“Help! I’ve Fallen and I Can’t Get Up:”

An Examination of Total Depravity in Psalm 14:1-3

     Few theological subjects evoke as much emotion as the doctrine of total depravity, yet it remains to this very day a watershed theological issue, the linchpin which holds the other doctrines of grace together. Historically, the church has been quite divided in its attempts to reconcile the degree to which man has fallen with what appears to be his apparent ability to do some good. How are we to understand the fallen nature of man? How far did Adam fall in the garden? When He fell, did he corrupt his entire progeny, dooming the entire human race to not only physical, but spiritual death? Did it affect man’s ability to come to know God, or to be pleasing to Him? If man is born totally depraved, then how is he able to do apparent good deeds? Is there enough good left in man that he might see his need for salvation and turn to God in repentance and faith without the Spirit enabling him? The theological import to these questions is weighty, and, in fact, constitutes the backdrop for the topic of this article. The depravity of man which King David expressed in Psalm 14:1-3 leads one to three conclusions about the nature of human depravity and man’s ability to please God (1) Man’s sin is personal, (2) God’s sight is perfect, and (3) Man’s situation is perilous.

Man’s Sin is Personal

     David begins the psalm by saying that “the fool has said in his heart, ‘there is no God.’” This statement immediately forces one to ask, “Who is the fool?” A brief survey of the various terms for the “unwise” may provide some assistance in understanding the author’s choice of words here. The “unwise” appear as those who are simple or naïve (Prov. 14:15), silly or stupid (Prov. 10:8), madmen (Prov. 26:18), and fools (Prov. 7:22). In other words, the “unwise” can range from the lower end of the scale, being simple or naïve, to outright madmen. Somewhere in the middle of the scale lies the term which is used here, “fool.” This word carries the idea of “relaxed, or powerless,” in a sense describing man’s powerlessness to do anything worthwhile before God. In the text under consideration, it is employed by David to describe apostates who refuse God.1 Both intellect and morality are contained in the meaning of this word. Thus, the fool’s rejection of God is not only an intellectual rejection, but it is also one which makes him morally culpable as well. In other words, he does not merely lack information, but refuses to acknowledge God’s authoritative rule over his life. In the vernacular, he “shakes his fist in God’s face.”

     The fool’s depravity manifests itself inwardly by an obstinate rejection of God in the depths of his heart (v. 1), then outwardly in his actions (Isa. 32:6).2 Thus, in the second half of v. 1 the psalmist goes on to say that “they are corrupt, they do abominable deeds, there is none who does good.” The psalmist again chose his words carefully in order to convey the graphic nature of man’s offenses against God. The word “corrupt” generally carries the idea of “ruined,” or “destroyed.”3 Thus, their deeds are “abominable,” or morally wicked (Isa. 64:6). Importantly, no longer is the subject simply the “fool,” but now all of mankind is encompassed in the evaluation. There is no one who does good according to the psalmist, they are all fools.4

     In summary, the psalmist’s evaluation of the “fool” is that his personal rejection of God internally, results in his commission of wicked deeds externally, rendering him personally culpable and guilty before His Creator. Thus, it is not simply the fool, but all of mankind who are guilty before God. All men are equally condemned because of the thoughts and intentions of their hearts.

God’s Sight is Perfect

     While the fool evaluates things from his perspective in v. 1 and concludes, “There is no God,”5 the psalmist ironically, and poetically, envisions God looking down upon the sons of men from His window in heaven and evaluating mankind’s “goodness” in v. 2.6 God’s divine name is placed forward in this verse to emphasize this contrast in evaluators. Fools may evaluate God and deny Him, yet at the same time God is scrutinizing men from His holy sanctuary to see if there are any who “understand, who seek after Him.” In fact, this is not the first evaluation of sinful mankind by God. The psalmist would have been familiar with God’s past evaluations which warranted temporal judgments such as the flood (Gen. 6:5-8), the confusion of the languages (Gen. 11:5), and the destruction of Sodom and Gomorrah (Gen. 18:20).

     This is really the crux of the issue in our understanding of human depravity. Our own estimation does not seem to be so terrible when we compare ourselves to the rest of fallen humanity. Comparative self-evaluation, however, is not the point which the psalmist is making here. The significance of the psalm lies in God’s perspective and His evaluation of mankind, in that He has evaluated mankind to see if there is any who understand or who seek after Him and His searching produces no positive results. Charles H. Spurgeon dramatically and insightfully illustrates this God’s search for a good individual,

Behold the eyes of Omniscience ransacking the globe, and prying among every people and nation, He who is looking down knows the good, is quick to discern it, would be delighted to find it; but as He views all the unregenerate children of men His search is fruitless, for of all the race of Adam no un-renewed soul is other than an enemy to God and goodness.7

     The imagery is that of a person tearing their house apart in their search for a lost item and coming up empty in the end. The truth is that we may compare ourselves to the rest of mankind and find that we come out looking pretty good, yet unfortunately God evaluates our goodness in comparison to His own, and in such a comparison, there is none who makes the grade, or who can live up to His scrutinizing gaze.

 

Man’s Situation is Perilous

     The results of God’s evaluation of mankind are stated in v. 3. From God’s perspective the news is not promising at all. The results are in, and God’s conclusion is that all have turned aside from His ways and together they have become corrupt. The language here causes one to envision a caravan going off the trail and getting lost. The word “all” is not only placed forward for contrastive emphasis in this verse, but significantly also has a definite article (literally, “the whole”). In other words, the result of God’s evaluation of mankind is that the whole of them have turned aside. This essentially means that as a group they have taken a different path, or gone a way other than God’s way.

     The verb which the psalmist uses for becoming corrupt explicitly describes the behavior of the fool, who himself is representative of all of unregenerate mankind. The word for corrupt here differs from v. 1. This is a more graphic term which means to “become sour, rancid, or putrefied.” Aside from its use here, it occurs in only one other place in the entire Old Testament.8 In both occurrences it contrasts man with God. Not only this, but the all encompassing adverb “altogether” emphasizes that mankind has become corrupt in some sort of cooperative venture, expressing the solidarity of mankind’s involvement in his crimes against God, thus establishing the universality of his guilt and the totality of his depravity.

     This totality of mankind’s corruption is evidenced in the phrase “there is no one who does good, not even one” (cf. v. 1c). Unfortunately, the grammatical emphasis is lost in the English translations in favor of a more readable flow. However, in the Hebrew, two uses of the particle of nonexistence appear in this phrase, dramatically emphasizing the totality and solidarity of mankind’s corrupt position before God. There is not a single doer of good, there is not even one (italics added for emphasis)! These two particles not only operate in tandem with the particle of nonexistence in v. 1, but they stand in contrast to with the particle of existence, or being, in v. 2. In other words, God evaluates His creation and responds, “How do I know if there are any righteous? Because I have personally looked for them and I haven’t found any!”

Conclusion

     These verses are repeated in Psalm 53:1-3, which was also penned by King David.9 Considering the devastating condemnation of mankind found in them, it stands to reason that the Apostle Paul would pick up on them under divine inspiration and use them as part of the universal indictment of all mankind (both Jews and Gentiles), in Romans 3:10-18. In fact, Paul uses these words to lead off a long litany of fourteen specific counts of crimes against God forming a full and complete indictment against mankind. There Paul draws upon several Old Testament texts, including Psalm 14:1-3, to show that all men are “under sin.” To be under sin means that mankind is under the dominion of sin. Such an indictment can only leave one to conclude that human beings are incapable of understanding their own plight or helping themselves in any way out of their predicament. In other words, they have fallen so hard and so severely that they are incapable of “getting up” on their own initiative.

      In God’s eyes mankind is “down for the count.” Men cannot understand that education and psychology are not enough to change their whole nature. Help must come from the outside by a power which is sufficient to break through the vicious circle of depravity. In Adam, mankind fell to such a degree, that only the grace of God is able to overcome the deceitfulness and treachery of the human heart (Jer. 17:9), and bring to life that which is spiritually dead. Thus, unregenerate mankind is not as bad as he could be, but he is certainly as “bad off” as he could be and stands guilty before the judicial bench of Almighty God, necessitating salvation from an outside source, Jesus Christ the Righteous Deliverer.
 

End Notes

 

[1] It is not that fools don’t know that God exists. They simply refuse to acknowledge His rule to which they are accountable.

[2] For a helpful discussion of the “heart,” see George Zemek, A Biblical Theology of the Doctrines of Sovereign Grace (Little Rock, AR.: B.T.D.S.G., 2002), 16-33.

[3] The thorough devastation which txv denotes makes it apt vocabulary for pronouncements and descriptions of divine judgment. Cornelius Van Dam, “txv” NIDOTTE, ed. by William VanGemeren, 5 vols. (Grand Rapids, MI.: Zondervan, 1997), 4:92-93.

[4] Importantly the Psalmist now expands from the anarthrous singular to the plural, expanding his thought to include all who reject God, not simply a particular fool. Additionally, the last part of the phrase is actually in construct and may well be rendered “not a doer of good” in its literal sense.

[5] Ironically, the Hebrew particle of non-existence employed by the fool in his evaluation of God is picked up by God Himself in the result of His evaluation of mankind (v. 3), where He uses it twice for emphasis.

[6] The verb הִשְׁקִיף means to look forth, by bending one’s self forward and is being used as an anthropomorphism. It is the proper word for looking out of a window (2 Kings 9:30). In other words, it pictures God leaning forward, surveying lost humanity, searching for those who seek Him. Unfortunately, his conclusion is that there aren’t any.

[7] Charles Spurgeon, Treasury of David, 3 volumes (Peabody, MA.: Hendrickson Publishers, 1988), 1:162.

[8] The verb also appears in Job 15:16 where it contrasts with moral purity and righteousness. David W. Baker, “xla” NIDOTTE, ed. by William VanGemeren, 5 vols. (Grand Rapids, MI.: Zondervan, 1997), 1:410.

[9] While the beginning verses of the two psalms are almost identical there are some grammatical differences in the use of the divine name. Psalm 14 uses “YHWH” in the beginning of verse two, whereas Psalm 53 uses “Elohim.” 

 

BIBLIOGRAPHY

Arnold, Bill T., and John H. Choi. A Guide to Biblical Hebrew Syntax. Cambridge, U.K.: Cambridge University Press, 2003.

Baker, David W. “xla,” In New International Dictionary of Old Testament Theology & Exegesis. 5 vols. Ed. by Willem A. VanGemeren, 1:410. Grand Rapids, Mich.: Zondervan Publishing House, 1997.

Boice, James Montgomery. Psalms. 3 vols. Grand Rapids, Mich.: Baker Books, 1998.

Culver, Robert D. Systematic Theology: Biblical and Historical. Great Britain: Mentor, 2001.

Holladay, William L. A Concise Hebrew and Aramaic Lexicon of the Old Testament. Grand Rapids, Mich.: William B. Eerdmans Publishing Company, 1988.

Kautzsch, E., ed. Gesenius’ Hebrew Grammar, 2nd English ed. Trans. and rev. by A. E. Cowley. Oxford, Eng.: Clarendon Press, 1910.

McClain, Alva. Romans: The Gospel of God’s Grace. Winona Lake, Indiana: BMH Books, 1973.

Murray, John. The Epistle to the Romans. The New International Commentary on the New Testament. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1980.   

Putnam, Frederic Clarke. Hebrew Bible Insert: A Student’s Guide. Quakertown, Pa.: Stylus Publishing, 1996.

Spurgeon, Charles. Treasury of David. 3 vols. 1:162. Peabody, Mass.: Hendrickson Publishers, 1988.

Van Dam, Cornelius. “txv,” In New International Dictionary of Old Testament Theology & Exegesis. 5 vols. Ed. by Willem A. VanGemeren, 4:92-93. Grand Rapids, Mich.: Zondervan Publishing House, 1997.

Watson, Wilfred G. E. Classical Hebrew Poetry: A Guide to its Techniques, 2nd ed. Journal for the Study of the Old Testament Supplement Series 26. Sheffield, England: Sheffield Academic Press, 1986, revised 1995.

Zemek, George. A Biblical Theology of the Doctrines of Sovereign Grace. Little Rock, AR.: B.T.D.S.G., 2002.

 

The Bible: Three Theological Issues

The Bible is God’s inspired, inerrant Word. And as such, it is imperative for Christians to understand certain theological issues regarding the Bible. Three of those are the subject of this article: the canon of Scripture, the sufficiency of Scripture, and illumination vs. revelation.

What Does Canon Mean?

The term “canon” is derived from the Hebrew and Greek words for a reed or a cane which had notches carved in it. It was used in ancient times as a measuring rod much like a yard stick is used today. This expression came to be applied to the Holy Scriptures to define the rule or a standard by which they were to be measured. A book of the Bible is said to be “canonical” if it reveals the divine will of God. As such, it takes its place among the other books of the Bible which are considered authoritative in matters of faith, and doctrine. 

The question of which books belong in the Bible is no small matter. If the Bible is God’s revelation and instruction for the church, then we must be certain that the books which it contains are the right ones. It is important to note that the church did not create the canon but simply compiled and defined the collection of books which were already recognized by the church (under divine guidance by the Holy Spirit) as having divine origin and authority. We believe that the Old Testament canon consists of thirty-nine books, while the New Testament consists of twenty-seven; sixty-six books in all.

The Scriptures were written by approximately forty different authors over a period of approximately 1,500 years (1,400 B.C. – A.D. 100). Yet despite this tremendous time-span, as well as the diversity in authorship (kings, fisherman, fig-pickers, shepherds), there is amazing harmony throughout. There is no question as to the consistency of the canon.

  

The Canon of the Old Testament

At issue today is whether or not the Apocryphal books belong in the canon of the Old Testament. The Roman Catholic Church favors the inclusion of these books into the canon of Scripture. However traditional Protestants do not regard them as part of the canon. The books of the Apocrypha were written after the Old Testament was completed and before the New Testament was begun.

The debate of Apocryphal inclusion into the canon of Scripture in essence hinges upon what the Jewish community recognized as canonical. There is strong evidence that the Apocryphal writings were not included in the Palestinian canon of the Jews.1 Despite this evidence the Roman Catholic Church added these books to their canon in AD 1546, in an apparent response to the activities of the Reformers. While some Jews may have considered the Apocryphal books profitable to read in the synagogues, or may have used them as illustrative literature, they were never considered to be part of the Old Testament canon (see Jude 9).

While there is no difference in content between the Old Testament which Protestants use and that of the Jews, there are differences in regards to the arrangement of the books. The Jewish Old Testament consists of a three-fold division: The Law, the Prophets, and the Writings. The Old Testament divisions of the Protestant Bible are Law, History, Poetry and Prophecy. There is ample evidence to conclude that the Old Testament which Jesus used was a closed body of literature, consisting of the Law, the Prophets, and the Writings, which is the same content found in the Protestant Bible (Matthew 7:12, 7:10, 11:13, Luke 24:44). It is also worthy to mention that Jesus never had any conflict with the religious leaders of His day over which books were included in the Old Testament.

The Canon of the New Testament

There is little disagreement among conservative scholars as to which books belong in the New Testament canon. It was completed when the last authoritative book was given to the church by the apostle John, who wrote the Apocalypse in approximately A.D. 98. The Apostles recognized that what they were writing was actually Scripture (2 Timothy 3:16; 2 Peter 3:16) and was equally as authoritative as the Old Testament. This meant that while their Old Testament canon was defined, their New Testament was continuing to be formed as they wrote.

As the early church struggled with false teachers and heretics, they were forced to deal with the issue of canonicity in order to refute error regarding the exact content of the New Testament. There is ample historical evidence which shows that the collection of books which we currently possess is substantially the same as that of the middle of the Second Century A.D. Since the time the church canonized the New Testament there have been no serious contenders for inclusion into the canon.

What Criteria Was Used to Determine Canonicity?

The canonicity of the New Testament was determined by the early church fathers using the following guidelines:    

1.         The book must have had apostolic authorship or endorsement.

2.         The book must have been received as “God-breathed” and authoritative by the early church.

3.         The book must have been in harmony with the books about which there was no doubt.

In A.D. 397, using the above criteria, the church Council of Carthage accepted as conclusive a list of twenty seven books which were contained in the writings of the early church father Athanasius.2 This list contained the same books of the New Testament which we have today.

 

A Final Thought on the Canon

It bears repeating: it is important to note that the church did not create the canon but simply compiled and defined the collection of books which were already recognized by the church (under divine guidance by the Holy Spirit) as having divine origin and authority.

Because the canon of both the Old and New Testaments has been closed, we believe that God has spoken fully and finally to His people in the Scriptures which we now possess. Because of this, we also believe that there is no new revelation being given to the church (Revelation 22:18-19). The Holy Spirit’s superintendence in the formation of the Scriptures, combined with the historical data available to us, and the faithfulness of God throughout all generations should provide us with the utmost confidence that what we hold in our hands is truly the Word of God in its entirety. There are no missing books of the Bible, nor does it contain any books which do not belong.

The Sufficiency of Scripture

Presently, the Bible is under attack from those, both inside and outside the church, who view it as an archaic book with little or no relevance and application for today.

The fallout of this unbelief in the sufficiency of the Scripture is clearly evident within the churches of today. Many spend vast amounts of money in vain attempts to entertain their members. Others show their lack of faith in the Word of God by trying to implement business and marketing techniques and church growth tactics, attempting to compensate for a Bible that they view as “insufficient” to do the job.

Cults add other writings to the Word of God believing that it does not contain all the information needed for salvation and sanctification, and that further revelation from God is available through other sources (see the discussion above about the canon). The Roman Catholic Church even holds the belief that the traditions of the church are as equally authoritative as the Scriptures.

In Charismatic circles, unbelief in the sufficiency of the Scripture results in the constant need for “miracles, signs, and wonders,” believing the gospel to be ineffective without their accompaniment (such as the Vineyard Movement ).

However, the greatest attack against the sufficiency of Scripture has come from the influence of psychology within the church. Seminaries that once trained pastors how to use the Bible in counseling people, now minimize the sufficiency of the Bible and instruct them in psychology and the wisdom of men. Sin is now treated as a disorder in need of treatment rather that repentance.

 
All of this, coupled with the ever decreasing attention span of the culture, has caused the church to try to seek ways to entertain its congregations rather than simply preach the all-sufficient Word of God. The Bible is no longer viewed as authoritative in matters of faith and practice by most. Those who believe in an inerrant, authoritative, all-sufficient Word of God are considered by most to be deluded, misguided, or just plain ignorant.

What shall we say to these critics and unbelievers? Is the Bible sufficient? Does it contain everything necessary and binding on our consciences? Does it contain everything God requires of us? 3

 

The Scriptures Are Sufficient

The sufficiency of Scripture means that the Scripture contains all the words God intended His people to have at each stage of redemptive history, and that it now contains all the words of God we need for salvation, for trusting Him perfectly, and for obeying Him perfectly. 4

   
There are several passages of Scripture which support this view in both the Old and New Testaments. The nation of Israel was instructed by God to keep His Word before them at all times, because it was sufficient to instruct them in how to live according to God’s requirements (Joshua 1:8-9; Deuteronomy 6:4-9). In addition the Psalms are replete with statements speaking of the sufficiency of the written word (Psalm 1:2; 37:31; 119:1, 89, 128). Psalm 19:7-9 is probably one of the clearest statements in all Scripture which speaks to its own sufficiency:

“The law of the LORD is perfect, restoring the soul; the testimony of the LORD is sure, making wise the simple. The precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes. The fear of the LORD is clean, enduring forever; the judgments of the LORD are true; they are righteous altogether.” [emphasis by italics added]

Little clarification of these verses is necessary. However one should notice that each title for the Scripture is followed by the statement “of the Lord”. When it says that the Scripture is perfect, it means “whole”, “complete” or “perfect”.5 These words speak for themselves as to the very nature and ability of God’s written revelation to keep believers in a right relation to God, if they will but heed them. There is nothing about God’s word that is deficient. The Psalmist goes on to say in the subsequent verses that in keeping God’s law there is great reward. Scripture alone is able to restore the soul, make wise the simple, rejoice the heart, and enlighten the eyes. The words of men may fail, but the word of God alone is righteous altogether, and endures forever.

The evidence of the sufficiency of Scripture is just as clear in the New Testament. In the Apostle Paul’s second letter to Timothy he told him that “From childhood you have been acquainted with the sacred writings which are able to instruct you for salvation through faith in Christ Jesus” (2 Timothy 3:15 emphasis by italics added). Again, the evidence is clear and self-explanatory. Instruction in salvation through faith in Christ comes through the written Word of God. Scripture alone is sufficient to instruct someone for salvation.

In addition to these examples, the writer of Hebrews says that the “Word of God is living and active and sharper that any two-edged sword.” It is able to judge the thoughts and intentions of the heart and pierce as far as the division of soul and spirit, right down to the very bone (Hebrews 4:12)! Scripture alone is sufficient to divide soul and spirit and judge the thoughts and intentions of the human heart.

Furthermore, James calls the Scriptures “the perfect law, the law of liberty” (James 1:25), again speaking of completeness or wholeness. The Apostle Paul told the believers at Thessalonica that they had received the word of God “not as the word of men, but for what it really is, the word of God which also performs its work in you who believe” (I Thessalonians 2:13). Scripture alone is the Word of God. They are not like the words of men. They alone are able to strengthen, edify, and transform believers into the image of Christ.
    
Finally, in 2 Peter 1:19, Peter said that “We have the prophetic word made more sure, to which we do well to pay attention.” The Bible which we hold in our hands contains everything that pertains to “life and godliness” (2 Peter 1:3-4). The Bible is “is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness that the man of God may be adequate, equipped for every good work. (2Timothy 3:16-17 emphasis by italics added). It is sufficient in its ability to save and to sanctify. It is inerrant and infallible, and it is complete as it is. Nothing can substitute for it, nor supplement it, because it contains all that God intends for us to have. Because all of this is true of Scripture, it is incumbent upon us to submit to the Bible’s authority in every area of life.  
 

Illumination vs. Revelation

There is confusion in the church. Does God still give special revelation to individuals? Does He speak to His church audibly? In what way does God reveal Himself and His will? These questions and many more have caused a tremendous amount of confusion in the church today.

While it is commonplace to hear of someone having received “private revelation” from the Holy Spirit, we believe that the Spirit no longer gives special revelation. He does however give illumination to the written words of Scripture as part of His teaching ministry. However, the work of the Holy Spirit in illumination is not the supplying of new information or fresh revelations beyond those found in sacred Scripture.6

 

What is Revelation?

The term “revelation” means the disclosure of what was previously unknown.7 Revelation is divided into two broad categories, those of “general” revelation, and “special” revelation. General revelation itself can also be subdivided into two groups; “mediate” and “immediate.”

In mediate general revelation God reveals Himself, and His glory, through the medium of creation (Psalm 19:1). According to the Apostle Paul, God’s “invisible attributes, eternal power, and divine nature are clearly seen in what has been made,” so that “men are without excuse” for not honoring God or giving Him thanks (Romans 1:20-21).

However, in immediate general revelation, God goes beyond simply revealing Himself through the mediation of creation. Instead, He implants an innate knowledge of Himself in human beings. The Apostle Paul made this point clear when he wrote in his letter to the Romans, “that which is known about God is evident within them; for God made it evident to them” (Romans 1:19). In summary, God has revealed Himself in both the creation and within the hearts of human beings.

  
Special revelation is God’s redemptive revelation conveyed by wondrous acts and words.8 In the Old Testament it came to men in several different ways, the most prominent being that of the spoken word.9 This fact is demonstrated by the oft-repeated phrase “Thus says the Lord.” Other methods which the Lord used to communicate His divine will were dreams (Genesis 20:3-7; 31:10-13, 24; 37:5-20), visions (Isaiah 1:1; 6:1; Ezekiel 1:3), and trances (Ezekiel 8:3; 11:24).
   
Special revelation in the New Testament is unique: God’s revelation of Himself came through the incarnation of Jesus Christ, the Living Word, as well as the inscripturation of His spoken word. The Scriptures of both Testaments were completed through the work of the Holy Spirit guiding human authorship (2 Peter 1:21; 2 Timothy 3:16), and are therefore incapable of erring in conveying God’s divine will. The Spirit of God opened the minds of the Apostles so that they could remember everything from their time with Christ during His earthly ministry (Luke 24:45; John 14:26). Dreams, trances, and visions came to a conclusion at the close of the New Testament.

Apart from the special revelation of the Scriptures man would be left to “grope” for God as a blind man in the dark (Acts 17:27). Special revelation is contained in the Bible and is no longer given by the Holy Spirit. The Bible is the only place believers can go to identify God’s will for their lives.
 

What is Illumination?

In contrast to revelation, illumination is the teaching work of the Holy Spirit, whereby He reveals the things of God to believers through His written Word the Bible. Because the Bible is a spiritual book, it can only be understood with the aid of the Spirit. The Spirit of God alone searches the deepest thoughts of God, and He alone is capable of disclosing those thoughts to us (1 Corinthians 2:9-16). The means which He uses to reveal God’s thoughts to us is the written word of God. In other words, the Spirit of God, working with the Word of God, is the mechanism which God uses to communicate His will to believers. He “searches” like a spotlight into the darkness of a human heart and reveals what otherwise would have remained hidden. The Holy Spirit operates in our lives to make the Scriptures clear to our understanding and to convince us of their truthfulness. The Spirit also accomplishes the work of illumination through the means of gifted men who teach the Word of God. In both of these ways the work of the Spirit enables us to apply the Scriptures in our daily lives as we submit to their authority.

Illumination is more than mere intellectual assent. The Spirit’s goal in illumination is to move believers to a greater level of trust in the Lord Jesus Christ and also to train a believer’s heart to obedience, by helping us to overcome our carnal nature.

  
We believe that God no longer speaks audibly to His church. He has spoken to us fully and finally in His Son (Hebrews 1:2). Jesus Christ has explained God and His will to us (John 1:18).

It is also important to note that the ministry of illumination is only available to those who are regenerate. The natural man is unable to discern the things of the Spirit because they are spiritually appraised (1 Corinthians 2:14).

 

Conclusion

Living in an age where truth has become negotiable and relative, it is all the more important to understand these foundational truths. The Bible is God’s inspired, inerrant Word, and thus stands as authoritative in all matters of faith and practice. These three topics, the canon of Scripture, the sufficiency of Scripture, and illumination vs. revelation, must be understood, so we can minister to a generation who so desperately needs the truth.

Through studying and understanding these theological concepts, may we grow in our love for the priceless treasure of God’s written Word, the Bible.

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ENDNOTES

1 Sproul, R. C. Essential Truths of the Christian Faith (Wheaton, Illinois: Tyndale House Publishers, 1992) , page 21.

2 Grudem, Wayne Systematic Theology (Grand Rapids, Michigan: Zondervan Publishing House, 1994), pages 63-64.

3 MacArthur, John, “The Sufficiency of the Written Word,” in Sola Scriptura, Edited by Don Kistler (Morgan, PA: Soli Deo Gloria Publications, 1995), page 166.

4 Grudem, Systematic Theology, p. 127.

5 MacArthur, John, Our Sufficiency in Christ (Dallas, Texas: Word Publishing, 1991), page79.

6 Sproul, Essential Truths of the Christian Faith, page 21.

7 Henry, C.F.H., “Revelation, Special,” in The Evangelical Dictionary of Theology, ed. Walter A. Elwell (Grand Rapids, Michigan: Baker Books, 1984), page 946.

8 Ibid.

9 Walvoord, John F., The Holy Spirit (Grand Rapids, Michigan: Zondervan Publishing House, 1991), pages 50-52.      

Sanctification

What is Sanctification?

     The basic meaning of the verb “to sanctify” is to separate, or to set apart. Sanctification in the Scriptures is the sovereign act of God whereby He sets apart a person, a place, or an object for Himself in order that He might accomplish His purpose in the world through those means.

     The doctrine of sanctification, as it relates to believers, is seen as a process of moral and spiritual transformation flowing from the initial event of justification and adoption through faith in Christ. Therefore, sanctification is “a one-time event and a process, the believer’s being and becoming holy and acting correspondingly.”¹ It is based upon a believer’s relationship to God and the indwelling Holy Spirit. Regeneration, otherwise known as the new birth, is accomplished through the work of the Holy Spirit alone. However, believers are instructed to cooperate in the process of sanctification (Philippians 2:12).
     In the Old Testament, the nation of Israel was commanded on several occasions to “be holy” because of their relationship with the holy God who had redeemed them from their bondage in Egypt. (Exodus 19:6; Leviticus 11:44-45, 19:2). Additionally, material things such as the Tabernacle furniture (Exodus 40:10, 11, 13) and a mountain (Exodus 19:23) were sanctified or set apart unto God.
     In the New Testament believers are given the same instruction to “be holy” or “sanctified” (John 17:17; I Thessalonians 5:23. I Peter 1:15-16), yet at the same time they are often addressed as “saints” and “holy ones” because they had been set apart from the world unto God. In other words, they were already holy, yet they were instructed to pursue holiness. You might be wondering how a person can already be sanctified, and yet not be sanctified at the same time.

A Three-Stage Process

    Throughout church history few subjects have been more vigorously debated than the way a person becomes sanctified. Over the centuries some have mistakenly attempted to grow in holiness through various rituals, asceticism and self-discipline. Others view sanctification as primarily the work of the Holy Spirit, yet see varying degrees of human effort involved in the process. Some disagree on how many stages or aspects there are in the process. Still others in their quest for holiness have completely withdrawn from society attempting to draw near to God through various spiritual disciplines. Is there a right answer? And if so, why do so many disagree on the subject? Fundamentally, the diversity of viewpoints finds its genesis in the way groups and individuals interpret the Scriptures.

     We believe the Scriptures clearly teach that all three members of the Godhead are involved in the work of sanctification (Jude 1; Hebrews 2:11; 2 Thessalonians 2:13; 1 Peter 1:2) and that there are three distinctly different aspects to the process of sanctification: past, present, and future.

v          Past       

     At conversion a believer is positionally set apart in Christ (Acts 20:32; 1 Corinthians 1:2; 1:30; 6:9-11; Hebrews 10:10, 14). By virtue of his or her union with Christ, every believer is sanctified and transferred from the power and dominion of Satan into the kingdom and service of God (John 1:14; Galatians 4:4-6; Colossians 1:12, 13). This work is accomplished by God, without human aid, through the sanctifying work of the Holy Spirit. The moment a believer receives God’s Son by faith he is said to be “in Him,” a phrase used more than seventy times in Paul’s Epistles denoting the believer’s unalterable position. Those who trust in Christ are sanctified through the cleansing of His Blood. For example, the Corinthian believers, while far from sinless, were called saints and were said to have been sanctified (1 Corinthians 1:2, 30). In this sense a believer is already sanctified.

v          Present

     This is the process by which the Holy Spirit gradually changes the believer's life and grants him or her victory over the remaining vestiges of sin. Though sanctification is the work of God in the heart of an individual, it is accomplished in harmony with the human response.² The present aspect of sanctification has also been referred to as practical sanctification because believers must “practically” work out their salvation in everyday life. Practical holiness involves putting to death in our lives what God has already sentenced to death on the cross and living out the new life given to us by the indwelling Spirit of Christ. Human effort is required but is not distinct from the word of God and the activity of the Holy Spirit.³ The Spirit is the empowering agent in the believer’s struggle against sin. The New Testament epistles address this aspect of growth, as putting away sin and putting on godliness (Romans 6:19, 22; 1 Thessalonians 4:3, 4; 1 Peter 1:14-16). Perfection in holiness is unattainable in this life therefore the ongoing process of sanctification never ends until a believer’s glorification (1 John 1:8-10). The Christian must resist sin and mortify his flesh until he is taken from this world at death or at the return of Christ. In this sense a believer is becoming sanctified.

v          Future

     This is the perfection the believer will enjoy at the resurrection (1 Thessalonians 5:23). When Jesus Christ returns every believer will receive a new body that will be free from the corruption of sin. The Christian will no longer have to resist the temptations of sin and lust nor will he have to continue to try to grow toward perfection. His sanctification will be complete. He will be wholly and forever set apart to God from sin. In this sense, a believer will be perfectly sanctified.

The Role of the Law in Sanctification

     Despite the Law’s divine authorship, and the fact that it is holy and just and good, it can neither save nor sanctify, because of the ongoing power of sin. The law only inflames us to sin (Romans 5:20). The Apostle Paul made it clear that bondage to the law must cease if one is to be joined to Christ. In the New Covenant Christians are ruled by Christ through the indwelling presence of the Spirit, no longer being enslaved by the external law (7:1-6). In the New Covenant, God’s Spirit allows believers to have a proper appreciation for the law and a desire to obey it from the heart, despite our inability apart from His grace (Romans 7:22). In other words, trying to keep the law in our flesh causes us to disobey it, we can only fulfill the requirements of the law and become doers of it by walking in the Spirit (Galatians 16-26). We grow in holiness only to the degree that we quiet the noise level of sin in our lives and walk in the Spirit.

     The good news is that our union with Christ means that we are God’s possession (Romans 6:12-13) and that we have been united with Christ through His indwelling Spirit (Romans 8:9-13). The bad news is that we will continue our struggle with our sin and our flesh, as long as we maintain residence in mortal bodies.

But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life. Romans 6:22

  

END NOTES:

1.) Peterson, David, Possessed by God (Downers Grove, Ill.: Intervarsity Press, 1995), 14.

2.) Walvoord, John, Five Views on Sanctification (Grand Rapids: Zondervan Publishing House, 1987), 225.

3.) Peterson, Possessed by God, 112-13.

What is Inerrancy?

The Doctrine of Inerrancy fundamentally addresses the reliability and truthfulness of the Scriptures. It has been called by some theologians “the most important of all doctrines,”¹ because every other doctrine that Christians hold, stands or falls on the reliability of the Biblical witness. If the Scriptures are not truthful in all their parts, then who decides which parts are true as they relate to such important doctrines as sin and salvation? How do we know that what we hold in our hands is the Inspired (God-breathed) word of God? The theological ramifications of an inaccurate Bible are incomprehensible. It would contradict God’s character quality of absolute truthfulness (Titus 1:2; Hebrews 6:18), and call into question our Lord’s very testimony.

Any attempt to answer these questions means that some terms must be defined. The two words that are most often used as synonyms to describe Biblical authority are “inerrant” and “infallible.” While there is only a shade of difference between the two meanings, clarification seems necessary. As stated above “inerrant” emphasizes the truthfulness of Scripture, meaning that it is “wholly true,” while “infallible” emphasizes the trustworthiness of the Scriptures. The former means that the Bible is exempt from error, while the latter indicates that the Bible is incapable of error. What we are really addressing then is the issue of whether or not the Bible is truthful, hence trustworthy, in all that it conveys. In other words it makes no false or misleading statements about matters of faith and practice.

One very important point must be made as it relates to this doctrine. Claims of inerrancy are only made in regards to the original manuscripts. Since the originals have long-since disappeared, and what we hold in our hands is the product of a scribal copy, it is probably beyond our ability to prove this doctrine by examining and comparing biblical texts in some historical-critical way. We must attempt to prove this doctrine by examining how the Biblical writers and speakers viewed the Bible’s truthfulness. 

           

Internal Proof

    

Some disagreement exists today among scholars as to whether or not this doctrine is taught implicitly or explicitly. We feel that the Bible teaches inerrancy implicitly. The Bible attests to its own inspiration thereby requiring it to be inerrant because it is the very breath of God (2 Timothy 3:16). Since “all Scripture is inspired by God,” this must mean that it is equally inspired in all of its parts and that it is also infallible in what it intends to communicate. In other words, God does not make mistakes. The Bible also teaches its own truthfulness (Psalm 19:7-9; 119:43, 142, 160; John 17:17, 19; Colossians 1:5). It is important to understand that this does not simply mean that it contains truth in it but that it is truth itself.

In addition to these passages it is important to consider the Biblical criteria for prophetic revelation. Deuteronomy 13:1-5 and 18:20-22 provided Israel with the criteria for determining the validity and the veracity of the prophets and prophecies. An important factor in Israel’s acceptance of any book of the Bible as prophetic, hence revelatory, was that the message had to be verifiably truthful, if it were not the prophet was to be put to death. Not only did the prophecy have to be truthful and verifiable, but it also had to motivate the Israelites to a greater affection for God. The Jews had no doubt that the Old Testament scroll which they possessed was the very Word of God because it came through God’s ordained spokesmen, men who were attested to by the signs and wonders they performed.

Likewise, the New Testament writers believed their writings to be inspired “Scripture” as well (2 Peter 3:15-16). The Apostle Peter viewed Paul’s writings as “Scripture” in the same sense that he viewed the Old Testament Texts, thus he saw them as authoritative in matters of faith and practice, instructing other believers to obey their instruction. The time frame in which Peter wrote his epistle suggests that Peter may have had at least six of Paul’s letters, and perhaps as many as ten. The authority with which the Apostles wrote was not a human authority, but it was a divine authority, the Spirit of Christ giving the commands of Christ to His people. We see this very clearly in the early chapters of Acts as Christ’s ministry of teaching was transferred to the apostles (Acts 1:1-2; 2:42).

In light of this truth, there are several places in the New Testament which commend its own public reading alongside the authoritative collection of Old Testament Scripture (Colossians 4:16; 1 Thessalonians 5:27; Revelation 1:3).

    

Our Lord’s View of the Scriptures

We can be assured of Christ’s belief in the inerrancy of the Scriptures, hence their authority, based upon two of His own statements in the New Testament. In Matthew 5:17-20, Christ confirmed the veracity and authority of the Old Testament Law and the Prophets, when he said that not a single “letter or stroke” would pass away from it until it had all been accomplished. Additionally in John 10:34-35, He confirmed that the Scripture “cannot be broken.” He believed in the truthfulness of Scripture down to the smallest letter of the Hebrew alphabet (Hebrew, yod; Greek, iota). In fact, He also said that not even the smallest “horn” or “tittle” of a letter would pass away before it had all been accomplished.

It is important to note, that our Lord believed in the veracity and authority of the Scriptures which he possessed, which would have been scribal copies of the original manuscripts. To say it another way, Christ had every confidence in the preservation of the text which he held in His hands, and complete trust that it was the Word of God. Many have attempted to debunk this thinking with speculations of accommodation theories. They suppose that Christ was condescending to the Jews acceptance of something that was inaccurate and “accommodating” their error. Others have, heretically, gone so far as to say that our Lord was ignorant of the fact that the Scriptures were errant. The problem with both of these positions is that they call into question the very character of Christ who was not only truthful in all of His dealings, but was the sinless Son of God.

Furthermore, Christ indicated that the Holy Spirit would bring to the remembrance of the Apostles His words after His glorification and ascension (John 14:26). Thus, what the apostles wrote were things which Christ had taught them which they had been illumined to understand.

Do I Have an Accurate Copy?

The accuracy of the Bible as a whole has been contested by many over the centuries, yet “the Word of the Lord stands forever” (Isaiah 40:8; 1 Peter 1:24). Despite the attempts by human sciences and philosophies to discredit the Word of God, it has endured any and all challenges.

In order to answer the question of biblical accuracy one must evaluate the availability and reliability of ancient manuscripts of the biblical text. While we may not have the original writings in our possession, we do have reliable copies which validate the accuracy of the transmission through the centuries. One challenge in this arena is the durability of the ancient documents. Because of the climate and the materials used to make the scrolls, many of the documents have been lost to the ravages of time. Despite this obstacle a significant number of biblical manuscripts have survived and remain for us to examine.

These ancient manuscripts, when compared to other ancient manuscripts from the same period of history, provide great confidence in the accuracy of the New Testament. For example, Homer’s Illiad has some 643 ancient manuscripts to support its accurate transmission. By all accounts the current version is considered to be very accurate when compared to the ancient copies. By way of comparison, there are 5,686 Greek manuscripts that contain all or part of the New Testament, and an additional 19,000 written in Syriac, Latin, Coptic, and Aramaic. This reflects the Empire-wide use of the New Testament writings in the early centuries of the church. With the addition of these manuscripts, it places the total manuscript evidence supporting the New Testament at approximately 24,000.³ This simple fact provides tremendous assurance that the New Testament is indeed accurate. There are complete manuscripts of the New Testament dating from A.D. 350, and partial manuscripts dating within a century of the original writings. One important example of this is the John Rylands Papyri which contains a fragment of the Gospel of John.⁴ Scholars date this fragment to approximately 29 years from the original writing of the book, within the first half of the 2^nd century. The fact is that no other ancient document can compare with this support.

In addition, one often overlooked fact is the view held by the early church fathers regarding the accuracy of the copies of the New Testament which they possessed. In fact, it is possible to nearly reproduce the entire New Testament using Biblical quotes from their writings. These writings themselves date back to the second century and even into the late first century, perhaps in some instances even overlapping with the ministry of the apostle John. It is plain to see that they were closer to the original writings than we are and found them to be authoritative and accurate. During the years in which the church was being persecuted at the hands of Rome, many martyrs gave their lives to protect the manuscripts which they had in their possession. Some have tried to insist that the Bible was altered around the time of Constantine in the 4^th century. However, comparing these early quotations from the church fathers with the text we possess today invalidates any such accusation.

The Old Testament was preserved with even more remarkable accuracy. The discovery of the Dead Sea Scrolls in the caves of Qumran in 1947, which have been dated somewhere between 150 B.C and 68 A.D., are virtually identical with our current version of the Old Testament. For instance, a comparison of Isaiah 53 with our current version showed that of the 166 words in the passage, only 17 letters were different. The difference can be accounted for as scribal spelling errors, style differences, and word choice, none of which altered the meaning of the passage in any significant way. This is an important finding considering that liberal scholars have accused the early church of changing the text of Isaiah 53 to comport with their beliefs about Christ.

So what we have seen is that the Hebrew Old Testament was considered to be the accurate and authoritative Word of God by the Jews, by Jesus Himself, and by His apostles. The New Testament was recognized as having been written with the same authority as the Old Testament and even testifies to its own authority. The earliest of church fathers, and even the later ones, believed in and extensively quoted the New Testament in their writings, believing them to be the inspired Word of God, and Church history bears witness to the fact that up until the time of The Enlightenment most considered the Scriptures to be authoritative, infallible, and inerrant.  

Living in the backwash of modernism and liberal scholarship, we have seen the devastating effects of the abandonment of the Doctrine of Inerrancy. Higher Critical methodologies have subjected the Scriptures to every form of ungodly scrutiny, which at their core are motivated by nothing more than unbelief in the possibility of the supernatural inspiration of the Scriptures. Because of this fact, Liberal scholars subject the Biblical texts to human reason and flawed speculation, thereby placing man and his wisdom above the objective truth of God.

We believe that our Bibles today, having been derived from error-free originals coupled with careful textual criticism, are near-perfect copies. This does not mean that our Bible is free of mistakes, it means that if it does contain mistakes (and it does), then they are the “mistakes of men,”² and not mistakes in the original manuscripts. At times there may be difficulties to deal with in a particular reading of a text, but upon closer examination there are always plausible solutions to any given problem.

Having said all this we can rest in the confidence of knowing that the Bibles which we possess are, in fact, the very Words of God. Importantly, the Bible does not just contain the Word of God, but it is the Word of God, equally inspired in all of its parts, and inerrant in what it communicates. It is timeless truth because its authorship was superintended by our eternal, unchanging God.

    

“The Bible alone, and the Bible in its entirety, is the Word of God written and is therefore inerrant in the autographs”

            The Evangelical Theology Society

END NOTES:

1.) Lightner, Robert P. A Biblical Case for Total Inerrancy. Grand Rapids, Mich.: Kregel Publications, 1978, p. 3

2.) Grudem, Wayne. Systematic Theology. Grand Rapids, Mich.: Zondervan Publishing House, 1994, p. 97.

3.) Geisler, Norman & Peter Bocchino. Unshakeable Foundations. Minneapolis, MN: Bethany House Publishers, 2001, p. 256.

4.) Mezger, Bruce M. & Bart D. Ehrman. The Text of the New Testament, 4^th Ed. New York, New York: Oxford University Press, Inc., 2005, p. 55-56.

The Vineyard Movement

What is the Vineyard Movement?

     The Vineyard Movement is an association of charismatic churches whose most notable figure was John Wimber, one of its founding members. In 1976 Wimber began to pastor Calvary Chapel of Yorba Linda, CA. Then around 1983, because of differences with Calvary Chapel leaders over issues related to the charismatic gifts, such as tongues, healings, and prophecy, some 30 pastors including Wimber, broke away from Calvary Chapel. Wimber renamed his church the Vineyard Christian Fellowship of Anaheim, following an associational union with a small number of other churches called “Vineyards” led by a man named Ken Gulliksen. From that time on Wimber became the main spokesman for the movement.

     From 1982 through 1985, Wimber also served as an adjunct faculty member at Fuller Theological Seminary in Pasadena, CA. He along with C. Peter Wagner, a renowned church growth expert and professor of Fuller’s School of World Mission, co-authored the Fuller Seminary course MC510 – Signs, Wonders and Church Growth, which soon became the most popular class at the seminary. Wagner’s interest in signs and wonders grew out of his observation that church growth was most rapid among the Pentecostal and charismatic churches, especially in the Third World.

     Wimber also became the founder and director of the Association of Vineyard Churches (AVC), which boasts approximately 600 churches in the United States, and 250 more in other countries. One of the more notable of these is the Toronto Airport Vineyard which was later disfellowshipped from the AVC in 1994 for aberrancies such as “holy laughter” and the “golden sword prophecy.”

     Wimber died on November 17, 1997 from a massive brain hemorrhage however the movement continues to gain force. Recently other figures have come to prominence within the movement such as former Dallas Seminary professor, Jack Deere. His book Surprised by the Power of the Spirit is probably the best known defense of the Vineyard’s position to date and has undoubtedly drawn many into the movement.

What are its Teachings and Practices?

     The Vineyard Movement, because of the diversity among its various churches, is known by several different aliases. The first of these is “Power Evangelism” because the followers use supposed displays of the power of the Holy Spirit to win converts. Because of this “power” its members are referred to as “empowered evangelists.” The movement is also referred to as the “Signs and Wonders Movement” due to its emphasis on miracles as well as its ties to the Fuller Seminary course taught by Wagner and Wimber. Finally, the name “Third Wave,” coined by C. Peter Wagner, is a popular name for this group due to what he views to be three waves of the Holy Spirit’s activity within the last century. He sees the first wave of the Holy Spirit as the Azusa Street Revival in Los Angeles which took place in 1906. The secon of these waves was the charismatic movement of the 1960's, leaving the supposed rise of signs and wonders in the 1980's within The Vineyard Movement to be the "third wave."   

     As part of the “Third Wave” the Vineyard Movement emphasizes miracles, healings, casting out demons, and prophetic utterances as the things that will cause people to be won to Christ and discipled. This thought was predicated on Wimber’s belief that the gospel was ineffective without the accompaniment of signs and wonders. [1] Therefore, “signs and wonders” are employed with certain church growth methodologies to get the desired results, namely converts. These "Third Wavers" are taught that by performing “signs and wonders” they are reliving the days of the apostles.”

     Personal experience rather than Scripture seems to be what drives the movements worship. Congregants are told not to allow their minds to quench the Spirit, but to be open to allowing the Spirit to speak directly to their hearts. Consequently, observers of the services have witnessed congregants barking like dogs as well as making other animal noises such as roaring lions, weeping and dancing uncontrollably, shaking, jumping up and down (pogoing), and falling on the floor in group convulsions. In other words, chaos is normative in their services.

     In addition to this fundamental flaw, Vineyard’s theology is errant in several other areas, the most serious of these being their teaching on the person and work of Christ. They teach that although Jesus was fully divine, He completely set aside His divinity during His time on earth and performed His miracles as a human through the power of the Holy Spirit. This leads them to believe that man can perform miracles, works, and have knowledge as Jesus did.

     While they may not admit it, Vineyard also teaches a form of Dominion theology.[2] They believe that Christ’s first coming restored dominion over every area of life. Therefore, it is the church’s obligation to redeem not only individuals, but every area of society in order to usher in God’s Kingdom. They suppose that certain characteristics of the Millennial Kingdom are in place today, therefore, believers should manifest all the power that Christ had while He was here.

     The Vineyard churches hold some positions which separate them from traditional Charismatics and Pentecostals. The first of these differences lies in their beliefs regarding the baptism of the Spirit. Unlike the other two groups which teach a Spirit baptism subsequent to conversion, the Vineyard believes that baptism of the Spirit takes place at conversion. However, they do believe that a person can be filled multiple times. As far as speaking in tongues, the Vineyard also differs somewhat from Charismatics and Pentecostals, in that it downplays the importance of speaking in tongues. Even though it is practiced by many within their ranks, it is neither expected, nor encouraged.

Observations and Conclusions

• Personal experience should never be held in higher esteem than the all-sufficient Word of God, lest one’s spiritual moorings be lost, and he be tossed to and fro by every wind of doctrine (Ephesians 4:14). Our Lord Himself prayed that we would be sanctified in the truth of the word, not experiences (John 17:17). As the Apostle Peter also said, we have the prophetic word made more sure to which we do well to pay attention (2 Peter 1:19-20). 
• The Apostle Paul, in his first letter to the Corinthians, addressed the issue of orderly worship in regards to the spiritual gifts (I Corinthians 14:22-33). One should pay close attention to the fact that God is a God of order, and worship is to be orderly, not chaotic.
• In the process of sanctification, believers are supposed to have their minds renewed, not bypassed in favor of emotions (Romans 12:2).
• Believers are told by Scripture to flee from evil and to resist Satan. Nowhere are we instructed to try to confront the powers of darkness (1 Peter 5:8).
• Until the late-1900s, Orthodox Christians believed that the miraculous sign gifts all ceased with either the closing of the canon or the death of the Apostles.
• Scripture declares that the gospel has the power to save in and of itself (Romans 1:16; I Cor. 1:18, 22-24, 2:1-5, 15:1-3).
• Jesus Christ was fully God and fully human (John 1:1-5; Hebrews 2:1-4; Colossians 1:15-17).

END NOTES:

1.) Wright, Eric E. Strange Fire? Assessing the Vineyard Movement and the Toronto Blessing. Darlington, CO.: Evangelical Press, 1996, 225-226.

2.) Seibel, Alexander. The Church Subtly Deceived? Plumstead, London: Chapter Two, 1996, 91-95.