G. Robinette

Beware! You’re sure to be convicted by this chapter on prayer. For example, Robinette makes this observation:

The devil is not the primary problem of the Church. The primary problem of the Church is not worldliness, carnality, or people. The absence of radical prayer is the Church’s biggest problem!

The devil is not the primary problem of the Church. The primary problem of the Church is not worldliness, carnality, or people. The absence of radical prayer is the Church’s biggest problem! -Charles. G. Robinette

That statement resonates with my observations of the Church I love and care about so deeply. It’s not that we don’t battle carnality and worldliness in our churches. We do. But those things are symptoms of prayerlessness. Could it be that the simple remedy for all the woes of the Church is a renewal of radical prayer? I think it just might be the case. Robinette moves from corporate conviction and makes it personal to each of us:

Serving the Lord without a radical prayer life is like going to war without a weapon. Without prayer, you could actually become a weapon in the enemy’s hands. Yes, the tragedy of prayerless believers is not only the eternal damage they bring upon themselves but rather the damage they perpetrate against other believers and the kingdom of God.

  • A prayerless father or mother leaves the door of their spiritual house unlocked for the enemy to prey upon their children.
  • A prayerless apostolic preacher operates without power and authority. His congregation will never see the Spirit of the Lord confirming His Word.
  • The prayerless leader soon falls into the deception of trusting the arm of the flesh and man’s wisdom. He or she is soon choked out with pride.
  • The prayerless church becomes a stagnant pool where bacteria and disease hide. People are given infection rather than a remedy.

Serving the Lord without a radical prayer life is like going to war without a weapon. Without prayer, you could actually become a weapon in the enemy’s hands. -Charles G. Robinette

The spiritual and physical catastrophe of prayerlessness is immeasurable. Prayer is the life source of the Church. It is the primary instrument we have for an intimate connection with God. Prayer keeps us from mistakes our flesh would naturally make. Prayer gives us insight and wisdom we would not have on our own. Prayer might put you in a lion’s den, but it will also shut the mouths of those same lions. Prayer will unlock doors you couldn’t force open in the flesh. And prayer brings favor that prayerless praise will never produce.

Here’s another startling revelation from Robinette, “The failure of every fallen apostolic leader was first a failure to pray.” He goes on to say, “You don’t want to be a leader with big dreams but a small prayer life.” When you see the wreckage of a failed apostolic leader of any kind, let that be your reminder to engage in daily radical prayer. Otherwise, you could be the next tragic statistic leaving a legacy of brokenness in your wake.

The failure of every fallen apostolic leader was first a failure to pray. You don’t want to be a leader with big dreams but a small prayer life. -Charles G. Robinette

Radical Submission

Perhaps, this is the most critical and controversial chapter in Robinette’s book. He made this statement during our Apostolic Voice interview, “Everything else hinges on our commitment to radical apostolic submission.” In my youth, culture was at the tail end of enjoying a season of general respect for authority. It certainly wasn’t normal or common to challenge pastoral authority. Church hopping and pastor shopping for the right “brand” of preacher was unusual and severely frowned upon by most. Unfortunately, the antichrist spirit of the world has infiltrated the Church. It’s an anti-authority, anti-correction, anti-rebuke, and anti-accountability spirit. It often hides under the thin guise of maintaining accountability to peers or a panel of leaders. But all that does is give a person a license to shop around from peer to peer until someone validates their opinions or desires. That isn’t even close to the biblical idea of spiritual authority, submission, and accountability to leadership.

The antichrist spirit of the world has infiltrated the Church. It’s an anti-authority, anti-correction, anti-rebuke, and anti-accountability spirit.

The Buck Must Stop Somewhere

I stand behind Robinette’s robust endorsement of apostolic pastoral authority. He defends it vigorously and effectively below:

While it is permissible to have mentors who (with your pastor’s permission) impart methodology or expose you to greater apostolic understanding, there must be one spiritual leader: a pastor who has the final say. You need a pastor in your life whom you will not resist because they have veto power. There is no place in God’s kingdom for those who will not submit to spiritual authority.

You need a pastor in your life whom you will not resist because they have veto power. There is no place in God’s kingdom for those who will not submit to spiritual authority. -Charles G. Robinette

Admittedly, radical submission isn’t always easy. If it were easy, it wouldn’t be submission. It can be downright hard and even frustrating at times. Robinette acknowledges that reality by stating:

We may not enjoy the personality of everyone God places over us. We may not agree with everyone that God places over us. But we will never find a single scripture that encourages us to resist, reject or rebel against the spiritual authority God placed in our life!

Even when our spiritual authority is wrong. Even when our spiritual authority makes a bad judgment call. Even if they offend us with their words, actions, or attitudes. There is no scripture for packing our bags, finding a new pastor, or finding another church! There are lots of scriptures that would tell us to go to them and be reconciled, to speak truth in love, and to do the hard work of peacemaking.

Radical Consequences for Rebellion

Under the subtitle labeled The Good, the Bad, and Ugly, Robinette gives solid biblical examples that corroborate God’s displeasure with people who rebel against the man of God placed over them. In particular, I would insert that my generation has lost the understanding that when you rebel against a man of God, you are rebelling against God. Of those three stories, one that stood out the most is from Numbers 12:1, “And Miriam and Aaron spake against Moses.” The details don’t matter. It doesn’t necessarily matter who was right or wrong; when you read the details of God’s wrath towards Miriam and Aaron in Numbers 12:5-11, it’s terrifying. It’s a somber reminder that God backs up his man. Robinette makes a significant point about that story:

Notice they didn’t raise a hand against Moses; they just opened their mouths. There is no area where we systematically violate God’s standards of submission more than in our ethics of speech. We pick up the phone, sit around restaurant tables, go on our favorite online forums, and commit the same sin as Miriam and Aaron.

There is no area where we violate God’s standards of submission more than in our speech. We pick up the phone, sit around restaurants, go to online forums, and commit the same sin as Miriam and Aaron. -Charles G. Robinette

Lifting Leaders Hands

Aside from the scary consequences of walking away from apostolic authority, Robinette passionately describes the benefits that only come through radical submission. He points out the blessings, protections, anointings, giftings, and associations that only come from submission. And then he pivots to further describe submission as a willingness to lift the hands of our leader as Hur and Aaron did for Moses in Exodus 17:8-16. And the paradoxical reality of radical submission is that it affords us authority that otherwise would be unavailable. To many, that seems counterintuitive, but it is the reality. If we could reincorporate that mentality into our collective minds, it would reinvigorate revival worldwide.

Radical Humility

It’s almost impossible to maintain radical humility without radical submission. So, having established that fact Robinette offers a biblical definition of humility this way: Humility is knowing who you are, knowing who God is, and never getting confused about who is who.” He lists three tests God brings into our lives to authenticate our humility or reveal our pride: 1) How we handle promotions in our lives and in the lives of others. 2) How we respond to correction and demotions in our lives and in the lives of others. 3) How we respond to gossip, slander, and criticism directed at ourselves and our family. Robinette makes a key point reminding us of the importance of humility:

Self-promotion is the fruit of an independent spirit. There’s no room for anyone else. Some people try to sanctify their independent spirit by convincing themselves that they are too spiritual to be understood and everyone else is too carnal. Independence is over-rated. We need a revival of apostolic codependency. We need God and each other.

We need a revival of apostolic codependency. We need God and each other. -Charles G. Robinette

Of all the gems in this chapter, Robinette’s comments regarding humility while under unfair attack shined the brightest. Because if you live a radically apostolic life long enough, you will be maligned, criticized, condemned, undermined, and worse. And the temptation will be to accept Saul’s armor and fight on Goliath’s terms instead of with the weapons God has approved. But as Robinette said, “If you rightly react to hurtful words, the experience will become a refining tool God uses to perfect his instruments.” Robinette encourages those under undue attack to hold their peace and say not a word. He continued, “The enemy is only victorious if we take on the same nature of those assaulting us.” I cannot win battles if I fight for myself. Instead, I must stand still and let God fight my battles.

If you rightly react to hurtful words, the experience will become a refining tool God uses to perfect his instruments. -Charles G. Robinette

The enemy is only victorious if we take on the same nature of those assaulting us. I cannot win battles if I fight for myself. Instead, I must stand still and let God fight my battles. -Charles G. Robinette

Radical Sacrificial Giving

Robinette offers dozens of real-life examples of radical giving and radical blessings afforded to the giver. And again, he takes us back to the book of Acts example by reminding us that the first Church sold all their possessions and lands and gave to those who had needs (Acts 2:44, Acts 4:32). Also, the early Church didn’t just give out of abundance or from extreme wealth. They gave sacrificially to the work of the Lord even when suffering poverty themselves (2 Corinthians 8:2). Like the widow who gave her last meal to the prophet Elijah and received unlimited supernatural provision from God, we too can tap into that type of radical favor through radical giving (1 Kings 17:13).

Like the widow who gave her last meal to the prophet Elijah and received unlimited supernatural provision from God, we too can tap into that type of radical favor through radical giving.

It’s impossible to overstate the blessings Scripture promises to those who give sacrificially. And many of those blessings are financial. However, I appreciate how Robinette carefully points out that not all gifts from God in response to our giving are monetary. Often, the blessings associated with giving are things like peace, joy, happiness, contentment, spiritual authority, relationship blessings, familial blessings, favor, health, healing, and stability, to name a few. Many of the most amazing gifts in my life in response to giving were not financial. Why? Because all the money in the world can’t bring joy, peace, or health. No amount of money will heal cancer, but one touch from God can!

Radical Apostolic Reality

The book culminates with a radical reminder that we will experience a revolutionary book of Acts-style apostolic reality if we live out the previously mentioned apostolic principles. Robinette asks this challenging question, “Which reality are you obsessing over, the kingdom of this world on the kingdom of God?” He then says:

Paul warns us in Colossians 3:2 to set our affections on things above, not on things of this world. Choose which reality you will live by. Choose to feed your faith, not your fears. If your life mantra is that the world is bad and getting worse, you’re not wrong. If you choose to believe that God is good and He is at work, you’re not wrong. Choose your reality.

Feed your faith, not your fears. If your life mantra is that the world is bad and getting worse, you’re not wrong. If you choose to believe that God is good and He is at work, you’re not wrong. Choose your reality. -Charles G. Robinette

Ultimately, Robinette beckons each of us to “accept the call” to live a radically apostolic life. And it is a lifestyle that demands our time, attention, and dedication. The world has yet to see the kind of revival that would take place if every professing apostolic became radically apostolic beyond mere verbiage. You can lay hands on the sick and see them recover in Jesus’ name! You can see mighty outpouring of the Holy Ghost in Jesus’ name! You can resist temptation and ungodliness in Jesus’ name? You can witness and be instrumental in seeing radical deliverances in Jesus’ name.

Left Wanting More

I finished the book wanting more from it. And that’s a good thing. If you’re relieved to finish a book, that’s a bad sign. However, the book left me longing for additional chapters titled Radical Suffering, Radical Sacrifice, Radical Rejection, and Radical Holiness. Oh, what an excellent sequel that would make! Let me say once more, the testimonies scattered throughout the book alone make it worth the price. I hope you’ll click the link below and purchase a copy for yourself. Hey, buy a couple of copies and give them away.

The Artificial Face (Cosmetics, Make-Up, Body Modification & The Great Cover-Up) – Podcast

Timothy Hadden joins the podcast. He pastors a church he started in the heart of downtown Portland called Antioch Northwest (antiochnorthwest.com). He’s also the curator of an excellent blog called Search of Kings (searchofkings.com). Rev. Hadden holds a degree in addictions counseling from the School of Behavior Sciences at Liberty University and is a certified addictions counselor with Oregon and with the NAADAC, which is the National Association of Addiction Professionals. He stays active in the Apostolic thought community. I consider him to be one of the deep apostolic thinkers of our time. Also, be sure to check out his podcast called Renovate with T.C. Hadden. He’s authored an Expository Commentary on the book of Exodus aptly titled EXODUS, which you can find on Amazon.com. Today we are going to discuss his latest searchofkings.com article called The Rise of the Artificial Face. This compelling title speaks to the issue of cosmetics and artificiality within the Church and modern culture as a whole. In this long-form discussion, we cover topics like church planting, evangelism, transgendersim, pedophilia, addictions, unknown dangers of marijuana, the objectification and sexualization of women, unrealistic expectations of beauty, self-esteem, the role of social media in depression and suicide, the rising suicide rates among women, and loving the way God made us. You don’t want to miss this episode.

Ep. 49 | The Artificial Face (Cosmetics, Make-Up, Body Modification & The Great Cover-Up) with Timothy Hadden Apostolic Voice with Ryan French

Timothy Hadden joins the podcast. He pastors a church he started in the heart of downtown Portland called Antioch Northwest (antiochnorthwest.com). He’s also the curator of an excellent blog called Search of Kings (searchofkings.com). Rev. Hadden holds a degree in addictions counseling from the School of Behavior Sciences at Liberty University and is a certified addictions counselor with Oregon and with the NAADAC, which is the National Association of Addiction Professionals. He stays active in the Apostolic thought community. I consider him to be one of the deep apostolic thinkers of our time. Also, be sure to check out his podcast called Renovate with T.C. Hadden. He’s authored an Expository Commentary on the book of Exodus aptly titled EXODUS, which you can find on Amazon.com. Today we are going to discuss his latest searchofkings.com article called The Rise of the Artificial Face. This compelling title speaks to the issue of cosmetics and artificiality within the Church and modern culture as a whole. In this long-form discussion, we cover topics like church planting, evangelism, transgendersim, pedophilia, addictions, unknown dangers of marijuana, the objectification and sexualization of women, unrealistic expectations of beauty, self-esteem, the role of social media in depression and suicide, the rising suicide rates among women, and loving the way God made us. — Send in a voice message: https://anchor.fm/apostolicvoice/message Support this podcast: https://anchor.fm/apostolicvoice/support
YouTubeApple PodcastsAnchorBreakerOvercastPocketCastsRadio PublicSpotifyiTunes

Should Christians Drink Alcohol?

Generally, it seems Bible-affirming Christians agree that drinking to the point of drunkenness is sinful. However, total abstinence of alcoholic beverages is viewed by the majority of the “Christian” world as puritanical and antiquated. There’s lots of talk about moderation and Christian liberty combined with distortions and contortions of biblical passages cited by the moderate drinking crowd. Others, like myself, are firmly planted on the side of complete alcoholic self-denial.

The Three Paths to Alcoholic Abstinence

There are essentially three paths leading to complete alcoholic abstinence. Path one, personal experiences, history, hurt, conflict, danger, abuse, and heartache associated with drinking either due to their addiction or the habits of someone close to them. These real-life experiences are deeply ingrained and hard to argue against because they are so compelling. Typically, I find this to be the most common path leading people to take an unwavering stance against drinking. Path two, a practical and moral approach against alcohol by observing the destruction it causes from a distance and recognizing that far more evil than good is associated with its use. Path three begins with a biblical grounding and proper application of biblical absolutes and principles, leading to a doctrine of total alcoholic abstinence.

Each of these paths are good, but without the inclusion of path three (right biblical doctrine), we are merely giving great advice rather than a true spiritual direction. That’s not to say anecdotal experiences, opinions, testimonies, observations, and innate moral wisdom aren’t powerful. Those things are essential and persuasive. This article will include those arguments against alcohol as well. However, there seems to be so much biblical illiteracy and confusion on this subject. It’s becoming far more crucial for the Church to recenter the focus of our anti-alcohol stance firmly around the Bible. If we could learn to merge these three powerful paths, it would forge a highway for people to access easily. So, we’ll walk down these three paths and culminate with a hard look at what the Bible has to say about the subject.

Practical Objections to Alcohol

Millions of people worldwide abstain from alcohol without any Scriptural grounding or religious affiliation because they’ve seen the dangers it poses. It’s not hard to pick on alcohol because it leaves a wake of devastation everywhere it goes. Alcoholism is the third leading lifestyle-related cause of death in the United States, coming after tobacco. A person who succumbs to excessive alcohol use loses a potential of thirty years of life. As many as forty percent of all the hospital beds across the country are used to treat health conditions that develop from alcoholism.The epidemic is so bad that seventeen percent of men in the general population and eight percent of women will meet the criteria for alcoholism in their lifetime.

And those stats are only a reflection of individuals who obtained treatment. Many millions more suffer from alcohol-related issues and never receive any diagnosis or treatment. Many statistics indicate (and I’ve perused them, so you don’t have to do the tedious work) that roughly fifty-six percent of Americans suffer from alcohol dependence. Another subset under that stat may not be physically dependent, but their drinking has long-lasting social consequences on their health, family, friendships, and productivity. Drinking is a proven contributor to suicide. Many drink to forget, but in the end, it only worsens their problems. The vast majority of rapes in the U.S. involve alcohol. Thirty percent of all driving fatalities each year are directly related to alcohol. The U.S. spends 199 billion dollars per year, trying in vain to stop this problem. This list could go on and on (you can read all the links at the end of this article if you’re interested).

The Dragon that Won’t Let Go

What stands out to me from the mountains of data collected is how few people break free from the grip of alcohol. Governments spend billions of dollars a year trying to solve the problems. Thousands of privately funded organizations work admirably to help people stay sober. Yet, the data shows only about ten percent of the people who complete these programs remain sober long term. Human attempts to cure what many scientists call a drinking epidemic have been tepid at best. For example, by classifying alcoholism as a disease but treating the substance itself (the actual alcohol) as harmless, society lulls millions of victims into the clutches of a ruthless dragon called alcohol addiction. Society gives the false impression that drinking is harmless, frivolous, fun, and only problematic for a small minority of “sick” people. Yet, no one begins drinking, hoping, or expecting to be dependent on drinking. By refusing to take the problem seriously and not defining alcohol as the dangerous dragon that won’t let go, society is complicit in the staggering loss of life and potential caused by drinking.

One More Major Practical Objection to Alcohol

You could probably pick out a stranger on the street in five seconds and hear stories about how their family hurts because of alcohol. Massive percentages of parents are missing in action either emotionally, spiritually, or physically because they self-medicate with alcohol. This brings enormous dissonance and disconnection in the lives of children. Even if the children don’t imitate their parents drinking patterns, they live with emotional scars that never seem to heal. Divorce rates are intrinsically tied to drinking. Drinking is a leading cause of marital unfaithfulness, adultery, emotional abuse, physical abuse, abandonment, and psychological distancing. The drinker rarely sees themself as the problem. Meaning they project blame on the innocent people around them. Or maybe the drinker has legitimate grievances that people around them care deeply about, but the alcohol fogs their brain and keeps them from finding lasting solutions to their woes. They begin fighting the people who care about them the most. The dragon of drinking causes them to be at odds with God, which moves them further down the rabbit hole of turmoil. In my opinion, these practical moral objections to alcohol are reasons enough to abstain completely.

But Don’t People Drink in the Bible?

The Bible is perplexingly silent on wine or alcohol in the Genesis account from Creation to the Flood. Interestingly, the great evils of Nimrod and the degeneration of humanity after the Fall in the Garden of Eden wasn’t directly linked to rampant alcoholism. Some assume Jesus’ mention of pre-Flood people’s eating, drinking, and giving in marriage (Matthew 24:38, Luke 17:26-28) is a reference to alcoholism. However, when taken literally, the Greek word drinking Jesus used doesn’t necessarily imply drunkenness.[i] Jesus’ overall point about pre-Flood people was their lack of awareness and unwillingness to heed the signs of coming judgment. Indeed, all kinds of wickedness must have been swirling around within the human condition. Still, their most profound problem was their refusal to seek after God. The sinful human tendency to avoid God is still humanity’s most significant problem. Jesus knew complacency would become even more acute in the Last Days (Matthew 24:39-41), so He warned us to avoid the trap of assuming everything will always just be normal.

Noah Gets Drunk

This brings us to the curious situation of Noah, who found grace in the eyes of the Lord (Genesis 6:8) getting drunk (Genesis 9:21). We don’t have many details; Noah planted a vineyard (Genesis 9:20), drank wine, and became intoxicated (Genesis 9:21). The Bible is commendable in that it never tries to cover up the flawed nature of its heroes. Whether or not Noah intended to get drunk hardly matters in the grand scheme of the story. His drunkenness produced nakedness (Genesis 9:21-22), a condition already marked by God as deeply shameful (Genesis 3:7-11, 21). Ham accidentally discovered his father’s scandalous condition and told his brothers Shem and Japheth (Genesis 9:22). When Noah awoke from his drunken stupor and realized what Ham had done to him, he immediately pronounced a curse on the descendants of Ham (Genesis 9:24-25).

The Awful Aftermath of Noah’s Drunkenness

Speculation abounds as to what Ham did to his father to warrant such a harsh judgment.[ii] It’s safe to stick with the context and conclude that Ham took on a demeanor of disrespect towards his father. Rather than respectfully covering Noah’s nakedness and preserving his dignity, Ham gossiped about it to his brothers. Shem and Japheth wisely backed into their father’s tent and covered his shame without looking (Genesis 9:23). Noah’s failure is not a biblical license to excuse drunkenness. Noah was pre-law and pre-revelation, operating as best he could in a brand-new world full of uncertainty. He fell short, and the Bible wisely gives us the first recorded consequences of fermented wine. The Flood didn’t rid the universe of sin. It just gave humanity a fresh start. This tragic episode in Noah’s life story serves as a reminder of human righteousness’s frailty. It’s astounding how relevant Noah’s drunken failure is in today’s world. Wine lowered inhibitions, ushered in shameful nakedness and ripped a family apart. And, thousands of years later, intoxication is doing the same thing but on an epic scale.

It Just Gets Worse

The Bible’s second mention of drunkenness is even more horrific than the first. Lot had just barely escaped the fiery judgment of Sodom and Gomorrah (Genesis 19:1-29). He took his two surviving daughters to live in a cave because he feared the surrounding people (Genesis 19:30). His two daughters hatched a disgusting plan to get their father drunk so that they could have incestuous relations with him (Genesis 19:31-35). They desired to have children and preserve their future in some twisted way. Clearly, all those years living in Sodom had warped their morals. Their plan was successful to Lot’s abysmal shame, and from those incestuous children, two of Israel’s most antagonistic tribes were birthed: The Moabites and the Ammonites (Genesis 19:36).

This passage doesn’t explicitly condemn drunkenness or incest; it doesn’t have to. Every Israelite reader would have known these were sins to be avoided because two of Israel’s most troublesome enemies were spawned due to Lot’s drunken actions.[iii] Again, the Bible demonstrates that alcohol is at the center of familial brokenness, terrible judgment, and sexual deviancy. Furthermore, a pattern of generational curses and consequences emerges only nineteen chapters into the Bible directly linked to alcohol. The Bible becomes much more explicit and forceful in its condemnation of alcohol later, but these early chapters give implied warnings about alcohol’s evils. The Bible consistently sheds a negative light on drinking and the fallout surrounding it.

More Unfavorable Mentions

Nabal died of a stroke after insulting David and throwing a drunken party (1 Samuel 25:1-44). His name means “fool,” which fits perfectly with his actions. In one of King David’s vilest moments, he intentionally got Uriah drunk while trying to cover up that he had impregnated the poor man’s wife. When that didn’t work, King David arranged for Uriah to be killed (2 Samuel 11:1-26). Zimri assassinated wicked King Elah of Israel while Elah was drunk, fulfilling the prophecy of Jehu (1 Kings 16:7-14). A pagan king named Ben-Hadad made a strategic blunder in battle while in a drunken state (1 Kings 20:15-21). Interestingly misfortune befalls each of these people from Noah to King Ben-Hadad either while in their drunken stupor or shortly after they woke up.[iv] In my opinion, these stories alone give compelling reasons a wise Christian should avoid alcohol entirely without needing a single explicit biblical command.

Old Testament Warnings Against Alcohol: The Prophet Joel

4 That which the palmerworm hath left hath the locust eaten, and that which the locust hath left hath the cankerworm eaten, and that which the cankerworm hath left hath the caterpillar eaten. 5 Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth (Joel 1:4-5).

The prophet Joel viewed the locust plague as a manifestation of God’s displeasure due to His people’s sins, and, quite appropriately, he directed his first great caution, “Awake,” to a prominent class of sinners always present in any wicked society, the drunkards. The destruction of all vegetation, including the vineyards, would have interrupted and cut off the supply of intoxicants for years to come. Notably, Joel did not address this class as unfortunates overcome by some innocent disease. The Biblical view of drinking intoxicants and wallowing in drunkenness relates such conditions to wickedness and not to disease. As Shakespeare put it:[v]

O thou invisible spirit of wine, If thou hast no name to be known by, let Us call thee devil.[vi]

Unlike many of the other prophets, Joel did not condemn Israel for idolatry. Earlier in their history, when Joel was prophesying, idolatry was not the great sin in Israel. Joel only mentions one sin, the sin of drunkenness.[vii] It would be a grave error to overlook the gravity of this inference by the prophet Joel. Of course, the subtext is Israel’s spiritual drunken stupor, but their literal drunkenness is the obvious sin. Joel compares the easily visible sin of outward drunkenness to Israel’s spiritual indifference. Even more compelling is the parallel the prophet makes between intoxication and spiritual malpractice. How can intemperate people properly serve a temperate God? Joel pointed out the irony that God sent a plague of locusts cutting off Israel’s ability to remain intoxicated, forcing the people to become sober long enough to reflect on their sins and the resulting judgments of God.

Old Testament Warnings Against Alcohol: The Prophet Hosea

Wine has robbed My people of their understanding (Hosea 4:11, NLT).

In this blistering chapter (Hosea 4), God rebuked the Israelites, likening them to literal and figurative prostitutes. God described Israel’s culture as murderous, unfaithful, adulterous, unkind, dishonest, and idolatrous. Then God pinpoints why their society had become so awful because they didn’t have proper knowledge and understanding of God. Then God revealed the root of the problem: Wine has robbed My people of their understanding (Hosea 4:11, NLT). Notice, God did not say drunkenness has robbed My people of understanding. Wine compounds terrible decisions and poor judgment in all its recreational uses, usually resulting in spiritual ignorance and stupidity.

Old Testament Warnings Against Alcohol: The Prophet Isaiah

1 Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! 2 Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. 3 The crown of pride, the drunkards of Ephraim, shall be trodden under feet: But even these reel with wine and stagger from strong drink:

7 The priest and the prophet reel with strong drink; They are confused by wine, they stagger from strong drink; They reel while seeing visions, They stagger when pronouncing judgment. 8 For all the tables are full of filthy vomit, so that there is no place [that is clean] (Isaiah 28:1-3, 7-8).

Ephraim and Israel are synonymous terms for the ten northern tribes, also called Samaria. The picture here of drunkards is both literal and spiritual. They were in a stupor as far as spiritual understanding was concerned. In this instance, to be spiritually drunk is to be filled with pride.[viii] In this great city of abundance, drunkenness had become the prevailing sin, or rather, the root sin that spawned many other sins. Like the prophet Joel, Isaiah strikes at the source of the problem.

Religious leaders who were supposed to seek God’s word and give it to the people could not blame an ecstatic experience of the Spirit for their condition. They drank of other spirits.[ix] The debauched leaders were consumed by what they consumed. Though no doubt literal as well, the metaphorical “vomit” of cynicism poured out of Jerusalem’s leaders.[x] Spiritual leaders, “so-called” influenced by alcohol, spew out false guidance and lead their followers astray. Like so many other biblical passages, this passage links the consumption of strong drink with sin, bad judgment, spiritual lethargy, pride, misplaced confidence, and dereliction of duty.

Old Testament Warnings Against Alcohol: The Prophet Habakkuk

4 Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. 5 Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people (Habakkuk 2:4-5).

Here the prophet Habakkuk points out the wickedness of the typical Babylonian: He was addicted to alcohol. War was his passion. The prophet described him as a man “who enlargeth his desire as [Hades], and is as death, and cannot be satisfied, but gathereth unto him all nations.” But wine was his downfall.[xi] Several translations render “transgresseth by wine” as “wine is treacherous” or “wine betrays.” Depicting wine or alcohol in general as a betrayer is a truism that reaches beyond Babylon’s vices. No different from people today; Babylonians drank for pleasure but found pain instead. Drinking aggravated their baser passions, and they became a perverted people. Habakkuk continues this theme a few verses later:

15 Woe unto him that giveth his neighbour drink, that puttest thy bottle to him, and makest him drunken also, that thou mayest look on their nakedness! 16 Thou art filled with shame for glory: drink thou also, and let thy foreskin be uncovered: the cup of the Lord’s right hand shall be turned unto thee, and shameful spewing shall be on thy glory (Habakkuk 2:15-16).

Babylon is now condemned for leading others, her neighbors, into debauchery by causing them to drink intoxicants.[xii] In verse fifteen, drunkenness is connected with immorality (that he can gaze on their naked bodies), and they often go hand in hand.[xiii] Beyond the shame and sin of nakedness, this Scripture’s context suggests that perverse sexual acts accompanied intoxication.[xiv] It doesn’t take a rocket scientist to notice the correlation between alcohol, indecency, and sexual immorality. Ancient biblical prophets understood by observation and logic what we know scientifically; alcohol lowers a person’s inhibitions and ability to exercise sound judgment. Inebriation leads to inhibition, inhibition often leads to indecency, and indecency often leads to sexual deviancy.

Old Testament Warnings Against Alcohol: The Prophet Daniel

1 Belshazzar the king made a great feast to a thousand of his lords and drank wine before the thousand. 2 Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. 3 Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. 4 They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone (Daniel 5:1-4).

Daniel prophesied during the time of Babylonian captivity when God’s people were essentially well-treated slaves in Babylon. We don’t know why but Belshazzar, king of Babylon, decided to throw a great feast. The Aramaic construction of “whiles he tasted the wine” from the text seems to imply “under the influence of the wine.”[xv] So, when Belshazzar became slightly drunk, he made a foolish decision he wouldn’t otherwise have made. He called for the sacred vessels taken from God’s holy temple in Jerusalem to be brought into the feast. Belshazzar and his entourage desecrated those holy vessels with wine and idolatrous worship. At that very moment, the hand of God wrote on the wall warning of Belshazzar’s judgment, and Belshazzar was assassinated that night (Daniel 5:5-30). Interestingly, Habakkuk condemned the Babylonians for their drunken lifestyle, and just a few years later, Daniel witnessed Babylon’s fall due to a drunken decision made by its king?

We can hardly misunderstand the importance of wine since Daniel mentions wine or drinking in each of the first four verses of chapter five. Daniel specifically links drinking with the pagan worship of gods of gold and silver, bronze, iron, wood, and stone. The curse of Deuteronomy 32:15 falls on those who practice idolatry.[xvi] And, later, Daniel rails against Belshazzar, saying, “…they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them (Daniel 5:23).” To be clear, Daniel explicitly connects not only Belshazzar’s idolatry but also the drinking of wine in sacred vessels to God’s wrath.

The Biblical Connection Between Alcohol and the Mishandling of Spiritual Things

I’m not taking liberty with the Bible to connect drinking with the mishandling of spiritual things. The story of Belshazzar alone is a great example. However, it’s worth noting that Daniel refused to drink the king’s wine after he was first taken captive by the Babylonians. More precisely, the Bible says, “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank (Daniel 1:8)”. Most commentaries recognize two main reasons Daniel refused the king’s meat: 1) Babylonian meat would likely have been offered in sacrifice to false gods. 2) Babylonian meat would likely not be in keeping with Old Testament dietary laws.[xvii] However, the other foods Daniel agreed to eat would also have been dedicated to false gods rendering the first point unlikely.[xviii] Furthermore, accepting the second explanation supposes Daniel believed Babylonian wine was off-limits.

The question naturally emerges, why did Daniel refuse the king’s wine? I believe the answer is twofold, and we begin finding the solution by observing that it was the king’s meat and wine Daniel refused. This understanding leads us to the first of a twofold answer: Daniel avoided the luxurious diet of the king’s table to protect himself from being ensnared by the temptations of the Babylonian culture. He used a distinctive diet to retain his distinctive identity as a Jewish exile and avoid complete assimilation into Babylonian culture (which was the king’s goal with these conquered subjects).[xix] Two, to abstain from the Old Testament prohibition against “strong drink” (which we have already outlined to some degree), Jews customarily diluted wine with water. Some added three parts of water to wine, others six parts, and some as much as ten parts of water to one part of wine. The Babylonians did not dilute their wine.[xx]

In ancient times, wine and strong drink didn’t have the alcohol content associated with modern beverages. Diluting wine with water rendered it down to microscopically small levels of alcohol content. Even drinking the undiluted wine would have required drinking from early morning until night to achieve inebriation (Isaiah 5:11). Without jumping too far ahead into the New Testament, this is why Paul could write without hypocrisy, “Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities (1 Timothy 5:23)”. Obviously, the wine mentioned by Paul is not meant as a beverage but as a medicine.[xxi] This Scripture no more authorizes drinking alcohol for pleasure than it prohibits the drinking of water. Timothy’s stomach trouble was probably due to the alkali (a mineral salt) in the water at Ephesus. For this reason, Paul recommended that Timothy use a little wine with that water to neutralize its harmful effect. Wine used for the stomach, according to ancient Greek writings on medicine, was often unintoxicating.[xxii]

Regarding Daniel, he refused the king’s wine out of wisdom and obedience to Scripture. Daniel was set apart for the Lord’s service, and Babylonian wine was contrary to that spiritual calling. Daniel knew that by honoring God and refusing the Babylonian lifestyle, he would be healthier than his pagan captors. By setting himself apart, he invited the favor of God into his life, and it was visible to everyone around him (Daniel 1:15-18). Beyond that, “God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams (Daniel 1:17)”. Because mind-altering substances didn’t bind Daniel, he was able to handle spiritual things properly. Before you assume I’m stretching Scripture to fit my view, let’s look at the priesthood, the Nazarite vow, and the Rechabites.

The Priesthood & Alcohol

8 And the Lord spake unto Aaron, saying, 9 Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute forever throughout your generations: 10 And that ye may put difference between holy and unholy, and between unclean and clean; 11 And that ye may teach the children of Israel all the statutes which the Lord hath spoken unto them by the hand of Moses (Leviticus 10:8-11).

It seems this commandment from God was not random. Nadab and Abihu, the sons of Aaron, had just offered strange fire before the Lord. God immediately responded by striking them dead with fire (Leviticus 10:1-7). In context, this prohibition suggests that intoxication led Nadab and Abihu to perform their blasphemous act.[xxiii] This commandment was necessitated by humanity’s inability to decipher the difference between “holy and unholy, and between clean and unclean” when under the influence of alcohol.

Alcohol dulls the senses and clearly makes someone “blemished.” Only priests in full possession of their faculties could enter the Sanctuary, for anything less was not worthy of God. God requires the very best. Therefore, to be under the influence of alcohol is clearly to be “unclean.” And the uncleanness remains until the total effects of the alcohol have worn off. And if they did enter under the influence of alcohol, they were in danger of immediate death, for it would be seen as a direct insult to the holiness of God. This statute was set as permanent for all time, stressing its seriousness. Paul takes this up concerning Christian worship when he says, “Do not be drunk with wine, in which is excess, but be filled with the Spirit… (Ephesians 5:18-20)”. A state of intoxication is dishonoring to God. To be in such a condition is to be less than the best for God and excludes us from His presence.[xxiv]

The broader point being made in the Levitical instruction to the priests is that God is holy, and nothing that comes short of that holiness should be permitted into His presence. Nothing ritually unclean could enter the Sanctuary, or it would be defiled.[xxv] Some have speculated that God gave the priests (and, by extension, the rest of us) a license to drink when they were off duty. However, this is not the case. Rather, God forcibly demonstrated the importance of sobriety as an individual draws closer to God’s presence. The stress is on the importance of keeping the Sanctuary and its precincts holy to bring home the holiness of God. It meant that purity would become a daily concern for all the people, both physically and morally.[xxvi]

The idea here is that for anyone to come short of God’s requirements is to be rendered unclean. The priesthood’s duty was to discern, teach, and demonstrate God’s statutes and requirements, both concerning rituals and life. God’s people must always seek to avoid any possible sources of defilement. They, too, must be holy. For us, the question must always be, how can we ensure that we are the best for God? What should we avoid that might make us less than the best? In our case, it is spiritual cleanness that we must encourage and spiritual uncleanness that we must avoid (2 Corinthians 7:1, Mark 7:20-23). And we should be daily concerned that we do so. We must not enter His presence unclean.[xxvii]

This passage in Leviticus (Leviticus 10:8-11) clarifies several straightforward reasons modern Christians should avoid alcohol altogether. First, it demonstrates that God views alcohol as rendering a person unholy and incompatible with His presence. Second, it clarifies that alcohol renders a person unworthy and incapable of handling spiritual things. And thirdly, New Testament saints of God are likened to the priesthood, living sacrifices, and temples of the Holy Ghost. Understanding the third point is probably the most crucial revelation a person needs to abstain from alcohol completely. So, let’s zero in on what it means for the Bible to liken saints to the priesthood, living sacrifices, and temples of the Holy Ghost.

New Testament Priesthood, Living Sacrifices & Temples of the Holy Ghost

And you are living stones that God is building into his spiritual temple. What’s more, you are his holy priests. Through the mediation of Jesus Christ, you offer spiritual sacrifices that please God (1 Peter 2:5, NLT).

Paul called the Church a “temple” (1 Corinthians 3:16, Ephesians 2:21) and “a dwelling” (Ephesians 2:22). Believers make up the Church and serve in it, ministering as a holy priesthood, offering spiritual sacrifices. All believers are priests (1 Peter 2:9, Hebrews 4:16, Revelations 1:6) and need no other mediator than Jesus Christ to approach God directly. Priestly service requires holiness (1 Peter 1:16, 22).[xxviii] Not only does God consecrate us as a temple to Himself, in which He dwells and is worshipped, but He also makes us priests. Peter mentions this double honor as a call to holiness and purity. Of the spiritual sacrifices, the first is the offering of ourselves, as Paul says in Romans 12:1. Like the ancient priesthood, we can’t offer anything until we present ourselves unto God as living sacrifices, which is done by denying ourselves.[xxix] As becomes clear in 1 Peter 2:9, Peter evoked Exodus 19:5–6 and Isaiah 61:6, emphasizing that as priests (as well as stones) in this new temple, believers offer spiritual sacrifices, not physical animal sacrifices (Hebrews 13:15).[xxx]

The gravity of what the above Scriptures mean for New Testament believers can’t be overemphasized. Although many try to avoid it, the reality is that God views Spirit-filled Christians as priests, temples, and sacrifices. The holy Spirit of God dwells within us, and His holiness will not mix with unholiness. God’s Spirit will not compete with intoxicating spirits for our time, energy, focus, attention, or adoration. Furthermore, the same timeless (Leviticus 10:9) commandments regarding moral behavior and purity, which applied to the priesthood, pertain to modern believers. That word spiritual, when applied to house and sacrifices (1 Peter 2:5), does not mean immaterial (humans are not supernatural persons), but rather influenced or dominated by the Holy Spirit; sharing the character of the Holy Spirit (Romans 1:11, 1 Corinthians 2:13, 15, 12:1, Galatians 6:1, Colossians 3:16). Christians are a new temple of God operating under the constant influence and power of the Holy Spirit.[xxxi]

The Nazarite Vow & Alcohol

A Nazarite was a person specially dedicated or separated unto God. They can be viewed as lay priests, although they were not necessarily Levites. Like priests, Nazarites were forbidden to drink wine or strong drink of any kind (Numbers 6:4).[xxxii] Nazarites were like standard-bearers to show other people the way. They shone brightly with the special glory of God (Lamentations 4:7).[xxxiii] When the prophet Amos chastised Israel and Judah for their backsliding, he mentioned the Nazarites:

11 And I raised up of your sons for prophets, and of your young men for Nazarites. Is it not even thus, O ye children of Israel? Saith the Lord. 12 But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not (Amos 2:11-12).

Amos was reminding Israel and Judah that godly prophets and Nazarites were a distinct blessing from God. But instead of honoring and appreciating holy examples, they enticed the Nazarites to drink wine and commanded the prophets to be quiet. Amos considered this a particularly heinous sin for which God would make them “moan” with pain (Amos 2:13). I hope not, but someone might remain convinced that drinking in moderation is not a sin (later, we will examine the difficulty of defining moderation). However, let me give a firm warning: Enticing others to drink alcohol will likely invite the anger of God. If a person remains unconvinced and unconvicted, they should leave the godly convictions of others alone. God always calls us to give deference to firmer and stricter convictions than our beliefs (Romans 14:15-23). Otherwise, we are enticing that person to sin (Romans 14:23).

Although the Nazirite vow is an Old Testament concept, there is a New Testament parallel to the Nazirite vow. Once again, we are connecting back to Romans 12:1-2, where Paul states:

Therefore, I urge you, brothers, because of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship. Do not conform any longer to the pattern of this world but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will (ESV).

For Christians, the ancient Nazarite vow symbolizes the need to be separate from this world, a holy people consecrated to God (2 Timothy 1:9). Thankfully, in the New Testament, we are no longer bound by ceremonial and ritualistic laws that have no bearing on our salvation because of the work that Jesus accomplished. However, we are now called and enabled by the Holy Ghost to be even more separated unto God morally in many ways.

15 But as He who called you is holy, you also be holy in all your conduct, 16 since it is written, “You shall be holy, for I am holy.”

The Rechabites & Alcohol

18 And Jeremiah said unto the house of the Rechabites, Thus, saith the Lord of hosts, the God of Israel; because Ye have obeyed the commandment of Jonadab, your father, and kept all his precepts, and done according unto all that he hath commanded you: 19 Therefore thus saith the Lord of hosts, the God of Israel; Jonadab the son of Rechab shall not want a man to stand before me forever (Jeremiah 35:18-19).

We first read about Jonadab, the son of Rechab, in II Kings 10:15-23 when Jehu, the king of Israel, allied with Jonadab to destroy the followers of Baal. King Jehu knew Jonadab was zealous for God and an influential man. Together they completed what the prophet Elijah had begun. They killed all the worshippers of Baal.[xxxiv] So complete was this destruction that the pagan worship of Baal (which included human sacrifice, sometimes parents sacrificed their children) was wiped out in Israel, and the temple of Baal was torn down and made into a garbage dump.[xxxv]

In great wisdom, Jonadab commanded his family to abstain from wine and strong drink. He instructed them not to buy houses but to dwell in tents. He asked them not to plant vineyards or buy fields. Jonadab set standards to preserve his family both physically and spiritually. Some of his guidelines sound unreasonable to modern ears. But Jonadab wanted to ensure his family would survive the changes that would come to Israel when foreign invaders destroyed the nation. He took measures that permanently set them apart. He was preparing his family for the tragedies the prophets had been warning Israel about for years. Many other families didn’t survive the pagan invasions because they had been “living the good life.” But Jonadab’s family survived because they listened to the wisdom of their father.

Almost three hundred years after Jonadab’s death, the nation of Judah was in great turmoil. Idolatry was everywhere. Jerusalem was about to be captured, destroyed, and plundered by the Babylonians. Suddenly in the middle of all this turmoil, God said to Jeremiah, “Go find the descendants of Jonadab (Jeremiah 35:2).” They gathered the Rechabites together and offered them wine. Astonishingly, three hundred years later, the descendants of Jonadab refused wine and held to their father’s commandments. Jeremiah was using the Rechabites to illustrate faithfulness and obedience to the unfaithful and disobedient people of Judah. He wanted the leaders in Jerusalem to see what genuine dedication looked like. In Jeremiah 35:19, we see perhaps the most extraordinary promise given to a father and a family in the entire Bible. The word of the Lord came to Jeremiah saying, “Jonadab, the son of Rechab, shall not lack a man to stand before Me forever (Jeremiah 35:19).” Meaning, somewhere in our world today, at least one descendent of Jonadab is alive and serving the Lord.

Notice the enormous contrast the Bible spotlights between the families of Noah, Lot, and Jonadab. The involvement of alcohol brought lasting curses on the families of Noah and Lot. The absence of alcohol played a significant role in the physical and spiritual preservation of Jonadab’s family. If nothing else, the Rechabites further underscore the wisdom of complete temperance. The Rechabites’ biblical account gives a template for multi-generational family success: Holiness and separation from the world’s destructive habits and patterns. I am reminded of what Paul wrote:

15 And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? 16 And what agreement hath the temple of God with idols? For ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. 17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, 18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty (2 Corinthians 6:15-18).

Proverbs Warnings Against Alcohol

Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise (Proverbs 20:1).

Wine is pictured as a mocker, scoffing at the person foolish enough to drink it. Beer or strong drink is portrayed as a brawler. It not only bullies the drinker but turns him into an aggressive fool.[xxxvi] This verse is the beginning of a long series of warnings against strong drink by Solomon. Wise people, he said, will not be deceived by it. Other proverbs in the series point out that wine leads to poverty (Proverbs 21:17; Proverbs 23:21); it produces sorrow, strife, needless wounds, gossip, and red eyes (Proverbs 23:29–30); however desirable it may seem, it is a deceiver and harms all who drink it (Proverbs 23:31–32); it fills a person’s thoughts with lust and leads to adultery (Proverbs 23:33); and, finally, it is addictive and unpredictable (Proverbs 23:35).[xxxvii] Notice the alcoholic drink itself—not just its damaging effects—is described in disapproving terms—no matter how much or how little is used.[xxxviii]

The Foolishness of the Moderate Drinking Argument

It’s incredibly foolish to take one sip of alcohol! Suppose we go to the airport to board a plane, and as we present our tickets at the gate, we are told that one seat in every eighteen will fall through the floor before the flight is over. Startled, we ask which seats will fall. The attendant says, “We don’t know, but probably more of them are on the left side of the plane.” What person in his right mind would board such a plane? When someone takes his first drink, he is like a person who would board that plane. To embark on such a course is to risk becoming a confirmed drunkard before the journey of life is over. I’m certainly not the first to say it, but it’s worth repeating: If you never taste alcohol, you will never get drunk. Furthermore, if intoxication isn’t the goal, what is the point of drinking alcohol at all?

When the arguments for “moderate drinking” are made, several questions and problems arise. Why drink something so potentially destructive at all? When does intoxication begin? How drunk is too drunk? How do you know the moment before you’ve had too much (especially knowing that alcohol lowers inhibitions and weakens the ability to make wise decisions)? Maybe you’re willing to risk becoming a raging alcoholic, but do you want to gamble with your kids’ lives also? Is sipping a tiny bit of alcohol more important than being a stumbling block to others? Can you say beyond a shadow of a doubt that you’ve never drunk to excess? Could you give it up tomorrow if you were convinced drinking is a sin? How do others around you view your drinking habits?

The reality is this. No one starts out planning to be a drunkard. But it happens every single day. Because alcohol is a mocker, it’s like a serpent that strikes unpredictably with lightning speed. Everyone goes through terrible seasons of pain, disappointment, suffering, and discouragement. Sadly, it’s during those seasons many people lean on alcohol instead of the Lord. Many “moderate” drinkers have become full-blown drunkards in seasons of depression. Honestly, the words alcohol and moderation are paradoxical; it’s just not reasonable for an individual to believe they can coexist indefinitely. Ironically, every alcoholic I’ve known whose life was in shambles considered themselves a moderate drinker who had everything under control.

New Testament Warnings Against Alcohol: Jesus

And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. (Luke 21:34).

Because we don’t know the day or the hour of Jesus’ Second Coming, He warned us to keep a constant watch. Other Scriptures caution us to watch for the signs of His return, but Jesus instructed us to look inward and watch ourselves so that we will be ready and worthy when He returns. The prophets sometimes spoke of judgment as a trap that would catch the unprepared (Isaiah 8:14, Jeremiah 50:24, Ezekiel 12:13), and Jesus employed this exact terminology.[xxxix] Interestingly, The Living Bible provides the best modern translation of Jesus’ words:

Watch out! Don’t let my sudden coming catch you unawares; don’t let me find you living in careless ease, carousing and drinking, and occupied with the problems of this life, like all the rest of the world (Luke 21:34, TLB).

Alcohol, in all its various forms, is incompatible with a lifestyle of readiness for the rapture. Spiritual alertness is vital to the Christian lifestyle. We are like watchmen on the wall looking intently for the Lord’s return. Like soldiers, we are commissioned to prepare others for His return as well. Anything that dulls the senses, or weakens resolve, or misconstrues good judgment conflicts with our mission.

New Testament Warnings Against Alcohol: Paul & Peter

6 Therefore let us not sleep, as do others, but let us watch and be sober. 7 For they that sleep sleep in the night; and they that be drunken are drunken in the night. 8 But let us, who are of the day, be sober… (1 Thessalonians 5:6-8).

Some argue that Jesus was condemning drunkenness but not drinking in moderation. However, the apostle Paul understood precisely what Jesus meant, and he mirrored it in his first letter to the Thessalonian church. Paul is basically quoting Jesus’ comments from Luke 21:34. The context of this passage is very important and can only be intentionally misconstrued. In verse six, Paul uses the word “sober” in relation to alertness. In verse seven, he references drunkenness, symbolizing lostness. And again, in verse eight, Paul commands us to be “sober.” Paul’s use of the word sober wasn’t symbolic. That’s clear contextually, and because Paul could have utilized other Greek words to signal figurative soberness. However, he twice used the Greek word nepho, which means to abstain from wine.[xl]

The apostle Peter also echoed the words of Jesus from Luke 21:34 in his first letter:

But the end of all things is at hand: be ye therefore sober, and watch unto prayer (1 Peter 4:7).

Peter likely remembered Jesus’ injunction to abstain from drinking and his failure to stay awake in the garden of Gethsemane (Matthew 26:36-46) while writing, “…be ye therefore sober, and watch unto prayer.” Peter’s instructions were literal and figurative at the same time. Because you can’t be spiritually sober and physically influenced by spirits. Furthermore, Peter twice used the Greek word nepho (sober), which, as already mentioned, means literally to abstain from wine. 1 Peter 5:8 instructs us to be sober and vigilant because the devil is like a lion roaming around seeking to devour us. Peter made a profound connection between alcohol and vulnerability to Satanic attack.

Again, 1 Peter 1:13 tells us to “gird up the loins of our minds” and be “sober.” In the next verse (1 Peter 1:14), he commented that some might have acted differently out of ignorance, but he emphatically warned them not to conform to their former desires. Essentially, he called the Church to a higher level of holiness than the Jews had previously followed. He explains why by quoting the book of Leviticus: But as the One who called you is holy; you also are to be holy in all your conduct; for it is written, Be holy, because I am holy (1 Peter 1:15-16, HCSB).

Of course, there are numerous New Testament passages strongly condemning drunkenness and demanding temperance. These verses are straightforward and require minimal commentary, so for the sake of time, I’ll list the references for those who might wish to dig into them and leave it at that (1 Corinthians 5:11, 1 Corinthians 6:10, Galatians 5:21, Titus 1:7-8, 1 Timothy 3:2-3, Titus 2:2-3, 2 Peter 1:6).

Questions Answered: Did Paul Condone Drinking in Moderation?

And be not drunk with wine, wherein is excess; but be filled with the Spirit (Ephesians 5:18).

Paul’s directives contrast the differences between being under the influence of wine, which leads to reckless actions, and being under the influence of the Spirit, which results in joyful living.[xli] “Did Paul condone drinking wine in moderation?” is a question that understandably comes up over and over again from sincere and insincere people. I’ve already touched on this issue, but it’s such a common question that it deserves extra attention. Regarding Ephesians 5:18, many commentators argue that Paul condoned by omission moderate wine consumption because he only mentions drunkenness. As if staggering, falling down, slobbering drunkenness is the only drunkenness God forbids. However, in this instance, Paul’s consistent denunciations of drinking and calls for sobriety in other passages made it unnecessary for him to be redundant in Ephesians 5:18. Also, the King James Version’s translation of Ephesians 5:18, although accurate, is unfortunately easily misunderstood by modern readers. For example, “…wherein is excess…” sounds to some as if Paul is saying, “getting drunk is excessive but drinking up to the point of excess is fine.” The English Standard Version gives a clearer perspective:

And do not get drunk with wine, for that is debauchery, but be filled with the Spirit (Ephesians 5:18, ESV).

Paul didn’t intend to give a new revelation about drinking or drunkenness. Actually, he was building on a concept his readers already understood to signify the importance of being continuously refilled and controlled by the Holy Spirit. But confusion surrounding the Bible’s overall view of alcohol stems from modern readers’ disconnection to ancient times.

Questions Answered: A Little Wine for the Stomach?

Drink no longer water but use a little wine for thy stomach’s sake and thine often infirmities (1 Timothy 5:23).

The above verse is probably the most cited verse used to justify moderate drinking, which is laughable because there are far more troubling passages of Scripture to contend with than Paul’s medical advice to Timothy. And this was medical advice. Timothy’s stomach trouble was probably due to the alkali (a mineral salt) in the water at Ephesus. For this reason, Paul recommends that Timothy use a little wine with that water to neutralize its harmful effect. Wine used for the stomach, according to ancient Greek writings on medicine, was typically unintoxicating.[xlii]

Paul was certainly not telling Timothy to get drunk; in Paul’s day, most wine was watered down two parts water to every part wine, and wine was not distilled, so the alcohol content was not high. At the same time, before refrigeration and hermetic sealing, any grape juice that had been kept for some months after the last grape vintage included some alcohol content. Would we tell every Christian today with a stomachache to avoid water and go have a watered-down beer? Or was that simply the best remedy available in Paul’s day, in contrast to our own?[xliii] If a pastor advises someone to take NyQuil or go under anesthesia, it does not mean they are recommending recreational drugs or casual alcohol consumption.

Questions Answered: Not Given to Much Wine?

Likewise, must the deacons be grave, not double-tongued, not given to much wine… (1 Timothy 3:8).

Some interpret this as saying that deacons must not be habitual drinkers, which might seem to condone moderate alcohol consumption. However, in light of how strongly Paul condemns drunkenness (1 Corinthians 6:10), he probably had a different meaning in mind. Since there were many forms of wine available—both fermented (alcoholic) and unfermented—Paul is more likely advising self-control and warning against the excessive use of unfermented wine. In extremely pagan and self-indulgent cultures like Ephesus, excessive use of even non-alcoholic wine was prevalent. It often led to the use of other wines that were mixed and intoxicating. Essentially, Paul was emphasizing self-control and moderation in all areas of life, even in good things.[xliv] This answer and the previous explanations also apply to Titus 1:7 and Titus 2:3.

Questions Answered: Let Him Drink?

4 It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink: 5 Lest they drink, and forget the law, and pervert the judgment of any of the afflicted. 6 Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts. 7 Let him drink, and forget his poverty, and remember his misery no more (Proverbs 31-4-7).

This passage is a song by Bathsheba written for her son, Solomon. Therefore, these troubling verses (Proverbs 31:6-7) are not to be taken literally. In essence, she seems to be utilizing a condescending figure of speech by comparing the poor’s drunkenness to Solomon’s regality. By contrasting the plight of the poor and dying, Bathsheba exclaims that Solomon should consider himself above such lowly things. Her advice to Solomon is relevant to us as well. We, too, should abstain from judgment perverting influences like strong drink.

For those who struggle with that viewpoint, notice that the Hebrew word used for wine in this passage does not necessarily refer to fermented wine (more on that in a moment). I can’t imagine a worse prescription for curing depression (even by modern standards) than drunkenness. Furthermore, why differentiate between strong drink and wine unless there is a substantive difference between the two? I have no issue with the ancient medical practice of giving strong drink to the dying or those in terrible physical agony. Likewise, few Christians would have any problem with cancer patients taking morphine or a strong narcotic for pain. Only the cruelest-hearted would deny the use of medical narcotics to a hospice patient. Such medical practices are a far cry from recreational drug use or drinking.

Questions Answered: Did the Early Church Get Drunk During Communion Services?

For in eating every one taketh before other his own supper: and one is hungry, and another is drunken (1 Corinthians 11:21).

In addition to the Lord’s Supper, the Early Church held what was referred to as the agape feasts, much like a present-day church fellowship meal (2 Peter 2:13, Jude 1:12). These probably took place in homes where those in the Early Church often met for worship and fellowship. “One remains hungry, another gets drunk” could also be translated, “One remains hungry, another is filled to the full,” since the word “drunk” (Greek methuö) can refer to being intoxicated or to being filled or satisfied without reference to intoxication. The context of this verse clearly relates to the meal in general. When the Corinthians came together for their fellowship meals before eating the Lord’s Supper, some gathered in small groups, separated by social class, and ate separately (1 Corinthians 11:18-19). The poor, who could not contribute much, if any, to the meal, were often ignored and left hungry.

Paul condemned the behavior of those who ignored the poor (1 Corinthians 11:17) for three reasons: One, they were practicing and encouraging division in the Church. Two, they were humiliating members of the Church who were poor and probably coming directly from work without food (1 Corinthians 11:22). Three, some of the rich saints may have brought fermented wine and got intoxicated, which Paul would have considered even more unacceptable. Some interpreters, however, feel that Paul was not referring to an issue of intoxication here, or else he would have severely condemned it as he did elsewhere in the letter (1 Corinthians 6:10). He considered drunkenness not only as an issue of dishonor toward others but also a condition serious enough to cause people to turn from God’s kingdom (Galatians 5:21).[xlv]

Questions Answered: Was Jesus A Winebibber?

The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children (Matthew 11:19).

Glutton and drunkard were insults that denote a rebellious son who deserves to be put to death (Deuteronomy 21:18–21).[xlvi] Jesus compared John the Baptist’s rejection and his own to the behavior of childish brats who would not play either the wedding game or the funeral game (Matthew 11:7-22). Neither John’s ascetic abstinence (compared to mourning or singing a dirge at a funeral) nor Jesus’ enjoyment of food and drink (likened to dancing at a wedding feast) was satisfactory to the Pharisees. John was slandered with the charge of demon possession (Matthew 11:18), and Jesus was smeared as a glutton and drunkard because he associated with tax collectors and sinners. No doubt Jesus did associate with such folk, but the charges of drunkenness and gluttony were unsubstantiated lies, evidently circulated by the Pharisees, who objected to table fellowship with sinners.[xlvii] It’s almost dramatically comical that people use the lies of the Pharisees against Jesus to justify their winebibbing.

Questions Answered: Isn’t Aged Wine Fermented?

On this mountain, the Lord of hosts will make for all peoples a feast of rich food, a feast of well-aged wine, of rich food full of marrow, of aged wine well refined (Isaiah 25:6, ESV).

This eschatological passage is sometimes used against teetotalers to defend drinking aged (fermented) wine. The context of Isaiah’s prophecy is a victory celebration in Heaven given by the Lord for the saints. Apparently, some people find it easy to believe the Lord will happily get all the saints drunk in Heaven. Interestingly, this is a newer misunderstanding or misconstruing of Scripture, likely due to the English Standard Version’s uptick in popularity. The English Standard Version and many other translations butcher this verse and outlandishly alter its intended meaning by inexplicably adding the descriptors “aged” and “well-aged” to the word wine. Leaving hapless, low-information readers with the impression God approves of fermented wine. So much so that He will personally provide it for His people. One can only wonder if some of these modern translators had a pro-alcohol agenda? The King James Version is accurate although dated:

And in this mountain, shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined (Isaiah 25:6).

The words “aged” or “well-aged” are not in the Hebrew text. “Lees” is a good King James word meaning dregs or pulp. A banquet of “aged wine” (shemarim) is translated literally as “a banquet of preserves,” which probably refers to luscious grape juice that had been preserved for a long time for a particular purpose.[xlviii] And “refined” (zāqaq) is a Hebrew verb meaning to refine or to purify. The literal meaning of this word is to strain or extract. “Refined” is used about gold (1 Chronicles 28:18), silver (1 Chronicles 29:4, Psalms 12:6), and water (Job 36:27). It is also used regarding the purification of the Levites, comparing it to the refining of gold and silver (Malachi 3:3).[xlix] Interestingly, the prophetic wine Isaiah envisioned will be purified in every sense of the word.

Questions Answered: Did God Ok Strong Drink in the Old Testament

And thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth: and thou shalt eat there before the Lord thy God, and thou shalt rejoice, thou, and thine household (Deuteronomy 14:26).

This verse applies to special occasions for worship and thanksgiving by the entire household, including men, women, youth, and little children. The Hebrew word used here for “wine” (yayin) can indicate either fermented grape juice or unfermented grape juice. The Hebrew word for “fermented drink” (shekar) can be rendered “sweet drink.” This clarity removes the difficulty of suggesting that adults and children are commanded to worship God by consuming addicting and intoxicating beverages.[l] The purpose of the worship service was “that you may learn to revere the Lord your God always” (Deuteronomy 14:23). To properly worship God and learn to revere (regard with respect and honor) Him, we need to be alert and self-controlled (Ephesians 5:18, 1 Thessalonians 5:6-8).

We should note that the Levite priests were present at the worship service (Deuteronomy 14:27-29). As we’ve already covered, the priests were absolutely forbidden to have anything to do with strong drink. Breaking that commandment invited the death penalty (Leviticus 10:9). It would be contrary to God’s holy character to commend the free use of intoxicants by the worshipers while in the company of the priests. Also, the nature of the festival was a harvest feast, during which time fresh harvest products would be used (Deuteronomy 14:23). This suggests that new fresh juice (non-alcoholic) was available. In this instance, the New King James Version gives an accurate English translation:

And you shall spend that money for whatever your heart desires: for oxen or sheep, for wine or similar drink, for whatever your heart desires; you shall eat there before the Lord your God, and you shall rejoice, you and your household (Deuteronomy 14:26).

Some conservative scholars think (shekar) is best rendered “strong drink” and that it was fermented but low in alcohol content. Others note that Numbers 28:7 uses this same word for the content of a strong drink offering, indicating perhaps that the strong drink was not drunk by the people but used in a drink offering to the Lord.[li] While those are interesting thoughts, I lean heavily in favor of the viewpoint that the word “strong drink” is mistranslated in the King James Version. The New King James Version gives a much better picture of the original Hebrew wording. Regardless, we can rest assured God was not promoting a drunken worship celebration involving children in honor of His holiness.

Questions Answered: Did Jesus Turn Water into Fermented Wine?

9 When the ruler of the feast had tasted the water that was made wine and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom, 10 And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now (John 2:9-10).

A quick Google search will show there’s a raging debate as to whether the Hebrew word for “wine” (yayin) only refers to wine that has fermented. Of course, pro-drinkers insist wine mentioned in both the Old and New Testaments is always fermented. For example, this is often cited to affirm the belief that Jesus’ first miracle endorsed the use of alcohol by turning water into fermented wine (John 2:1-11). “When men have well drunk” does not mean that they were intoxicated, though it is usually employed in that sense. In this context, it means when they have drunk sufficient, and the keenness of their taste has waned so that they could not readily distinguish the good from that which was worse.[lii]

There are numerous reasons to conclude that Jesus did not contribute to a drunken wedding celebration. Foremost in my mind is the reality that Jesus would not violate His Word: Woe unto him that giveth his neighbor drink, that puttest thy bottle to him, and makest him drunken (Habakkuk 2:15). It would have been scandalous to the highest degree had Jesus done such a thing. And not just in pharisaical circles but also among ordinary Jewish people. Furthermore, creating aged (fermented) wine would have been antithetical to the miracle’s message. Jesus demonstrated that His new wine is superior, as is everything tied to the new, Messianic age He was introducing.[liii] This introduction miracle is directly linked to the Feast of Pentecost, where the new wine of the Holy Ghost was first poured out upon the Church (Acts 2:1-18). The new fresh superiority of the wine at the wedding feast typified the new fresh superiority of the wine poured out at Pentecost. Ironically, skeptical onlookers at Pentecost also mistook the miracle for drunkenness, and Peter quickly assured them they were intoxicated by the Spirit, not alcohol (Acts 2:13-16).

Questions Answered: Does Yayin Always Mean Fermented Wine?

Those who argue that the Hebrew word yayin (wine) and its Greek equivalent oinos (wine) always refer to fermented wine are forced to ignore several salient Scripture passages. In both cases, the biblical word wine is used interchangeably to describe fresh juice or various levels of fermented juice, depending on the context. Yayin is a generic term used approximately 141 times in the Old Testament which speaks of all sorts of wine (yayin). Sometimes, yayin is applied to all kinds of fermented grape juice. On the other hand, yayin is used for describing the sweet unfermented juice of the grape. It can refer to fresh juice as it is pressed from grapes. Isaiah prophesied, “The treaders shall tread out no wine (yayin) in their presses” (Isaiah 16:10).” Likewise, Jeremiah said, “I have caused wine (yayin) to fall from the presses; none will tread without shouting (Jeremiah 48:33).” Jeremiah even refers to the juice still in the grape as (yayin) in Jeremiah 40:10-12.

Further evidence that yayin at times refers to unfermented juice of the grape is found in Lamentations, where the author describes nursing infants as crying out to their mothers for their everyday food of “corn and wine (Lamentations 2:12).” Also, The Jewish Encyclopedia [1901] states: “Fresh wine before fermentation was called yayin-mi-gat (wine of the vat).”[liv] Fermentation is just another word for corruption. The potato must first rot (corruption) to make vodka. There is no corruption in God’s kingdom! Fermentation, corruption represents sin which is contrary to the holiness of God (Galatians 6:8).

In Conclusion

Deeply welded into our sinful nature is the predisposition to seek confirmation for our preconceived ideas. Just like two thieves could hang next to Jesus and reach completely different conclusions about Him, we are vulnerable to misperceiving Truths hanging all around us. Why can two people read the same Scripture and walk away with opposing views? And why can those two people be wrong at the same time? Often, it’s because they view Scripture through the grimy lens of existing beliefs and confusing distortions.

Simply put, our flesh tends to believe what it wants to believe. That’s why Paul exclaimed that he died daily (1 Corinthians 15:31). A carnal unsubmitted mind will never understand spiritual things. While I do pray, this treatise will persuade someone to walk away from the alcohol. I realize it will take more than mere words formed into arguments to break that yoke. Whether I’m completely right or entirely wrong will make no difference to a person locked into a position or bound by addiction. Perhaps this will strengthen wavering resolve in the hearts of unsure saints. Maybe a leader’s tired hands will be lifted by this work. Hopefully, a sincere-hearted questioner will find food for thought in this resource.

Like so many others, I’ve seen first-hand the wreckage and waste accompanying even so-called moderate drinking. I’ve seen personalities freakishly changed by drink. I’m firmly planted in the category of people who do not need a Bible to be convinced that alcohol is harmful beyond measure and without redeeming value. I realize that for some people, the dilemma isn’t so black and white. Those people look for gray areas and live in the shadows. There’s no long-term warmth or comfort in those shadows. But I chose a long time ago to live in the light.


[i] Strong’s Greek Dictionary of the New Testament, s.v. “πίνω πίω πόω,” paragraph 4016. https://accordance.bible/link/read/Greek_Strong’s#4016

There are at least six interpretations about the nature of this crime:

1. It was an act of incest between Ham and his mother. This is based on the later use of the phrase father’s nakedness to refer to the mother as translated word for word in the NASB (e.g., Leviticus 18:8). This interpretation sometimes suggests that Canaan was the result of this act of incest.

2. It was an act of homosexuality between Ham and his father. This is based on taking the phrase what his youngest son had done to him (Genesis 9:24) as referring to a physical act.

3. It was an act of trespassing by Ham into his father’s tent.

4. It was an act of castration. This view is found in the Talmud, a Jewish collection of rabbinical law, law decisions, and comments on the Laws of Moses. It is seen as a power struggle in the family.

5. It was an act in which Ham attempted to achieve authority over his father by “blackmailing” him with his indecent exposure. Ham, in this view, desired to be head of the family.

6. It was a viewing (accidental or purposeful) in which Ham did not treat his father with respect because he spoke about his condition to his brothers.

The last interpretation seems the most natural, when all the circumstances are considered. Any improper action can be seen as an attempt to embarrass the father and as a result possibly to take leadership from the father. The actions of the brothers Shem and Japheth seem to contrast with the actions of Ham. Since they actually covered Noah’s nakedness, Ham apparently saw and left his father in a compromising position and then gossiped about it. Since Canaan has been mentioned previously (Genesis 9:18, 22) and Noah’s curse on Canaan appears immediate, Canaan is best seen as living at the time of this incident.

[ii]Kenneth O. Gangel and Stephen J. Bramer, Genesis, ed. Max Anders, vol. 1 of Holman Old Testament Commentary. Accordance electronic ed. (Nashville: B&H Publishing Group, 2002), 94-95. https://accordance.bible/link/read/Holman_Bible_Commentary#1043

[iii] Edwin A. Blum and Jeremy Royal Howard, eds. HCSB Study Bible: Holman Christian Standard Bible. Accordance electronic ed. (Nashville: Holman Bible Publishers, 2010), paragraph 1747. https://accordance.bible/link/read/HCSB_Study_Bible#1747

[iv] Joe Cathey, Holman Illustrated Bible Dictionary, s.v. “DRUNKENNESS,” paragraph 4819. https://accordance.bible/link/read/Holman_Dictionary#4819

[v] Coffman, James Burton. “Commentary on Joel 1”. “Coffman Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/joel-1.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

[vi] William Shakespeare, Othello, Act II, Sc. 3. Line 285.

[vii] McGee, J. Vernon. Thru the Bible Commentary, Vol. 27: Hosea & Joel. Nashville, TN: Thomas Nelson Publishers, 1991.

[viii] J. Vernon McGee, Proverbs—Malachi, vol. III of Thru the Bible. Accordance electronic ed. (Nashville: Thomas Nelson, 1982), paragraph 30067. https://accordance.bible/link/read/McGee-Thru_Bible#30067

[ix] Trent C. Butler, Isaiah, ed. Max Anders, vol. 15 of Holman Old Testament Commentary. Accordance electronic ed. (Nashville: B & H Publishing Group, 2002), 164. https://accordance.bible/link/read/Holman_Bible_Commentary#57819

[x] Lane T. Dennis and Wayne Grudem, eds. The ESV Study Bible. Accordance electronic ed. (Wheaton: Crossway Bibles, 2008), paragraph 11539. https://accordance.bible/link/read/ESV_Study_Bible#11539

[xi] John Phillips, Exploring the Minor Prophets, John Phillips Commentary Series. Accordance electronic ed. (Grand Rapids: Kregel Publications, 1998), 212. https://accordance.bible/link/read/Phillips_Commentary#35650

[xii] David W. Baker, Nahum, Habakkuk, and Zephaniah: An Introduction and Commentary, vol. 27 of Tyndale Old Testament Commentaries. IVP/Accordance electronic ed. (Downers Grove: InterVarsity Press, 1988), 64. https://accordance.bible/link/read/Tyndale_Commentary#38672

[xiii] Stephen R. Miller, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi, ed. Max Anders, vol. 20 of Holman Old Testament Commentary. Accordance electronic ed. (Nashville: B & H Publishing Group, 2004), 63. https://accordance.bible/link/read/Holman_Bible_Commentary#73119

[xiv] NIV Biblical Theology Study Bible. Accordance electronic ed. (Grand Rapids: Zondervan, 2015), paragraph 19110. https://accordance.bible/link/read/NIV_Biblical_Theology_SB#19110

[xv] Eugene Carpenter, “Daniel,” in Ezekiel Daniel, vol. 9 of Cornerstone Biblical Commentary. Accordance electronic ed. (Carol Stream: Tyndale House Publishers, 2010), 374. https://accordance.bible/link/read/Cornerstone_Commentary#77030

[xvi] Kenneth O. Gangel, Daniel, ed. Max Anders, vol. 18 of Holman Old Testament Commentary. Accordance electronic ed. (Nashville: B & H Publishing Group, 2001), 132. https://accordance.bible/link/read/Holman_Bible_Commentary#67248

[xvii] Dwight J. Pentecost, Daniel (The Bible Knowledge Commentary; ed. John F. Walvoord and Roy B. Zuck; Accordance electronic ed. 2 vols.; Wheaton: Victor Books, 1985), 1:1330. https://accordance.bible/link/read/BK_Commentary#16837

[xix] Lane T. Dennis and Wayne Grudem, eds. The ESV Study Bible. Accordance electronic ed. (Wheaton: Crossway Bibles, 2008), paragraph 14336. https://accordance.bible/link/read/ESV_Study_Bible#14336

[xx] Dwight J. Pentecost, Daniel (The Bible Knowledge Commentary; ed. John F. Walvoord and Roy B. Zuck; Accordance electronic ed. 2 vols.; Wheaton: Victor Books, 1985), 1:1330-1331. https://accordance.bible/link/read/BK_Commentary#16838

[xxi] J. Vernon McGee, 1 Corinthians—Revelation, vol. V of Thru the Bible. Accordance electronic ed. (Nashville: Thomas Nelson, 1983), 454. https://accordance.bible/link/read/McGee-Thru_Bible#60675

[xxii] Donald Stamps and J. Wesley Adams, eds. Fire Bible Notes. Accordance electronic ed. (Springfield: Life Publishers International, 2009), paragraph 11985. https://accordance.bible/link/read/Fire_Bible_Notes#11985

[xxiii] John MacArthur, The MacArthur Study Bible, Accordance electronic ed. (Nashville: Thomas Nelson, 2013), paragraph 3077. https://accordance.bible/link/read/MacArthur_Study_Bible#3077

[xxiv] Pett, Peter. “Commentary on Leviticus 10:9”. “Peter Pett’s Commentary on the Bible “. https://www.studylight.org/commentaries/pet/leviticus-10.html. 2013.

[xxv] Pett, Peter. “Commentary on Leviticus 10”. “Peter Pett’s Commentary on the Bible “. https://www.studylight.org/commentaries/eng/pet/leviticus-10.html. 2013.

[xxvi] Pett, Peter. “Commentary on Leviticus 10”. “Peter Pett’s Commentary on the Bible “. https://www.studylight.org/commentaries/eng/pet/leviticus-10.html. 2013.

[xxvii] Pett, Peter. “Commentary on Leviticus 10”. “Peter Pett’s Commentary on the Bible “. https://www.studylight.org/commentaries/eng/pet/leviticus-10.html. 2013.

[xxviii] Roger M. Raymer, 1 Peter (The Bible Knowledge Commentary; ed. John F. Walvoord and Roy B. Zuck; Accordance electronic ed. 2 vols.; Wheaton: Victor Books, 1983), 2:845. https://accordance.bible/link/read/BK_Commentary#30327

[xxix] John Calvin, Calvin’s Commentaries (Complete), trans. John King, Accordance electronic ed. (Edinburgh: Calvin Translation Society, 1847), paragraph 97601. https://accordance.bible/link/read/Calvin#97601

[xxx] John H. Walton and Craig S. Keener, eds. NIV Cultural Backgrounds Study Bible. Accordance electronic ed. (Grand Rapids: Zondervan, 2016), paragraph 17181. https://accordance.bible/link/read/NIV_Cultural_SB#17181

[xxxi] Wayne A. Grudem, 1 Peter: An Introduction and Commentary, vol. 6 of Tyndale New Testament Commentaries. IVP/Accordance electronic ed. (Downers Grove: InterVarsity Press, 1988), 105. https://accordance.bible/link/read/Tyndale_Commentary#59428

[xxxii] NIV Biblical Theology Study Bible. Accordance electronic ed. (Grand Rapids: Zondervan, 2015), paragraph 3685. https://accordance.bible/link/read/NIV_Biblical_Theology_SB#3685

[xxxiii] John Calvin, Calvin’s Commentaries (Complete), trans. John King, Accordance electronic ed. (Edinburgh: Calvin Translation Society, 1847), paragraph 5239. https://accordance.bible/link/read/Calvin#5239

[xxxiv] Edwin A. Blum and Jeremy Royal Howard, eds. HCSB Study Bible: Holman Christian Standard Bible. Accordance electronic ed. (Nashville: Holman Bible Publishers, 2010), paragraph 14458. https://accordance.bible/link/read/HCSB_Study_Bible#14458

[xxxv] A. H. Sayce, ISBE, s.v. “Baal (1),” paragraph 6416. https://accordance.bible/link/read/ISBE#6416

[xxxvi] Max Anders, Proverbs, ed. Max Anders, vol. 13 of Holman Old Testament Commentary. Accordance electronic ed. (Nashville: B & H Publishing Group, 2005), 198. https://accordance.bible/link/read/Holman_Bible_Commentary#49971

[xxxvii] John Phillips, Exploring Proverbs, Volume Two, John Phillips Commentary Series. Accordance electronic ed. (Grand Rapids: Kregel Publications, 1996), 56. https://accordance.bible/link/read/Phillips_Commentary#24180

[xxxviii] Donald Stamps and J. Wesley Adams, eds. Fire Bible Notes. Accordance electronic ed. (Springfield: Life Publishers International, 2009), paragraph 4746. https://accordance.bible/link/read/Fire_Bible_Notes#4746

[xxxix] John H. Walton and Craig S. Keener, eds. NIV Cultural Backgrounds Study Bible. Accordance electronic ed. (Grand Rapids: Zondervan, 2016), paragraph 12568. https://accordance.bible/link/read/NIV_Cultural_SB#12568

[xl] Strong’s Greek Dictionary of the New Testament, s.v. “νήφω,” paragraph 3443. https://accordance.bible/link/read/Greek_Strong’s#3443

[xli] Edwin A. Blum and Jeremy Royal Howard, eds. HCSB Study Bible: Holman Christian Standard Bible. Accordance electronic ed. (Nashville: Holman Bible Publishers, 2010), paragraph 22602. https://accordance.bible/link/read/HCSB_Study_Bible#22602

[xlii] Donald Stamps and J. Wesley Adams, eds. Fire Bible Notes. Accordance electronic ed. (Springfield: Life Publishers International, 2009), paragraph 11985.https://accordance.bible/link/read/Fire_Bible_Notes#11985

[xliii] Craig Keener, The Bible in its Context, Accordance electronic ed. (Altamonte Springs: Oak Tree Software, 2015), 39. https://accordance.bible/link/read/Keener-Context#433

[xliv] Donald Stamps and J. Wesley Adams, eds. Fire Bible Notes. Accordance electronic ed. (Springfield: Life Publishers International, 2009), paragraph 11961. https://accordance.bible/link/read/Fire_Bible_Notes#11961

[xlv] Donald Stamps and J. Wesley Adams, eds. Fire Bible Notes. Accordance electronic ed. (Springfield: Life Publishers International, 2009), paragraph 10620. https://accordance.bible/link/read/Fire_Bible_Notes#10620

[xlvi] Walter J. Harrelson, eds. The New Interpreter’s Study Bible. Accordance electronic ed. (Nashville: Abingdon Press, 2003), paragraph 15714. https://accordance.bible/link/read/NISB#15714

[xlvii] David L. Turner, “The Gospel of Matthew,” in Matthew Mark, vol. 11 of Cornerstone Biblical Commentary. Accordance electronic ed. (Carol Stream: Tyndale House Publishers, 2005), 162. https://accordance.bible/link/read/Cornerstone_Commentary#89927

[xlviii] Donald Stamps and J. Wesley Adams, eds. Fire Bible Notes. Accordance electronic ed. (Springfield: Life Publishers International, 2009), paragraph 5293. https://accordance.bible/link/read/Fire_Bible_Notes#5293

[xlix] The Complete Word Study Dictionary: Old Testament, s.v. “ז,” 301-302. https://accordance.bible/link/read/CWSD-OT#3374

[l] Donald Stamps and J. Wesley Adams, eds. Fire Bible Notes. Accordance electronic ed. (Springfield: Life Publishers International, 2009), paragraph 1627. https://accordance.bible/link/read/Fire_Bible_Notes#1627

[li] Charles Caldwell Ryrie, eds. The Ryrie Study Bible. Expanded, Accordance electronic ed. (Chicago: Moody Press, 1995), paragraph 2891. https://accordance.bible/link/read/Ryrie#2891

[lii] Albert Barnes, Barnes’ Notes on the New Testament, Accordance electronic ed. (Altamonte Springs: OakTree Software, 2006), paragraph 6497. https://accordance.bible/link/read/Barnes’_Notes_(NT)#6497

[liii] NIV Biblical Theology Study Bible. Accordance electronic ed. (Grand Rapids: Zondervan, 2015), paragraph 23006. https://accordance.bible/link/read/NIV_Biblical_Theology_SB#23006

[liv] Singer, Isidore, Ph.D, Projector and Managing Editor. Entry for ‘Wine’. 1901 The Jewish Encyclopedia. https://www.studylight.org/encyclopedias/eng/tje/w/wine.html. 1901.

Why I’m Against Halloween (It’s Not What You Think)

Noteworthy, Episode 47

My brother Nathan has outlined terrific historical reasons Christians should avoid Halloween on his Noteworthy podcast (episode 47). Everything he points out is relevant, valid, and (I can’t resist) noteworthy. I recommend you listen because it’s a great discussion. But honestly, I’ve never needed historical context to dislike Halloween celebrations. My main reason for abstaining from Halloween festivities is different from the average objection others give. My concerns stem from a unique perspective after observing many enthusiastic Halloween celebrators over the years.

Typical Christian Objections to Halloween

Many Christian concerns about Halloween have focused on how people unwittingly participate in satanic rituals. Or they rightly sight the cultural elevation of demonically grotesque images. Indeed, Christians have no business glorifying demons, Satan, torture, death, or gore. And Christians have accurately deemed the spirit of fear and the proliferation of horror as contrary to biblical values. It’s also true that Halloween is historically connected to some pretty dark things. Past fears of razor blade-infested candy and real witches waltzing about in the dark make many people suspicious of yearly Halloween celebrations.

Halloween Goes Mainstream

When I was young, it was pretty commonplace for creepy teens to use Halloween as an excuse to do crazy things. There were lots of weird séances and Dungeons & Dragons loons playing with stuff they didn’t understand. There was a real emphasis on actually scaring people. I know some of that still happens on a small scale. But Halloween has gone more and more mainstream in modern culture. These days everything about Halloween is packaged as cute and family-friendly. The scares aren’t scary, and the demonic isn’t fearsome to the average consumer. The devil is portrayed with benign little horn hats and non-threatening little red-tailed costumes. Parents have no problem dressing their kids as little demons because they don’t actually believe in demons. It’s all make-believe, after all.

Why I’m Against Halloween

Halloween went from being an overtly anti-Christian holiday to an unbelief-in-the-supernatural holiday. The satanic went underground, and naturalism is the name of the game now. I stand firmly against Halloween because it helps desensitize children to the realities of Satan, demons, evil, and Hell. Generations of kids and now parents are comfortable with innocuous fake versions of real and very evil things. Demonically supernatural things have been reduced to mere fantasy on the same level as fairy dust and singing chipmunks, which leaves our culture in a numbed stupor, and completely unable to discern the realities of spiritual warfare. This mass naturalism plays nicely into genuine satanic strategies to keep people focused on the temporal while ignoring and disbelieving in the eternal.

Halloween went from being an overtly anti-Christian holiday to an unbelief-in-the-supernatural holiday. The satanic went underground, and naturalism is the name of the game now.

The Demonic is Real

A few years ago, I heard a mother reassure her little costumed daughter not to be afraid of the boy wearing a demon outfit because demons aren’t real. The little girl seemed skeptical, but a few more years of reassurance from her parents likely resulted in a teenager with no respect for spiritual concepts. It would be better to fear Satan than not believe in him at all. But I have encountered demons, demons in disguise, and demon-possessed people. I’ve seen vile manifestations of genuine evil firsthand. It’s not cute or cuddly. It’s wicked, despicable, dark, twisted, deceitful, and legitimately terrifying. If you’ve ever seen a person immediately after multiple demons left their body, you know just how grateful they are to be alive. You’ve seen the terror they lived with and the perverse distorted things they did while under the control of malevolent beings. And you know how nasty the demons were while being commanded to come out of that person.

Only Support the Good

I believe demonic encounters are less noticeable by hellish design. Demons are still working, but their work is subtle and nuanced. Where they once manipulated people with fear, they now influence people with unbelief. Christians should have the wisdom to stay away from this con-game. Instead, we should affirm the supernatural, both good and evil. We should only represent and support things that are good and beautiful in God’s sight. Let’s keep reminding everyone who will listen to us that God is real, and Satan is real too. There is a profoundly sinister evil lurking beneath the façade of a blissfully ignorant (or perhaps, willfully ignorant) naturalistic society. I, for one, can’t play the game of pretend others seems to enjoy during the Halloween season. I hope you feel the same.

I believe demonic encounters are less noticeable by hellish design. Demons are still working, but their work is subtle and nuanced. Where they once manipulated people with fear, they now influence people with unbelief.

The Argument for Holiness with Charles A. Rhodus (Article + Podcast)

Charles A. Rhodus’ new book, The Argument for Holiness, is not a teaching resource defending the minutia of biblical holiness. It isn’t a handbook or a study guide. Instead, it’s a concise and straightforward defense of the necessity of holiness preaching in the twenty-first century. The author makes a heartfelt plea to church leaders, asking them to acknowledge holiness as salvifically necessary. Rhodus is clear; holiness is just as essential to salvation as the New Birth. He implores saints to value holiness in their church and church leadership.

Holiness is just as essential to salvation as the New Birth.

The Spirit of Jezebel

In four short chapters, Rhodus lays the case for his concerns. He begins by pinpointing the spirit of Jezebel, which seeks to infiltrate our churches and destroy the love of holiness. And by extension, our genuine love and relationship with the holy God of the Bible. Rhodus doesn’t deeply define the spirit of Jezebel. Instead, he uses it as typical of seducing spirits that promote lust, immorality, indecency, immodesty, and rebellion.

The Watchman on the Wall

Rhodus gives his most robust clarion call in chapter two, The Watchman on the Wall, by invoking Ezekiel 33:6, “But if the watchman see the sword come and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman’s hand.” Reminding spiritual leaders of their Divine responsibility to warn of danger and the personal consequences if they do not. Chapter three quickly pivots to a passionate look at the spirit of holiness (Romans 1:4). In keeping with the book title Rhodus argues that feelings are not superior to the Word of God. However, as we submit, the spirit of holiness takes hold, and we become more sensitive to perfecting holiness in the fear of the Lord (2 Corinthians 7:1).

Feelings are not superior to the Word of God, as we submit, the spirit of holiness takes hold, and we become more sensitive to perfecting holiness in the fear of the Lord (2 Corinthians 7:1).

Aggressively Cleansing the Temple

In my opinion, chapter four is the most insightful area of study in the book. Rhodus draws comparisons between Jesus’ aggressive cleansing of the temple and our obligation to do the same spiritually with our bodily temples. I gleaned nuggets of inspiration during the process of reading The Argument for Holiness. For example, Rhodus cites James 4:8, “Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded,” and I noticed an element previously overlooked. The cleansing of the hands signifies outward holiness, and the purification of the heart implies inward holiness. I especially enjoyed my conversation with Rev. Rhodus in the Apostolic Voice Podcast featured below. We were able to rabbit trail in all kinds of interesting directions. Rhodus’ commitment to preaching hard truths with love and sincerity resonated with my spirit. The hour-long conversation flew by which is always an indicator of good content and spontaneous flow. I’m confident it will bless you while you’re listening.

The cleansing of the hands signifies outward holiness, and the purification of the heart implies inward holiness (James 4:8).


Your Questions Answered (Article + Podcast)

Initially, I started this blog specifically to answer questions I repeatedly received from people in my church and community. This format was just an easy way for me to answer a lot of people at the same time. I know, I know, that’s a very introverted thing to do. Also, it probably demonstrates my conversational laziness as well. I knew, too, that the questions being asked were pretty common questions in other church settings as well, which turned out to be truer than I realized at the time.

Often people will write with a question and begin by apologizing for being a bother. I always try to respond by assuring them that there is no such thing as a stupid question. And, if pastors can’t or won’t answer the difficult questions, they aren’t fulfilling their God-given leadership role (2 Timothy 4:2). There is a sentiment floating around asserting that we shouldn’t respond to questions asked in the spirit of entrapment. That is to say, a question designed to back someone into a corner and elicit a response that can be misconstrued or used against the answerer. I sympathize to a certain degree with that mindset. However, it’s worth noting that Jesus still responded to the Pharisees when they poised their poisonous questions.

Regardless, if we’re not careful, we will fall into the trap of viewing every questioner as bad intentioned when they are just uninformed or misinformed. Even the first apostolic sermon on salvation was preached in response to a question (Acts 2:37-38). Many years ago, I was influenced by the book by Conrad Gempf called Jesus Asked. That little book opened my eyes to something that should have been obvious to me as a prolific reader of the Gospels. Jesus avidly employed the Socratic method of answering questions with a question. Jesus rebuked with questions (Luke 8:25, Mark 8:21), provoked deeper thought with questions (Mark 11:28, Mark 12:16), and asked rhetorical questions (Matthew 21:31, Mark 8:19). It’s nearly impossible to find a passage where Jesus interacted with people that He did not ask a question or a series of questions. That illumination forever impacted my thinking on preaching, teaching, and engaging in thought with others.

I believe Jesus utilized questions for several reasons: One, it forced the other person to think and engage. Two, it introduced new lines of thought and brought clarity to issues. Three, it was more approachable than domineering. Four, it put the questioner on the defensive rather than the offensive. Five, it took Him out of the faulty framework of preconceived ideas contained within the original question. Six, it invited people to find Truth in answering His question rather than simply believing a declaration. There is a time for declaration, and Jesus made plenty of bold declarations (John 14:6, John 10:7). Still, there is also a time to ask questions and invite others to find the answers with us, which has always been the philosophy of Apostolic Voice.

That was a ridiculously long way of saying keep the questions coming. Sometimes your questions send me on a journey of discovery. Some questions are humbling because they show me how little I know about the Bible. In a recent podcast (click here to listen), I thoroughly enjoyed tackling some great questions from you folks. I’m posting that Q&A in written form for those who prefer reading over listening. Or for those who might want to easily reference back to this article in the future. No names are mentioned because I wouldn’t want to risk embarrassing anyone.

Q1: How should we feel about going to church when a threat or danger is at hand?

Before jumping into a biblical discussion of this topic, allow me to begin by pointing out the obvious: There is always a certain level of danger when we physically gather for worship. I know this question is likely referring to COVID-19. I think it helps if we put a few things into perspective. Here’s some simple math, 38,000 people tragically die in car accidents each year in the United States. Meaning, just driving to church has some inherent risks. Sadly, 28,000 people die of the common flu each year in the United States. Also, I think we have to weigh the physical and spiritual risks of not attending church.

Some Common Sense Observations

I’m not qualified enough to emphatically argue the suicidal impact of the shutdowns, but I have the common sense to know it’s been substantial. People have been alienated from friends, sequestered away from family, blocked from healthy social interaction, kept from education, hindered from church attendance (and church socialization). We’ve all been fed a steady diet of fear, politicized, marginalized, and handcuffed by despair with seemingly no end in sight. You can’t tell me all that hasn’t harmed people in ways we can’t even fathom right now. Books and studies will look back over these things and tell countless stories of tragedy. My heart breaks for children who endured 2020-2021 (and maybe 2022) during their most formative years. They will deal with neuroses and developmental disorders that go far beyond the ordinary. On the other end of the spectrum, elders who are certainly the most vulnerable to COVID-19 among us have suffered tremendous emotional pain and loneliness in their twilight years as we have tried our best to protect them. It’s truly sad.

The Long-Term Fallout of Fear

I’ve written about spiritual problems and solutions related to COVID-19 in the past (A Christian Manuel For Navigating Uncertain Times, Unmasked – Cogent Covid Thoughts). However, we are only just now seeing the overwhelming negative spiritual impacts of our churches being severely impaired and restricted for over a year and a half. An alarming 7% of past churchgoers claim they will not be resuming in-person services again even once the pandemic is over.[iii] That stat is probably higher because many who will not return to church aren’t willing to talk about it with pollsters. And the falling church attendance is minor compared to the spiritual devastation many people have experienced due to increased carnality and lack of accountability. Countless churches are reeling from that reality. Not to mention how the media has demonized worship or the social stigma of churches being labeled super-spreaders.

What Does the Bible Say?

Before jumping straight to “forsake not the assembling of ourselves together” (Hebrews 10:25), let’s go a few verses back and examine the context of that often-quoted verse. Remember, Paul (the writer of Hebrews, in my opinion) was no stranger to danger. He was beaten, stoned to death, imprisoned, and shipwrecked (2 Corinthians 11:21-33). The First Church met under threat of death, persecution, imprisonment, and more. So, Paul did not write from the Western standpoint of one who has never genuinely suffered for the Gospel or to gather. Hebrews 10:22-23 are admonishments to remain pure (holy), faithful, hopeful, unwavering, and uncompromising. Hebrews 10:24 is a call to think carefully about how we can encourage one another to do all of the above, love our fellow Christians, and do good deeds. All of that was Paul’s way of leading up to the importance of Hebrews 10:25, which is a familiar verse to most churchgoers.

So, when Paul said, “Not forsaking the assembling of ourselves together, as the manner of some is but exhorting one another: and so much the more, as ye see the Day approaching (Hebrews 10:25).” He emphasized the universal human need for the people of God to gather regularly if they are to remain strong in faith, love, and works. Paul (under the inspiration of the Holy Spirit) had already considered the intrinsic dangers of gathering in that apostolic command. Yet, he gave no caveats or wiggle room for the Church to use as convenient excuses. In fact, he doubles down by denouncing those who had already forsaken assembly and encouraging the future church to gather more often as the rapture draws closer.

To drive the point home, Paul continues in Hebrews 10:26-29 with a grave warning about sinful Christians and backsliding. Christians who willfully sin after receiving the knowledge of Truth have no further sacrifice for their atonement (Hebrews 10:26). They can live with terrifying anticipation of the fiery judgment of God because they become adversaries of God even while calling themselves believers (Hebrews 10:27). If people were put to death for breaking the law of Moses, shouldn’t we expect far more significant punishment for disrespecting the blood of Jesus, trampling the son of God, and insulted God’s grace (Hebrews 10:28-29)? These four verses aren’t randomly placed after Paul’s apostolic command to gather. They are a continuation of that discussion. Because gathering together is one of the most important and effective resources God has given to keep us from sin and backsliding.

Gathering together is one of the most important and effective resources God has given to keep us from sin and backsliding.

Full Transparency

To be fully transparent, I do believe in being careful and using wisdom. I’ve lost friends and loved ones during this pandemic. My church has experienced heartbreaking COVID-19 related deaths. My father almost died when he contracted COVID-19, and it turned into COVID-pneumonia. My church has socially distanced, rearranged seating, canceled Sunday School for over a year (to protect the elderly teachers), worn masks, sanitized the building, provided sanitizer to saints, launched a live stream, and canceled many services to mitigate the spread of COVID-19 during peak outbreaks. We’ve made hard calls and tried to use as much wisdom as humanly possible. But we also realize that fear cannot become hysteria, and our church is an essential service. Indefinite shutdowns are not an option, and any shutdown is the last resort.

Practical Considerations

There might be times when you should miss a church service. It should be a tough call on your part. Once missing church becomes easy, you’re in a downward spiral. If you have a fever or feel like you’re contagious to others, you should feel excused to stay home. Do your best to stay connected to that service remotely, either through technology or word of mouth. And remain accountable to your pastor or other saints (depending on your church’s protocol). Refuse to be that person who misses church and expects everyone else to call you. If you are a grown adult, you should keep yourself accountable to peers and leadership. If you are especially vulnerable (age, preexisting conditions, compromised immune system) and your church hasn’t canceled services, consult your leadership about it. Take extra precautions when you attend, wear a mask, keep a distance from others (wave hands, don’t shake hands), and ask to be temporarily excused from church responsibilities that might cause too much direct contact with people. Trust that your pastor is making godly decisions to keep you physically and spiritually safe.

There might be times when you should miss a church service. It should be a tough call on your part. Once missing church becomes easy, you’re in a downward spiral.

Refuse to be that person who misses church and expects everyone else to call you. If you are a grown adult, you should keep yourself accountable to peers and leadership.

If you have enough faith to go to the grocery store, you have enough faith to go to church. If you have enough faith to go to work, you have enough faith to go to church. If you feel comfortable being around people outside of the church, you should go to church. It really is that simple. The Church is an essential service for your soul. And if you are responsible for children, you should be factoring their spiritual well-being into your decision-making process too. Wisdom and caution are good things, but fear and hysteria are contrary to the Christian life.

If you have enough faith to go to the grocery store, you have enough faith to go to church. If you have enough faith to go to work, you have enough faith to go to church.

Wisdom and caution are good things, but fear and hysteria are contrary to the Christian life.

Power, Love & Sound Mind

In 2 Timothy 1:2-7, Paul charged Timothy to have peace (inner calm and spiritual well-being). Then, Paul praised the faithfulness of his godly mother and grandmother (2 Timothy 1:5). He reminded Timothy to keep the gift of God stirred up inside of him, which he had already received by the laying on of hands (2 Timothy 1:6). Then, Paul launched into a verse that we often quote, and you’ll quickly recognize it even though I’m citing the Amplified version: For God did not give us a spirit of timidity or cowardice or fear, but [He has given us a spirit] of power and of love and of sound judgment and personal discipline [abilities that result in a calm, well-balanced mind and self-control] (2 Timothy 1:7). Notice the entire context of Christian power, love, and soundness of mind involve things connected to gathering as the body of Christ. If we want power, love, and stability of mind, we must not forsake assembling together.

The entire context of Christian power, love, and soundness of mind involve things connected to gathering as the body of Christ. If we want power, love, and stability of mind, we must not forsake assembling together.

Q2: What age is appropriate for an apostolic to start dating?

My daughter Julia Lynn is fourteen, and she is lovely, talented, brilliant, sweet, introverted, kind, and godly. Needless to say, I have strong opinions and emotions related to this topic (you’ve been warned). Also, I’ve written an in-depth article on apostolic dating called 6 Dating Standards for Apostolic Singles. So, I’ll resist the temptation to repeat all of that here. If dating questions are relevant to you or someone you love, I recommend thoroughly reading that article. However, I did not specifically address this question in 6 Dating Standards for Apostolic Singles, probably because I had older singles in mind at the time. Still, this is a very relevant and essential question to answer. It’s a question that should be taken seriously and not frivolously.

Real Life Dating Principles

Let me lay some framework around my answer. The Bible clearly states that we should abstain from sex outside the marriage covenant (Hebrews 13:4). I also know that human nature makes that incredibly difficult, especially in our current culture, unless we have careful guard rails in place (1 Corinthians 7:2). Keeping that in mind, I do not support long engagements or dating for years on end. Also, I do not believe an apostolic should marry outside the faith. And I don’t endorse casual dating. I think all dating should be to find a godly person, marry that person, and serve the Lord together. Meaning, the moment you realize someone isn’t marriage material, that relationship should end. Never date just to cure loneliness, fit in, kill time, fulfill lustful desires, or any other reason outside of sincerely looking for a person to love for a lifetime in holy matrimony.

All dating should be to find a godly person, marry that person, and serve the Lord together. Meaning, the moment you realize someone isn’t marriage material, that relationship should end.

Never date just to cure loneliness, fit in, kill time, fulfill lustful desires, or any other reason outside of sincerely looking for a person to love for a lifetime in holy matrimony.

The Answer… Kinda

Because of everything stated above, I feel that it is unwise to date before seventeen. For most people, even seventeen is probably far too young to begin dating. Why? Because you shouldn’t date unless you are mature enough to realistically get married within a year or year and a half (at the latest) of dating an individual. Most people are simply not spiritually or emotionally mature enough to get married by eighteen or nineteen. You would be an extremely rare exception to the rule if you are that person. Furthermore, you can’t be the one to decide if you are mature enough to be dating. You must allow elders, parents, church leaders, and godly friends to make that assessment for you (and with you).

A Few Quick Guard Rails

Before you reach an age where you could realistically think about getting married, all your relationships should be kept on the friendship level, at arm’s length, and never exclusive. You certainly shouldn’t be spending time alone with friends of the opposite sex or engaging in long intimate conversations via phone, text, or social media. That’s basically the definition of dating, whether you call it dating or not. This answer is probably a little frustrating, but I don’t think there is a one size fits all age where everyone should start dating. Seventeen at the absolute earliest and probably early twenties is a good average timeframe to begin dating safely. But even then, I default back to an earlier dating guard rail, never date just to date or to cure loneliness. Only date an individual if you see real marriage potential in that person and have the approval of godly mentors around you. Never date secretly or without consulting godly elder mentors (not just your best friends and peers).

Love God First & Foremost

Again, if you’re interested in a more in-depth conversation about dating, follow this link (6 Dating Standards for Apostolic Singles). Don’t be that flaky, wishy-washy, needy person who can’t live without a dating relationship. Learn to love yourself and be happy with who you are before you start the long, complex process of loving someone else. Keep God first, and He will give you the desires of your heart (Psalm 37:4).

5 Trust in the Lord with all thine heart; and lean not unto thine own understanding. 6 In all thy ways acknowledge him, and he shall direct thy paths.
Proverbs 3:5-6

Q3: I’m sitting with a dying friend suffering with stage 4 lung cancer. I would like topics on learning to trust Jesus and faith.

First, let me say to you, and everyone suffering from similar pain, that I’m so sorry for your situation. I know the heartbreak and helpless feelings are difficult to endure. And we can be forgiven for wondering how and why awful things like this happen. The feelings of our infirmities touch God, and He draws close to those with broken hearts (Hebrews 4:15, Psalm 34:18). Sometimes the hurt numbs us to the presence of the Lord. Allow the Lord to draw close to you and give you the peace that only He can provide.

The feelings of our infirmities touch God, and He draws close to those with broken hearts (Hebrews 4:15, Psalm 34:18).

Encouragement from Mother

My mother has written and spoken about this subject beautifully from her suffering and fiery trials. I encourage you to read her article called Praising the Lord in All Things and listen to her talk about it in this conversation called Talking with Mom (Rebecca French) About Pain, Sickness, Parenting, Faith, Ministry, Pastor’s Wives, and People with Special Needs. She has a unique perspective and special anointing that ministers to the hurting. I know her words will help you and anyone suffering or watching helplessly while a loved one suffers. Know that you’re not alone, and ultimately peace always comes while we wait on the Lord.

Four Simple Strategies for the Brokenhearted

I could write a lengthy essay about how the rain falls on the just and the unjust. Or I could wax eloquent about how sin ushered pain and suffering into the human condition. And I could write philosophically about how God is good even when we don’t understand His plan. But I know none of those things will help you right now. But I do know a few simple things that have helped me through similar situations.

One, turn your pain into prayer. Tell God every hurt, disappointment, frustration, sadness, and ask Him all the difficult questions. He hears, cares, and answers when you call out to Him in desperation. When the pain is deep, don’t turn to anything other than God for relief. Two, keep connected to prayerful friends who will encourage you and pray for you. Our flesh wants to withdraw when hurting but resist that urge and stay (or get) closely connected to godly people. Three, find an encouraging Bible verse (if you don’t already have a favorite one) and quote it to yourself all the time. Write it down and read it. Write it over and over again. Put it on sticky notes all-around your house and car. Make it your screen saver on your phone. Let it penetrate past your mind and settle down in your soul. Four, don’t miss church. Again, it’s tempting to pull away when we’re hurting, but skipping church is like unplugging ourselves from the power source we desperately need. Bring your pain to the altar and anoint Jesus’ feet with your tears.

Turn your pain into prayer. Tell God every hurt, disappointment, frustration, sadness, and ask Him all the difficult questions. He hears, cares, and answers when you call out to Him in desperation.

Skipping church is like unplugging ourselves from the power source we desperately need. Bring your pain to the altar and anoint Jesus’ feet with your tears.

Q4: How many books will be opened on Judgment day? I only remember the Lambs Book of life. But as I have been reading, it says books. What are the books that will be opened?

Two passages of Scripture mention a plurality of books that will be opened on the Day of Judgment. The prophet Daniel described an apocalyptic vision (waking thoughts) and wrote, “the judgment was set, and the books were opened (Daniel 7:10)”. He was alluding to a courtroom scene where everything was rightfully placed, the court was called to attention, and the books were opened. In this particular context, the books shown are books of judgment. The book of Revelation seems to be referencing the same future apocalyptic scene where there will be a great white throne of judgment (Revelation 20:11-15). If these two passages are describing the same future event, John the Revelator (the writer of Revelation) received more details in his vision:

12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. 13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. 14 And death and hell were cast into the lake of fire. This is the second death. 15 And whosoever was not found written in the book of life was cast into the lake of fire (Revelation 20:12-15).

The Book of Life & Books of Judgment

There are at least three books described in this vision. The names of all believers are listed in the book of life (Revelation 20:12). The “earth dwellers” names are not in the book of life (Revelation 13:8; 17:8). The first set of books mentioned appear to be the same books Daniel saw in his vision (Daniel 7:10). But John saw an additional book of life, and God revealed that anyone whose name is not in that book would be cast into the lake of fire (Revelation 20:15). That will be the final eternal sentencing by God upon each individual human.

According to What They Had Done

The lives of all who did not obey the Gospel and live according to God’s eternal Word will be completely exposed before God. Every selfish and defiant act and ungodly thought will be called into account. Even the secret sins, which it seemed no one knew about, will be brought to light and judged (Luke 8:17, Romans 2:16). All will be judged individually for their works according to God’s standards and principles, with consideration for motives and opportunities (Luke 12:47–48), which indicates differences in the sentencing and degree of punishment but not in the duration. The torment of the lake of fire is unquenchable. It will last forever (for a detailed examination of what the Bible teaches about Hell, consider reading What About Hell? – Everything You Need to Know).

It appears to me that the names written in the book of life will not be judged by what they had done. Instead, they will be judged by what Jesus had done for them. However, the names listed in the judgment books (we have no idea how many books there will be) will be adjudicated based on their works. And because all have sinned and fallen short of the glory of God, that will be an unwinnable case for them (Romans 3:23). Furthermore, it appears that hell will bring forth the dead who are unsaved before the final judgment (Revelation 20:13). Meaning, the Day of Judgment will be more of a formality than an actual legal proceeding. The unsaved will have already tasted Hell, and the saved will have already experienced a sample of Heaven’s splendor.

The names written in the book of life will not be judged by what they had done. Instead, they will be judged by what Jesus had done for them.

A Final Possibility

Some scholars speculate that one of the judgment books mentioned might be the Bible itself. In my opinion, it would make sense for one book to be a record of every individual’s earthly conduct contrasted to God’s divine law recorded in Scripture. If God judges us according to our deeds, the standard of judgment will also be present, which is the Word of God. I have no problem accepting that as a possibility. All speculation aside, I just know my name needs to be in the book of life.

Q5: In Genesis 6:1-4, are the “sons of God” fallen angels, and did they marry and reproduce with the women of the earth? If not, what is the explanation of those chapters?

Genesis 6:1-4 is one of the most highly debated topics among saints and theologians alike. I’ll give my humble opinion on the subject as best I can. There are two (some would argue four) possible answers to your question. First (and most plausibly), the “sons of God” mentioned in Genesis 6:1-4 refer to the godly “sons of Seth” marrying the heathen daughters of Cain. God’s covenant people are often referred to in the Bible as “God’s sons” (Exodus 4:22, Deuteronomy 14:1, Romans 8:14). This view would explain why God eventually forbade the Israelites from marrying Canaanite women (Exodus 34:16, Deuteronomy 7:3).

Most plausibly, the “sons of God” mentioned in Genesis 6:1-4 refer to the godly “sons of Seth” marrying the heathen daughters of Cain.

Demonic Offspring

However, it is a widespread opinion that the “sons of God” mentioned in Genesis were fallen angels marrying mortal women and producing giants. Although, you should know the word Nephilim or giants could mean giants in the sense of their fame, strength, or renown and does not necessarily refer to actual giants in the sense of height. There is some credence given to this idea in Peter’s epistles and the epistle of Jude (Jude 6, 2 Peter 2:4). I don’t believe this view to be accurate. Proponents of this view still leave us with more questions than answers.

Final Possibility

It would be far more plausible, in my opinion, to say demon-possessed men married and produced wicked offspring rather than believing literal angelic (spiritual beings) married and had half-human half-demon offspring. As best we can tell from Scripture, actual angels (or demons) are incapable of doing such a thing. Otherwise, Satan and all the fallen angels would most certainly be doing just that regularly trying to wreak havoc in this world. They do not, and that alone is enough to convince me that such a thing is impossible.



If We Want Our Kids To Stay In Church (Here’s Five Things We Need to Talk to Them About) – Article + Podcast

Below is a list of five key subjects that the Church (and parents) must address forcefully and often if we want our kids to stay in church. Four of the five areas are subjects that the Church has largely remained silent on in the last several decades. It’s time to face the ugly reality that the Churches retention rate of young adults is rapidly dwindling. The stories of tragedy are countless and remarkably similar. The scenario usually goes something like this; Jamie graduates from high school where humanism, atheism, secularism, and every other “ism” you can imagine has been crammed into her head for the last decade or more.  But until recently, Jamie always went home to a mom and dad who worked hard to combat the onslaught of worldly concepts and temptations infiltrating her mind.  But when Jamie goes to college, she faces the same battles that she fought in high school, only now they are even more intensified.

It’s time to face the ugly reality that the Churches retention rate of young adults is rapidly dwindling. The stories of tragedy are countless and remarkably similar.

One key element changes to Jamie’s disadvantage; she no longer goes home to the stability of her parents. Jamie has more freedom, independence, responsibility, pressure, more temptations, more opportunity for failure, and less support. Sadly, the Jamies in our churches are often not equipped to withstand the philosophical, moral, spiritual, and psychological battles that blindside them fresh out of high school.  Somehow, somewhere before Jamie reaches these critical years, she must develop her own intimate, personal relationship with God if she is going to withstand the cultural onslaught that young adulthood brings.

The kids in our churches are often not equipped to withstand the philosophical, moral, spiritual, and psychological battles that blindside them fresh out of high school. 

So what is the Churches role in all of this? I believe it is significant. In fact, it is paramount. Outside of parents, nothing can impact and shape students’ hearts like the properly functioning body of Christ. It is vitally important that the Church (especially the leadership) is aware and concerned about their young adults’ challenges. I recently heard a pastor say that every father is called to be a youth pastor. I didn’t hear nearly as many “amens” as he deserved for that statement. So often, parents place all the heavy lifting on their church to teach their children about the things of God. But that’s a reversal of what God originally intended. Parents train up children, and the Church comes alongside parents in that responsibility.

Often, parents place the heavy lifting on their church to teach their children about the things of God. But that’s a reversal of what God intended. Parents train up children, the Church comes alongside parents in that responsibility.

Backsliding is never instantaneous but rather a slow, hard, often silent development. It is an internal process that usually doesn’t manifest itself outwardly until it has almost completely germinated. That’s why Scripture admonishes us to “Train up a child in the way that he should go… (Proverbs 22:6).” Nothing can replace the shaping done during an individual’s formative years (arguably adolescence and young teens).  When Jamie goes to college, she will subconsciously draw from behaviors and patterns learned long ago. Therefore, for the Church to retain its young adults, it must maintain thriving child, adolescent, and pre-teen ministries. Parents, please take advantage of formative years and equip them for a lifetime of success. Spiritual development is a lifelong process that best begins at the youngest age possible.

Backsliding is never instantaneous but rather a slow, hard, often silent development. It is an internal process that usually doesn’t manifest itself outwardly until it has almost completely germinated.

For the Church to retain its young adults, it must maintain thriving child, adolescent, and pre-teen ministries.

Parents, please take advantage of formative years and equip them for a lifetime of success. Spiritual development is a lifelong process that best begins at the youngest age possible.

I’m writing this with a sense of urgency, heaviness, and humility. As the father of a teenage girl and a pre-teen boy, I know the magnitude of our job. I know how magnetic the culture can be for our kids. I know how oppressive peer pressure can be for our daughters. I know how exhausting it can be to truly train kids in the Word. It’s not a thirty-minute sermon or an hour-long Bible study with a friend; it’s a twenty-four-hour-a-day teaching lifestyle. It’s answering hard questions at midnight when we just want to sleep. It’s stopping when we’re in a hurry to take advantage of a teachable moment. It’s intentionally opening our Bibles and creating time for devotion. It’s uncomfortable conversations that we just want to avoid. It’s saying no when it would be easier to say yes, and it’s saying yes when it would be easier to say no. It’s repeating ourselves over and over again. It’s explaining something one more time for the millionth time. So, here are five things we must be talking about regularly if we want our kids to stay in church.

I know how magnetic the culture can be for our kids. I know how oppressive peer pressure can be for our daughters. I know how exhausting it can be to train kids in the Word. It’s not a thirty-minute sermon; it’s a 24 hour a day teaching lifestyle.

  1. Science and the theory of evolution in particular. We should not be anti-science, however, we should be anti-scientific theories that have an anti-God agenda.
  2. Morality, God’s plan for human sexuality, and the family. Hollywood, public schools, the internet, peers, and every other facet of culture talks about these issues night and day.  If the Church is going to remain relevant it cannot stay silent or fearful of these subjects.
  3. The Bible and why it can be trusted as the literal Word of God. It’s no secret that the Bible has been under attack in one way or another since its inception.  They may not be burning Bible’s in the streets but liberal academia has been doing their best to undermine it for centuries.  They don’t care if you read it as long as you don’t trust it for absolutes.
  4. Popular culture, holiness, and what it means to live righteously. Of course, just because something is popular doesn’t make it evil. However, just because it’s popular doesn’t make it acceptable either.  The Church must stand on the front lines of the culture wars and promote godliness in a clear, loving, well thought out way.
  5. Relationship with Jesus. None of the above will matter without a close, experiential, relationship with Jesus. Relationship will sustain a heart even when storms rage all around.

Apostolic Voice Podcast: Listen, Subscribe, Support

YouTubeApple PodcastsAnchorBreakerOvercastPocketCastsRadio PublicSpotifyiTunes

Support

Apostolic Voice

Help us make the show. By making a contribution, you will help us to make more apostolic pentecostal programs that matter.