It Filled the House – The Journey from Tabernacle to Temple to Earthen Vessels with Samuel Vaughn (Article + Podcast)

After reading It Filled the House (The Journey from Tabernacle to Temple to Earthen Vessel), I knew Samuel Vaughn needed to be a guest on the Apostolic Voice podcast. I’ve never met Samuel, but I knew we were like-minded thinkers from how his book was written. Vaughn is a systematic thinker. As the title suggests, It Filled the House takes the reader on a Holy Ghost journey from the book of Exodus to the New Testament. Actually, if you count some detours in the book, it takes the reader from Genesis to the New Testament.

Systematic Theology Made Enjoyable

Essentially, Vaughn has connected the theological dots between the types and shadows of the Old Testament and the explicit commands regarding the infilling of the Holy Spirit in the New Testament. Furthermore, It Filled the House does more than demonstrate the necessity of the Holy Ghost in the New Birth experience. It also highlights the continuing role of the Spirit in a believer’s life. But don’t mistake It Filled the House as a boring theological read. It’s not. Along the way, Vaughn scatters practical illuminations from the Scripture that encourage, uplift, and challenge our walk with God. It’s almost as if the systematic theological aspect of the book sneaks up on you from chapter to chapter, which is the mark of a good writer.

When the Glory Cloud Seems to Be Departing

Vaughn begins It Filled the House by noting the first instance the Bible refers to the glory cloud in Exodus 13:21-22. The cloud represented the Spirit of God, and it led them through the wilderness away from Egypt. The inference is that God’s Spirit still guides us today, but it does so internally rather than externally. It’s important to recognize that God purposefully led the Hebrews to a dead end at the Red Sea with Pharaoh’s army hot on their heels. And that’s the moment the glory cloud moved from the front to the back. Vaughn paints the picture like this:

What beautiful imagery of the cloud floating over the children of Israel toward their enemy. But can you imagine the confusion and anxiety of Israel? The God that had been leading them in front was now behind them instead. What did it mean? Did it mean God was leaving them or walking away? No doubt, many within the group believed God’s repositioning to be abandonment. But God was not abandoning them. He was posturing Himself.

Vaughn compares that Red Sea experience to how we often feel when faced with trials where God seems far away. I like the way Vaughn phrases the reality of what God was doing, “What we think is desertion is actually deterrence!” He continues:

God goes before His people. Sometimes, God goes behind them as well. He provides direction from the front and protection from behind. God is acting as the bookends of provision and protection. He is truly the author and the finisher of our faith.

God goes before His people. Sometimes, God goes behind them as well. He provides direction from the front and protection from behind. God is acting as the bookends of provision and protection.

Years ago, the Lord illuminated something that impacted my understanding of How God operates. I was studying the armor of God in Ephesians 6:10-18. And I was a little troubled because there’s nothing listed in the vast array of God’s spiritual armor that offers protection for our backs. It’s as if our backs are completely exposed to attack. And my life experience informs me that most spiritual and physical attacks come from behind. During that time of prayer and study, God reminded me of how the glory cloud moved from direction to protection at the Red Sea encounter. The principle of God’s word is that if we always move in the direction God leads when opposition arises, if we have put on the whole armor of God, the Lord Himself will fight from behind, and the Spirit empowers us to battle forward.

God Exposes the Egyptian False Gods

God manifested His glorious presence with a cloud during the day, and at night that cloud morphed into a pillar of fire. God did not choose these two symbols randomly. These symbols exposed two of the most revered false gods in the vast pantheon of Egyptian gods. Vaughn gives a short history lesson to set up a profound point:

The Egyptians worshipped the sun god, Ra, which used fire to create light. Another deity in their pantheon was the god, Shu. Shu was the god of the air and light. One of Shu’s responsibilities was to protect Ra from the evil snake-god Apep that tried to destroy Ra each night and prevent the sunrise.  

Vaughn leaps to the crux of the lesson:

God used fire at night to show that He could provide light when Ra could not, thus proving to Egypt that Ra was dead. He used a cloud that moved freely in the sky to show that He had power over the air, showing that Shu was no more.

God used fire at night to show that He could provide light when Ra could not, thus proving to Egypt that Ra was dead. He used a cloud that moved freely in the sky to show that He had power over the air, showing that Shu was no more.

God intentionally used symbols the Egyptians revered to prove that their gods were subdued. It was a magnificent display of God’s power over false gods, ideologies, and philosophies. Similarly, the Spirit of God is required for us today to expose falsehoods, strong delusion, and anything opposed to biblical Truth.

The Spirit of God is required for us today to expose falsehoods, strong delusion, and anything opposed to biblical Truth.

Types & Shadows Within the Exodus Story

Warning: I’m going to seriously nerd out on this topic. So, if you’re a casual reader looking for quick points, go ahead and skip down to the next subject.

The apostle Paul compared New Testament baptism to the crossing of the Red Sea in 1 Corinthians 10. Vaughn describes it this way, “The Red Sea is a shadow of water baptism for Christians today.” He continues, “Crossing the Red Sea, then, is akin to passing through the water for the remission of sins.” The typological imagery of the Hebrew’s deliverance from Egypt to New Testament salvation is fascinating. Each element of salvation and the Christian life is foreshadowed in the Exodus story.

Egypt represents both the bondage of sin and the world from which we need saving. Moses, as the deliverer, then becomes a type of Christ. The captive Hebrew’s decision to leave Egypt is a type of repentance. As mentioned, the Red Sea is a type of water baptism. The cloud and pillar of fire become symbolic of the Holy Spirit. The Hebrew’s subsequent wandering in the wilderness post-Red Sea is a type of a believer’s life as a stranger and pilgrim in this present world awaiting entrance into the Promised Land. And, of course, the Promised Land itself is emblematic of our eternal home in Heaven.

As Vaughn carefully points out, Acts 2:37-38 emphatically states that the three elements of the New Birth (or salvation) is repentance, water baptism in Jesus’ name, and the infilling of the Holy Ghost, first evidenced by speaking in other tongues (or previously unlearned languages) as the Spirit gives the utterance (or inspiration). Apostolics differ from numerous other persuasions in that we affirm the essentiality of baptism and Spirit infilling. However, this has caused some consternation when comparing the typology of the Exodus account to the apostolic view of New Testament salvation. The glory cloud typifying the Spirit of God leads them but does not fill them as the Spirit does in Acts 2.

Vaughn does an admirable job of continuing the biblical narrative of the cloud going from the Tabernacle to Solomon’s Temple and finally into human vessels in Acts 2. He demonstrates that Scripture doesn’t leave the typology of the infilling of the Spirit unfinished or unfulfilled. However, as is often the case in Scripture, there’s a mixing of metaphors that completes the short-term picture emblematic of salvation in the Exodus account. For those who would like a resolution of salvific foreshadowing, it can be found in Exodus 15:22-27, which describes the Hebrew’s encounter with the bitter waters of Marah.

Upon leaving the Red Sea (baptism), Moses led the people into the desert of Shur. The King James Version says, “Moses brought Israel from the Red Sea (Exodus 14:22).” The New Living Translation says, “Moses led the people of Israel away from the Red Sea (Exodus 15:22).” However, the literal translation of “brought” and “led” is that he “made them journey,” which is not a common expression in this context.[i] As you will see momentarily, the forcefulness of this language further drives home the Scriptural theme of moving from baptism to the infilling of the Spirit. Once again, I’m reminded of Acts 2:38 and its declaration to repent and be baptized, “and ye shall receive the gift of the Holy Ghost.” 

After three days in the desert, they desperately needed life-giving water. This typifies the believer’s need to be filled with the Spirit to survive life in the wilderness (this world) traveling to the Promised Land (Heaven). Arguing that the infilling of the Holy Ghost isn’t necessary for salvation is like arguing that water isn’t essential for life. When the Hebrews finally reached the waters of Marah, it was too bitter to drink. Some commentators suggest the bitterness of the water referred to the taste due to high mineral content. As if people literally dying of thirst would fuss about bad-tasting water. I find that view ludicrous. Likely the water was undrinkable due to high salt content.[ii]

Arguing that the infilling of the Holy Ghost isn’t necessary for salvation is like arguing that water isn’t essential for life.

So, in Exodus 15:24, Moses cried out to God, and the Lord showed him a tree. Isn’t that amazing? Now we have a tree that becomes a type of the cross. Interestingly, this verse doesn’t describe Moses receiving any Divine instructions about what to do with this tree. Although perhaps we can take it for granted that the instructions were given. Regardless, Moses cast the tree into the bitter water, and it miraculously became sweet (drinkable). Furthermore, after tasting the sweet water, the people received a standard from the Lord to listen carefully to His commands and obey all His ordinances and decrees. That instruction came with a promise that if they were obedient, they would not suffer the diseases of the Egyptians, and they would find healing from the hand of the Lord (Exodus 15:25-26).

Let me try to unpack all the New Testament parallels in that brief passage of Scripture.

  • We have no access to the life-giving water of the Spirit without the cross (1 Corinthians 1:18, 1 Peter 2:24-25, John 3:16, Galatians 2:20, Galatians 3:13, Philippians 2:5-8, Colossians 2:14, Colossians 1:19-20, Ephesians 2:16, 1 John 2:1-4, Romans 6:6, Isaiah 53:5).
  • There is no life (salvation) without the infilling of the Spirit (Romans 8:5, Romans 8:9, Romans 8:14, 1 Corinthians 12:13, 1 John 4:13).
  • Not only is the Spirit necessary, but it is wonderfully sweet.
  • The infilling of the Spirit enables us to live in obedience to the commandments of the Lord. It empowers us to overcome the bondage of sin. Without the Spirit, we would quickly be enslaved again by the world (Egypt) (Luke 24:49, Acts 1:8, Acts 4:33, 1 Corinthians 12:10, Hebrews 2:4)
  • The Spirit opens the door to the miraculous. Spiritual and physical healing are obtainable because of the cross and the successive working of the Spirit in and through God’s people (James 5:14-15, Matthew 18:18, John 14:12).
  • Because of the supernatural empowerment over sin the Spirit provides, we can be impervious to common ailments typical of Egyptian (worldly) lifestyles.
  • For reference sake, here is a list of other Scriptures that speak metaphorically of the Spirit as water (John 4:10-15, John 7:37-39, Isaiah 12:3, Isaiah 44:3, Revelation 21:6, Revelation 22:17, 1 Corinthians 10:4, 1 Corinthians 12:13, John 6:63, Exodus 17:6).  

There is no life (salvation) without the infilling of the Spirit (Romans 8:5, Romans 8:9, Romans 8:14, 1 Corinthians 12:13, 1 John 4:13).

Without the Spirit, we would quickly be enslaved again by the world (Egypt) (Luke 24:49, Acts 1:8, Acts 4:33, 1 Corinthians 12:10, Hebrews 2:4)

Whew. Ok. One final thought on the typology found in the Exodus story: Exodus 16 introduces the miraculous manna from heaven that God provided for the children of Israel to sustain them during their wilderness wanderings. That manna typifies the Word of God a believer needs to be spiritually sustained today. Just as the people had to gather the manna for themselves each morning, we are to hide God’s word in our hearts daily. A day without feasting on the Word should be as rare as a day without food.

Just as the people had to gather the manna for themselves each morning, we are to hide God’s word in our hearts daily. A day without feasting on the Word should be as rare as a day without food.

Just as it was the ministry’s job to preserve the manna for future generations in Exodus 16:33, today it is the ministry’s responsibility to preserve the Word from generation to generation. Also, the Israelites grew tired of the manna. Eventually, their gratitude turned to ungratefulness, and they hungered for Egyptian foods (Numbers 11:6, Numbers 21:5). When the people spoke against Moses and the manna, God sent poisonous snakes among the people as a judgment. Here are a few lessons we should learn from the manna:

Just as it was the ministry’s job to preserve the manna for future generations in Exodus 16:33, today it is the ministry’s responsibility to preserve the Word from generation to generation.

  • People who grow tired of the Word will attack the man of God over them.
  • Tiring of the Word is a sign of carnality.
  • The Word is our spiritual sustenance. We die spiritually without the Word, just as we would die physically without food.
  • Grumbling about the Word invites poisonous things into our lives.
  • There is hidden manna in Heaven for those who are victorious (Revelation 2:17).
  • Deuteronomy 8:3 tells us that God humbled the Israelites by letting them go hungry and then feeding them with manna to teach them that man shall not live by bread alone but by every word that comes from the mouth of God. Jesus quoted this Scripture while being tempted by Satan in the wilderness (Matthew 4:4).
  • Jesus was the Word made flesh (John 1:14), the Word incarnate (John 1:1-3), the Living Word (John 6:63), the bread of life (John 6:35). One of the most dramatic links between Old Testament types and shadows is in John 6:58, where Jesus refers to Himself as the “true bread” that came down from heaven. Jesus describes how the ancient Israelites ate manna from heaven, but it did not provide eternal life. In contrast, Jesus promises that the manna He provides will live forever.

There is hidden manna in Heaven for those who are victorious (Revelation 2:17).

Desire Invites the Divine

Vaughn brings out a beautiful point from Moses’ forty days basking in the cloud of God’s glory as he received the Ten Commandments. I’d never thought of it this way, but Vaughn notes that the forty days on the mountain was a time of total isolation from people. While Moses was enjoying the presence of the Lord, the people were creating a golden calf and falling into idolatry. Vaughn says:

It was when the people wanted to distance themselves from God and the man of God that God called Moses to meet with Him. Often when we are ostracized from people who feel threatened by our relationship with God, He will call us up to the mountain to stay a bit longer with Him.

Often when we are ostracized from people who feel threatened by our relationship with God, He will call us up to the mountain to stay a bit longer with Him.

There is inevitable loneliness that accompanies true dedication to the Lord. A social dissidence resides in the heart of every lover of God’s presence. As Vaughn says, “God will always lead you where He can be with you.” If God has to sever friendships to be with you, He will do it. If God is leading you away from a relationship, rest assured He is doing so to be with you. God calls you to climb the mountain, not as a punishment, but as an invitation to be with Him uniquely and memorably. Never allow peer pressure or the desire to fit in keep you from climbing the mountain and experiencing the glory of God. Vaughn stresses that it takes discipline to climb a mountain, and it requires spiritual discipline to enter into God’s presence today. Vaughn gives this insightful thought:

God will always lead you where He can be with you. If God has to sever friendships to be with you, He will do it. If God is leading you away from a relationship, rest assured He is doing so to be with you.

Never allow peer pressure or the desire to fit in keep you from climbing the mountain and experiencing the glory of God.

The exclusive presence of God only seems exclusive to those who are unwilling to pursue Him. Praying, fasting, and studying are disciplines, but eventually, discipline becomes desire. And desire invites the Divine.

The exclusive presence of God only seems exclusive to those who are unwilling to pursue Him. Praying, fasting, and studying are disciplines, but eventually, discipline becomes desire. And desire invites the Divine.

The Difference Between the Cloud and the Glory

Vaughn spends a good deal of time underscoring how the cloud of God and the glory of God are two distinct manifestations. In reference to Exodus 40:33-35, Vaughn states, “The cloud covered the tent of the congregation while the glory of God filled the Tabernacle.” You might remember that Moses asked to see God’s glory. But God responded that no man could look fully at His glory and live. Therefore, God only partially granted Moses’ request by allowing him to look at the hinder parts of His glory. Even that little glimpse of God’s glory was so powerful that it caused Moses’ face to shine with a brilliant light.

The cloud was a shield or partition that covered the glory of God so the people could see it without really seeing it. But just as Moses’ shining face became a conduit for God’s glory to be glimpsed by the people, we can also become glowing lights of God’s glory for our generation. Consider this powerful quote from Vaughn:

Can people tell we have been in the presence of God? We should have an afterglow of His character in our attitude if we are spending time with God. More time in the presence of love will make us more loving. More time in the presence of peace will make us peaceful. More time in the presence of joy will make us joyful. Consequently, the people you come in contact with will notice the difference, and it will brighten their day. If your life is not shining light into this dark world, then perhaps you are not spending enough time with God.   

We should have an afterglow of His character in our attitude if we are spending time with God. More time in the presence of love will make us more loving. More time in the presence of peace will make us peaceful.

If your life is not shining light into this dark world, then perhaps you are not spending enough time with God.

The New Tabernacle of God

Vaughn draws an interesting comparison between the Tabernacle in the wilderness and the New Testament Church. He begins by quoting a portion of John 1:14, “…and the Word was made flesh, and dwelt among us.” Vaughn points out that “dwelt” is the Greek word meaning “to tabernacle.” Jesus became flesh so that God could tabernacle with humanity in a new way. Vaughn makes his main point, saying:

Since the Tabernacle is a type of the Church, it can be argued that the Israelite camp represents our life. Just as the Tabernacle was at the center of the Israelite camp, we must build our lives around the Church, the dwelling place of God. God is not limited to a physical structure, but like the Tabernacle, the Church is a place where we regularly visit with God.

Just as the Tabernacle was at the center of the Israelite camp, we must build our lives around the Church, the dwelling place of God. God is not limited to a physical structure, but like the Tabernacle, the Church is a place where we regularly visit with God.

Three Factors Always Surrounding A Move of God

In great detail, Vaughn builds the case beginning with Leviticus 9:22-23 and moving carefully to the book of Acts, that three common factors always surround or proceed a move of God:

  1. A house was built.
  2. There were consecrated people who followed instructions.
  3. There was a sacrifice.

And there were two responses from God:

  1. The cloud.
  2. The fire.

To prove his point, Vaughn walks us through the parallels between the move of God surrounding the tabernacle and Solomon’s temple. In both instances, a house was constructed, consecrated people carefully followed instructions, and sacrifice was present. And both times, God responded with a cloud and fire. In true systematic fashion, Vaughn intended these images to fill our minds so we could fully comprehend the spiritual formation of the New Testament Church. And he begins that comparison in a unique manner which few other commentators have touched upon, by quoting Jesus’ shocking declaration found in John 2:19-20:

Destroy this temple, and in three days I will raise it up… Forty and six years was this temple in building, and wilt thou rear it up in three days?

Of course, those words were shocking to the listeners because they didn’t understand that Solomon’s corrupted temple was about to become irrelevant within the New Testament paradigm. The presence of God was about to relocate from the Temple to earthen vessels thanks to the death, burial, and resurrection of Jesus. That same Spirit that raised Christ Jesus from the dead desires to dwell inside us individually (Romans 8:9-10). Vaughn says it best:

It was never enough to have a house among His people; He wanted to be inside of His people. God wants more than to dwell among us; He longs to live in us! In the Old Testament, the Tabernacle preceded the Temple because the Tabernacle was a mobile place for a mobile people while the Temple was a permanent place for a permanent people. God’s glory dwelt in the fleshly temple of Jesus while He walked with humanity. Now He resides in the fleshly Temple of our hearts as a permanent fixture in our lives. Jesus was the living Temple. Now we are the living Temple! When we receive the Holy Spirit, we carry the glory of God around with us.

It was never enough to have a house among His people; He wanted to be inside of His people. God wants more than to dwell among us; He longs to live in us!

Jesus was the living Temple. Now we are the living Temple! When we receive the Holy Spirit, we carry the glory of God around with us

The New House

In the final pages of It Filled the House, Vaughn begins tying the threads of prophecy and biblical symbolism into a coherent thread. Once he is done, the reader can easily see the tapestry of God’s design woven throughout Scripture. Vaughn draws from Hebrews 3:6, reminding us that Christians are now the house of Jesus or the dwelling place of God. Remember, the first factor surrounding a move of God is the building of a house. Vaughn explains:

The house built on the Day of Pentecost was not a physical structure like the Tabernacle or Temple. Instead, each individual became the Temple of the Holy Ghost. After the disciples were filled with the Holy Ghost on the Day of Pentecost, the Bible began referring to the group as the church.

The house built on the Day of Pentecost was not a physical structure like the Tabernacle or Temple. Instead, each individual became the Temple of the Holy Ghost.

The new house of God is bonded together, not with brick and mortar, but by the Holy Spirit. And while we are thankful for buildings dedicated exclusively to worshipping the Lord, buildings are not the church. The church is the collective body of Spirit-filled believers. Vaughn concisely drives that point home:

Whereas the people of God once worshipped solely at a physical place that God had filled, they now become the structure that God fills.

Whereas the people of God once worshipped solely at a physical place that God had filled, they now become the structure that God fills.

In a scene intended to remind us of Moses’ Tabernacle and Solomon’s Temple, cloven tongues of fire descended upon the heads of the disciples in the Upper Room (Acts 2). Furthermore, they spoke in other tongues (previously unlearned languages) as the Spirit gave them utterance. God responded to their sacrifice with Divine fire. Here we see that the people in the Upper Room became the house, the sacrifice, and they followed instructions. Anyone longing to receive the Holy Spirit today must follow that example. In other words, if a person longs to receive the Spirit of God, they must present themselves as a temple longing to be filled. Also, they must empty themselves through repentance, therefore presenting themselves as a living sacrifice. And they must be completely obedient to God’s Word. Anyone willing to do so will undoubtedly experience the glory of God.

The Superiority of the New House

The moving of the Spirit from Tabernacle to Temple to Earthen Vessels was a necessary progression that God intended all along. And because God does everything perfectly, the new house of God comprised of Spirit-filled people is superior to the former houses made with human hands. For example, Vaughn astutely points out that Solomon’s Temple, although massive, was fixed in size while the people multiplied around it. Meaning the Temple in all its splendor could not have accommodated worship forever. No building is large enough to accommodate and contain the worship of the countless multitudes God is reaching towards. Vaughn says:

Instead of adding to the Temple, God designed a new house that would always grow at the same rate as His people. This new house is called the church.

Instead of adding to the Temple, God designed a new house that would always grow at the same rate as His people. This new house is called the church.

This subject reminds us that when we become overly fixated on building better buildings rather than reaching souls, we have misplaced our mandate. That’s not to say that facilities aren’t good, necessary, and even wonderful. They are. Just as a family needs a house, the family of God requires a shared space that accommodates its needs. But there’s an old saying that applies to individual families, and it’s relevant to the church family as well: A house does not make a home. It takes far more than a building to make a group of people family, and it takes far more than a church house to make a group of people the church. Vaughn gives one last example of how the new house of God is superior to the Tabernacle and Temple of old:

When we become overly fixated on building better buildings rather than reaching souls, we have misplaced our mandate.

A house does not make a home. It takes far more than a building to make a group of people family, and it takes far more than a church house to make a group of people the church.

Like the Tabernacle in Moses’ day, the church is mobile… Like the Temple, the church has the permanence of God’s Spirit within the hearts of the believers. In this way, the church carries both the mobility of the Tabernacle and the permanence of the Temple.

Like the Tabernacle in Moses’ day, the church is mobile… Like the Temple, the church has the permanence of God’s Spirit within the hearts of the believers. In this way, the church carries both the mobility of the Tabernacle and the permanence of the Temple.

As you can see, the Spirit enables, unites, excites, and invites the whole world into fellowship with God. The infilling of the Spirit isn’t a side doctrine or a menial gift for some super-elite people. It’s the very thing that makes the church the church.

As you can see, the Spirit enables, unites, excites, and invites the whole world into fellowship with God. The infilling of the Spirit isn’t a side doctrine or a menial gift for some super-elite people. It’s the very thing that makes the church the church.


[i] John N. Oswalt, “Exodus,” in Genesis Exodus, vol. 1 of Cornerstone Biblical Commentary. Accordance electronic ed. (Carol Stream: Tyndale House Publishers, 2008), 401.

https://accordance.bible/link/read/Cornerstone_Commentary#4238

[ii] Duane A. Garrett, A Commentary on Exodus, Kregel Exegetical Library. Accordance electronic ed. (Grand Rapids: Kregel Publications, 2014), 412.

https://accordance.bible/link/read/KEL_OT-7#4063

Link to purchase It Filled the House by Samuel Vaughn on Amazon.com

An Open Letter to Dr. Jordan B. Peterson

Dear Dr. Peterson

Please forgive the gimmicky aspect of this letter. Your immense popularity or repulsiveness (depending on whom you’re talking to) renders you unreachable by normal means. I’m under no illusion that you will see this letter. However, I sincerely hope this reaches you at some point. Allow me to begin by expressing my sincere earnestness in praying for your health and for the health and safety of your family, whom you seem to love dearly. Also, I’d like to thank you for your thoughtful, meaningful, and life-impacting contributions to national conversations. 12 Rules for Life has roused many forgotten young men to rally to the challenges of existence with courage, integrity, and goodness.

Beyond Refreshing

Along with millions, I’ve enjoyed listening to your podcast and following your lectures. I’ve cheered in admiration as you’ve resolutely refused to be cowed by woke media personalities or bullied into submission by cultural fads. You are a voice of reason, logic, and morality. That’s beyond refreshing in this post-postmodern or metamodernist culture (I’d love to hear your thoughts on post versus post-post versus metamodernism). It must be strange navigating the complexities of fame on a worldwide platform. I, for one, am appreciative that you do so with grace and kindness even when in strong disagreement.

Your Popularity Among Christians

I’ve heard you ponder the question of why you are so popular among Christians several times. And why your lectures on Genesis garnered overwhelming positive attention. Even though you are not a theologian, I thoroughly enjoy your religious conversations. Your influence has impacted me to take a renewed interest in Jungian psychology. I’m indebted to you for that as I quote Jung several times in a soon-to-be-released book that takes a biblical look at alcohol. Anyway, most people you speak with lean more philosophical than evangelical. Although you remain cautiously critical of “orthodox” Christianity, the liturgical influence on your religious (or philosophical) thinking is obvious.

A Brief Context

For the sake of transparency, I am a minister within a marginalized segment of Christianity. Interestingly, postmodernism helped and hurt us at the same time. It hurt in the sense that culture moved away from seeking or even believing in absolutes or Truth. Yet, it helped because we are less ostracized due to our beliefs (we were severely persecuted at the turn of the twentieth century). These words might sound a little foreign; I am a Oneness Apostolic Pentecostal Christian. We’re the fastest-growing religious movement in the world, even as liturgical churches are shrinking. In the past one hundred-plus years, we have exploded to the tune of approximately fifty million worldwide. Even though we are technically evangelical by definition, historically, our evangelical brethren have been loath to allow us that title.

Answering the Question

I mention my beliefs not because I expect you to find my theology particularly interesting (although you might). But because I believe my perspective allows a unique insight into your immense popularity among Christians of all stripes. You are tremendously popular in my circles and the converging circles of Christianity. And here’s why: You intellectually articulate the defense of our existence. That’s the nutshell version. Beyond that, you are the most intelligent person using your influence to help us maintain space and have a voice in the public space. Even when you don’t agree with everything we say or believe, you brilliantly defend our right to hold those thoughts and speak them out loud, whether in our churches, public forums, or the universities. Your unique one-foot in Christianity and one-foot outside Christianity stance gives you gravitas blatantly religious leaders can’t wield.  

The Woke Wave

Sincere Christians saw the woke wave coming decades before it hit culture full force. We were silenced and demonized in the public schools. Our children were bullied into submission by Stalin-like totalitarian tactics. The universities turned Christian shaming into an art form. I’ve been forbidden to open up city council meetings by praying in the name of Jesus. And that’s in the Bible Belt of the United States. That’s only one small aspect of the anti-free speech overreach directed at Christians in public forums. We’ve watched our cities covered in graffiti while the Ten Commandments were removed from our courtrooms. We’ve had to fight like mad to keep the government from forcing us to fund abortions for people on our payrolls. Same-sex couples who’ve never darkened the doors of our churches routinely try to force us to marry them in our buildings, hanging legal action over our heads if we don’t comply. If we dare try to help children suffering from gender dysphoria overcome their confusion lovingly, we’re called hate-mongers and worse. I could go on and on.

You’re the Voice We Could Not Use

We’re subjugated to name-calling constantly while being told to keep our mouths shut. Free speech is only allowed for certain woke groups these days. All this seemed to go from a simmer to a boil when the transgender movement began doing its best to force us into ignoring science and radically changing definitions. Then you stepped onto the scene and became the voice we could not use in that arena. Your brilliance, coupled with genuine humility, captured our consciousness. As we got to know you, we realized you were a true friend and a sincere moralist. And while we may approach morality from divergent directions, we hold it dear nonetheless.

You’re Much Like Aaron

In some ways, your notoriety reminds me of Aaron (greatly anticipating your book and lectures on Exodus). As you know, much has been assumed about the Bible’s description of Moses as being “slow of speech and slow of tongue (Exodus 4:10).” Was Moses simply inarticulate? Did he have a stutter? I’ve always leaned towards the theory that Moses had a speech impediment of some kind. Whatever it was, God wanted Moses to overcome it and speak. But Moses resisted God and failed to use his voice. God relented and sent Aaron to be Moses’ spokesman before Pharaoh and often before the people. Moses’ failure to speak up created a vacuum (particularly in the political and secular realm) that Aaron naturally filled. God even acknowledged that Aaron was intelligent and eloquent compared to Moses (Exodus 4:14-16). It seems you have become the confident voice the Church was too afraid or perhaps unable to use. You’re the unofficial spokesperson, if you will.

The Overlooked Experience of Glossolalia

Admittedly, my primary motivation for writing is a burning desire to humbly add something to an ongoing thread that permeates your conversations. First, you have mentioned a particular mystical religious encounter that was personal to you. Also, the question of transcendent, mysterious occurrences, their origins, and repeatability comes up periodically. Lately, I’ve been noticing more and more scientific questions involving the use of psychedelics to replicate (or achieve) a spiritually transformative experience. I find myself talking to your podcast through my air pods when these topics arise. Mainly because the transformative encounter described in these conversations, although rare in liturgical circles, are frequent experiences for Pentecostals. We experience many types of transcendent encounters with God, but most notable is what the book of Acts refers to as speaking in other tongues. Which can be a known language (although previously unlearned) or a heavenly language, but it produces an ecstasy and clarity like nothing in this world can offer. This biblical phenomenon is commonly referred to as glossolalia in academic circles. Apostolics consider it to be a necessary element in the process of redemption.

Glossolalia’s Transformative Narrative

Regardless, I’ve witnessed countless individuals give up smoking, various drugs, and alcohol without any withdrawal symptoms after experiencing glossolalia (we would refer to it as receiving the Holy Spirit). It’s that well-documented transformative religious experience you’ve mentioned at various times. I know how strange this can sound to a person unfamiliar with it. However, is it stranger than looking for answers in psychedelics? Having witnessed your intellectual curiosity at play, I’m reasonably confident you would find the data interesting at the very least. Hundreds of millions have experienced glossolalia. Many of those millions have been permanently changed for the good. If this sounds overly preachy, I apologize. I am a preacher, and there’s nothing I can do to change that reality. Believe it or not, I’ve tried very hard to avoid inserting gobs of theology, dogma, and personal opinions into this letter. My only hope is that perhaps you will use a measure of your vast intellect to investigate glossolalia with a level of openness. Whatever else, it can’t just be discarded outright or ignored with any genuine intellectual honesty. Just the plethora of historical biblical accounts (Isaiah 28:11-12, Mark 16:17, Acts 2:1-47, Acts 10:46, Acts 19:6) set a narrative that’s difficult to reject off-hand.

Encouragement in Exodus

Please continue to speak against impending malevolence courageously. May you and your family be blessed. I pray your body remains as strong as your mind. I’ll bid farewell with one of my favorite passages from the book of Exodus:

8 Now there arose up a new king over Egypt, which knew not Joseph. 9 And he said unto his people, Behold, the people of the children of Israel are more and mightier than we: 10 Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land. 11 Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses. 12 But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel (Exodus 1:8-12).

This passage encourages me when I’m feeling weak and insignificant, and adversaries seem intensely overwhelming. It’s a reminder that even enemies perceive the strengths that I can’t see. Furthermore, affliction placed upon righteous people is a precursor to growth and eventual deliverance.

Sincerely, Ryan French

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.

9 Types of Church Services and Why We Need Them (Article + Podcast)

Many people approach church with preconceived ideas or expectations about what makes an excellent service. Rather than allowing God and the ministry the liberty to lead us, we stand (or sit) in judgment if God doesn’t “show up” in the way we expect Him to. In the Old Testament, God revealed Himself in many ways: burning bush, cloud by day & pillar of fire by night, whispering, thundering, and the list could go on and on. The moving of the Spirit is more than just a dance (and I’m all for dancing in the Spirit), and it’s more than only a time of blissful silence (and I’m all for those quiet and deep moves of the Spirit). Verse number two in our Bible gives a clue as to how the Spirit operates; “…And the Spirit of God moved upon the face of the waters (Genesis 1:2).” John 3:8 compares the Spirit to the wind that blows where and when it wants to blow. My point is simply that the Spirit of God is not predictable, controllable, entirely understandable, and it is certainly not able to be manipulated by you or me.

The Spirit of God is not predictable, controllable, entirely understandable, and it is certainly not able to be manipulated by you or me.

It seems counterintuitive for an Apostolic to say the Spirit’s moving is more than emotional (although it can often be emotional). It’s foolish to relegate the Holy Ghost’s operation to mere emotion because our emotions often play tricks on us. The Holy Ghost can and should cause us to celebrate, speak in tongues, sing, shout, become demonstrative, and extravagant in our praise. However, we should also be receptive when the Spirit convicts, corrects, rebukes, teaches, perfects, and other various things that are sometimes painful. In other words, if we are genuinely seeking God’s will every time we gather together as the children of God, we will lay aside our manmade expectations and sincerely ask God to have His way. With this in mind, I have compiled a list of nine types of church services.

It seems counterintuitive for an Apostolic to say the Spirit’s moving is more than emotional (although it often is emotional). It’s foolish to relegate the Holy Ghost’s operation to mere emotion because our emotions often play tricks on us.

Comforting Services (John 14:26). Some church services are meant to bring comfort to our hearts. This can happen in many ways, but the Holy Ghost is indeed the great Comforter (John 15:26, John 16:7).

Evangelistic Services (Acts 2:38). Often church services are designed to evangelize the lost and answer the question, “…what shall we do (Acts 2:37)?” When the Spirit moves to reach the lost, it is vitally important that those of us who are already saved remain involved in the process. Spiritually mature Christians are ok when a service isn’t explicitly aimed at their needs. If you emotionally check out of evangelistic services, you need to check your Holy Ghost pulse.

When the Spirit moves to reach the lost, it is vitally important that those of us who are already saved remain involved in the process. Spiritually mature Christians are ok when a service isn’t explicitly aimed at their needs.

Reminder Services (John 14:26, Jude 1:5). Regardless of how long we have been following Jesus, we still become forgetful. Even worse, sometimes we slip into complacency, and so the Spirit often moves in our church services to remind us of things that we should already know.

Proclamation of Truth Services (John 16:13). When the Spirit moves, it guides us into truth. Proclaiming truth is one of the Church’s primary functions, and all of its activities should lead to the Truth.

When the Spirit moves, it guides us into truth. Proclaiming truth is one of the Church’s primary functions, and all of its activities should lead to the Truth.

Prophetic Services (John 16:13). Apostolic churches must be comfortable with the reality that God has not changed, and the gift of prophecy is still authentic. I know that prophetic gifts are sometimes abused, but so is everything else. The Church as a whole profoundly needs genuine prophetic gifts to be in operation.

Prophetic gifts are sometimes abused, but so is everything else. The Church as a whole profoundly needs genuine prophetic gifts to be in operation.

Family Reunion Services (Galatians 4:6). God is our Heavenly Father, which makes us brothers and sisters in the Lord (Galatians 3:28). Therefore, it is appropriate that we gather together and honor our family heritage. I think of this as a family reunion because the Church is not just one congregation. The Church is comprised of a massive number of congregations from all over the world. There should be times when we connect, refresh, uplift, and encourage one another.

Teaching Services (Ephesians 4:11). It’s important to remember that the apostle Paul included teaching within the parameters of the Five-Fold Ministry. Teaching services equip, train, and solidify our minds. Mature Christians covet good teaching.

Teaching services equip, train, and solidify our minds. Mature Christians covet good teaching.

Celebration Services (Exodus 15:19-21). We should celebrate the goodness of God all the time, but when God does something especially tremendous, we should focus our celebration around it. Some services will celebrate the goodness of God.

Giving Services (1 Chronicles 29:9, 2 Corinthians 8:1-5). Although consistent giving is needed, sometimes a spirit of sacrificial giving is required to advance the Church’s mission. This is the type of service that usually meets the most resistance. Even pastors fear this kind of service. Don’t let fear or carnality keep you from reaping the blessings birthed out of sacrificial giving.

Although consistent giving is needed, sometimes a spirit of sacrificial giving is required to advance the Church’s mission.

Conclusion

Healthy churches experience a blend and balance of the nine types of services mentioned above. Furthermore, healthy Christians are comfortable with each of these service types. Unhealthy churches get stuck overemphasizing two or three types of services to the exclusion of the rest. This creates a spiritual imbalance. Every church service contains some elements of the things mentioned above, but there is an overarching theme that God is directing us towards. Learning to be sensitive to the Spirit is one of the most important spiritual disciplines a believer can cultivate.

Learning to be sensitive to the Spirit is one of the most important spiritual disciplines a believer can cultivate.

Apostolic Voice

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Fiery Evangelism – What Can Elijah Teach Us About Revival Today?

Simply put, evangelism is spreading the Gospel by whatever means possible. Having said that, preaching and word of mouth are still the most effective forms of evangelism. But whenever I preach or teach on the subject of evangelism, I can almost hear the internal sighs and groans. No one likes to feel pressured or guilt-tripped into evangelism. We all know that we could and should do more to reach the world around us. There are very few Christians so hardened that they don’t care about lost souls. So if we care, why don’t we share (see what I did there)?

Immediately following the outpouring of the Holy Ghost and fire on the Day of Pentecost (Acts 1:3-4), a powerful force of organic evangelism was unleashed into the world. They literally turned the world upside down with the Gospel, and they did it without cell phones, blogs, websites, television, radio, or reliable transportation. They didn’t formulate catchy sermon series that cleverly incentivized evangelism by every member of the church. Rather, when the Holy Ghost fire started falling, people were attracted to the warmth of the blaze. In a cold world, the fire of the Holy Ghost will always attract a crowd. Not only that, when people left the Upper Room, they were so full of that same Holy Ghost fire they couldn’t help but spontaneously share their experience with others. That’s what genuine evangelism looks and feels like.

In a cold world, the fire of the Holy Ghost will always attract a crowd.

When people left the Upper Room, they were so full of Holy Ghost fire they couldn’t help but spontaneously share their experience with others. That’s what genuine evangelism looks and feels like.

If evangelism feels forced, fake, fancy, or frightening, then you have likely lost the fire. I have seen desperate individuals, hurting families, and broken churches hungry for the fire to fall again. Elijah desperately needed the fire of God to fall from heaven too. His story has much to teach us regarding how God operates. Here are five things that we must do if we want the fire to fall. All five are taken directly from Elijah’s famous showdown on Mount Carmel.

If evangelism feels forced, fake, fancy, or frightening, then you have likely lost the fire.

23 Let them, therefore, give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under and I will dress the other bullock, and lay it on wood, and put no fire under 24 And call ye on the name of your gods. I will call on the name of the LORD: and the God that answereth by fire, let him be God. And all the people answered and said, It is well-spoken. 25 And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress it first; for ye are many; call on the name of your gods, but put no fire under (1 Kings 18:23-25).

1. We must not settle for manmade fire.

Over and over again, Elijah emphasized that they were to put no fire underneath the sacrifice. He knew that it would take God’s fire to impact his culture. Many churches try to substitute heavenly fire with manmade fire, and they end up with a form of godliness that ultimately denies the power thereof (2 Timothy 3:5). This isn’t always done intentionally; many times, it’s an act of desperation rather than an act of rebellion, but nothing can replace the true power of the Holy Spirit. Refuse to settle for false fire.

Many churches try to substitute heavenly fire with manmade fire, and they end up with a form of godliness that ultimately denies the power thereof.

Nothing can replace the true power of the Holy Spirit. Refuse to settle for false fire.

And Elijah said unto all the people, Come near unto me. And all the people came near unto him. And he repaired the altar of the LORD that was broken down (1 Kings 18:30).

2. We must repair the altars.

Notice that Elijah didn’t build an altar from scratch. He repaired an existing altar that had fallen into disrepair for lack of use. We lose the fire when we lose sight of the significance of the altar of repentance. There can be no resurrection power without a cross. It’s amazing how repentance warms things up in the realm of the Spirit.

We lose the fire when we lose sight of the significance of the altar of repentance. There can be no resurrection power without a cross.

And with the stones he built an altar in the name of the LORD: and he made a trench about the altar, as great as would contain two measures of seed (1 Kings 18:32).

3. We must acknowledge the name of the Lord.

Whatever we do in word or deed, it should be done in the name of Jesus (Colossians 3:17) because there is no other name by which we can be saved (Acts 4:12). And one day, every knee is going to bow, and every tongue is going to confess that Jesus Christ is Lord (Romans 14:11).

33 And he put the wood in order, cut the bullock in pieces, laid him on the wood, and said, Fill four barrels with water, pour it on the burnt sacrifice, and on the wood. 34 And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time. 35 And the water ran round about the altar, and he filled the trench also with water (1 Kings 18:33-35).

4. We must be willing to sacrifice.

When Elijah had them dump twelve barrels of water on the altar at the tail end of a three-year drought, he demonstrated tangible sacrifice. In essence, he was saying, “Lord, if we don’t see fire and rain today, we’re going to die.” There can be no fire without tangible sacrifice, whether our money, time, energy, or things. In fact, God requires all of the above.

There can be no fire without tangible sacrifice, whether our money, time, energy, or things. In fact, God requires all of the above.

36 And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 37 Hear me, O LORD, hear me, that this people may know that thou art the LORD God, and that thou hast turned their heart back again. 38 Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench (1 Kings 18:26-38).

5. We must have faith in God’s Word.

In the end, it all became a matter of faith. Either Elijah trusted the voice of God, or he didn’t. It’s really no different with us today. We either believe in the power of the Gospel, or we don’t. We either believe that God is still pouring out his Spirit, or we don’t. Do we believe God will do what He said He would do?

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Buried Alive (The Gospel According to the Bible) – Article + Podcast

The fear of being buried alive has been around for centuries. But it was especially prevalent during the eighteenth and nineteenth centuries. The famed horror poet Edgar Allen Poe wrote nightmarishly about fantastical scenarios of people being buried alive on several occasions. The societal fear of premature burial became so prolific it eventually led to the invention of the safety coffin, an odd contraption with a string leading up from the coffin to a tiny bell placed near the gravestone. The idea being, if someone found themselves buried alive, they would ring the bell and hope someone would hear them and dig up their prematurely buried body. The safety coffin has been reinvented many times over the centuries. Even today, high-tech versions of the safety coffin are available for exorbitant prices.

Pulse Check Please

Interestingly, and debatably, several modern expressions are derivatives of the safety coffin era. For example, out of concern that someone buried alive might ring a bell in the middle of the night, a new shift was added to church graveyards called the “graveyard shift.” We also get expressions like “dead ringer” and “saved by the bell” from that historical period. Thankfully, modern medicine has done much to eliminate people’s fears of being buried alive. Regardless, some people still have irrational fears of waking up in a coffin underneath an immovable mountain of dirt. Admittedly, I get the shivers and chills if I let my imagination run wild. It’s difficult to imagine anything more horrifying than realizing you have been buried alive and there’s nothing you can do about it. Let’s just say I want my gravedigger to check and double-check my pulse before they plop me in the ground. Why? Because burying living things is barbaric, cruel, and torturous. On the other hand, burying dead things is humane, kind, and decent.

Repentance Check Please

If you are baptized without properly repenting, it is equivalent to being spiritually buried alive. Yes! It really is that dramatic and problematic. If you are baptized without repentance, you’re just getting wet. It does absolutely nothing for you in terms of salvation. We should make sure the sinful nature has been crucified to death with repentance before stirring the waters of baptism. Check for a pulse before burial because to be buried alive creates all kinds of spiritual problems. Pastors, we aren’t doing anyone any favors rushing them to baptism if they aren’t dead.

If you are baptized without properly repenting, it is equivalent to being spiritually buried alive. Yes! It really is that dramatic and problematic. If you are baptized without repentance, you’re just getting wet.

We should make sure the sinful nature has been crucified to death with repentance before stirring the waters of baptism. Check for a pulse before burial because to be buried alive creates all kinds of spiritual problems.

God Doesn’t Resurrect Living Things

I’ve noticed a trend in my church (and other churches as well). It’s pretty easy to convince people they need to be baptized. However, it’s difficult convincing people they need to repent and receive the Holy Ghost. I think there are several reasons for this, and one of them is the traditional and cultural acceptance of water baptism. But it goes deeper than just culture; baptism is the easiest part of the salvation process. Think about it. Only you can repent of your sins. No one else can repent for you, and it’s a painful, bloody, messy, tearful, gut-wrenching process when you face your wretchedness head-on. Our flesh doesn’t die easily, and many people avoid genuine repentance altogether. Which sadly keeps them from ever receiving the Holy Ghost (unless they repent at a later time). Meaning they just stay buried alive and are never resurrected because God doesn’t resurrect living things. God only resurrects crucified hearts that are ready for a new life.

Only you can repent of your sins. No one else can repent for you, and it’s a painful, bloody, messy, tearful, gut-wrenching process when you face your wretchedness head-on.

God only resurrects crucified hearts that are ready for a new life.

The Easy Part of the Gospel

Furthermore, the infilling of the Holy Ghost is something that only God can do for us. The Holy Ghost is our spiritual resurrection. The stone over our tomb rumbles and rolls away as we go from death to new life in Christ. The Spirit of God fills our empty hearts with power, presence, and purpose. We surrender and believe we will receive it by faith, but ultimately, we don’t fill ourselves with the Holy Spirit. That can be a little intimidating for people because it requires faith and trust in the unseen and the unknown. Most people have not previously surrendered to God in that way, and they aren’t exactly sure how to do it.

The infilling of the Holy Ghost is something that only God can do for us. The Holy Ghost is our spiritual resurrection. The stone over our tomb rumbles and rolls away as we go from death to new life in Christ.

The Spirit of God fills our empty hearts with power, presence, and purpose.

We surrender and believe, but we don’t fill ourselves with the Holy Spirit. That’s intimidating for people because it requires faith in the unseen. People haven’t surrendered to God in that way, and they aren’t sure how to do it.

On the other hand, baptism is simple because it’s the one thing someone else can do for you. All you have to do is let someone put you under the water in Jesus’ name. However, we could do with some old-fashioned fear of being spiritually buried alive. Let’s not rush people to premature burials that will leave them traumatized and unchanged. Otherwise, we are guilty of giving false comforts of pseudo salvation to people who haven’t been crucified with Christ and died to sin. Baptism is powerful and life-changing when done biblically, but it can do more harm than good when done incorrectly.

Let’s not rush people to premature burials (baptisms) that will leave them traumatized and unchanged. Otherwise, we are guilty of giving false comforts of pseudo salvation to people who haven’t been crucified with Christ and died to sin.

Baptism is powerful and life-changing when done biblically, but it can do more harm than good when done incorrectly.

The Gospel Graphic

I created this simple graphic to explain how to be saved according to the Bible. Unfortunately, many people will tell you how to be saved according to tradition or opinion but what they describe isn’t even close to what the Bible teaches. I think we are often guilty of trying to oversimplify the Gospel so people can understand and accept it easily. We should try to keep it as simple as the Bible presents it, but we must be careful not to bypass vitally important elements of the process. And it is a process. You can’t be saved in fifteen seconds or less. Anyone who tells you differently is skipping lots of essential things. For example, two things must happen before you can repent of your sin: One, you must have faith that God is and that He is a rewarder of people who diligently seek Him. Two, you must realize you are bound by sin and unworthy of God’s grace. If you don’t have faith that Jesus lived, died, was buried, and resurrected for your sin, nothing else matters. The entire salvation process begins and ends with faith. If you think you are basically a good person that doesn’t need saving all that badly, the whole process will be meaningless to you because you won’t repent properly, and you won’t receive the Holy Spirit.

Unfortunately, many people will tell you how to be saved according to tradition or opinion but what they describe isn’t even close to what the Bible teaches.

We are often guilty of trying to oversimplify the Gospel so people can understand and accept it easily. We should try to keep it as simple as the Bible presents it, but we must not bypass vitally important elements of the process.

Two things must happen before you can repent of your sin: One, you must have faith that God is and that He is a rewarder of people who diligently seek Him. Two, you must realize you are bound by sin and unworthy of God’s grace.

If you think you are basically a good person that doesn’t need saving all that badly, the whole process of salvation will be meaningless to you because you won’t repent properly, and you won’t receive the Holy Spirit.

Sin is a Bigger Deal Than You Might Think

We all tend to view ourselves as kinder, nicer, more well-meaning, sincere, and good than we actually are. Also, our day’s prevailing philosophy believes that sincerity is like an ultimate golden ticket to Heaven. The rule of emotion and feelings has toppled the worship of reason and logic. Essentially, this is humanism (self-worship): I think myself to be good; therefore, I must be good. But what if evil feels good to us? Historically millions of wrongs have been sincerely committed by people who believed they were righteous. Even scarier, what if good things feel wrong to us? This happens all the time, faithfulness and self-sacrifice are demanding things, and our feelings deceptively convince us that selfishness is virtuous. Of course, none of this takes God by surprise. The Bible warned against the danger of trusting our hearts (feelings, emotions) centuries ago. Humanity’s egoistical affinity towards looking inwards rather than upwards to God is one of many prevailing flaws ingrained in the sinful human condition.

We all tend to view ourselves as kinder, nicer, more well-meaning, sincere, and good than we actually are. Also, our day’s prevailing philosophy believes that sincerity is like an ultimate golden ticket to Heaven.

The rule of emotion and feelings has toppled the worship of reason and logic. Essentially, this is humanism (self-worship): I think myself to be good; therefore, I must be good.

Humanity’s egoistical affinity towards looking inwards rather than upwards to God is one of many prevailing flaws ingrained in the sinful human condition.

Centuries of humanistic philosophy and false religion have resulted in a general indifference towards sin. Oh, sure, most people consider murder or senseless violence sinful or immoral. Dusty unused Bible’s demonstrate that people aren’t consulting Scripture to define sin and illuminate right living. Most sin is viewed like a speed limit, just a good suggestion, and it can be broken just as long as you don’t go too far above it. Plus, we keep changing the speed limits (sin limits) to fit our feelings all the time. Meaning, most people don’t care about the limits God originally put into place at all. They’re speeding along through life without a care and feeling comfortably self-righteous. Meanwhile, God is grieved, and His nail-scarred hands reach for us lovingly.

Centuries of humanistic philosophy and false religion have resulted in a general indifference towards sin.

Most sin is viewed like a speed limit, just a good suggestion, and it can be broken just as long as you don’t go too far above it. Plus, we keep changing the speed limits (sin limits) to fit our feelings all the time.

Most people don’t care about the limits God originally put into place. They’re speeding through life without a care and feeling comfortably self-righteous. Meanwhile, God is grieved, and His nail-scarred hands reach for us lovingly.

Sin is the focal point of the Gospel. Our frail, fallen, finite, sinful human condition required a sacrifice. Since no human born of Adam’s lineage could ever be a perfect sacrifice, God robed Himself in flesh and overshadowed a virgin named Mary. She miraculously conceived the Messiah (God with us) named Jesus. Because Jesus had no earthly father, the Bible refers to Him as the son of God. It is biblically false and theologically inaccurate to consider Jesus to be a preexisting, eternal, coequal, separate being from God the Father. Jesus was the human manifestation of the Father. Jesus answered Phillip’s request to see the Father by saying, “Anyone who has seen me has seen the Father! So why are you asking me to show him to you?” (John 14:9, NLT). Our sin, no matter how mild it may seem to our carnal minds, nailed Jesus to the cross. Failure to take our sinfulness seriously is an insult to the suffering of Jesus. Failure to die to our sin is a blatant disregard of the significance of Calvary.

Sin is the focal point of the Gospel. Our frail, fallen, finite, sinful human condition required a sacrifice. Since no human born of Adam’s lineage could ever be a perfect sacrifice, God robed Himself in flesh.

Because Jesus had no earthly father, the Bible refers to Him as the son of God. It is biblically false and theologically inaccurate to consider Jesus to be a preexisting, eternal, coequal, separate being from God the Father.

Jesus was the human manifestation of the Father. Jesus answered Phillip’s request to see the Father by saying, “Anyone who has seen me has seen the Father! So why are you asking me to show him to you?” (John 14:9, NLT).

Our sin, no matter how mild it may seem to our minds, nailed Jesus to the cross. Failure to take our sin seriously is an insult to the suffering of Jesus. Failure to die to our sin is a blatant disregard of the significance of Calvary.

Your Tomb Should Be Empty Too

Suppose you boil down every page of the Bible from Genesis to Revelation. In that case, it’s the story of sin separating us from a loving, intimate relationship with God and God’s love finding a way to draw us out of sin back into a relationship with Him. You see, God’s holy perfection isn’t compatible with our sinful imperfections. Therefore, God made a way for us with His blood to be washed clean and sanctified (made holy). Once you are dead and buried, you’re ready for resurrection. The only reason we know who Jesus is today is because of His resurrection. It’s beautiful that Jesus died for us, but, miraculously, He conquered death for us. Jesus didn’t die for you to die with Him and stay buried. God wants to breathe His Spirit into your lifeless spiritual body and raise you up with the power to be a new person. His tomb is empty, and yours should be too. If you’ve been buried in baptism but haven’t received the Holy Ghost speaking in other tongues, it’s the spiritual equivalent of staying stuck in your tomb. There’s a great song by the Christian group Cain called Rise Up (Lazarus) that says:

Can't you hear the voice of Jesus calling us
Out from the grave like Lazarus
Rise up (like Lazarus) rise up, rise up
Out from the grave like Lazarus
He's calling us to walk out of the dark
He's giving us new resurrected hearts

What a powerful anthem reminding us that Jesus is calling us to resurrection power. There’s no reason to stay dead when Jesus is offering us new life. The new life Jesus offers is wonderful, powerful, abundant, eternal, joyful, purposeful, hopeful, and supernatural. Once you have been filled with the Holy Ghost, you have the ability (power, authority, desire) to walk in the Spirit and not the flesh. Meaning you no longer have to be a slave to sin. It’s not just that you are freed from the penalty of sin, but you can overcome sin. Old chains of sin and temptation can be broken, and you can access liberty in the Spirit.

If you boil down every page of the Bible from Genesis to Revelation; it’s the story of sin separating us from a loving, intimate relationship with God and God’s love finding a way to draw us out of sin back into a relationship with Him.

Jesus didn’t die for you to die with Him and stay buried. God wants to breathe His Spirit into your lifeless spiritual body and raise you up with the power to be a new person. His tomb is empty, and yours should be too.

If you’ve been buried in baptism but haven’t received the Holy Ghost speaking in other tongues, it’s the spiritual equivalent of staying stuck in your tomb.

There’s no reason to stay dead when Jesus is offering us new life. The new life Jesus offers is wonderful, powerful, abundant, eternal, joyful, purposeful, hopeful, and supernatural.

Differing Definitions (Freedom & Bondage)

One of the oddest issues facing our culture is the mishandling of words. Even among “Christians,” we frequently use the same words, but our definitions differ. Two perfect examples are the words “freedom” and “bondage.” Many self-professing “Christians” have accused me of living in bondage because I live a biblical, holy, separated, consecrated, Spirit-led lifestyle. As the Bible teaches, I believe that God saved me from my past sin and calls me to walk in holiness. That doesn’t mean I’ve obtained perfection. He’s definitely still working on me, but it does mean I’m actively walking away from bondage rather than living in bondage to sin. This is what the Bible means when it refers to freedom and liberty. However, many Christians ignore the Bible and redefine freedom from sin as the freedom to sin freely without consequences. In other words, according to their way of thinking, the cross gives them the liberty to keep sinning. Do you see the disparity? We have completely opposite and opposing views of biblical freedom and bondage. Problematically, Christians of all stripes can use the same language but mean totally different things. Therefore, it’s vitally important to narrow down and lock in our definitions. Otherwise, we run the risk of saying things without honest communication taking place. “Grace” and “mercy” are two other words people often misuse, misunderstand, and misdefine (but that’s another subject for another day).

Many Christians ignore the Bible and redefine freedom from sin as the freedom to sin freely without consequences. In other words, according to their way of thinking, the cross gives them the liberty to keep sinning.

Christians of all stripes can use the same language but mean totally different things. It’s vitally important to narrow down and lock in definitions. Otherwise, we run the risk of saying things without honest communication taking place.

The Gospel According to the Bible

Thankfully, God knew defining definitions and homing in on the correct meaning of words would be difficult. Human dishonesty and forgetfulness constantly rearrange connotations. This is precisely the reason God preserved His Word for us in written form. God charges us with the responsibility to rightly (correctly) divide (accurately handling and skillfully teaching) the Word of Truth (2 Timothy 2:15). Therefore, any information regarding how to be saved from sin and eternal judgment can only come from the Divinely inspired Word of the Lord. Anything else is less reliable than a thirty-day weather forecast. Most Christians agree with the premise that the Gospel must be obeyed according to the Bible. However, many Christians mysteriously misinterpret, add non-biblical elements of tradition, insert opinions, or overlook inconvenient sections of Scripture, diluting the Gospel into something ineffectual. The early New Testament Church certainly would not have recognized most modern gyrations of the “Gospel” presented in churches claiming to be Christian.

Human dishonesty and forgetfulness constantly rearrange connotations. This is precisely the reason God preserved His Word for us in written form.

Many Christians mysteriously misinterpret, add non-biblical elements of tradition, insert opinions, or overlook inconvenient sections of Scripture, diluting the Gospel into something ineffectual.

The early New Testament Church certainly would not have recognized most modern gyrations of the “Gospel” presented in churches claiming to be Christian.

The Gospel Summarized: A Beginning with No End

Salvation begins by acknowledging you need a savior and that Jesus is the only risen Savior (John 3:16, John 1:12, Romans 10:9, Romans 3:23). You must have faith in God and believe that His Word is accurate (Hebrews 11:6, Ephesians 2:8-9, Ephesians 6:16, 1 Corinthians 2:5). Not only are we sinners, but we were born under the grip and curse of human sin (Romans 5:12, Romans 7:14, Psalm 51:5). You must respond to the sorrow you feel over your sin by repenting before God. Repentance is more than “I’m sorry.” Repentance means to turn around and go the other direction. In other words, repentance is the determination and decision to stop sinning (Romans 6:6, Acts 2:38, Acts 3:19, Acts 17:30).

Repentance is more than “I’m sorry.” Repentance means to turn around and go the other direction. In other words, repentance is the determination and decision to stop sinning.

Once you have repented of your sin, you are spiritually and symbolically dead and ready for burial (water baptism in Jesus’ name) [Acts 2:38, Mark 16:16, Acts 22:16, Romans 6:4, Colossians 2:12, Acts 2:41]. Again, it’s vital to be buried (baptized) exactly as the Bible commands. The word baptism literally means to be “immersed” in something. Just like we wouldn’t sprinkle dirt on a dead body and say burial was complete, we wouldn’t splash water on a dead sinner and call them buried either. Recently, I saw a video of a man being baptized standing in a kiddie pool. The pastor poured a bottle of water over the poor man’s head and pronounced him baptized. If it weren’t so tragic, it would be utterly hilarious.

The word baptism literally means to be immersed in something. Just like we wouldn’t sprinkle dirt on a dead body and say burial was complete, we wouldn’t splash water on a dead sinner and call them buried either.

Because there is so much misinformation surrounding baptism, we need to make three things very clear: One, as already mentioned, you must correctly repent before baptism. Two, you must be wholly immersed (submerged, buried, covered, plunged) in water for the remission (washing away) of your sin. By the way, this is why babies cannot and should not be baptized because a baby can’t understand the Gospel and repent properly. Three, and this one is probably the most important and most debated subject concerning baptism, the person baptizing you must baptize you calling on the name of Jesus (Acts 2:38, Acts 4:12, Acts 10:48, Acts 22:16, Galatians 3:27). To clarify further, the person baptizing you must not call out the “titles” Father, Son, or Holy Ghost (or any other name or title) because the titles don’t have the saving authority of the name of Jesus. The cleansing power of baptism comes primarily from invoking the name that is above every other name, the name of Jesus. If you have been baptized in a way that is not biblical, you should consider being rebaptized correctly immediately (Acts 19:1-5).

The cleansing power of baptism comes primarily from invoking the Name that is above every other name, the name of Jesus. If you’ve been baptized any other way, you should consider being rebaptized correctly immediately (Acts 19:1-5).

Once you have died and been buried, you are ready to be resurrected (filled with the Holy Ghost). Here’s a little secret, if the Holy Spirit doesn’t resurrect you, eventually, your old flesh will come back to life. In fact, even after you are resurrected, your flesh will keep trying to come back to life (we’ll talk about that next). Without the Holy Ghost, you can’t access newness of life, and you are not a new person in Christ Jesus. Remember, everything about salvation must be done according to the Bible. And, according to the Bible, everyone who receives the Holy Ghost for the very first time will supernaturally speak in tongues (in a language they do not know or understand). Of course, there are many other continuing evidences that a person has been filled with God’s Spirit (Galatians 5:22) but speaking in other tongues is the very first evidence God requires (Acts 2:4, Acts 2:38, Acts 10:44-46, Acts 19:6, Mark 16:17, 1 Corinthians 14:2, Acts 19:1-7).

According to the Bible, everyone who receives the Holy Ghost for the very first time will supernaturally speak in tongues (in a language they do not know or understand).

There are many other evidences a person has been filled with God’s Spirit (Galatians 5:22) but speaking in other tongues is the very first evidence God requires (Acts 2:4, Acts 10:44-46, Acts 19:6, Mark 16:17, 1 Corinthians 14:2, Acts 19:1-7).

Once you have been resurrected (filled with the Spirit), you are like a newborn baby in the family of God. That’s why we often call it being born again (John 3:3, 1 Peter 1:3). At this point, your life is just beginning. It’s an exciting, abundant, wild, scary, adventurous, joyful, powerful, overcoming life walking in the Spirit. Everything changes once you have been filled with the Spirit. God will rearrange you from the inside out. The Bible calls this process of becoming holy like the Lord sanctification. The Holy Spirit will convict, correct, purify, strengthen, empower, and encourage you daily. No area of your life is off-limits to the Spirit. There is nothing the Spirit isn’t allowed to change, rearrange, or eject from your life. Furthermore, there are countless things the Spirit will add to your life that you could not have otherwise. This ongoing process of walking in the Spirit is never-ending. The Gospel is a process with a beginning and no end. It’s a complete restart, do-over, new beginning, lifelong relationship with God. Count the cost in advance because living for God will cost you everything you have, but it will give you more than you could ever imagine. The Gospel isn’t just a checklist you complete and then forget about as you move through life unchanged. No. The Gospel is radically refining, totally transforming, and Divinely disrupting. Walking in the Spirit will take you through the valley of the shadow of death and to mountain peaks of triumph. Life in the Spirit is never boring. And the afterlife benefits are without compare.

Everything changes once you have been filled with the Spirit. God will rearrange you from the inside out. The Bible calls this process of becoming holy like the Lord sanctification.

The Holy Spirit will convict, correct, purify, strengthen, empower, and encourage you daily. No area of your life is off-limits to the Spirit. There is nothing the Spirit isn’t allowed to add, change, rearrange, or eject from your life.

The Gospel is a process with a beginning and no end. It’s a complete restart, do-over, new beginning, lifelong relationship with God. Count the cost in advance because living for God will cost you everything you have, but it will give you more than you could ever imagine.

The Gospel is radically refining, totally transforming, and Divinely disrupting. Life in the Spirit is never boring. And the afterlife benefits are without compare.

Apostolic Voice | Ep. 21 – Buried Alive

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It’s Beginning to Look a Lot Like Christ…

I love the Christmas season, and I love Christmas music too. I’m one of those annoying people who starts listening to Christmas music way too early. One of my favorite slightly frivolous Christmas ditty’s is It’s Beginning to Look a Lot Like Christmas. Penned in 1951 by Meredith Wilson, it’s been a holiday staple since its first iconic release. You’ve most likely heard it played many times. Admittedly, at first glance, at least, it isn’t the most Christ-centered Christmas tune. But its catchy melody is fun and family-friendly.

I recently heard It’s Beginning to Look a Lot Like Christmas, and it lodged in my brain and would not let go. We had a few snow dribbles that same day so that imagery combined with the song created a memorable Christmassy scene, which is a rarity in Atlanta. The song paints vivid word pictures of how stores, streets, hotels, landscapes, and people begin to show the not-so-subtle signs of transforming in preparation and anticipation of Christmas. Stores glisten, and streets glow, and kids hope. People’s visages visibly change, and winter snow dominates the scenery. The atmosphere described is beautiful, happy, transcendent, expectant, and surrounded by death.

It’s A Wonderful Death

Epiphany blindsided me on that wintery day as It’s Beginning to Look a Lot Like Christmas jangled around in my brain. While we’re beginning to look a lot like Christ, we are inevitably surrounded by the transformative beauty of death. Winter is the season of the completion of death. Throughout the fall season, leaves struggle to stay alive, and vegetation does its best to hold on, but winter finally wins, and old things pass away in preparation for new life. Philosophically, there’s a strange perceptual dichotomy at play in wintertime.

On the one hand, we can view winter as stark, harsh, and bleak. But, on the other hand, glowing lanes, candy canes, church bells, and carolers out in the snow can change our wintery perspective. All the joy mingled with the austerity of winter might seem enigmatic. However, it isn’t because we know the cold will give way to warmth, and new life will bloom in springtime. The inevitability of death precedes the miracle of life in the natural order of the universe.

The Visible Image of the Invisible Maker

The universe’s ability to produce new life from death isn’t by accident. The Maker of the universe designed it that way (Psalm 104:19), and He mirrored that same spiritual law in the lives of human beings. The invisible Maker visibly manifested Himself in the form of man and became the ultimate sacrifice for our sins (Colossians 1:15-23). Because our sins deserved physical and spiritual death, He willingly died in our place (Romans 6:21-23).

The invisible Maker visibly manifested Himself in the form of man and became the ultimate sacrifice for our sins (Colossians 1:15-23).

The cross displays a more remarkable perceptual dichotomy than anything else imaginable. Calvary was a gruesome, bloody, agonizing, humiliating scene ending in the unjust execution of a guiltless man. Yet, it was the most beautiful sight the world has ever seen because it symbolizes God’s profound personal love for us (Romans 5:8). In return, all Jesus requires of us is our death, burial, and resurrection (Philippians 3:10, Romans 6:3-8, Acts 3:19). Thankfully, we don’t have to die or be resurrected from a grave physically. Our death, burial, and resurrection are spiritual events made possible by the work of Jesus on our behalf (Acts 2:38).

Calvary was a gruesome, bloody, agonizing, humiliating scene ending in the unjust execution of a guiltless man. Yet, it was the most beautiful sight the world has ever seen because it symbolizes God’s profound personal love for us.

The Very Beginning of Beginning to Look a Lot Like Christ

The Bible repeatedly teaches us that before we can have new life in Christ, we must die. Old things – ways, habits, lifestyles, mindsets, ideas – need to pass away (2 Corinthians 5:17). Those old things don’t die naturally, so we crucify them with repentance (Romans 6:6). We brutally nail our sinfully embedded affections and lusts to a cross and allow them to perish (Galatians 5:24). God doesn’t force us to do this either. Furthermore, our carnal flesh hates the idea of dying to self.

Before we can have new life in Christ, we must die. Old things – ways, habits, lifestyles, mindsets, ideas – need to pass away (2 Corinthians 5:17). Those old things don’t die naturally, so we crucify them with repentance (Romans 6:6).

Repentance is the only part of salvation that we must do completely alone. At baptism, someone else baptizes us in the saving name of Jesus (Acts 4:12). We consent to be baptized, and we participate in baptism, but we don’t perform it. Dead people don’t bury themselves because they are dead. Likewise, when we are filled with the Holy Ghost, which is our spiritual resurrection, we can’t fill ourselves (Acts 11:15). God pours out His Spirit on us and dwells within us (Acts 2:1-4, Ezekiel 36:27). Once again, we are merely participating and consenting to a Divine process. Repentance is the gateway that leads to baptism and the infilling of the Holy Spirit. Without repentance, a person just gets wet at baptism, and without repentance, God will not give us His Spirit.

Repentance is the gateway that leads to baptism and the infilling of the Holy Spirit. Without repentance, a person just gets wet at baptism, and without repentance, God will not give us His Spirit.

Hidden with Christ (From Life to Death to Life)

When we repent of our sins, we are willingly offering our bodies as living sacrifices (Romans 12:1). And that isn’t a one-time thing. Authentic repentance is a commitment to pick up our cross and regularly die to sin (Luke 9:23, Romans 6:1-23, Matthew 10:28, Colossians 2:20). When Jesus commanded us to carry our cross daily (Matthew 16:24-26), it was a reminder to take the burden of repentance with us at all times. Why? Because continual death to sin releases joy, abundant life, power, self-control, and authority in Christ (John 10:10, 2 Timothy 1:7, Acts 1:8, John 14:12). Consider what Paul said to the church in Colossae:

“For ye are dead, and your life is hid with Christ in God.

Colossians 3:3

Just as Christ became literally dead in the tomb, so we, by virtue of our connection with Christ, have become dead to sin, to worldly influences, pleasures, and ambition. Or, in other words, we are to be to them as if we were dead, and they had no more influence over us than the things of earth had over Him in the grave.[i]

But what does it mean to be “hidden” with Christ in God? Certainly, Paul was alluding to the idea of secrecy and safety in God. Our life and salvation are secure in God when we are dead to sin. But we are not literally hidden from the view of the world. No. The meaning here goes deeper than merely being out of sight. The term hidden (kekruptai) can also mean “concealed.” The implication here is that our life is unknown or not understood by the watching world. But these unseen realities will be revealed to the world by God in due time (1 John 3:1-2).[ii] The spiritual death of a sinner produces a saint that is continuously misunderstood by sinners.

When we repent, we are willingly offering our bodies as living sacrifices (Rom 12:1). That isn’t a one-time thing. Authentic repentance is a commitment to pick up our cross and regularly die to sin (Lk 9:23, Rom 6:1-23, Mat 10:28, Col 2:20).

When Jesus commanded us to carry our cross daily, it was a reminder to take the burden of repentance with us at all times. Because continual death to sin releases joy, abundant life, power, self-control, and authority in Christ.

Just as Christ became literally dead in the tomb, so we, by virtue of our connection with Christ, have become dead to sin, to worldly influences, pleasures, and ambition.

The spiritual death of a sinner produces a saint that is continuously misunderstood by sinners.

The Prettiest Sight to See

Therefore, as we begin to look a lot like Christ, which is what we are called to do (1 John 2:6, Galatians 3:27, Philippians 2:5), the dead weights of sin begin to fall off the branches of our lives (Hebrews 12:1, John 15:5, Romans 13:12, Ephesians 4:22-25). When the leaves of sin are falling one by one, we know that a joyous death is about to take place, and winter is coming. Old habits take their last gulps of air, fear and condemnation lie on their death beds, carnal thinking is being transformed, sinful dysfunctional relationships are severing, as the joy of salvation and holiness begin to take root amidst the chill. The death is harsh, tear-soaked, unrelenting, yet it’s one of the prettiest sights to see because Christ’s image is being made manifest in human life.


[i] Albert Barnes, Barnes’ Notes on the New Testament, Accordance electronic ed. (Altamonte Springs: OakTree Software, 2006), paragraph 24986.

[ii] Max Anders, Galatians, Ephesians, Philippians & Colossians, ed. Max Anders, vol. 8 of Holman New Testament Commentary. Accordance electronic ed. (Nashville: B & H Publishing Group, 1999), 327.

Here’s Why Young People View the Church Like the Last Old Department Store

In the last 25 years, the church growth movement has transformed how America has church. It has also changed how younger people view church.

Many churches are now driven by business and marketing philosophies, moving away from a focus on discipleship and relationship with God.

The pastor has changed roles from shepherd to salesman. A distorted view of grace is his wares.

Evangelism is nonexistent. Apostles are no longer understood. Prophets are rejected. Teaching revolves around life skills. Prayer is redefined as positive thoughts, and the Spirit has no place in the business plan.

People now go to church to be courted and entertained, rather than to worship God.

Choosing churches is now the equivalent of deciding between buying jeans at the GAP or Old Navy. The product is pretty much the same. So who has better customer service? Or you can always stay home and do your shopping every Sunday morning online with a beer in your hand.

The result of this church culture is that younger people now view most churches like the last old department store in town, barely hanging on from the last century.

And they are simply shopping elsewhere.

Attempts to become mega church businesses have equated churches in the minds of millennials with the Sears downtown.

There is a “Going out of business” sign on the windows and everything is for sale, including the fixtures, the building, and even management.

The only way the Church will ever out-market, out-perform, or out-sell the world is through prayer, the preached Word, and the power of the Holy Ghost.

This world doesn’t need the Church to be Sears, a megachurch, their coffee shop, or a theater where they can view a well designed theological-themed production.

The world needs the Church to be Apostolic, Spirit-led, and Gospel preaching.

The world needs the Church to be full of conviction and separated unto God.

They need the God-designed Church that began in the Book of Acts, has thrived in every century, and still preaches the Truth that has the power to change even this generation.

Rev. Jonathan Sanders is a dynamic evangelist, preacher, teacher, and coffee connoisseur. This article originally appeared on Jonathan’s Facebook page. His posts and daily thoughts are always inspirational, articulate, interesting, relevant, and thought provoking. You can follow him on Facebook or Twitter here and here. As I read his original post, I couldn’t help but think of David refusing King Saul’s armor before fighting Goliath. David understood that he needed to use the tools that God had equipped him with rather than conventional weapons of war. The modern Church desperatelly needs to reject marketing methods and embrace spiritual, God-ordained weaponry.

 

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