Untitled Sermon (2)

The Gift of the Evangelist: An Evangelist’s Perspective

Jimmy Davis

Have your evangelism goals become root-bound like redwood trees stuffed into flowerpots? Are you failing to reach the evangelism potential in your local church due to limited horizons? Are you willing to develop up-to-date, creative approaches to evangelism? The life of the local church must center around a biblical orientation to winning the lost. Pentecostalism is evangelism. When the heartbeat of evangelism slows or dies in the local church, there will be fewer revival emphases for the saints and less evangelistic campaigns for the lost. Evangelism and Pentecostalism are inseparable in the life of the church.

The ministry gift of the evangelist has immeasurable spiritual influence in the church. For example, five hundred evangelists preaching only forty weeks per year to an average of one hundred people per week equals two million hearers annually. God is raising up a new generation of evangelists who are prepared both intellectually and spiritually to equip the church and to evangelize the lost in this highly technological and global community. The gift of the evangelist is crucial for continued vitality in the church.

The gift of the evangelist is just as valid today as it was in the early decades of the Christian Church. For the local Pentecostal pastor to fully utilize the gift of the evangelist, he must not only understand the biblical position, purpose, and portrayal of the first-century evangelist, but also comprehend the priorities and preparations of the twenty-first-century evangelist. Foundation precedes function. The first-century evangelist is our biblical example for the ministry of the twenty-first-century evangelist in the life of the local church.

The Position of the Evangelist

In the New Testament, there was not much difference between an apostle and an evangelist since all apostles were evangelists. However, not all evangelists were apostles, since a direct call by the Lord was essential. The term evangelist appears only three times in the New Testament (Acts 21:8; Ephesians 4:11; 2 Timothy 4:5). Evangelist in Ephesians 4:11 seems to denote an order of workers between apostles and prophets on the one hand, and pastors and teachers on the other. Is it coincidental that the evangelist is located in the middle of the five ministry gifts in Ephesians 4:11? Or is this a further indication that evangelism is to be in the central function of the church?

The twenty-first-century evangelist should have an evangelistic ministry as well as an “equipping” ministry. The position of the evangelist should build a bridge between prophetic and pastoral ministries in the church. The evangelist has an essential role in repentance and revival today.

The Purpose of the Evangelist

The evangelist’s purpose is clearly defined in the Ephesian letter. The aim of all five ministry gifts is to equip God’s people for “works of service” (Ephesians 4:12, NIV). For the evangelist, the works of service are evangelism. The message and ministry of the evangelist challenge the Christian to abandon spiritual infantilism and become a perfect and full-grown person.

This maturing process depends on an interrelationship of the various ministries in Ephesians 4:11. The whole is continually being fit together and held together by each separate ligament (Ephesians 4:16). It is only when each part is working properly that the body of Christ receives the full support it needs to do the “works of service.” To recapture the spirit of evangelism in the church, the biblical role of the evangelist must be reestablished.

In the years ahead, ecclesiastical discussions should not center around categorizing a person as an evangelist or a revivalist. Rather, those with itinerant ministries should be encouraged to fulfill their New Testament position and purpose as evangelists. In the final analysis, however, the church determines the kind of ministry the evangelist will have within the body of Christ. The evangelist can have a soulwinning ministry only when he is preaching in a soulwinning church or is given the opportunity to proclaim the gospel to unchurched people.

Portrayal of the Evangelist

Although examples of itinerant preachers, or evangelists, abound in the New Testament (John the Baptist, Jesus Christ, the apostles, the Seventy, Philip, Paul, and others), three distinct pictures clarify the function of an evangelist in the church. Below are three New Testament functions of the Pentecostal evangelist essential to the energized life of the twenty-first-century church. Regardless of our ministry gift in the twenty-first century (apostle, prophet, evangelist, pastor, teacher), our central purpose is evangelism. Evangelists can be effective in local church crusades, in the pioneering of new churches, as part-time or full-time ministers of evangelism in a multistaff church, on the mission field, and in national evangelistic ministries.

Preacher-Evangelist (Luke 10:1–19)

Pioneer Evangelist (Acts 8)

Pastor-Evangelist (2 Timothy 4:5)

Dignified Mission (v. 1)

Supernatural Wonders (vv. 5–8)

Thoughtful Evaluation (v. 5a)

Difficult Mission (vv. 2–3)

Scriptural Work (vv. 9–12)

Tremendous Endurance (v. 5b)

Disciplined Mission (vv. 5–8)

Submissive Will (vv. 13–24)

Tireless Evangelism (v. 5c)

Deliverance Mission (vv. 9,17–19)

Spirit-led Witness (vv. 25–40)

Total Effort (v. 5d)

Preaching Christ

Reaching the City

Teaching the Church

The Priorities of the Evangelist

Unless a person has traveled for an extended period of time, it is virtually impossible to understand the lifestyle of an itinerant minister. The following priorities are intended to crystallize for pastors the behind-the-scenes life of the evangelist. The first priority of the evangelist is his faith in God. Dr. Billy Graham has said, “Evangelists are activists. Traveling, meeting new people, organizing, and preaching keeps us busy. But we need to remember that it is not so much our activity for Christ as our captivity for Him which is most important.”

As the influence of an evangelist expands, greater physical and spiritual demands are made upon him. He must constantly guard private time with God. An evangelist needs godly wisdom and spiritual discipline to maintain the balance of study, prayer, personal growth, health, and administration while traveling full-time today. A changeless core is essential to handling a changing environment week after week. Normal community life does not exist for the full-time itinerant preacher.

It is most appropriate for the pastor to help the evangelist guard his or her spiritual life during the church crusade. For example, the pastor should not send a member of the opposite sex to pick up the evangelist, whether at the airport or the hotel. The pastor should permit the evangelist flexibility during the week to study and pray for the nightly services and nourish his own devotional life with Christ. The evangelist needs to be accountable to the pastor during the week of crusade services. He should insulate himself from the world, but not isolate himself from his fellow laborers in the harvest field. There needs to be a well-balanced association between the evangelist and the pastor.

The second priority of the evangelist is family. If the evangelist travels alone, his family is without a father/husband most of the year. They have sacrificed along with the evangelist to seek and save the lost. A burden for those without Christ, invitations to preach the gospel, and the financial concerns in the ministry make it difficult for the itinerant preacher to remain home for extended periods of time.

Checklist for Selecting an Evangelist

To help pastors select evangelists for particular congregations, the following checklist is a compilation of the New Testament purposes and patterns of the evangelist in the Early Church:

1. What is the purpose of the upcoming ministry event (Ephesians 4:11–16)?

2. Will the evangelist fit the purposes of this crusade?

3. Is the evangelist known as a solid Bible preacher (Ephesians 4:12–13)?

4. Will the evangelist equip the saints for evangelizing the lost (Ephesians 4:11–16)?

5. Does the evangelist conduct himself as a Christian ambassador for the Lord (Luke 10:1)?

6. Does the evangelist live by faith for his finances in the local church (Luke 10:4–8)?

7. Do supernatural signs follow the evangelist’s message (Luke 10:9, 17–19)?

8. Is the evangelist accountable to fellow ministers (Acts 8:14–24)?

9. Does the evangelist refrain from engaging in sensationalism to attract crowds (Acts 8:9–12)?

10. Is the evangelist submissive to authority (Luke 10:18–19)?

11. Is the evangelist willing to go to a church when the timing is best for the local assembly?

12. Is the evangelist ethical in all areas of ministry?

13. Does the evangelist do the full “work of the evangelist” (2 Timothy 4:5)?

14. Does the evangelist focus on exalting the name of Jesus Christ (Acts 8:12)?

15. Is the evangelist a personal soul winner (Acts 8:25–40)?

If possible, the local church should pay for the evangelist to make a daily phone call home during the crusade. This would be an additional blessing to the spiritual, emotional, and financial well-being of the evangelist’s family. Another possibility would be for the pastor to receive a love offering for the evangelist’s spouse, who in effect has labored along with the evangelist in the ministry. The church must consciously be aware of the constant stress on the family that an itinerant minister endures on a regular basis.

The third priority of the evangelist is physical fitness under difficult circumstances and demands. The evangelist lives with changing locations featuring different surroundings, unfamiliar sleeping conditions, a new schedule (with a new pastor), and a changing menu nearly every week. It is difficult to maintain an exercise routine, much less other normal patterns of life. Nevertheless, one must work diligently to maintain physical fitness. The evangelist has to be flexible in order to meet the unique demands of ministry. This is a crucial concern to the evangelist and the longevity of his or her ministry.

The fourth priority of the evangelist is staying current. In our culture the combination of traveling and staying in hotels is synonymous with vacation. However, while traveling, the twenty-first-century evangelist will maintain a fully functional office on the road, in the air, or in the hotel. Correspondence will be maintained with a portable notebook computer and laser printer. Future, cost-effective cell phone networks and electronic mail will make the evangelist accessible anywhere in the world. Sending and receiving faxes in the setting of a hotel room, without even going to the registration desk, will be normal. Computer desktop publishing will make it possible to design and print newsletters out of town, and financial programs with on-line banking will permit up-to-the-minute bookkeeping while on the road. The Bible and sermon software of the twenty-first century will make it possible to prepare sermons with full access to theological libraries throughout the world via the Internet. The pastor should understand that just as the local church has an ongoing office during the crusade, the average evangelist will have a full functional office in the motel room. For maximum results, pastor and evangelist together will need to decide how to put “first things first” individually and jointly during the evangelistic crusade.

The fifth priority of the evangelist is finance. Even though the evangelist may not speak freely about personal finances, it is of great concern. The pastor should approach the evangelist with a willingness to comprehend the evangelist’s financial needs. Without such information, we may be operating on erroneous assumptions.

Even though often on the road, an evangelist must maintain a home residence with the expenses of mortgage, lawn care, taxes, utilities, and a ministry office. The pastor should ask himself what a week or two costs to own and maintain the residence he lives in. Evangelists must maintain an automobile. Due to the long distances evangelists travel, they need a large, roadworthy vehicle. If the evangelist comes by air, the church should cover this expense in advance, since tickets were probably purchased several weeks or months in advance. If the evangelist has two or three days free time between meetings, motel and food costs will be an additional financial burden.

The evangelist has medical, car, and house insurance premiums. Yet there are many weeks without income due to certain holidays when churches have their own special activities. Many churches do not schedule evangelists from Thanksgiving to New Year’s, on holiday weekends, or in the summer. The evangelist does not receive a Christmas bonus from the church, paid expenses to ministerial functions, vacation and sick pay, or reimbursement for office expenses. These are some of the financial realities of the evangelist’s ministry. To relieve some of these financial burdens, today more churches are providing monthly financial support to help the evangelist stay in the harvest field.

In the final analysis, it is the evangelist’s responsibility to behave and minister as an ambassador for Christ. It is the local church’s responsibility to provide financially for the evangelist’s travels and ministry. Woe to the evangelist who places high financial demands on the local church. Woe to the local church that robs or takes advantage of Christ’s ambassador (Luke 10:4–8, 10–11, 16).

Preparation for an Evangelist

In today’s world, publicity requires more than prayer, a poster, a pulpit, a program, a preacher, and a place to meet both the saved and the unsaved. Evangelist and pastor should work together, according to proven principles of evangelism. The following principles will assist the evangelist, the pastor, and the entire congregation toward evangelism and revival.

PLAN TO BE PRODUCTIVE

Expect more effort and energy to go into the creative phase than into the crusade phase. Preparation comes before proclamation. Every goal requires a plan. Planning in advance coordinates the work of many people to ensure a successful crusade. Ninety percent of an iceberg is below the surface of the water; only 10 percent of it is above the water line. The larger the 90 percent portion, the larger the more visible 10 percent area. The more foundational work done prior to the crusade, the more visible will be the results of the event.

Do not allow tradition to stifle an upcoming crusade. Just because the local church has always had a “spring crusade” does not mean that a couple with school-age children, for example, will come every night of the crusade. If possible, the evangelist and the pastor should schedule around events in the community that may conflict.

PRIORITIZE WITH PURPOSE

What is the purpose of the future crusade? Is it evangelism? Is it revival? The purpose of the crusade determines our priorities, and our priorities determine our procedures. In the natural realm, a farmer spends 80 to 90 percent of his time preparing for the harvest. Only some 10 percent of his time is actually spent in harvesting. The simple point is that quality sowing time will produce reaping results in the local church. Preparation for an evangelistic crusade must not be treated as a last-minute, all-night cram session for a final exam. The pastor should answer the following two questions: What procedures need to be practiced to attract lost people to the crusade? What will involve the whole congregation in the evangelistic event or revival crusade?

PROMOTE FOR PARTICIPATION

The pastor and the evangelist must do more than merely inform the congregation of an upcoming evangelistic event. They must instruct them regarding their participation in the crusade. The pastor should consult the evangelist about what has worked in other churches in order to attract the unconverted to the crusade as well as to increase the involvement of the saints.

Every believer can be involved in some way to prepare for the gift of the evangelist to be exercised in the local church. Dr. Sterling Huston, Director of the North American Crusades for the Billy Graham Association, writes:

Management experts tell us that involvement plus participation equals commitment.… Involvement in the process, and participation in the decisions, yields commitment toward the goals of any project.… The larger the number of people in some meaningful role in the preparations, the larger the number of people who will be influenced by these involved people. Each Christian has a web of relationships about his life involving family, friends, neighbors, and acquaintances where he works, shops, or goes to school.

It is extremely important to plan, organize, and recruit within the local church to assure maximum involvement in the evangelistic event. Effective evangelism is the result of organizing people and executing procedures based on the priorities of the Bible.

The evangelist and the pastor should promote for full participation of the body of Christ in evangelization of the unchurched. There should be responsible individuals over music, counselors, finances, advertising, children’s ministry, the nursery, ushers, prayer, discipleship, prospective converts, etc. Dr. W. E. Biederwolf said, “The devil comes along with something the natural man wants, and he paints the town red to let them know he is coming. The church comes along with something the natural man doesn’t want, and thousands of pastors seem to think a mere announcement of the project from the pulpit is quite enough.”

PRAY FOR POWER

Although people, procedures, and programs are important in preparing for the evangelist, prayer is the greatest priority. We cannot organize prayer, but we can organize opportunities for prayer. Be creative in arranging as many people as possible to pray specifically for the evangelistic event. The pastor and the evangelist must be the pacesetters for the church in prayer.

Prayer is foundational to success in crusade evangelism. Prayer will release the power of God and will motivate church members to be involved in other areas of the crusade as well. We must pray as though the outcome of the crusade depended on God and plan, prepare, and promote as though it depended on us.

PROVIDE FOR PRESERVATION

The final invitation of the crusade is not the conclusion of the event. It is only the beginning of the discipleship process. Just as every believer needs to be involved in preparing for the evangelist and the actual crusade, so must every Christian fulfill a part in “disciple-making.” The follow-up of newcomers is just as important as their response to the evangelist’s invitation. The ultimate purpose for ministry is not to make decisions but to “make disciples” (Matthew 28:18–20).

Drawing In the Net

Jesus Christ is chairman of a great worldwide fishing enterprise and desires us to be His partners in catching people alive for Him (Luke 5:1–11). It is time to stop having lifeguard meetings while people are drowning in sin. The Church must launch out into the deep waters of our culture and evangelize, believing God for bountiful results. This will require teamwork among all the various ministry gifts in the church.

God has called the entire Church to evangelism and has chosen particular people to be the gift of the evangelist to the body of Christ. God has historically used evangelists to begin spiritual movements that shake entire nations. John the Baptist, Jesus Christ, the apostles, the Seventy, Paul, and others in the New Testament were itinerant preachers. They left us most of the New Testament. They impacted their communities, cities, and countries for Christ. They were imprisoned, crucified, and even beheaded for proclaiming the gospel.

A great chasm separates the churched and the unchurched today. The various ministry gifts of the church must again make evangelism the heartbeat of saints. While people talk about their culture, let the church talk about Calvary. While Americans discuss the problems of education, let the church proclaim the power of salvation. We need to be willing to turn pulpits into fishing boats, our automobiles into ambulances, our homes into shelters, our bodies into the temples of the Holy Spirit, and our churches into hospitals where the souls of men and women can be healed by the grace of God.

The tide is going out. People are calling for someone to save them as they are about to sink under the surf for the last time. Adjourn the lifeguard meeting and reach them before it is eternally too late!

Jimmy Davis, “The Gift of the Evangelist: An Evangelist’s Perspective,” in The Pentecostal Pastor: A Mandate for the 21st Century, ed. Thomas E. Trask, Wayde I. Goodall, and Zenas J. Bicket (Springfield, MO: GPH, 1997), 295–302.THE CHURCH

Introduction

In reality, Pentecostals do not own a distinctively Pentecostal theology of the church. Kärkkäinen observes that one reason for the limited stress on developing an ecclesiological theology may have been due to the belief in the imminent return of Jesus as well as the need to evangelize that was uppermost in their thoughts. Furthermore, he deduces, ‘Pentecostals … were “doers” rather than “thinkers” and instead of writing theological treatises they went on living and experimenting with the New Testament type of enthusiastic church life’.2 Similarly, Chan advocates the importance of the interactive nature of the Pentecostal Church which is dedicated to healing and dynamically traditioning the truth, living in the keen recognition that it is an eschatological community whose existence and development is based on the work of the Spirit who, by his presence, is a constant reminder that this world is not its home.

Perhaps indicative of this lack of emphasis, the entries relating to the Theology of the Church in the Dictionary of Pentecostal and Charismatic Movements and the later New International Dictionary of Pentecostal and Charismatic Movements5 are both written by Peter Hocken, a Charismatic Roman Catholic. Pentecostals are much more interested in soteriology than ecclesiology. Nevertheless, increasingly, they are prepared (at least in the scholarly world) to explore ecclesiological issues and to dialogue with and listen to others outside of their tradition.7 While they have not provided a systematized ecclesiology, they have left valuable room for improvisation, adaptation and pragmatism. Clark writes, ‘The rise of world Pentecost has relativized the whole concept of structures for thinking Pentecostals by bringing home the fact that the best structure is the one that works in its local context’. The provision of a pragmatic, rather than an imposed, solution also ensures that any office does not replace charisma. Institutionalization that incorporates the concept of office without the spiritual charismatic authority necessary to empower the believer to function in that role is an obstruction to the mission of the Church.

The Local Church

Cross offers key ecclesiological characteristics that best define a Pentecostal church. As such it will experience the immediate presence of God, be capable of reflecting the nature of God in areas such as unity and mission, is transformed by God and engaged in the transformation of others as set by the agenda of God for the world. Similarly, Macchia identifies key marks of the Church as being called to be united, holy, catholic (in the sense of being diverse) and apostolic (in the sense that it has been sent by God to fulfil his commission.10

Pentecostals recognize all believers to be members of the universal Church but also encourage individuals to become members of local churches. The local church is of significant importance to Pentecostals and although many local churches are part of large denominations, they are granted significant autonomy, including the freedom to appoint their own leaders, develop ministries, initiate mission activities and often invest in projects and buildings. Furthermore, the local church provides opportunities to facilitate individuals to develop their own abilities and gifts. Hocken notes that although Pentecostals may have infrequently explored the theology of the church in written form, ‘the most distinctive Pentecostal contribution to ecclesiology’ has been made with regard to their understanding of the local church. In association with many other evangelicals, Pentecostals emphasize the relational importance of the Church, ‘fellowship’ being a key concept. Thus, they expect to engage in participatory worship and corporate edification where every believer is viewed as charismatic and therefore can function as a channel for the Spirit (Rom. 12:6; 1 Cor. 12:7; Phil. 4:15; 1 Pet. 4:10).

People are welcomed as members of local churches on the basis of a personal claim to salvation and a willingness to function within the group as a committed Christian. Many also emphasize the importance of water baptism and regular church attendance as criteria for membership. Few demand that the prospective members should be baptized in the Spirit or speak in tongues, though some demand that members tithe. In reality, the rules for membership are often very limited, perhaps indicating the fundamental belief that membership of a local church is less important than membership of the global Church. Membership is not essential to one’s involvement in a local church though generally, it would be encouraged if official roles in the fellowship were to be undertaken. Membership is also generally needed if one wishes to participate in church polity. On occasions where a member has engaged in immoral activity or lifestyle, the membership is often removed and the person concerned even excluded from meeting with other church members for a predetermined time as an exercise in discipline.15

Pentecostals affirm similar beliefs to other evangelicals concerning the identity and responsibilities of members of local churches. Rather than develop a strictly laity-clergy divide, they tend to facilitate the involvement of multiple church members in the ministry of the local church, the priesthood of all believers being taken for granted by Pentecostals. Theoretically, Pentecostal churches anticipate the possibility that all may participate in most settings within the structure of the church. Given that the Spirit initiates gifts (1 Cor 12:4–7, 11) and that it is his desire that all believers should so function (Rom. 12:4–9), there is often less of a clear line between the laity and leadership. However, for a number of reasons, the involvement of the majority of attendees in the ministry of the local church is often minimal. These reasons include the rise of numerically large urban churches that anticipate a multidisciplined and full-time leadership, the increasing numbers of leadership roles being undertaken by skilled exponents, the desire of attendees to have less involvement in the mission of the church than may have been the case in previous generations and societal changes that have affected the social dynamic of local churches. The ideal of ‘body ministry’ where all are anticipated as having the opportunity to function practically in the local church is often less of a phenomenon than would be expected among Pentecostals who are generally open to the creative work of the Spirit in individuals.

The resources to be tapped in order to achieve ministry in the local church are located in the believer’s relationship with Jesus (Jn 15:1–8) and the empowering role of the Spirit (Jn 14:12–17), a fundamental tenet being that the Church is a community of the Spirit. Theirs is a charismatic community at heart, in which the community functions through the charismata of the Spirit; theirs is a Spirit ecclesiology. His is a transforming role for he is the Creator Spiritus and the Pentecostal Church must ensure that it follows his agenda. What is of central importance to leaders in Pentecostal settings is that they be led by the Spirit rather than rely on their office for their authority. Of importance also is that that they be charismatic (dependent on the Spirit) rather than they merely have charismatic personalities.18 Thus, Hocken describes the Pentecostal pastor who leads worship as one who ‘ideally discerns what is happening more than he determines what will happen’.

Among other terms, Pentecostals view themselves as part of the body of Christ (1 Cor. 12:27; Eph. 1:22–23). The value of the term is that it indicates the possibility of growth and maturity (Eph. 4:15–16; Col. 2:19), can be used to represent local and global expressions of the Church (1 Cor. 3:1–4; Eph. 1:22–23), is associated with the concepts of mutual support (Rom. 12:6–8), diversity (1 Cor. 12:14, 20) and unity (1 Cor. 12:12–31) and may be associated with the characteristics of direction and leadership (1 Cor. 12:27–28). They also refer to believers as the temple in whom the Spirit dwells (1 Cor. 3:16–17; Eph. 2:21–22) and the bride of Christ (2 Cor. 11:2; Rev. 21:2). The term often used to define God’s people in the Bible is laos (people; Exod. 19:5; Acts 15:14; Tit. 2:14; 1 Pet. 2:9–10), defined as such by the fact that a covenant undergirds their relationship with God (2 Cor. 3:6; Heb. 8:7–12). As such, Pentecostals recognize that they are different to unbelievers and are to act as such for they are saints (hagioi), the main term used by Paul to describe believers. Rather than this be assumed to be equated with being sinless, it is more appropriate to recognize its fundamental meaning of people who have been set apart (Exod. 19:5–6; Heb. 6:10; Rev. 8:4); after all, they are described as royal priests (1 Pet. 2:9–10) and ought to live accordingly. They have also been chosen (Eph. 1:4, 11; 1 Thess. 1:4; 2 Thess. 2:13) as the Israel of God (Gal. 6:16), this term referring to the Church, which comprises Jew and Gentile, a celebration of continuity and discontinuity (Rom. 2:28–29; Phil. 3:3).

One of the dangers of the increasing size of Pentecostal churches is that encounters with God experienced by attendees will be less personal and more congregational based. Rather than individuals expecting to meet with God personally, as well as corporately, there is a subtle move to the latter in which encounters with God are shared experiences with others. The emphasis on an individual encounter with God is in danger of being replaced by a communal one, in which one may even be a passive element.

Increasingly, Pentecostal churches are slipping into a clergy-laity divide, where the former are ordained and resourced and the latter function voluntarily and unpaid. Those who are in full time positions tend to function with greater authority and receive the greater support from the members of a congregation. Generally, potential leaders receive training and are affirmed by the leadership of the denominations. Although Fee argues that the NT model is of an identifiable leadership who were simply part of the congregation, this model is rarely reflected in any other than the smallest of Pentecostal churches. Poloma notes that Pentecostalism has become different to its earlier expression where charisma determined function and ‘continues to give way to a priestly clergy with lines drawn between the leaders and the led’.22

A challenge associated with the rise of urban churches, that are filled with Pentecostals who have professional qualifications and positions, is that leaders will need to develop their own leadership strategies and teaching programmes to make sure they meet the needs and expectations of such people. The less educated Pentecostals of the past needed and were offered a different diet to that expected and needed by modern Pentecostal urbanites. As a result, Cerillo calls for the establishment of a Pentecostal urban studies centre to explore ways of understanding the geographical, social, ethnic, racial, gender, spiritual and economic complexities of the city, integrating social action with the presentation of the message of salvation while providing a means for preparing leaders to function successfully therein.

In contrast to early Pentecostalism when attempts were made to be inclusive, Pentecostalism is rife with division.25 Although there are signs of increasing fellowship and dialogue (especially among Pentecostal scholars), there is room for more. Robeck regrets the fact that although ‘Pentecostals are multi-cultural, we haven’t yet learned how to act like it without hurting one another’.27 A worrying trend has been the proliferation of independent churches, often Pentecostal by way of style and spirituality, but often led by people with little theological training. Although churches can grow in the absence of the latter, the danger of error being developed is clear.

Leadership Models

Kärkkäinen notes that ‘Pentecostals have written surprisingly little on ecclesiology’ though that is less surprising when one recognizes the very nature of Pentecostalism which has tended to be pragmatic, resulting in a diversity of ecclesiologies.29 However, this should not be understood to mean that Pentecostals have nebulous or ill thought through models of church leadership. On the contrary, they have expended much time and effort in defining their perspectives on developing church leadership as it was meant to be. As a result, global Pentecostalism has a rich variety of ecclesiologies and forms of leadership, many of which claim to reflect a NT church model though many actually represent cultural tendencies or the personalities of the founders.

There is a general recognition among Pentecostals that the NT does not offer one model of ministry or leadership; instead, several may be identified or supported from the text. While some Pentecostal denominations function along Congregational or Presbyterian lines, where the concept of koinonia is more easily reflected, others are Episcopal, while the Apostolic churches have a clearer apostolic framework. Some Pentecostal denominations are decentralized while many have a centralized modus operandi; some have headquarters while others emphasize the autonomy and independence of the local church albeit in a fellowship with other like-minded assemblies.33 Some groups have attempted to be theocracies, some have descended to autocracies, while most are somewhat in between often mixing a Congregational model in the local church and a Presbyterian model in regional or national contexts. Some have offices that include apostles, prophets and teachers, others officially recognize nobody by these terms while others substitute other identifying titles.

The reason for the choice of governmental form is often related to the historical context during which the particular movement was formed. Some reacted to the contemporary structures of other denominations while others adopted elements with which they were in agreement. Those that were established by missionaries often imposed the ecclesiology of the sending denomination while others have developed their own structures that are best fitted to their mission strategy and socio-economic contexts.

The terms ‘pastor’, ‘elder’ and ‘overseer’ are sometimes used interchangeably in Pentecostal churches, as they are in the NT, their main responsibility being to care for believers (Acts 20:28; Eph. 4:11; Tit. 1:5–7). In general, a plurality of leaders is preferred where possible, in agreement with NT practice (Tit. 1:5). Their role is to provide spiritual leadership of a local congregation (1 Tim. 5:17). Deacons are located in many Pentecostal churches, their role often associated with the administration and practical development of the life of the local church and maintenance of the church buildings.

The appointment of leaders and the selection procedure of ministries in local churches vary widely, though generally it is determined by the church leadership on the basis of criteria that include recognition of relevant gifting, membership, experience and their acceptance by the wider group. Pentecostals have traditionally preferred to allow their ecclesiologies to develop on the basis of recognized gifts as they are reflected in people rather than appoint people to an office in the hope that charismatic authority will be later added.

Ministry Gifts

Pentecostals often distinguish between all the other gifts mentioned in the NT and those identified in Ephesians 4:11–12, the latter often described as ‘Christ’s gifts’. Petts notes that the list refers, not to gifts but, to people who are themselves given to the church,37 ‘anointed persons with specialized callings’.

Apostle

Pentecostals have a preference for restoring that which they perceive to be apostolic Christianity. Thus, many early Pentecostals expected to see a re-emergence of the role of the apostle and some Pentecostal denominations have included the word ‘Apostolic’ in their names (The Apostolic Church; Apostolic Faith Mission). There is a measure of disagreement over this role among Pentecostals, not helped by the limited descriptions offered in the NT for the identification of the apostle and by the fact that some of those not designated as apostles functioned with significant (and sometimes similar) authority to the Twelve (the 70—Lk. 10:1–2; Stephen—Acts 6:3–7:60; Philip—Acts 6:3–5; 8:5–13). The authority of the apostle is referred to in 2 Pet. 3:2 though it is unclear as to whom the writer is referring. Ervin simply states that their function is generally recognized though does not clarify its identity.

The uncertainty is further complicated by the fact that the Twelve received their apostolic commission from Jesus while he was on earth (Mk. 3:13–15), had to be witnesses to his resurrection (Acts 1:22; 1 Cor. 9:1; 15:7) and functioned supernaturally, such activity demonstrating a claim to apostleship (2 Cor. 12:12). Paul defended his inclusion as an apostle of similar status to the Twelve in 1 Cor. 15:7–9. Since that procedure can no longer occur, it is not clear whether any other apostles can be legitimately appointed. The role of the Twelve and Paul seems to have been of a foundational nature (1 Cor. 9:2; Eph. 2:20) in a way that is reminiscent of the work of a church planter. However, although an apostle may be defined as one who starts a church, there is limited NT evidence to prove this. Not only is there a lack of evidence as to the ministries of the apostles chosen by Jesus that could substantiate this presupposition, but even when apostles, like Paul, did establish churches, he did not use that feature as evidence of his apostleship. It is more likely that apostles may be designated as such by reason of their foundational and influential role, as identified in Eph. 2:20. However, even here, the evidence is limited, this verse possibly solely referring to the primary nature of the role of the apostles in the early Church.

The eschatological references to the status and function of the apostles, howsoever they are to be interpreted, also make it difficult to equate them with modern leaders (Mt. 19:28; Rev. 21:14). The NT identifies other believers as apostles, including Barnabas and James (Acts 14:14; Rom. 16:7(?); Gal. 1:18–19; 1 Thess. 2:6) who were appointed by fellow believers or local churches. As such, the latter may represent apostles who could be identified in the modern Church, apostles in a secondary sense, sent to fulfil a particular responsibility (Rom. 16:7; 2 Cor. 8:23).

Many Western Pentecostals appear to prefer to identify people as apostles after they have died and some have suggested that the office of apostle is rarely to be expected. If this is so, as Canty notes, it is odd that Pentecostals who are non-cessationist make an exception here.43 Even though the Charismatic Renewal raised the issue again, and identified a number of apostles as well as offering reasons why they should be acknowledged as such, Pentecostals, by and large, have preferred to remain cautious in this respect and major Pentecostal denominations have chosen not to incorporate apostles as part of their leadership nomenclature. This has been, to a degree, due the fact that some so-called apostles have been divisive, their ministries inappropriate and their teachings false. Other Pentecostal denominations are more relaxed about using the title ‘apostle’ for people who have significant roles and responsibilities indicative of such a designation.46

Though they may not always be identified as apostles, many Pentecostal leaders function analogously to the early apostles in their leadership of churches and denominations. In the best examples of this model, they remain accountable to the churches they lead and whom they ultimately serve.

Prophet

Apostles and prophets are on a few occasions associated with one another in the NT (Eph. 2:20; 3:5) and these references are often understood to identify prophet/esses who had a role in the wider Church. However, although some have popularly assumed that the NT prophet/ess was itinerant, there is little evidence to support this. Most Pentecostals distinguish between the roles of apostle and prophet.48 They are prepared to accept that a member of a local church may be identified as a prophet/ess though many are reticent to grant a person a trans-local role, partly due to uncertainty caused in the event of a prophet/ess losing his/her sense of accountability and because of some notable failures in the lives of those who had been so designated.

The difficulty is further compounded by there being limited definitions concerning the role of the prophet in the NT that would encourage one to be easily identified. Although Silas and Judas are described as prophets, there is limited information concerning their role other than that they exhorted and strengthened the believers by their words (Acts 15:32). Agabus, who foretold a famine (Acts 11:27–29) and the arrest of Paul (Acts 21:10–11), is also described as a prophet while Philip’s four daughters are defined as prophetesses (Acts 21:8–9) though nothing is reported of their prophetic activities. Although this would indicate the possibility of modern prophetesses, Ervin argues against this on the basis of Paul’s injunction that a woman should not teach (1 Tim. 2:12), that there is only one other example of women prophesying (Lk. 2:36) and that their experience was more akin to a member of the church giving a word of prophecy rather than functioning in a larger capacity as a prophetess. However, his evidence is insufficient to support such a sweeping conclusion, especially given the awareness by Paul that women are expected to prophesy (1 Cor. 11:5) and the absence of a wider prophetic mandate for men only. Another challenge in identifying prophets, as opposed to those who prophesy irregularly, is that all believers are capable of ministering thus (Acts 2:17–18; 19:6; 1 Cor. 14:31).

The role of the prophet (as compared with the gift of prophecy) is to provide foundational ministry in a church or churches (Eph. 2:20) though, as has been indicated, few are identified as such in the NT. It is also unclear that this is intended to refer to all prophets and more likely refers to those who were central in the development of the Church by the preaching of the gospel.53 They are differentiated from church planters and preachers though the ideal of a preacher is that s/he should function prophetically. The quasi-cessationist position of some Pentecostals, with regard to the identification of prophets, sits uneasily with their views concerning other manifestations of the Spirit. Nevertheless, some Pentecostal churches are prepared to acknowledge believers as prophets and to facilitate their role in helping the church or denomination to move forward.

Moore is one of the few Pentecostal scholars who has sought to explore the role of the OT prophet and then gleaned principles of relevance to the prophetic vocation today, noting the role of the prophet as a messenger (Isa. 6:8–9), who revealed, on behalf of the Lord (Hos. 1:2), the words heard, the vision seen or the experience felt. The OT prophet often functioned as a poet whose prophecies were couched in ways that aided the memory or graphically encapsulated the message (Ezek. 33:30–32). Moore also identifies the ecstatic element of the prophet that sometimes placed them outside normal conventions of behaviour, the zeal of the prophet being reflective of the zeal of the Lord who chose to speak through the prophet. Finally, the radical theophanic encounters experienced by the OT prophets separated them from all others. Some of these characteristics may be applied in order to identify modern prophet/esses.

Evangelist

Being identified in Acts 21:8; Eph. 4:11 and 2 Tim. 4:5, this ministry was of importance to the development of the early Church and has been central to the development of Pentecostalism. Indeed, Conn develops evangelism as ‘a prominent and distinguishing feature of the Pentecostal Revival’. Perhaps because it better fits the ethos of Pentecostalism, there has been little difficulty in acknowledging those with evangelistic tendencies. It appears from the limited evidence of Acts, that the work of the evangelist was intended to be itinerant (Acts 8:40), though on the basis of Eph. 2:12, it may be anticipated that another role of the evangelist was to train others to do likewise. Similarly, most Pentecostal evangelists have functioned on an itinerant basis, though they have generally been associated with a local church or denomination. Although all believers are to be evangelistic, the role of an evangelist, as one who is dedicated to this occupation, has long been recognized, as has the association of the evangelist with miracles of healing. The supernatural emphasis and the commitment to the conversion of many in large missions has resulted in a long history of Pentecostal evangelists who have often become much better known than Bible teachers or pastors.

Pastor/Teacher

Traditionally, these roles have been separated from one another. Furthermore, while many Pentecostals believe that a pastor should have the ability to teach, they advocate that one may be a teacher and not necessarily a pastor, thus allowing for the possibility of itinerant teachers, where the latter have been ‘given a special ability to explain and interpret the truth of God’s revelation (Matt. 28:19–20)’. However, a strong case may be made for combining them and such a view has been accepted by many Pentecostals. Thus, the pastor is anticipated as functioning in a pastoral, shepherding way (1 Pet. 5:2) as well as one who teaches (1 Tim. 3:2; 5:17; Tit. 1:9). Both aspects enable the persons concerned to offer spiritual leadership and counselling. Some Pentecostals view the terms poimen (pastor, shepherd), presbuteros (elder) and episcope-s (overseer) as being used synonymously.65 In accordance with the pattern in the NT, many Pentecostal churches are led by a team of full-time or part-time leaders, often entitled pastors or ministers, with varying responsibilities.

The Role of Women in Leadership

Introduction

The place of women in Pentecostalism has changed over the years and they are currently very underrepresented in the leadership of most Pentecostal churches and denominations. There is, however, much evidence of women playing an active role in evangelism, church planting, teaching and preaching as well as writing in early Pentecostalism. Indeed, the Azusa Street Revival reveals that women played prominent roles in it and its aftermath.69 A number of women set up Pentecostal churches and even Pentecostal denominations. In particular, the International Church of the Foursquare Gospel (ICFG), established by Aimee Semple McPherson in Los Angeles but with centres throughout the world, ordains women. Anderson notes that over 30% of the pastors of the Brazilian Foursquare Gospel Church, established by evangelists from the ICFG, are women.71

Early Pentecostalism provided the means for women to be much more active in the Church, as was then possible in some Holiness traditions of the time. This was well expressed by Maria Woodworth-Etter, an early Pentecostal preacher, who wrote in 1916, ‘It is high time for women to let their lights shine, to bring out their talents that have been hidden away rusting, and use them for the glory of God’. A strong emphasis on the imminent return of Jesus partly facilitated an early readiness to accommodate women in leadership. In 1914, a third of AoG ministers were women as were two-thirds of its missionaries.74 However, the seeds of division were developing even then in that, despite this, women were not allowed to be elders (though they could be missionaries and evangelists) or vote in the General Council. Despite the fact that many women undertook very important positions in the war effort, this did not translate into their being encouraged to take on similarly important roles in the Church. Similarly, Anderson notes that although ordination of women was instituted in 1935, it was so restrictive that few women sought it. Despite these obstacles, ‘by 1936, two thirds of the members and half of the preachers and missionaries of US Pentecostal churches were women’.

However, the emphasis on the role of the woman as homemaker and protector of the family, dominated Pentecostal denominations after the chaotic times of World War II. Roebuck and Mundy show that, at least in the Church of God, male leaders increasingly circumscribed the roles of women partly to protect that which they viewed as the demise of family values and traditions, resulting in a reduction of women ministers from 1950 to 1990 from 18.2% to 7.7%. Increasingly though, even from its earliest days, the role of women in leadership has often been restricted in many Pentecostal churches.80 This has been exacerbated in cultures where a patriarchal culture is maintained.

Tensions

Most Pentecostal denominations accept that women have a specific right to prophesy and pray publicly, as reflected in 1 Cor. 11:5. Thereafter, there is a reluctance to depart from the standard evangelical view, as expressed by Poythress that with regard to church leadership, ‘Paul insists that women not take on that role but submit to the leadership of men’.82 The increasing numbers of male ministers have, to a degree, reduced the pressure to appoint church leaders and thus the incentive for women to function in such positions has receded. Increasingly, women have taken upon themselves other roles, including prayer and intercession. In a survey of the views of AoG pastors in the United Kingdom, it was discovered that 60% of them thought that the greatest contribution of women to the life of the local church was through prayer while 29% identified it as practical involvement. Other countries express similarly limited views concerning the role of women in church leadership.85

The situation in the early twenty-first century is that women are increasingly accepted in roles of leadership by Pentecostal denominations although they are not so easily welcomed by congregations, despite the increasing presence of women in the global marketplace, education and politics. Whereas denominational leaders and Pentecostal scholars and theologians are increasingly less comfortable with forbidding women from functioning in the church in leadership, individual churches are more resistant though this appears to be changing slowly. It is possible that this is due to the power of tradition and current praxis, though it may also be due to the fact that a hiatus exists; women are infrequently represented in positions of leadership in Pentecostal churches and denominations and the impetus to change is restricted as there are very few role models in existence. As in secular society, where men dominate the boardrooms, the same is the case in national and regional offices of many Pentecostal Churches also.

However, Korea, in particular, has been used to the idea of women leaders in the Pentecostal Church. Nilsson also provides a case study of the Swedish Pentecostal movement, demonstrating that there has been a substantial shift towards facilitating the possibility for women to function more in the Swedish Pentecostal Church. This has largely resulted from a willingness to move from a literalistic interpretation of the biblical text to a desire to contextualize it. It has also been aided by the involvement of the laity in the debate and, practically, because of the absurdity of women missionaries being restricted from functioning in leadership capacities on returning to Sweden when in their mission activities, they had engaged in broad leadership roles.88

Reasons that have been (and still are) offered for a restricted involvement of women in the Church include the suggestion that the NT provides little evidence that women were appointed to any office or had significant leadership roles in the early Church. Therefore, to encourage this development would be to set a precedent that the NT does not recognize. Consequently, early Pentecostalism provides few examples of women being ordained to positions consisting of ministerial authority; they could be missionaries or evangelists but not pastors or elders. Griffith identifies controversies in the American Pentecostal denominations over this issue, particularly in the early twentieth century.

Another tension arose due to the uncertainty as to whether women could have authority over men in the context of local or international churches when Paul encouraged them to be submissive to their husbands (Eph. 5:22). If women were to fulfil this Pauline exhortation, it was felt by many that they were to be excluded from any position of authority over men. Thus, women were not allowed to vote in the general councils of the AoG in the USA until 1920 and ordination was only granted in 1935, though this was not a popular move, evidenced by the fact that no one was appointed to a national office. However, women in missionary settings, in mainly non-Western countries, were often afforded significant positions of authority and over men, though this was rarely commented on by their colleagues in their home countries.

Closer relationships with evangelical believers have further restricted Pentecostal women from functioning in leadership as a result of Pentecostals adopting the restrictions placed on women by evangelical and Fundamentalist scholarship. Similarly, Poloma notes the restrictions that have been placed on women from social pressures and biblical exegesis that has arisen from the ‘marriage with non-Pentecostal conservative Protestantism (which) is moving the Assemblies of God away from its historical ambivalence toward women in ministry and toward silencing its prophesying daughters’. Powers argues that the Charismatic Renewal brought further pressure against women in ministry because although the Spirit renewed mainstream churches, it did so in the context of church structures that had traditionally been dominated by men. In general, they were so to remain.95 Barfoot and Sheppard claim that Pentecostals moved from an emphasis on calling, where women were able to follow the call they believed they had received from God and thus function charismatically, to a position where regimentation and structure dominated the processes of leadership, resulting in a decrease in women in leadership. This development of hierarchical structures was encouraged by the demise in the belief in the imminent return of Jesus, resulting in a perception that to survive and increase, organizations needed to be developed. Although this did not by necessity preclude the involvement of women, it provided a contributory element since those who worked in such organizations were paid whereas women had previously often functioned voluntarily.

Everts also identifies social reasons for the limited opportunities for women to function in church leadership including the view that women are viewed as being more emotional and less rational than men. She also identifies maternalism and sexuality as powerful and restrictive forces.

Evangelizing a Community

Randy Hurst

The apostle Paul told his young disciple and friend Timothy, “Do the work of an evangelist” (2 Timothy 4:5). It is evident that Timothy was called and gifted for a pastoral ministry. Yet his model and mentor exhorted him to do the work “of an evangelist.”

While God assigns His servants to certain roles, no two ministers are alike. Not everyone in itinerant ministry is primarily an evangelist. On the other hand, many pastors minister in their communities as gifted evangelists. Unfortunately, some have taught designations concerning spiritual gifts that can become too rigid and categorical. Stereotypes of ministry can be very limiting and can even cause us to fall short of our calling.

The apostle Paul himself is an example of a blend of spiritual gifts. He functioned first as an apostle, but also as an evangelist, a prophet, and a pastor-teacher. From the perspective of having ministered in a variety of roles, he exhorted Timothy to do the work of an evangelist.

The Pastor As Model

Evangelizing a community begins with the pastor. Before a pastor can motivate his congregation to do outreach, he must first model doing outreach himself. I have ministered many years in itinerant ministry and have observed hundreds of Pentecostal pastors and churches. I have never seen a praying church that does not have a praying pastor. I have never seen a giving church that does not have a giving pastor. A worshiping church has a worshiping pastor. A missions church has a missions pastor. What the pastor is, in time, the congregation largely becomes.

Luke opens the Book of Acts with an instructive phrase about our Lord: “Jesus began both to do and teach” (Acts 1:1, KJV). The order is significant. The tendency of modern education is to try to teach first and then expect students to do what they have been taught. Jesus did first—then He taught. Our Maker became our Model. The apostle Paul understood this: “Be imitators of me, just as I also am of Christ” (1 Corinthians 11:1) and “Those things, which ye have both learned, and received, and heard, and seen in me, do” (Philippians 4:9, KJV).

Children do what their parents do much more often than they do what their parents say. The greatest leaders in history have all led by example more than by command. Almost all of us can look back through life at the people who influenced us most and see this principle. The old adage is true: “The most important lessons are caught rather than taught”—especially in evangelism.

This modeling principle can be seen throughout Scripture: in relationships such as those of Moses and Joshua, Elijah and Elisha, and Jesus and His disciples. It continued in the New Testament Church with Barnabas and Paul, Paul and Silas, and then Paul and Timothy. Where does a pastor today model the ministry of evangelism?

1. In the pastor’s family. PKs who are committed to the Lord are representative of a home that has given them a good taste for the life in Christ. (At the same time, it must be noted that a child from such a home, having a will of his or her own, can turn away from God in spite of the good parental modeling.) Modeling a lifestyle of evangelism must begin in, of all places, the home. Evangelizing and discipling our children is a major part of the ministry God has given us.

2. Before the congregation. One of the most important ways a pastor can model evangelism in his church is by giving regular public invitations to salvation. Even when no one responds to a salvation invitation, an important thing is happening. People in the congregation are witnessing their pastor’s concern, passion, and commitment to reaching the lost. If evangelistic efforts are only done perfunctorily, the congregation observes not only what the pastor does, but how he does it. Invitations to commitment and any other evangelism effort in the church service should be done with conviction, faith, and earnestness. The pastor’s attitude about reaching the lost will be apparent to the people in his congregation.

3. In the community. The most effective evangelistic pastors I have known have all made a direct personal impact on people outside the church. Building relationships with the unchurched in the community and being genuinely interested in them as people will provide opportunities later on, when one of them is in spiritual need, to invite them to church or deal with them personally. When a pastor encounters people in his everyday activities and learns they do not regularly attend a church, it should be natural for him to invite them to visit his church. Pastors should acquire the same nickname as the Chief Shepherd, who became known as “a friend of sinners.”

One of the most powerful aspects of evangelism, to be dealt with in greater detail later, is simply praying with someone for a need or for the need of a member of that person’s family. This practice is especially effective when done by pastors. Pentecostal people believe that God answers prayer. We should practice our belief by praying with and for people in the community. Just hearing a born-again believer pray has a significant effect on an unbeliever. And when God answers prayer, it can be the means of opening hearts to the gospel.

4. In the pastor’s world. There is a direct correlation between a pastor’s heart for the lost in his own community and his vision for the lost of the world. When a congregation can observe that their pastor’s heart is burdened for the lost of the world, it affects how the congregation views the lost around them in their community. An expansive vision and burden for the lost everywhere will bear fruit in the local church.

Jesus said, “You shall receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth” (Acts 1:8). Some have mistakenly interpreted Acts 1:8 to imply that we must first reach our Jerusalem and then reach Judea, Samaria, and the remotest parts of the earth. That is not the wording of Scripture. Jesus did not say, “first … then” but “both … and.” Our commitment to reaching the lost must be not only far-reaching but simultaneous. Generally, a church that commits to supporting missionaries and praying for the lost around the world will have an increased vision for reaching the lost in their own immediate world.

The Pastor As Motivator

We must always remember that the motivating power for evangelism comes from the Holy Spirit himself. What believers in a local congregation need as much as anything is just a little encouragement and training. In motivating believers for outreach, we are cooperating with the work of the Holy Spirit.

Pastoral motivation to evangelize comes basically in two ways: in personal exhortation and in public preaching. A pastor normally gets what he preaches. To motivate a congregation to evangelism, a pastor must strategically and regularly preach the Word that motivates people to do evangelism. Merely preaching a sermon concerning evangelism once or twice a year is not enough to keep a congregation focused on outreach.

Another effective way of motivating is personal testimonies, both from the pastor and the people in the congregation. If the pastor is modeling evangelism in his everyday life, he will have testimonies to share publicly. (It is best not to publicly name people to whom the pastor has witnessed, but testimonies discreetly shared will encourage a congregation to follow their pastor’s example.)

Testimonies by other congregational members are most effective when they are selected and directed by the pastor. I was in a service in which the pastor invited evangelism testimonies from the congregation. Only one testimony out of six was appropriate. If church people are encouraged to tell their pastor about their witnessing experiences, he can occasionally ask certain ones to share a testimony with the congregation. Testimonies are most effective if they are used selectively and sparingly.

It is not emotional or sensational things that most effectively motivate believers to practice evangelism. I have found the two most powerful motivational factors are these:

A response to Christ’s sacrifice. To effectively evangelize, we need a genuine realization that Christ died for us. Our Christian service is a logical and “reasonable” response to the sacrifice of our Lord (Romans 12:1, KJV). The apostle Paul took the Lord’s sacrifice personally, and that was the secret to the powerful motivation he had to reach the unreached (Galatians 2:20). Paul reveals that his personal motivation came from the logical conclusion that “One died for all … and He died for all, that they who live should no longer live for themselves, but for Him who died and rose again on their behalf” (2 Corinthians 5:14–15).

The Work of the Spirit. We need an understanding that evangelism is primarily a work of the Holy Spirit. Convicting unbelievers of their sin is not our work, but the Holy Spirit’s. We are the witnesses for Christ, but the Spirit is the One who wins people to Christ. He is the One who convinces unbelievers of sin and leads them to confession and repentance. It is also the Spirit who empowers believers to express effectively, through both word and action, the truth and reality of Jesus in their lives. The pastor who keeps his congregation focused on both the Lord’s sacrifice and the power of the Holy Spirit, who enables us to obey our Lord’s commands, will be providing the two most powerful motivators for evangelism.

The Pastor As Manager

The importance of regular public salvation invitations must be emphasized again. Whether or not someone responds to an invitation is not an indication that a particular sermon or service was a success. If no one comes forward, this is not an indication that the pastor’s message was ineffective. On the other hand, the fact that someone responds to a salvation invitation is not an evidence that the pastor’s sermon was a success. A person coming to Christ is a work of the Holy Spirit. We proclaim the message of the gospel and give the invitation, but only God can open a heart (Acts 16:14). Paul said about his apostolic ministry, “I planted, Apollos watered, but God was causing the growth” (1 Corinthians 3:6).

When a pastor commits himself to giving regular salvation invitations, God will send unbelievers to that church to respond to the invitation. It is not we who are building the Church, but Jesus Christ himself!

A young man who had just accepted a pastorate came to me for advice. One of the things I exhorted him to do was to give a salvation invitation at the conclusion of every Sunday service, even if no one came for an entire year. When I ministered in the young man’s church about a year later, it had grown from a little more than one hundred to more than seven hundred. He said that one of the major reasons for the growth was salvation invitations every Sunday, and God had blessed them by sending unbelievers and backsliders to the church to respond.

Minnesota District Superintendent Clarence St. John pastored for twenty-one years in Hibbing, Minnesota. He faithfully gave salvation invitations every Sunday for seven years before seeing a breakthrough. Then 50 came forward for salvation in one year. Two years later, even after erecting a new building, they still had to go to two morning services. They had 377 come forward for salvation that year, more than one for each day of the year.

TRAINING FOR EVANGELISM

Christ gave pastors to the Church “for the equipping of the saints for the work of service, to the building up of the body of Christ” (Ephesians 4:12). Training members of the congregation for personal evangelism is one of a pastor’s most important biblical responsibilities. Many people in our congregations are regularly being stirred by the Spirit to share their faith and experience with unbelievers. What they need from the pastor is a little encouragement and a little training. I emphasize the words a little. When the Spirit is moving in people’s lives, they do not need to be pushed to do what God is leading them to do, but simply exhorted and encouraged.

Again we emphasize the importance of teaching a critical principle for motivating outreach: God is the One who saves people. The Holy Spirit is the One who convinces of sin. It is Jesus who is building His Church. We simply take part in the miracles that God is working in this world.

When it comes to training, there are many approaches to personal evangelism. However, the volume of content sometimes taught can be overwhelming, intimidating. This is one of the reasons so many Christians do not get involved in evangelism training courses. People certainly need encouragement to know the Word and to be prepared for certain common situations they may encounter. But the most effective witness people can give is not about what they know but Who they know.

Many Christians have been given the false impression that they must memorize great amounts of Scripture to share with unbelievers. Although Jesus quoted Scripture frequently, it is interesting to note that He did not quote Scripture to the Samaritan woman or to Nicodemus. We must always remember that we are not just imparting knowledge or convincing people of the truth of our religion. We are giving testimony to a relationship.

Having done churchwide training sessions for personal evangelism in many churches, both in the United States and in foreign countries, I have found that the following suggestions are most helpful in leading Christians to become effective personal witnesses:

1. Share from your own experience how you knew your sins had been forgiven, that you are a new creation in Christ and have an eternal home in heaven. The apostle Peter said that you should always be “ready to make a defense to every one who asks you to give an account for the hope that is in you, yet with gentleness and reverence” (1 Peter 3:15).

2. Learn to avoid religious argument and controversy in encounters with people. Focus instead on a person’s relationship with God, on whether or not that one has found the peace of knowing God’s forgiveness and is assured of eternal life.

3. Find opportune ways to invite people to come to church where they can experience God’s presence and receive the ministry of the Word from the pastor.

4. Pray with unbelievers. One of your most powerful means of witness is simply praying in the presence of an unbeliever. Unbelievers almost always sense immediately the reality of our experience with the Lord when they hear us speak to Him. As born-again believers, we can sometimes take for granted the living relationship we have with our Lord. Even though unbelievers may pray at times, praying is an awkward and uncomfortable practice for them. Public prayers offered at events can also be an example of the difference between the impersonal formal prayer of a nominal Christian and that of a born-again believer. Even unbelievers can tell the difference!

PROVIDING OPPORTUNITY FOR EVANGELISM

Another major aspect of managing evangelism is providing opportunity for church members to participate in evangelism. The Holy Spirit is continually dealing with people in the congregation, moving them to be witnesses. If given leadership, these people will reach out to unbelievers. Sometimes motivation in itself is not enough. People need to be challenged with achievable and specific projects they can participate in. Space will not allow discussion of the many ways we can provide opportunity for church members to witness, but I have found the following to be especially effective:

1. Prayer triplets. This approach to prayer offers an opportunity to put Matthew 18:19–20 into practice. Church members join two others in regular prayer for specific friends and family members who do not know Christ. On a particular Sunday, church members gather in groups of three and write down on a Prayer Triplet card (which is a Bible marker) the names of between one and three friends and family members who do not know Christ; the group agrees in prayer for them. Participants try to join in prayer with one or both of their prayer triplet partners by phone a couple of times during the week and possibly for a few moments together at church before or after services. Prayer can then be put into action by giving an evangelism gift book and later an invitation to each unsaved person to attend special church services. Prayer triplets can be utilized either on an ongoing basis or for a specific period of time, especially leading up to special evangelism services or Easter and Christmas services.

2. Special sermon series. A productive approach to evangelism that I utilized when I pastored was preaching a special sermon series. These were mostly expository messages, but I tried to choose titles that were both representative of the biblical content and had the appeal to stimulate interest among the general public. Some of these series had titles such as “Testing Your Mental Health,” “Divine Guidance,” “Spiritual Warfare,” and “Last Days Lifestyles.” Printing fliers or brochures for congregation members to distribute to their friends worked very effectively, as did advertising the sermon series in the newspaper.

3. Friend Day. For many churches, “Friend Day” has been especially effective for attracting unbelievers to church services. Friend Day gives a good reason for church members to invite their friends and also gives their friends a good reason to come. The bond of friendship creates a wonderful opportunity for a Christian to invite a non-Christian friend to church.

4. Christmas and Easter evangelism. Christmas and Easter offer two of the most opportune times for an evangelism focus in a church. Encouraging congregation members to invite unbelievers to Christmas and Easter services can be the two most productive times of the year for outreach. Two activities that can enhance this are: (1) getting people in the congregation into organized prayer groups, such as prayer triplets, in the weeks leading up to Christmas or Easter, and (2) involving the church families in Bible-reading disciplines for the same time period. I have seen hundreds of churches have great evangelistic results in the process. Numbers of pastors have testified that they have seen more unbelievers come to Christ and become a part of the church as a result of this kind of program than any other organized evangelistic outreach they have used. The pastor and the church must be prepared to make the most of these evangelistic opportunities through both invitation and follow-up.

5. Evangelism gift books. Having evangelism gift books on hand for opportune encounters with unbelievers is a very effective way to facilitate outreach. Congregational members can be encouraged always to have two or three copies of a readable translation of the Gospel of Mark, the Gospel of John, or an evangelistic book that can be given to an unbeliever the Holy Spirit is dealing with. I recommend the Gospel of Mark more than the Gospel of John because it is a simpler, shorter, more direct presentation of the life of Christ than the Gospel of John. Other books I have found very helpful to share with unbelievers are narrative testimonies like The Cross and the Switchblade by David Wilkerson and Born Again by Chuck Colson. For some people, a book like Mere Christianity by C. S. Lewis is very helpful. A harmonized life of Christ, utilizing passages from all four Gospels, is especially appropriate for unbelievers.

6. Ministries to meet specific spiritual needs. Developing ministries in a local church that focus on the unique spiritual needs of groups, such as the single parent, the divorced, or the unemployed, can reach people with the gospel in their time of greatest need.

7. Community prayer ministry. A pastor-friend of mine saw great evangelistic response by taking specific prayer needs of the community. Groups of two from the church walked through neighborhoods praying for the residents house by house as they walked. After doing this for three weeks, they visited the homes and told the residents that they were from the Assemblies of God church, that they believe God answers prayer, and then asked if there were any prayer requests to share with the church. Many people freely shared prayer requests. The congregation began praying for those requests and a few weeks later the prayer teams returned to the houses. They asked people if the Lord had been answering their prayers and invited them to attend church services. The first Sunday, 52 people received Christ as Savior.

Effective Evangelism

Although this chapter has suggested ways of leading a church in evangelism, nothing is more important than a pastor seeking the Spirit’s creative direction for his life, his church, and his community. The Holy Spirit knows how to reach each community, and He knows the spiritual gifts and resources of every pastor and local church. A pastor who will seek the Holy Spirit’s creative direction will find it! I have found three characteristics that can make a church especially effective in evangelism:

1. A church of the Word. Strategies for attracting people to the church will ultimately fail if the Word of God is not presented in power when those people come. The “seed” for planting the harvest is always the message of the gospel. If a local church has a reputation in the community as a place where the Word of God is preached with power and effectiveness, people will come to hear it, and their lives will be changed.

2. A church of the manifest presence of the Holy Spirit. The Spirit’s presence empowers a church as nothing else can. Even unbelievers can sense that something is different about a Pentecostal church. The pastor and congregation should continually pray for the moving of the Holy Spirit in church services.

3. A church on a mission. We are led by the Spirit, live in the Spirit, and minister in the Spirit in order to reach our world before Christ returns (Acts 1:6–8). Pentecostal believers who anticipate having the Spirit lead them into divine encounters with people will be prepared to be used by God in evangelism in many ways beyond those planned by the pastor and the church.

The pastor can model evangelism, motivate for evangelism, and manage evangelism. But we as Pentecostal ministers and believers must never forget that evangelism is first and foremost a work of the Holy Spirit and that Spirit-filled believers are privileged to have a part in the miracles that God is working in people’s lives to bring them “out of darkness into His marvelous light” (1 Peter 2:9).

Mobilizing Men and Women for Outreach

Dale Lane

Reaching the lost of America has not been one of the church’s great successes. Many missionaries have been sent to foreign fields, while few have stayed to reach the American heathen. The church has put great resources into missions, which is necessary; but at the same time we need to reach our “Jerusalem.” Here at Phoenix First Assembly we have decided we must go to the streets of our valley to win a lost and dying world. We need people all over America to stand and say, “This city is ours in the name of Jesus.”

Mobilizing people was the spark that brought this great revival in Phoenix. Jesus said, “Go ye into all the world, and preach the gospel to every creature” (Mark 16:15). We have assumed this command is fulfilled from behind the pulpit. But this false assumption is stripping laypeople of a God-given assignment. It wrongfully restricts to the clergy a ministry that belongs to all of God’s children.

In mobilizing people for ministry, we must follow the New Testament church plan, “They, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favor with all the people. And the Lord added to the church daily such as should be saved” (Acts 2:46–47). A New Testament church is one whose members come to be strengthened, edified, equipped, and then sent out to fulfill God’s purpose for their lives. “He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ” (Ephesians 4:11–12). Paul here records the leadership offices God has given to the church. For what purpose were they given? “For the perfecting of the saints,” that they (the saints) may do “the work of the ministry.” The layperson has an assigned ministry, the winning of the lost and the healing of the hurting. At Phoenix First Assembly, approximately 60 percent of the congregation is involved in such ministry.

Faithfulness year after year after year is the mark of a great church and pastor. The pastor reproduces himself in the lives of the people. The people are not customers, not spectators, nor do they stand in the arena and gaze—they are participants. Members of the New Testament church were participants. “They that were scattered abroad went every where preaching the word” (Acts 8:4). The Greek word translated went everywhere means literally “passed through,” that is, they went from place to place announcing the good news, the Word. Every child of God has a calling. All have been called to be obedient to their Lord and Savior, Jesus Christ. The people are the ministers. Mobilizing the people of God to obedience in witnessing is our job as leaders in the church.

What is motivation? One dictionary defines the act of motivating this way: “To provide with an incentive or a reason, to impel, incite, invoke or inspire.” Another dictionary says, “The inciting of an individual to action based on internal force.” Jesus said, “Whosoever will save his life shall lose it: and whosoever will lose his life for my sake, the same shall save it” (Luke 9:24).

How Do We Start?

Today’s church is too often always on the verge, always just about to do something. The pews are filled with unrealized potential, untapped energy. We end up having a church of “pew potatoes.” We must rouse pew potatoes to become the warriors God wants them to be. In reality, tradition often stops new and creative ideas. Attempted change is met with the claim, “We do not do that here; we have never done that before.” Tradition is tremendously important in the right setting, but it too often hampers church growth. The church must always be on the cutting edge in reaching people with the gospel.

How do we start? Pastoral and layleaders must learn to train, equip, and delegate. To delegate means working oneself out of a job, releasing people to minister. Trusting the disciple to do the job assigned comes next. About 50 percent of the time, the volunteer will get the job done differently than the pastor would. That does not make it wrong. Here is the secret. If the result of the volunteer’s plan is to build and extend the kingdom of God and win souls, then we should flow with the plan. Our goal is the same although our methods may be different.

Leaders Enable and Mobilize

As leaders, we must be enablers. Leaders meet goals and encourage volunteers to meet goals. Enablers support and train the volunteers. The focus must be on the volunteer and not on the program or ministry. There are four basic factors that mobilize people: conviction, needs, goals, and perspective.

CONVICTION

Conviction is what a person really believes deep within. Paul said, “ ‘I consider my life worth nothing to me, if only I may finish the race and complete the task the Lord Jesus has given me—the task of testifying to the gospel of God’s grace’ ” (Acts 20:24, NIV). If we are to devote a major part of our life to a cause, we must be firmly convinced as to why we should do it. Are we fully convinced there is a heaven to gain and a hell to shun? Do we know why we serve God? Do we know why we work for God? Knowing how is tremendous, but when you know why, it drives you to action. Mobilizing people should become part of the fiber of our doing and being. It is simply obeying Christ’s command to make disciples.

Why should volunteers be committed to the task? (1) The brevity of life. David prayed, “When I am old and grayheaded, O God, forsake me not; until I have showed thy strength unto this generation, and thy power to every one that is to come” (Psalm 71:18). (2) A sense of stewardship. We have a responsibility for the life God has given us. We are bought with a price—He has made an investment in us. “Let everyone bless God and sing his praises, for he holds our lives in his hands. And he holds our feet to the path” (Psalm 66:8–9, TLB). (3) Desire for my life to count for God. I would hate to reach the end of the road and have it said I had never lived at all. I want to pass on abundant life in Christ to many others. I can do it through spiritual multiplication, reproducing myself.

NEEDS

Each person has needs. As leaders, we must let our people know the needs of others in our cities and around the world. The mission statement of Phoenix First Assembly describes a soul-winning church as having a pattern of good works that might inspire other churches around the world to imitate. “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world” (Matthew 28:19–20). To achieve this goal, with excellence in every area, it is necessary to establish and maintain strong, integrated ministries of education, discipleship, and prayer that will undergird hundreds of outreach ministries designed to meet needs and heal hurts. Our motto is “A Church with a Heart.” We encourage our people to find a need and fill it, to find a hurt and heal it.

“I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way” (Matthew 15:32). Jesus’ compassion when he saw the needs of the people always brought action. This fundamental truth that mobilized Jesus should be the underlying principle for all outreach ministries.

GOALS

First, our life goal should be, like Paul’s, to know Jesus.

[For my determined purpose is] that I may know Him—that I may progressively become more deeply and intimately acquainted with Him, perceiving and recognizing and understanding [the wonders of His person] more strongly and more clearly. And that I may in that same way come to know the power outflowing from His resurrection [which it exerts over believers]; and that I may so share His suffering as to be continually transformed [in spirit into His likeness even] to His death (Philippians 3:10, TAB).

Second, people must also have intermediate goals. Philippians 3:14 says, “I press toward the mark for the prize of the high calling of God in Christ Jesus.” Every individual in the church has a high calling (a dream) to fulfill. As leaders, we often fail to release volunteers to fulfill that dream due to our own fears and insecurities. However, if we are effectively communicating the vision God has given us, their dreams will be our dreams. When Pastor Barnett and I came to Phoenix First Assembly, we prayed that God would send people to us who had the same vision as we have. Not only did God bring new people to the church, he began to change those who were already there to embrace this vision as well. When your vision, your dream, is clear, it will be reproduced in the lives of your people.

Third, people must also have short-term goals. These goals can be yearly, monthly, weekly, daily, whatever is fitting. For example, we set goals in bus ministry for each route for the week. These should be goals that are attainable, but challenging, so that volunteers will feel a level of success. This will in turn motivate them to set new goals at a higher level. These goals will also include leadership positions, giving people a sense of fulfilling their calling (intermediate goals). As the short-term goals are accomplished, so are the intermediate and life goals.

PERSPECTIVE

Perspective, the way a person sees things, determines the extent and direction of motivation. “Ever since we first heard about you we have kept on praying and asking God to help you understand what he wants you to do; asking him to make you wise about spiritual things; and asking that the way you live will always please the Lord and honor him, so that you will always be doing good, kind things for others, while all the time you are learning to know God better and better” (TLB).

When we begin to see things from God’s point of view, we will be properly motivated to operate in His perspective of love. Love means action! Love will compel you to reach out to the lost. It will make you go where the sinners are, outside the four walls of the church. Love will make you run down to the valley of the shadow of death to get someone and bring that one to the mountaintop of God.

Good Models Make Good Lay Workers

If we are to effectively mobilize men and women for outreach, we pastors and leaders must be living what we preach and teach. Our people should be able to imitate us, to follow us as we follow Christ. Our lives must reflect the following:

Right motives. Motives must be true and consistent with the Word of God. The foundation must be winning people to Christ and developing praiseworthy disciples. People must always have a sense that their work is building the kingdom of God, not a badge of prestige for the pastor.

Right attitudes. As leaders, we do not have the privilege of staying discouraged or remaining depressed. We need to be self-starters, excited, motivated, and positive. Attitude is a reflection of character. Character is more important than talent. God commits to character.

Love of people. We must be marked by love for God and humanity, willing to serve. John Wesley’s number one requirement in selecting leaders was that they must be truly alive to God, with love for God and mankind. If you truly love people, they will love you back. They will follow your example. They will not voluntarily follow leadership unless they know that you love both God and them. Ed Cole, founder of Christian Men’s Network, recently said, “No one cares what you know until they know you care.” If you reach out to people, your people will reach out to others in need.

Vision and plans. After God has given you the vision, you must develop a plan for fulfilling it. Workers become disillusioned when the vision is only talked about. Outreach ministries should be systematic and started one by one. Instruct and inspire the congregation in the ministry you are beginning. Let them know what to expect. My suggestion would be to start with a soul-winning program and bus ministry. From these two, other outreach ministries will evolve.

A consistent example. You as the pastor need to set a pattern of good works. Remember, no one can follow a dead horse. If you do not work, your people will not work. Start your meetings on time, be organized, and have a plan. While you are trying to mobilize people, you may face deficiencies in your relationship with your congregation which hinder your leadership of them, for example, inattention to their problems, staying aloof from them, failing to listen, being disorganized, not praying for them. Good models, free from besetting hindrances, will mobilize people for effective service.

Leaders Communicate the Vision

A leader is someone who dreams dreams and has visions and can communicate them to others in such a way that they say yes. The great illusion of leadership is thinking that people can be led out of the desert by someone who has not been there. The leader must consider people more important than programs. We must be aware of the tremendous impact we have on those we lead. Whether we enable or disable, encourage or discourage the volunteer, our personal feelings must never be allowed to hinder the work of God. It is our responsibility to lead, but it is the volunteer’s responsibility to be led. We need to be transparent, but always show the answer, not the problem. Leaders are ordinary people who just do not quit.

The mandate is clear. As the people of God, we are to be about the Father’s business. We are to be doing great exploits for Him. The church is not to be served, but it is a work force to be released to greatness. I challenge you to go to your “Jerusalem” and turn your city upside down for the glory of God.

Training and Commissioning Elders and Deacons

Richard L. Dresselhaus

Leadership under God is the key. Build a strong team of leaders, and the church will prosper. Surrender leadership, and the entire enterprise will ultimately collapse. The key is leadership.

And, Pastor, the focal point of this essential leadership is the board of elders and deacons. Collectively, under your anointed oversight, they will set both tone and direction for the work God has given you charge of. If you succeed here, your church cannot help but prosper. But if you fail here, you can anticipate dismal and disastrous failure. Again, the key is leadership. And the focus of your leadership energies must center in the official boards given you by God to help shoulder and lead the church you pastor.

Participatory Leadership

The pattern for participatory leadership is dynamically modeled by Jesus himself. Faced with the task of world evangelization, Jesus called to himself twelve common men He could impart himself to. To these men He ultimately entrusted the work of carrying the gospel to the ends of the earth. Consistent with this strategy, Jesus dedicated three years to the equipping of them so they might fulfill this universal mandate.

Reflect on this incredible strategy for a moment. If you had but three years to launch a global mission, how might you spend your time? In addition, if you also faced the pressing demands of the masses, how might you expend the resources available to you?

Added to this, what if those recruited to serve with you in this incredibly demanding task were uninitiated, unlearned, and ill-prepared? It is just this sense of demanding complexity that brings credibility to Jesus’ strategy. He simply lived and served with His disciples. In this way they participated in His life, so then when He was gone, they represented Him to the world. The evidence is in. The method worked. In three years Jesus departed. But His disciples, now empowered by His Holy Spirit, led the most world-changing spiritual revolution ever known. So much so that commentators described these disciples as having turned the world upside down.

A wise pastor will learn well from the master Teacher. Faced with the same mandate, to carry the gospel to the ends of the earth, this pastor will pour his life into a team of leaders in such a way that by his example and spirit, they will be well-equipped to carry on the Lord’s work. This paradigm of multiplication in ministry is imperative. Work alone, and you will achieve what one person can achieve. Train and commission others to serve at your side, and you will multiply the work in incredible ways.

Sadly, some pastors have been diverted from participatory and relational ministry because of the pressing demands of ministry. Visitation, funerals, administration, counseling, and preaching preparation have been relentless; little time seems left for investment in team ministry.

This is a mistake of the first order and a radical violation of the principles of leadership modeled by Jesus. Violation here can mean short-term pastorates, ineffective ministry, a deeply frustrated and hurt family, and, frequently, depleted strength and ruined health. Wise pastors will embrace the leadership style and strategy of Jesus. It alone really works.

The Contemporary Crisis

Pastoring is not like it once was. The radical shift from rural to urban, from service to information, from general to special, from intimacy to isolation, and from spiritual to secular have put a pressure on pastors unknown in earlier years. Never before has a pastor been called upon to be so much to so many. The task seems overwhelming!

The threat of litigation, prequalifying children’s workers, mandatory reporting—these are matters rarely faced in the past. Now the pastor lives daily with their possibility. The expectations of excellence, the high demands for effective communication, and the ever-present indifference of a secular society—these test the depth of dedication in every pastor. Couple to all of this the crush of the principalities, powers, and the darkness of this age, and any honest minister of the gospel will cry out, “Who is equal to such a task?”

It is against this complex and compelling backdrop that we speak here about training and commissioning elders and deacons. The day is past, and maybe never was, when one person can carry the load and discharge the ministry mandate under which the church serves. The call here is for a well-trained leadership team, serving side by side with the pastor, to carry on the multifaceted ministry characteristic of today’s church.

New Testament Patterns

Participatory leadership is not only exemplified by Jesus but is widely demonstrated in the Early Church. Although every detail of church government may not be required of the church in our day, those early patterns of church government offer a great deal of instruction. Their lessons are many.

DEFINITIONS

We begin by defining the leadership offices in the Early Church. Elders—When churches were set in order in the first century, elders (presbuteroi) were appointed to conduct the offices of the local church. Literally, the word meant “older men.” Bishop—The term bishop (episkopos) was used interchangeably with the term elder (Acts 20:17, 28). Literally, the word meant “overseer.” Perhaps elder designated the person and bishop defined his office. Deacon—The term deacon (diakonos) designated one who was chosen to serve, a servant to the body of Christ.

How does this work out in a local church? Typically, one of three models is followed: (1) The pastor and his associates function in the role of elders, and the elected board fulfills the role of deacons or trustees. The pastor and his staff provide overall direction for the church, and the board of deacons or trustees come alongside to assist in facilitating the vision and direction of the church as defined by the pastor and his staff. (2) Qualified laypersons are recognized as elders to serve with the pastoral team in all spiritual matters, while the board of deacons or trustees deal with matters of administration and accountability. (3) A board of elders, including the pastors, gives overall direction to the church in all matters, and the board of deacons or trustees become the facilitators of that established direction and vision.

Since New Testament patterns of church government appear to be more descriptive than prescriptive, it is right that each local church determine what leadership model will best serve its particular needs. Following are some questions that need to be asked in making such a determination: (1) Is the pastor granted enough authority to assure dynamic and effective leadership? (2) Are safeguards for assuring the highest levels of accountability set in place? (3) Is the will of the congregation allowed full expression and authority? (4) Does the structure facilitate the best kind of participatory leadership?

Again, although the patterns of church government in the New Testament may not be incumbent on the church in every generation, their principles are indeed applicable. That is, whether administrative leadership is assigned to elders or deacons/trustees may well be somewhat incidental, but the principle of servanthood and integrity remain always a requirement. While laypersons may serve as elders alongside the pastor, that in no way strips away his prophetic role.

QUALIFICATIONS

Gene A. Getz, in The Measure of a Man, lays down the general qualifications for spiritual leaders. These requirements are applicable to pastors, elders, and deacons or trustees.

1. Above reproach (1 Timothy 3:2). The emphasis here, as well as in Titus 1:6–7 and Acts 6:3, is on a man’s reputation. Spiritual leaders are to be well spoken of and highly regarded by both the community within and without.

2. Husband of one wife (1 Timothy 3:2). The Roman culture of Paul’s day was infected with moral looseness much as our culture. In some cases, this influence had gotten into the church in ways incomprehensible even to the pagans of the day. Against this background Paul calls for the highest level of fidelity and single-hearted devotion to the institution of marriage. A spiritual leader is to be the husband of but one wife and, we might add, be living with her in tranquillity, peace, and honor.

3. Temperate (1 Timothy 3:2). The word here speaks of balance and self-control, free of indulgent behavior. This quality, exhibited gracefully, will enhance the impact of a spiritual leader in every exercise of his spiritual leadership.

4. Prudent (1 Timothy 3:2; Titus 1:8). The apostle Paul uses the same word in Romans 12:3: a believer is “not to think of himself more highly than he ought to think; but to think soberly …” (KJV). To “think soberly” is to practice “prudence.” In other words, spiritual leaders are called upon both to live and to serve with a sense of intentionality and deliberateness. Careless conduct and thoughtless decision-making are here prohibited.

5. Respectable (1 Timothy 3:2). The word here refers to a life that is well-ordered, proper. It speaks to the practical matters of cleanliness, tidiness, and appearance. The point is clear: How we look and how we act give credibility to the leadership we exhibit. Here is one way to love and care for people in a way they cannot ignore.

6. Hospitable (1 Timothy 3:2; Titus 1:8). Graciously serving the practical needs of the body of Christ is part of what spiritual leadership is all about. This may involve opening your home to others, providing meals, or simply providing transportation when needed. While spiritual leaders may not always be available for such acts of kindness, the responsibility to provide such care rests there in any event.

7. Able to teach (1 Timothy 3:2; Titus 1:9). The word used here (didaktikon) is also used by Paul in 2 Timothy 2:24, where the force of the word extends to the quality and manner of life. The meaning is powerful. Spiritual leaders teach as much by example as by precept. Ability to teach speaks to all of life. It has to do with industry, integrity, and attitude. Put most simply it means “to practice what you preach.”

8. Not addicted to wine (1 Timothy 3:3; Titus 1:7). The word translated here is paroinon, which means to “overdrink,” or to “drink to excess.” Modern society is plagued with alcoholism. It accounts for thousands of deaths, either by accident or illness. This says nothing about the violent behavior it produces in the home. Spiritual leaders must avoid any behavior or practice that might contribute to this affliction on modern society.

9. Not self-willed (Titus 1:7). Here Paul warns against appointing any individual who is absorbed in himself, whose world revolves around himself, and who seeks his own cause rather than the welfare of others. He is determined to speak his own mind, advance his own cause, and promote himself whenever possible. Such a person is unworthy of spiritual leadership.

10. Not quick-tempered (Titus 1:7). Unchecked anger has the power to destroy the work of God. Acts of rage, cutting words, sharp criticism, bad moods, and every form of hostility rise out of the spirit of anger. Sadly, like feathers scattered by the wind, it is virtually impossible to mend the damage caused by expressions of anger. Rightly, a quick temper disqualifies any person from serving as a spiritual leader.

11. Not pugnacious (Titus 1:7). The King James translation has captured the meaning of the Greek word used here by translating it “striker,” one who physically lashes out against another. The reference is to an expression of anger that moves beyond verbalization to action. When Cain killed his brother, when Moses murdered the Egyptian, or when Peter cut off the ear of the high priest’s servant, it was “pugnacious” behavior.

12. Uncontentious (1 Timothy 3:2, 3). The Greek word translated uncontentious is amachon, which might best be translated “peaceable.” All of us have met individuals who are contentious. They argue on almost every point, push hard to get their own way, and can still find fault when others offer only praise. That nasty spirit of agitation—that restless and disquieting attitude—undermines the work of God.

13. Gentle (1 Timothy 3:2, 3). The word used here is epieike, which describes that coveted attribute of kindness and forbearance. It has the force of a kind and gentle response to confrontive harshness. Jesus is the supreme model of this much-needed attribute. In the heat of controversy, this is the kind of leader who will apply the oil of kindness and inspire an attitude of reasonability and righteousness.

14. Free from the love of money (1 Timothy 3:3). The word translated here, aphilarguron, is a three-part composition word: a—not; phil—love; and arguron—silver, money. Jesus warned about the danger of a wrong regard for wealth. Rightly, spiritual leaders are to seek first the work of the Kingdom and then trust that God will add all else that is needed. Misplaced affection at this point will neutralize the impact of a spiritual leader.

15. One who manages his own household well (1 Timothy 3:4). The most powerful sermons preached by any spiritual leader are delivered by the members of his own family. It was precisely here that Eli the prophet and David the king both failed. The one did not restrain his wanton sons, and the other neglected his sons for the work of the kingdom. The consequences in both cases were disastrous. God charges spiritual leaders to devote themselves fully to the nurture and care of their families. This is the first charge of ministry to the people of God.

16. A good reputation with those outside (1 Timothy 3:7). The church is called to be the showcase to the world of the redemptive love of God in Jesus Christ. How can this become a reality if spiritual leaders have a blighted reputation in the very community the church is located in? It might be well if nominating committees for elders and deacons/trustees would speak first with a man’s neighbors and those he works with. Their report will become a final kind of judgment on the acceptability of a candidate being considered for spiritual leadership.

17. Loving what is good (Titus 1:8). Some have an eye for the wholesome, positive, constructive, and good. Others have an eye for the unwholesome, negative, destructive, and bad. Obviously, the eye will see only the object of its focus. Spiritual leaders are to have a trained inner eye on all that is good.

18. Just (Titus 1:8). The word just (dikaios) picks up on both the vertical and the horizontal aspects of living and serving in a “just” way. That is, the just man is in right relationship with God and with his fellowman. Fairness and equity become indispensable attributes for effective leaders in the body of Christ.

19. Devout (Titus 1:8). This essential quality for effective leadership places the accent on a person’s being set apart from the world and given unto the Lord. To be devout (hosios) means to be consecrated for sacred service much as was the furniture of the temple used in Israel’s worship. However, this kind of separation in no way suggests an isolation from the world. Rather, it is a call away from what is immediate and of this earth in order to return to the world and bring it to Christ.

20. Not a new convert (1 Timothy 3:6). The emphasis here is on depth of maturity as demonstrated by quality of life. Thus the new convert (neophutos) might be “chronologically new” but well advanced in spiritual growth and development. Of course, one might be “chronologically old” but behind in a corresponding spirituality. Paul’s warning is clear. It is folly to place into leadership anyone who lacks the understanding and maturity to deal with the complex and demanding work of the church.

Rightly, the Scriptures hold a high standard for spiritual leaders. There is no work so important in either time or eternity as the work of the Kingdom. A wise pastor will insist that those chosen to serve as spiritual leaders will meet the qualifications set forth by the apostle Paul.

The Selection Process

In a sense, the selection process is where the work begins. Who in the church should be chosen to provide leadership? Who possesses the essential qualifications for leadership as set forth in Scripture? By what mechanisms of selection might these individuals be chosen? Several matters must be considered.

Selection procedure. It is impossible here to discuss all of the varieties in board selection processes found in our churches. A brief summary will be helpful: (1) The board of deacons/trustees is elected for a specific term by the membership. The term of office is typically three years. (2) The board of deacons/trustees is elected by the membership but the term of office is indefinite. That is, the members of the board, once elected, will serve until resignation, removal, or death. (3) The board of elders is “recognized” as having attained already a place of spiritual influence and leadership. The term here is also indefinite. The board of elders is “non-administrative” in function and serves to complement the work of the pastoral team. In cases where the board of elders serves as the primary policy-setting and accountability board, it is wise that they be in some way selected by the membership.

Nomination. Here again, the procedural variety found in our churches is great. In smaller churches the entire membership is frequently involved in the nominating process. Where individuals are well known, this procedure can work rather well. In larger churches a committee is usually appointed by the board to place in nomination a list of candidates who in the judgment of the committee meet the qualifications for these offices. While it is still possible to entertain nominations from the floor, to do so tends to invalidate the work of the committee.

What is the function and purpose of the nominating committee? (1) Its members must be fully aware of all the qualifications necessary for those offices nominations are being made for. Both scriptural and bylaw requirements must be followed. (2) Nominating committee members must devise whatever means necessary to determine whether or not a prospective nominee meets all requirements. It might be well, especially in larger churches, to devise and send a questionnaire to all those persons under consideration to determine if indeed those requirements would be met. Conversion, baptism in the Spirit, marital status, faithfulness, tithing, giftedness—these are just a few of the areas a questionnaire might cover. Personal interviews can also prove very effective. One thing is clear: this committee must be well informed if it is to make the proper choices in the nominating process.

Presentation. It is the responsibility of the nominating committee (assuming its existence) to place in nomination those who have been selected. Again, in larger churches especially, it will be helpful to post the list of nominees well in advance of the meeting. That listing could include pictures, vocation, length of membership, offices held, ministry involvement, family, and giftedness. Members will be grateful for this information as they prayerfully consider their choice. Also it is very important that each nominee be properly presented at the membership meeting. Typically an alphabetical introduction will be sufficient. It is generally unwise to ask each nominee to speak. Previous notification will have given people opportunity to make inquiry on their own in a private and more appropriate context.

Leadership Principles

The point has already been made that Jesus exemplified participatory leadership; that is, He poured His life into His disciples over a period of three years. He then dispersed them into the world to fulfill the great commission He had entrusted to them. But how might a pastor apply that fundamental principle in working with his own boards? Here are a few suggestions: (1) Give time at each board meeting to train and equip. (2) Schedule regular retreats to facilitate planning, equipping, and personal enrichment. (3) Provide reading materials for board members to help them fulfill their position of leadership. (4) Spend personal time with each board member—a lunch, a visit, a golf game, or some other occasion that will foster relationship. (5) Send board members to leadership seminars where they can be exposed to good principles of leadership. Often district councils provide such opportunities.

What are some of the essential principles of ministry leadership that in one way or another must be communicated to board members?

1. Ministry is by relationship. It was true with Jesus, and it must be true with us: The impact of spiritual leadership is measured in terms of relational health. If a leader has a dynamic and authentic relationship with God and people, the impact will be profound. If not, the results are dreadful. A richly gifted individual may squander all those resources simply because relational wholeness in personal interaction is lacking. The truth is this: people will not follow one they cannot respect. And relational immaturity will cause just that. A wise pastor will both model and communicate this essential principle of leadership: Ministry flows out of Christ-centered relationships.

2. Ministry is by inner resource. The inner flow must always be commensurate with the outward demands. It was just this that called Jesus away from the crowds into the solitude of the hills where He was refreshed through prayer and communion. It is no less true with us: The inner man must be nourished and the spirit refreshed. Only then can the heart speak and serve out of its abundance. This is why busyness is one of the leader’s greatest enemies. It dries up the very wellsprings of effective ministry.

3. Ministry is by way of incarnation. Jesus “became.” That is the heartbeat of the gospel and the essence of Christ’s mission. He was incarnated (became a man) by His heavenly Father. It was through this becoming that He has reconciled us back to God. Here is both the model and enablement for authentic ministry today. Spiritual leaders, and all other believers for that matter, are called to become Christ to a lost and dying world. That is, we “stand in for Jesus” by loving and serving in His name. When spiritual leaders grasp experientially this principle, their lives will bear much fruit.

4. Ministry is by example. Most people are not conceptually oriented. They prefer to see rather than just hear. “Show me” is the cry of needy people all around us. They hope to catch a glimpse of an authentic faith, a faith lived out in life. How do leaders teach love? By being loving. How do they teach forgiveness? By being forgiving. How do they teach tithing? By being tithers. How do they teach faithfulness? By being faithful. How do they teach forbearance? By being forbearing. How do they teach holiness? By being holy. Here is a principle of ministry leadership that if practiced will bear much fruit.

5. Ministry is by intentionality. Good leaders pray, think, plan, execute, and follow through. They work and serve by design. They reject the haphazard and lock in on the intentional. This is leadership that does not ignore details, gives logical and thorough responses to inquiries, and is careful never to forfeit leadership by being lax. I have often said “The ticket to the pulpit is bought with management dollars—you fail to manage, and soon you will fail to preach.” True! Failure to manage time, conflict, people, resources, and spirituality will nullify the efforts of any leader. The same principle is true with all leadership. Effective board members will be well trained in execution. They will lead by intentionality.

6. Ministry is by Spirit empowerment. Authentic and effective ministry is exclusively by the enablement of the Holy Spirit. “ ‘Not by might nor by power, but by my Spirit,’ says the Lord Almighty” (Zechariah 4:6, NIV). Be it praying, preaching, teaching, counseling, helping, planning, or visiting, all must be done in the name of Jesus and in the power of the Holy Spirit. A wise pastor will be sure that the leadership team he directs understands both in concept and in practice the indispensability of this principle. What may appear to be the work of the Kingdom may in fact be only the expression of human ingenuity. Only that ministry empowered by the Holy Spirit will count as the true work of the Kingdom.

These are leadership principles essential to the effective work of pastors, elders, board members, and any others who partner together in the work and ministry of the church.

Operational Guidelines

It is time now to consider some of the guidelines which must be followed if the operation and function of the church is to proceed effectively and efficiently. While the guidelines given here may apply differently to different boards, in principle they will still find a significant and helpful application. Obviously, space limitation requires a measure of selectivity.

1. Agendas. Boards do not work well in an informational vacuum. It is the responsibility of the pastor to be certain that essential information is made available in a timely fashion. Following are typical items that might be included in church board agendas: (a) Time and place of meeting, (b) the minutes of the previous meeting, (c) financial reports, (d) specific items to be discussed, along with all supporting information, and (e) any items that may be added by members of the board at the beginning of the meeting.

Provide the agenda well ahead of the announced meeting. A rule of thumb might be that board members should have the agenda in hand prior to the weekend preceding the meeting. In this way board members will be able conveniently to make any inquiries that may be useful in the decision-making process.

The minutes should be taken carefully, accurately reflecting the collective decisions of the board. While brevity is desirable, it should never be at the expense of truth and openness. Minutes should be carefully filed for future reference. Carelessness in these matters can result in unnecessary church division and unrest. Congregations appreciate knowing that the church is thorough in its administrative work.

Financial reports should be both accurate and simple. The membership need to feel confident that all moneys are meticulously accounted for. Policy setters cannot be expected to make decisions without knowing fully the financial impact of those decisions. Financial reports need to be clear and accurately reflective of the overall financial condition of the church. With a quick review of the report, board members should have income and expense comparisons, the balance in all accounts, the relationship between cash positions and budget, and a summary of assets and liabilities. It is wise to consult a qualified accountant to be sure that all of the financial records are in proper form. Also wise is a periodic audit of all financial reports.

Each item in the agenda should include a full description, along with any recommendations which may be appropriate. Board members need to know history, financial impact, possible alternatives, and finally the recommendation deemed most appropriate by the pastor and staff. Much time will be saved if an agenda includes all supporting documentation and recommendations. Typically, church boards are policy setters and the pastoral team the administrators. If this distinction is preserved, it will result in greater efficiency of operation and harmony in relationships.

It is recommended practice that board members consult ahead of time with the pastor before requesting that items be placed on the agenda. With his direction, those items can be processed in a more orderly fashion. Ideally, such items can be included in the formal agenda, along with any supporting documentation. The relationship between process and unity is absolute—do things properly, and people will be encouraged to give their support.

2. Task designations. In some cases, it may be helpful for the pastor to assign a portfolio to each board member. While each church would have different needs, I suggest the following assigned portfolios: (1) children, (2) youth, (3) adults, (4) music, (5) facilities, (6) missions, and (7) outreach. Obviously there will be great diversity here because of the unique ministry of each church.

Several cautions are in order here. An assigned portfolio does not carry with it the authority to act unilaterally. All decisions of significance must necessarily flow through the pastor in order to avoid confusion and to facilitate decision making. Also, board members do not give equal effort to their assigned areas. Departments may feel that they are being weakly represented and secretly wish that the assignments had been made in a different way. The only way to avoid some of these potential problems is for the pastor to provide strong but sensitive leadership.

3. Operational manual. Every church should have a comprehensive list of operational guidelines. In larger churches this might be rather lengthy, for smaller churches much more brief. However, the necessity is the same for both. This manual should include appropriate job descriptions, employment procedures, vacations, conference leave, continuing education, financial policies, work hours, accounting flowcharts, department structures, and any other procedural guidelines that may be dictated by specific needs.

Carefully stated guidelines yield positive results. Unless these guidelines are formalized and written, they will soon be forgotten and ignored. Pastors are usually surprised how frequently they will need to refer to this manual for guidelines on vacation time, holidays, expense forms, benefits, etc. Again, these policies and procedures must be formalized and written.

Division in church life is typically the result of mismanagement. Spiritual leadership should not settle for less than the very best in policy and procedure. It is well worth the effort.

Commissioning

Church leaders will serve best if those they lead regard them with godly respect and honor. It is the pastor’s duty and privilege to establish that kind of regard for those who comprise the leadership team. Typically a congregation will regard as important and valuable what is so established by the pastor. If the pastor places a high premium on participatory leadership, the congregation will know that and hold in high regard those who serve as a part of the leadership team.

It is recommended here that the pastor set aside a specific time when the boards of the church are presented to the membership and formally commissioned to the task they have been chosen for. Although this might be done in any number of ways, what is important is that the leaders of the church are consecrated before the Lord and His people for the task they have been called to. It will be this service that will set the pace for anointed and empowered leadership.

What greater privilege could anyone have than to be a chosen leader set aside to serve the body of Christ, which is His church.

One Temple, One Body

In Ephesians, Paul goes on to pray for the believers that God may give them the “Spirit of wisdom and revelation, so that [they] may know him better” (1:17), not merely for the fulfillment of their own desires, but so that they can see Christ as He is, the risen and exalted Head of the Church (1:20–23).

Paul was just as concerned that churches in Asia see that the Spirit’s work is to maintain the unity of the body of Christ. In Corinth, the problem was that different factions were arising in a largely Gentile church. In Ephesus and the churches of Asia, there seems to have been a large body of Jewish believers among the Gentile believers still. Thus the line of cleavage was primarily between Jews and Gentiles. They needed to be reminded that the Church has been made one through the death of Christ which broke down the wall (the Law) that separated Jew from Gentile. Now through Him (Hebrews 10:20), we both have access by one Spirit to the Father (Ephesians 2:18). Now we are joined together, growing into one holy temple “a dwelling in which God lives by his Spirit” (v. 22).

Paul also reminded them that the mystery of the Gentiles being fellow heirs with the Jews was not revealed in former times. The Old Testament makes it very clear that Gentiles would share the blessing. (Genesis 12:3, for example.) But it was not clear that God would count both Jews and Gentiles as sinners, put them all in the same boat, and then show His mercy by letting them both into the Church on the one basis, by grace through faith.

This mystery was not revealed just to Paul, but to all the holy apostles and prophets of the Early Church by the Spirit (Ephesians 3:5). Paul, however, was made the chief announcer of this good news to the Gentiles. Through him and through the conversion of the Gentiles is made known to the principalities and powers in heavenly places “the manifold wisdom of God” (v. 10). This was no afterthought. It was “according to his [God’s] eternal purpose which he accomplished in Christ Jesus our Lord” (v. 11). Thus, through the Church, God is still revealing His eternal purpose.

With this in mind, Paul prayed that God would grant believers to be strengthened “with power through his Spirit in [their] inner being” (v. 16). The supernatural power is not for miracles, but for the greatest miracle, the continuing miracle of Christ dwelling in their hearts by faith. It is also to help them be “rooted and established in love” so that they can “grasp how wide and long and high and deep is the love of Christ,” and “be filled to the measure of all the fullness of God.” For He is able to do “immeasurably more than all we ask or imagine, according to his power that is at work within us” (vv. 17–20). What an overwhelming concept! Not only does God want us to have a panoramic view of His plan. He wants to fill us with himself, which must mean with His own nature, His own holiness, love, and grace.

We, however, have our part in endeavoring “to keep the unity of the Spirit through the bond of peace” (4:3), for we must cultivate the fruit of the Spirit, especially love. This unity is maintained also by recognizing there is one Body, and one Spirit, as we are called in one hope of our calling (that is the upward calling which causes us to press on toward the goal in Christ, Philippians 3:14). This means honoring “one Lord” (Jesus), confessing “one faith” (one body of belief, one gospel), “one baptism” (probably not water baptism, but the baptism into Christ by the Spirit that makes us all one), “one God and Father of all” (Ephesians 4:5, 6). The emphasis is on one God, one Christ, one Holy Spirit, and therefore one Body. The emphasis is not on anything outward here, and certainly not on any outward forms or outward organization. There is still unity with variety. But the variety, the diversity, should bring blessing and strength to the local body, not split it into factions. For “to each one of us grace has been given as Christ apportioned it” (v. 7). The grace, of course, includes gifts of the Spirit without which “the church cannot subsist in the world.”

Gifts Given to People

To illustrate what he means by grace ministered by the gift of Christ, Paul quoted from Psalm 68:18, indicating that the gifts received were given to people (Ephesians 4:8). Verses 9 and 10 are a parenthesis. Then, in verse 11, Paul went on to say that these gifts are apostles, prophets, evangelists, pastors, and teachers (or pastor-teachers). That is, Christ in ascending on high as our exalted Lord has taken people captive to himself. Then He has given them as gifts to the Church to mature the saints (God’s people, all believers) so that they can do the work of ministry and build up the body of Christ (v. 12). Through this, the whole Body will come to a maturity where they are no longer spiritual babies led astray by every deceiver who comes along (v. 13). Instead, they will keep growing up into Christ in all things and receive from Him a supply that will enable them to minister a variety of gifts for the upbuilding of the Body, both spiritually and in number (vv. 13–16).

Obviously, the gifts of Christ here are the same as are identified in Corinthians as gifts of the Spirit. But the emphasis is on people and ministries. The chief emphasis in this passage concerns what God did at the beginning to establish the Church. But the Bible also indicates a continuing need for ministries that will establish the Church and bring believers to maturity. The growth of the Church plus the needs of young people and new converts demand this.

Renewal by the Spirit

The key to the success of this ministry in the Spirit is still the fruit of the Spirit. Paul went on to urge believers to turn away from the ways of the Gentiles with all their uncleanness and greediness. They must put off the old way of life that seemed natural to them when they were Gentiles. They need to be renewed in the spirit of their mind and “put on the new self, created to be like God [in the image of God] in true righteousness and holiness” (v. 24).

This means quitting specific sins common among the Gentiles, such as lying and stealing. It means not grieving the Holy Spirit by “bitterness, rage and anger, brawling [excited yelling or shouting at each other] and slander [abusive speech], along with every form of malice” (v. 31). The Holy Spirit works best when we are “kind and compassionate to one another, forgiving [and graciously giving to] each other, just as in Christ God forgave [and graciously gave to]” us (v. 32).

This means living as children of light, recognizing that all the fruit of the Spirit is “in all goodness, righteousness and truth” (5:9). It means also that we must not become drunk with wine (or any of the false stimulants of the world) leading to debauchery, dissipation, and incorrigible profligacy. Instead, we are to keep being “filled with the Spirit” (v. 18). This is, as the Greek indicates, not a one-time experience, but a continued filling or, better, repeated fillings, as the Book of Acts suggests.

If we are truly continuing to be filled with the Spirit, it will show up in our worship as we “speak to one another with psalms, hymns and spiritual songs” and as we “sing and make music [playing musical instruments]” in our hearts to the Lord (v. 19). Psalms and hymns are probably out of the Book of Psalms (in Hebrew called Tehillim, “Praises”). Spiritual songs are other songs given by the Spirit (not necessarily in tongues, but given in the same sense that wisdom and understanding are given by the Spirit).

Our obedience to the command to be being filled with the Spirit will also show up in our love for one another, especially in our families (5:21 to 6:9). This will not be easy. We are in a battle against the devil, and we need the whole armor of God to take our stand against him (v. 11). But we must do more than keep on the defensive against him. We need to take “the sword of the Spirit, which is the word of God” (v. 17). The Word is, in fact, the Spirit’s only tool, only weapon, only instrument. We become the Spirit’s agents, not His instruments. An instrument, like a sword or a hammer, is used without any sense of cooperation on its part. It is picked up and laid down arbitrarily. But we are agents of the Spirit, ambassadors for Christ, fellow workers with the Lord, friends to whom He reveals His will and plans. The Word through us, however, becomes the Spirit’s tool.

We need to carry on the battle positively by the means of prayer also. The shield of faith will stop all the fiery arrows from the enemy (which always come from outside the believer, never from evil spirits within). But we need to balance by praying “in the Spirit on all occasions with all kinds of prayers and requests” (v. 18).

Stand Fast in One Spirit

To the Philippians, Paul gave the good news that in spite of his bonds and all the opposition, Christ was being preached. He rejoiced also because he knew this would turn out to his deliverance (probably from prison) through their “prayers and the help [unfailing support] given by the Spirit of Jesus Christ” (1:19).

Paul’s concern for the Philippians themselves was again for the unity and effectiveness of the Body. He wanted to hear that they were standing “firm in one spirit, contending as one man [person] for the faith of the gospel (v. 27).

The fruit of the Spirit is still the key. If there is “any encouragement from being united with Christ, if any comfort from his love, if any fellowship (sharing) with the Spirit, if any tenderness and compassion” then let the Church be in one accord and let them show the fruit of the Spirit by their concern and love for one another (2:1–4), and by their moderation or self-control (4:5).

Judaizers were still a problem in Philippi also, for Paul had to warn them of the concision (mutilators of the flesh, those who circumcise for the hope of salvation). Jews called themselves the circumcision. The real circumcision, the true Israel of God, however, consists of those who worship God in the Spirit (3:2, 3). (Or, as some ancient manuscripts read, “who worship by the Spirit of God.”) In our worship by or in the Spirit we rejoice in Jesus and have no confidence in the flesh, that is in anything we can do in ourselves.

Making the Word Central

Colossians does not specifically mention the Spirit as often as Ephesians, but the emphasis of Colossians is on Christ as the Head of the Body. Paul saw all things in Christ, but these things are also the work of the Spirit.

Paul was thankful for the good report of their love in the Spirit (a fruit of the Spirit. (See Romans 15:30.) The things he asks them to put off are the same works of the flesh he mentions in other epistles (Colossians 3:8, 9). What he asks them to put on are the same virtues that he also calls fruit of the Spirit. Above them all he says put on love, which is the bond of perfectness; that is, it unites and holds together all the other virtues (v. 14).

Instead of the command to be filled with the Spirit, Paul gave another command that draws attention to another important basis for spiritual worship: “Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom” (3:16). This is, of course, the work of the Spirit. Because we are filled with the Word as well as the Spirit, our worship will involve teaching and admonishing, that is, instructing and warning one another in “psalms, hymns and spiritual songs with gratitude in your hearts to God.” Clearly, the Word and teaching must have a central place. Our songs must have a biblical message.

Rekindle the Gift of God

In writing to Timothy, Paul gave special attention to encouraging Timothy’s own ministry as a ministry in the Holy Spirit. He wanted the truth to be passed on to future generations, and he knew that the conflict he had had with false teachers was not going to end with his death. In fact, the Spirit kept speaking explicitly that in “later [future] times some will abandon the faith and follow deceiving spirits and things taught by demons [having demons as their source] (1 Timothy 4:1). It is very important, therefore, for Timothy to entrust what he had heard from Paul to faithful men who would teach others as well (2 Timothy 2:2).

This is the very thing Paul has in mind in 1 Timothy 1:18 where he entrusted a charge (a body of instruction) to Timothy to pass on to others in accordance with the prophecies “once made about” him, that by following them (inspired by them, or in fulfillment of them) he might continue to “fight the good fight” of faith.

This same ministry of teaching is in mind also when Paul (1 Timothy 4:12–16) said, “Don’t let anyone look down on you because you are young, but set an example for the believers in speech, in life [conduct], in love, in faith and in purity. Until I come, devote yourself to the public reading of Scripture [the Old Testament], to preaching [by the Spirit’s gift, but in relation to the Scriptures read] and to teaching [Christian truth to others]. Do not neglect your [spiritual] gift, which was given you through a prophetic message when the body of elders [or leaders of the local assemblies] laid their hands on you. Be diligent in these matters [put them into practice]; give yourself wholly to them [be in them, live in them], so that everyone may see your progress. Watch your life and doctrine [teachings] closely. Persevere in them, because if you do, you will save both yourself and your hearers.”

Apparently Timothy needed this kind of encouragement in view of the increasing persecution. Thus in 2 Timothy 1:6–8 Paul went on, “For this reason [Timothy’s unfeigned, sincere, genuine faith, verse 5] I remind you to fan into flame [keep rekindling, keep stirring to a blazing flame] the [spiritual] gift of God, which is in you [given in accompaniment] through the laying on of my hands. For God did not give us a spirit of timidity [cowardly fear], but a spirit of [mighty] power, of love and of self discipline [prudent, thoughtful self-control]. So do not be ashamed to testify about our Lord, or ashamed of me his prisoner. But join with me in suffering for the gospel, by the power of God.”

Finally, in 2 Timothy 1:13, 14, Paul said, “What you heard from me, keep as the pattern [the standard] of sound [healthy, correct] teaching, with faith and love [which come by being] in Christ Jesus. Guard the good deposit that was entrusted to you—guard it with the help of the Holy Spirit who lives in us.”

Some have tried to use these passages to promote the idea that by prophesying over someone spiritual gifts may be given or transmitted to that person. Others have taken the laying on of hands to be a means of bestowing spiritual gifts. We must not forget, however, that the Spirit gives gifts as He wills. But even this is not the point here. These passages are better understood in the light of Acts 13:2, 3 and Acts 16:2. In Acts 16:2, Timothy was brought to Paul and joined his company with the approval of the brethren who were at Lystra and Iconium. Acts does not give further details here. But from what Paul said to Timothy, it is evident that something similar to what happened at Antioch in Acts 13:2, 3 took place. Why did the brethren want Timothy to join Paul’s missionary party? It can only be that there was prophecy that directed the churches to set apart Timothy for the work to which the Lord had called him. Then Paul and the elders prayed and laid hands on him expressing their faith and their acceptance of Timothy’s call. “Through a prophetic message when the body of elders laid their hands on you” or the putting on of Paul’s hands (which undoubtedly occurred at the same time as that of the elders) only mean “accompanied by.” Neither prophecy nor the laying on of hands is the cause of the gift. Rather, they endorsed the gift God had already given.

The important thing is that God has a deposit (an investment) in Timothy which Timothy must guard through the Holy Spirit who indwells us. Throughout all these passages also is the repeated emphasis on teaching. Timothy must be taken up with teaching and live what he teaches if he is to save himself and his hearers. This suggests that the spiritual (charismatic) gift, which Paul repeatedly mentioned, had to do with teaching, especially the establishing of believers by a teaching ministry. It is true Timothy was to preach the Word and do the work of an evangelist (2 Timothy 4:2, 5), but he was to do it all “with great patience and careful instruction.”

To fulfill this gift, Timothy needed to keep the full flame of it blazing. He could not neglect it. The fact that prophecies were given and hands laid on him was not enough. Constant attention to this ministry was needed. He could become too busy in other things, neglect it, and the fire would burn low. Or he could let the threat of suffering keep him from seeing what the power of God could really do. “Timidity” or cowardly fear does not come from the Holy Spirit. But power and love do. So does self-discipline. All this is necessary also to guard the deposit of the gospel God has given. Many have tried to do it with human reasoning, by setting up creeds, by excellent apologetics, but have failed. It cannot be done apart from the ministry and gifts of the Spirit.

Paul also reminded Timothy of the work of the Spirit in relation to Christ (1 Timothy 3:16). “[God] appeared [was revealed] in a body [in the Man Jesus], was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory.” Some take “vindicated by the Spirit” to mean “proved to be right by entering into the realm of the Spirit.” But it seems more likely to be speaking of the vindication brought when He was raised from the dead by the Spirit. Some take this verse to be a fragment of a hymn concerning Christ that was actually given by the Spirit and sung in churches Paul established. In any case, it is a beautiful summary of what the Christian religion teaches about Him. (Some take “seen by angels” to refer to the welcome given by angels after His ascension. The “taken up in glory” refers to His taking the Church with Him to heaven when He comes again.)

Poured Out Abundantly

Much of the instruction Paul gave Titus is similar to that given Timothy. But in Titus 3:5–7 is a fine but tightly compressed statement of what Christ has done for us: “He saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior, so that, having been justified by his grace, we might become heirs having the hope of eternal life.”

Many take this of water baptism and suppose Paul has changed his mind about the means of salvation. But the emphasis is till the same, and salvation is not by works. The washing or bath is the new birth itself. The same word is used in Ephesians 5:26: “the washing with water through the word.” It relates to Romans 10:8, 9, “ ‘The word is near you; it is in your mouth and in your heart,’ that is the word of faith we are proclaiming: That if you confess with your mouth ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved.” The bath, even the water bath, is the Word that the Holy Spirit uses, for He is the Spirit of Truth, not the Spirit of water. (Compare also John 13:10; 15:3.)

The renewal by the Holy Spirit probably has to do with new relationships, since the word regeneration has to do with new life. It may speak of the baptism into the body of Christ by the Spirit (1 Corinthians 12:13). Then, as a further thought, the Holy Spirit is the One whom God has poured out generously through Jesus Christ our Savior. The pouring out by Jesus refers to Acts 2:33 and Joel 2:28. But the chief reference is not to the Day of Pentecost, since Paul and Titus are both included. Each one had his own Pentecost mediated to him by Jesus Christ. From this it is evident that every new believer since Pentecost can have his or her own personal Pentecost, his or her own experience of the baptism in the Holy Spirit, and that it can be the same rich outpouring given in Acts 2:4.

That Paul went on to say “having been justified by his grace, we might become heirs” (Titus 3:7) does not affect this assurance. He is simply concluding by recognizing that justification by grace (and of course, through faith; Ephesians 2:8) is what makes it possible for us to be heirs. In fact, Titus 3:7 is just an amplification of the phrase “he saved us … because of his mercy” in verse 5.

Gifts According to God’s Own Will

Hebrews also speaks of gifts of the Holy Spirit as part of God’s miraculous supernatural witness to the message of salvation preached by the first generation of believers (2:4). But, where in 1 Corinthians 12:11 they are distributed by the Spirit according to His own will, in Hebrews 2:4 they are said to be according to God’s own will. But this is only in line with what Paul says about the Spirit knowing the will of God (Romans 8:27).

Believers are also made tasting (partaking, possessing) of the Holy Spirit, an experience which is parallel to tasting (partaking) of the powers (mighty, supernatural powers) of the coming age (Hebrews 6:4, 5).

The Holy Spirit is also a witness to us that God has accepted Christ’s sacrifice and “has made perfect forever those who are being made holy” (10:14, 15). This is further confirmed by Jeremiah’s prophecy (v. 16; Jeremiah 31:33), even though Jeremiah himself did not mention the Holy Spirit. In this context, being “made perfect” was accomplished in the sacrifice of Christ on Calvary. “Forever” means either continuously or for all time and refers to the fact that His sacrifice was “once for all” (Hebrews 9:26). “Being made holy” is in a continuous form of the Greek verb that means “those who are being sanctified or consecrated, dedicated to God and His service.”

Though the Spirit bears witness to this, the dedication or separation to God is brought about by the death of Christ. (See also Hebrews 13:12.) This is in line with the general emphasis in Hebrews which gives prominence to Christ as the divine Son and on the whole has less to say about the Holy Spirit than Epistles such as Romans and Corinthians. The same sort of thing is true of the Spirit’s convicting, convincing work, which Hebrews shows is a matter of making men see their relationship to a living God. (See 3:12; 9:14; 10:31; 12:22.)

Hebrews also, instead of giving the human author of a quotation from the Old Testament, always refers it to the Holy Spirit, the divine Author (3:7; 9:8; 10:15). Hebrews 9:8 is interesting also in that it shows the Holy Spirit had the typology referring to Christ in mind while He was inspiring the writing of Old Testament passages. That is, in the very writing of the Old Testament, the Spirit was preparing for and pointing to the work of Christ.

Jealous Yearning

The Epistle of James mentions the Holy Spirit only once: “The spirit he caused to live in us envies intensely” (James 4:5). The context deals with the fact that friendship with the world makes one an enemy of God and with the need to submit to God and His grace. It is possible to take the verse to mean that God yearns jealously over the Holy Spirit that indwells us, wanting us to give Him opportunity to develop His fruit and give His gifts. It is also possible to take it that the Holy Spirit himself yearns over us and desires us to cooperate with Him in His fruit and gifts. The effect is the same, whichever way the verse is interpreted.

James also spoke of every good gift coming from the Father, who “chose to give us birth through the word of truth” (1:17, 18). This indicates that what Paul and John ascribed to the Holy Spirit is actually also of God the Father. But this is just another evidence of the perfect cooperation of the entire Trinity.

Obeying the Truth through the Spirit

Peter’s Epistles also show the Holy Spirit inspiring the Word and the preaching of the gospel (1 Peter 1:11, 12). He emphasizes that “no prophecy of Scripture came about by the prophet’s own interpretation [is not a matter of someone giving his own explanation]. For prophecy [the Word of God] never had its origin in the will of man, but men spoke from God as they were carried along [borne along, led along] by the Holy Spirit” (2 Peter 1:20, 21).

The Spirit also is the One through whom we have sanctification or consecration to God (1 Peter 1:2). He enables us to cooperate with this work by purifying our souls in obedience to the truth unto a sincere brotherly love (1 Peter 1:22).

This may involve partaking of Christ’s sufferings. But if it brings reproach for His name’s sake, we are happy, for the Spirit of glory and of God rests on us (1 Peter 4:14). In the natural, self-preservation is the first law of human nature. The world emphasizes self-interest, taking care of “number one.” Competition leads to a desire to dominate others and play the tyrant. But Jesus was among us as the Servant of all. The greatest among us is to be the slave of all (Matthew 20:25–28; 23:11; Luke 22:27). It is only possible for us to overcome our natural drives through the power of the Spirit as Christ lives in us and His nature is being formed in us. Then, the supply of God’s grace will make it possible even to die for our Lord. What a contrast there is between the death of Stephen and the death of Herod Agrippa. Stephen, full of the Holy Spirit, looked into heaven, saw the glory of God, and was able to forgive his murderers (Acts 7:55–60). Herod in self-exaltation took glory to himself that belonged to God and died in agony under God’s judgment (12:21–23).

Like Paul, Peter also emphasized that Jesus was “made alive [resurrected] by the Spirit” (1 Peter 3:18). By the same Spirit also, He went and “preached to the spirits in prison” (1 Peter 3:19). This has been taken by some to mean that by the Holy Spirit Christ preached through Noah to warn those who are now spirits in prison. Others take it that by the Spirit He went after His death (or resurrection) to announce or proclaim His triumph to angels now held in prison. We can be sure, however, that this passage is not teaching a second chance for salvation.

The Spirit Acting through Christ’s Authority

The Book of Revelation is above all a new revelation of Jesus Christ (1:1). In the Book, the Holy Spirit reveals Christ, speaks for Christ, and acts on His behalf, all through His authority. What Jesus said to the seven churches of Asia individually, becomes His message to all the churches by the Spirit (2:7, 11, 17, 29; 3:1, 6, 13, 22; 14:13). This shows that the risen and glorified Christ who is now at the right hand of the Father speaks to us in the Church Age through the Spirit. What John sees also, he sees as he is in the Spirit (1:10; 4:2; 17:3; 21:10).

The relation between the Holy Spirit and Christ is further clarified by comparing the visions of the seven spirits of God before the throne (1:4; 4:5) and the seven spirits in chapter 5. In chapter 4, they are seven lamps of fire indicating light, life, and wisdom. In chapter 5, they become seven horns (indicating authority and power) and seven eyes (indicating wisdom and knowledge) in the Lamb. But they are sent forth into all the world (5:6). The seven horns and seven eyes do not mean fourteen spirits. Rather, the seven spirits may refer to the sevenfold Spirit of God revealed in Isaiah 11:2. Or, the number seven may simply be the number of fullness and perfection. Thus, Christ works in the fullness of the Spirit to bring His power and His wisdom into the world. The Spirit therefore acts in this age through the authority of the Lamb who still bears the marks of having been slain. The effects of Calvary are fully ministered to us by the Spirit.

Finally, the Spirit joins with the Bride (the Church) and says, “Come!” (22:17). This invitation is to be passed on to others by all who hear. For everyone who thirsts, for everyone who wills, there is an abundant supply of the water of life. All may come and take freely and in unlimited measure. Surely this includes the outpourings of the Spirit as rivers of living water, as Jesus himself indicated when He said, “If anyone is thirsty, let him come to me, and drink” (John 7:37–39). Thus, the last book in the Bible does not end without renewing the invitation to all to enjoy not only salvation through Christ, but continuing Pentecostal outpourings.

11

The Spirit in Supernatural Demonstrations

The ministry of the Holy Spirit in the Early Church took place in an atmosphere of confident expectation. Not only did they expect the daily blessing and the manifestation of the gifts of the Spirit; they did not forget that Pentecost was a feast where firstfruits were offered. Pentecost was part of the final harvest. Thus, they looked ahead to Christ’s return. Out of their own vital Pentecostal experience came the watchword, Maranatha, “Our Lord, Come!” Nor did the passage of time dim their hope. Paul, toward the end of his life came to realize he would not live to see that glorious day when the dead in Christ shall rise. But he was no less sure that Jesus would come (2 Timothy 1:12; 2:10, 13; 4:7, 8).

This hope of seeing Jesus again made the early Christians more conscious than ever of the necessity of carrying on His work in the power of the Spirit. In this age the Holy Spirit is the only One who can minister the life, power, and person of Jesus to us. Whether He is called the Spirit of God or of Christ, the Spirit of peace, truth, power, grace, or glory, He is always the same Holy Spirit who makes Jesus real and continues His work.

Yet He is distinguished from Jesus as another Counselor or Helper, and as One who bears witness to Christ by His teaching (John 14:16; 16:13, 14) and by His mighty acts (Acts 2:43; Romans 15:18, 19). He is distinguished also from the Father and is sent by both Father and Son (Galatians 4:6; John 14:26; 15:26; 16:7). He himself is shown to be divine by all that He does, especially by the fact that He knows the deep things of God (1 Corinthians 2:10, 11), and prays for us according to the will of God (Romans 8:27).

He also helps fulfill those prayers by directing both individuals and the Church in the will of God. Because He directed Philip to an Ethiopian eunuch (Acts 8:26–39) and Peter to the house of Cornelius (10:9–48), then gave the church at Antioch directions to send out Paul and Barnabas (13:1–3), the Church became missionary. Every Gentile Christian owes everything to the Holy Spirit who broke down the barriers and helped at least some to overcome their ingrained prejudices and move out into all the world.

A Life Wholly Dedicated to God

This dedication to God’s service really grew out of a dedication to God himself. In every aspect of the life of the Christian, the Spirit points us to Jesus and pours out the love of God into our hearts. We are to live in the Spirit and by the Spirit if we are truly in Christ. Thus, no aspect of our lives needs to lack His touch. What He did for the first century believers as they lived, worked, worshipped, hoped, and suffered for Christ, He wants to do for us. Who knows but what there are some work aprons and sweat cloths He can use to minister healing today! But even more important, He wants to make us one in the Spirit and one in Christ as we join together in fellowship with Him.

Actually, He is present to guide us whether we receive special manifestations of His gifts and revelations or not. Some folk have the idea they are not in the Spirit unless they receive a new revelation or new special guidance every day. But when Paul was forbidden by the Spirit to preach in Asia, that is, in Ephesus, he received no further guidance at the time. His faithfulness to his task made him go on for many days through Mysia to the borders of Bithynia. Not until then did he receive further guidance from the Spirit (Acts 16:6, 7).

Much of the life of the early Christians was a matter of faithfully carrying out the work of the Lord and the business of life without spectacular interventions. Yet this was no drab existence. The gifts of the Spirit and the presence of Christ were daily their portion in both work and worship. It was a life of growth in grace and in the fruit of the Spirit as well.

Growth in grace and the development of the fruit of the Spirit was and is made possible through Christ who made us holy through His blood (Hebrews 13:12). This was made personal by the Holy Spirit who sanctified us by separating us from evil and dedicating us to God when He gave us new life and placed us into the body of Christ (1 Corinthians 6:11). But that is only one aspect of our sanctification. Paul prayed that God would sanctify us “through and through” [completely] (1 Thessalonians 5:23). There is also a continuing aspect of sanctification in which we must cooperate. We must present ourselves to God (Romans 12:1, 2), and by the Spirit pursue that holiness (dedication, consecration in right relationships to God and man), for without holiness no one will see the Lord (Hebrews 12:14). This is a holiness like His, which the Holy Spirit helps us to achieve (1 Peter 1:15, 16).

This means recognizing and putting into practice our identification with Christ in His death and resurrection. Daily we must count ourselves to be “dead to sin but alive to God in Christ Jesus” (Romans 6:11). Daily we must by faith yield every faculty of our being to God as “instruments of righteousness” (v. 13; 1 Peter 1:5). By the Spirit we thus keep putting to death the impulses of the old life and keep winning victories as we live for Jesus (Romans 8:1, 2, 14; Galatians 2:20; Philippians 2:12, 13).

On one hand, we are changed from one degree of glory to another as we behold and serve Jesus (2 Corinthians 3:18). On the other hand, the same dedication to God may cause us to suffer for Christ and the gospel. Paul not only considered himself crucified with Christ and living a new life in and by Christ (Galatians 2:20), he was also willing to “fill up [on his part] in my flesh what is still lacking in regard to Christ’s afflictions, for the sake of his body, which is the church” (Colossians 1:24). That is, Paul had not yet had to die for the sake of the Church, but until that happened, he was willing to keep on suffering to establish that Body and bring more and more believers into it.

The whole work of sanctification is the work of the Spirit which receives by far the greatest attention in the New Testament. It takes precedence over witnessing, evangelism, giving, and every other form of Christian service. God wants us to be something, not just to do something. For only as we become like Jesus can what we do be effective and bring glory to Him. Our worship also, as it is guided by the Spirit and prompted by the Spirit in every aspect, encourages us in this very thing.

The Gift of the Spirit

We must avoid the idea, however, that in our Christian life our chief object is to perfect ourselves. We actually achieve more growth while in service. The saint (dedicated, consecrated one) is not the one who spends all his time in study, prayer, and devotion, important as that is. The holy vessels in the tabernacle could not be used for ordinary purposes, but their separation from ordinary use is not what made them holy. They were not holy until they were actually used in the service of God. So the saint is the one who is not only separated from evil, but separated to God, sanctified and anointed for the Master’s use. This was symbolized in the Old Testament by the fact that the blood was first applied and the oil over the blood. Cleansing was thus followed by a symbolic anointing that represented the Spirit’s work in preparing for service. So we too are anointed, as were the prophets, kings, and priests of old (2 Corinthians 1:21; 1 John 2:20).

The means and power for service come through the gifts of the Spirit. But the gifts of the Spirit need to be distinguished from the gift of the Spirit. The baptism in the Spirit was necessary before the first disciples were to leave Jerusalem or even begin to fulfill the Great Commission. They needed power, and the very name Holy Spirit is connected with power. He came as the Gift and as the Power. He himself is the firstfruits of the final harvest (Romans 8:23), come to begin a work that will bring some from every kindred, tongue, people, and nation together around the throne (Revelation 5:9). The same baptism in the Spirit was experienced by others on at least four other occasions in Acts, as we have seen, as well as by still others later on, according to Titus 3:5.

On the Day of Pentecost the reception of the gift of the Spirit was marked by the initial physical (or outward, since it was not completely physical) evidence of speaking in other tongues (languages different from their own) as the Spirit enabled them. From the fact that tongues is the evidence given, and especially from the fact that tongues was the convincing evidence at the house of Cornelius (“For they heard them speaking in tongues,” Acts 10:46), there is an excellent case for regarding tongues as the initial physical (or outward) evidence of the baptism in the Holy Spirit.

As many are willing to admit, it is difficult to prove from the Book of Acts that speaking in tongues is not the initial evidence of the baptism in the Holy Spirit. Most who attempt to discount tongues as the evidence turn to the Epistles, looking for theological proof of their position.6 But the Epistles are not that much divorced from the experiences of Paul, and certainly not from the experiences of the people to whom he was writing. To consider them totally theological in contrast to the Book of Acts does not fit the facts. Even where the Epistles give propositional truth, such as justification by faith, it is related back to the experience of Abraham (Romans 4). As we have seen, much of what Paul says about the Spirit in his epistles is directly parallel to the experiences in the Book of Acts.

The argument against tongues as the evidence is most often based on the question “Do all speak in tongues?” (1 Corinthians 12:30). We have already seen what a weak argument this is, especially since the verb is in a continuous present, “Do all continue to speak in tongues?” meaning, “Do all have a ministry to the Church of speaking in tongues?”

The value of tongues as a sign, in personal edification, and in teaching us to respond to the Spirit simply and in childlike faith is important. The very fact we do not know what we are saying helps us to learn to respond to the Spirit without mixing in our own ideas and wishes, for we speak as the Spirit gives utterance. There is usually no mental impression in our minds of what we are to say. Instead, our minds are most often filled with praise to the Lord, and we simply (but actively) yield our vocal organs, mouth and tongue, to the Spirit and speak whatever He gives. (Some do say the Lord gave them a few words before they spoke them. When they obeyed and spoke what came to their mind, the Holy Spirit then gave the ability and the freedom in speaking in tongues.)

In the Book of Acts also the tongues came when the gift of the Spirit was received. There may or may not be an interval of time between believing for salvation and receiving the Gift. Ideally, one should reach out in faith and receive the Gift as soon as he is a believer. But there is no interval indicated in Acts between receiving the gift of the Spirit and receiving the evidence of speaking in tongues. Donald Gee tells of his experience of receiving the baptism in the Holy Spirit “by faith” and then after two weeks of new fullness in his soul, finding himself “beginning to utter words in a new tongue.” Many others have testified to similar experiences. In the present author’s own experience, the Holy Spirit made Jesus so wonderfully real that he was not particularly conscious of speaking in tongues. (Though others said he did.) The next night he simply told the Lord that if there was a freedom in the gift of tongues, he wanted it. Immediately, the tongues poured out in overflowing abundance. Perhaps, this also is a matter of “the wind blows wherever it pleases” (John 3:8). We have an assurance, however, that we have the Gift the Bible is talking about when we speak in tongues. Thus, the Bible is the guide, and we must judge our experience by it.

This does not mean that tongues should be sought. Our attention should be on the mighty Baptizer, the Lord Jesus himself. Faith that believes He will fulfill His promise is the key to being baptized in the Spirit. Since the Baptism is for service, consecration and surrender to God are also always in order (Romans 6:13; 12:1). But we cannot program the way He comes. Each occasion mentioned in the Book of Acts was different. Sometimes He comes in spite of what we do, again, “the wind blows wherever it pleases.” He may come in a gentle stillness, with the barest whisper. He may come with the sound of a mighty rushing wind. Let us be willing to let Him come as He wills.

It should be recognized also that speaking in tongues is only the initial evidence of the baptism in the Holy Spirit. Other evidence will follow as the fullness of the Spirit overflows into every avenue of life (John 7:37–39; Acts 4:8). We can expect also a deeper reverence for God (v. 33; Hebrews 12:28); a more intense dedication and consecration to God and to His Word (Acts 2:42); and an ever-increasing and more active love for Christ, for the Bible, and for the lost (Mark 16:20).

In fact, it should always be kept in mind that the baptism in the Spirit is not a climactic experience. As Pentecost itself was only the beginning of the harvest and brought men into a fellowship of worship, teaching, and service, so the baptism in the Holy Spirit is only a door into a growing relationship with the Spirit and with other believers. It leads to a life of service where the gifts of the Spirit provide power and wisdom for the spread of the gospel and the growth of the Church. This is evidenced by the rapid spread of the gospel in many areas of the world today. New fillings, new directions of service are to be expected as new needs arise, and as God in His sovereign will carries out His plan.

Generous Gifts of the Spirit

The ministry of the Spirit and His mighty deeds were the portion of the Early Church in lavish generosity (as the Greek indicates in Galatians 3:5; Philippians 1:19). The abundance of gifts and the wonderful way they fitted the needs of the Body shows that God’s way is always, “Not by might, nor by power, but by my Spirit, says the LORD Almighty” (Zechariah 4:6).

There is, however, no special order in which the Bible lists the gifts. Romans 12:6–8 begins with prophecy. First Corinthians 12:8–10 begins with the message of wisdom. The other three lists begin with apostles. Some attempt to classify the gifts according to their nature, such as gifts of revelation, gifts of power, and gifts of speaking. Others distinguish between traveling gifts, such as apostles, teachers, and evangelists; and local gifts such as pastors, government, and helps. Or they divide them according to function, such as proclamation, teaching, service, and administration. These are all legitimate, but there is no way of avoiding the overlapping that comes in any system of classification.

Some try to distinguish between public and private gifts or between functional and official gifts. But these usually fail to recognize that every Christian has his own gift, calling, or office available to him.

Others attempt to distinguish between extraordinary gifts that are charismatic, completely supernatural, and which they wrongly suppose are beyond the control of the individual (as prophecy, miracles, healings, and tongues) and those they call ordinary, noncharismatic, involving natural, human abilities (as teachers, ministry, ruling, administration, helps, giving, and showing mercy). Some carry this further and suggest that since apostles and prophets were needed in the establishing or laying the foundations of the Church (Ephesians 2:20), they are not needed today. But Ephesians 4:7–11 makes it clear that apostles, prophets, evangelists, and pastor-teachers were all needed in the establishing of the Church. Paul in no way distinguished between them. It seems clear also that each of these ministries involves supernatural gifts. (Some take the prophets of Ephesians 2:20 as Old Testament prophets. However, 3:5 and 4:11 definitely indicate New Testament prophets.)

Nor does the Bible distinguish between gifts that are “more supernatural” and “less supernatural.” They are all part of the work of the Spirit through the Church. The statement of Harold Horton that all the gifts are “one hundred percent miraculous” with “no element of the natural in them at all” has been pushed to extremes by some. He himself said later that the expression of the gift “may vary in accordance with the office or even the personality of the one through whom it is given.”16

A problem arises here when some say that gifts such as prophecy or a message of wisdom and a message of knowledge are totally supernatural and must be manifested in an independent, distinct way that identifies them for what they are. They do not see these gifts as having anything to do with teaching or preaching. Paul contrasted what man’s wisdom teaches with what the Spirit teaches and indicated that the Spirit gives the wisdom and knowledge for the preacher or teacher to use. Donald Gee’s comment is appropriate: “If our conception of what is ‘supernatural’ stands in the way of seeing the gifts of the Spirit in the ministries of preaching and teaching, then it is clear that our understanding of the meaning of ‘supernatural’ needs correcting. Perhaps with some it is a confusion of ‘spectacular’ with ‘supernatural.’ ” Actually, the gifts are interrelated, and each one involves a variety of manifestations or ways in which it can be expressed.

Three Groups of Gifts

For the sake of convenience, the gifts will be considered in three groups. First, gifts for the establishment of the church and for bringing it to a maturity where all the members can receive their own gifts and contribute to the upbuilding of the local body (Ephesians 4:11–16). These are the apostles, prophets, evangelists, and pastor-teachers who are chosen by the Lord, taken captive by Him, and given as gifts to the Church, not just to some particular local church. In each ministry more than an occasional manifestation of a gift of the Spirit is involved. Like the first apostles, these are mature, trained people, who were not sent out until they had gained experience under the great Teacher (Jesus, then the Teacher Spirit, the Spirit of Truth). Their ministry was not limited to one local church. They sooner or later moved on, because they were given to the Church as a whole.

Second, gifts of the edification of the local body through individual members. These are specific manifestations of spiritual gifts given as they are needed and as the Spirit wills. They may be exercised by any member of the congregation. However, in some cases, even in local congregations a ministry may develop along the line of some gift, so that in this sense some may be called prophets, interpreters, or workers of miracles (1 Corinthians 12:29; 14:28). But this does not mean they “have” the gift in the sense of the gift being resident in them. They are still the Spirit’s gifts, with each expression received directly from Him as He wills. It is important also, that all these gifts are ministered in the context of the body. There is a spontaneity about them. But they are not to be exercised according to the individual’s own feelings, but according to the directions of the Word (1 Corinthians 14), and according to the dictates of courtesy and love. Nor do these gifts make a person independent of the help of others. Paul’s letters all show how much he depended on the help and prayers of the people in the churches.

Third, gifts for service and outreach. These include administration, ruling, ministry, giving, helps, mercy, and exhortation. Other gifts overlap into this group also. Prophecy, faith, miracles, and healings certainly contribute to outreach.

Apostles, Ambassadors for Christ

Jesus is the supreme High Priest and Apostle (Hebrews 3:1; John 5:36; 20:21). The word apostle was used, however, of any messenger who was appointed and commissioned for some special purpose. Epaphroditus was a messenger (apostle) appointed by and sent by the Philippian church to Paul (Philippians 2:25). The missionaries in Paul’s company were the messengers (apostles) sent out by and commissioned by the churches (2 Corinthians 8:23).

The Twelve were apostles in a special sense, however. After a night of prayer, Jesus chose the Twelve out of a large group of disciples and called them apostles (Luke 6:13). The fellowship of the Last Supper was limited to them (Luke 22:14). Peter recognized the Twelve had a special ministry and overseership (Acts 1:20, 25, 26), probably with the promise in mind that the Twelve would in the future judge (rule) the twelve tribes of Israel (Matthew 19:28). Thus, no more apostles were chosen after Matthias to be among the Twelve. Nor were any replacements chosen when they were martyred. In the New Jerusalem there are just twelve foundations with the names of the twelve apostles in them (Revelation 21:14). The Twelve were thus a limited group and performed a special function in preaching, teaching, and establishing the Church as well as in witnessing to Christ’s resurrection in power. No one else can be an apostle in the sense they were.

There were other apostles, however. Jesus sent out seventy others also. These were a different group from the Twelve altogether (Luke 10:1). But Jesus used exactly the same word in sending them as He did of the Twelve (in Luke 9:2), the Greek word apostello, from which apostle comes. He also gave the seventy the same commission and they returned with the same results.

Paul and Barnabas are also called apostles (Acts 14:4, 14). Paul also calls Andronicus and Junius “outstanding among the apostles” who were before him (Romans 16:7). However, Paul refers to all the other apostles as apostles who were before him (Galatians 1:17). In speaking of the appearances of the risen Christ, he mentions that Christ was seen by Peter, the Twelve, then five hundred, then James the brother of Jesus, then by all the apostles, “and last of all” he was seen by Paul, “as to one abnormally born” (1 Corinthians 15:5–8). Thus, it appears that the rest of those who are named as apostles in the New Testament also belonged to a limited group of which Paul was the last.

This is confirmed by the qualifications laid down in connection with the selection of a replacement for Judas (Acts 1:21, 22). An apostle had to be a firsthand witness to both the Resurrection and the teachings or sayings of Jesus. This is the reason the apostle Paul constantly found it necessary to defend his apostleship. He told the Corinthians, “Am I not free? Am I not an apostle? Have I not seen Jesus our Lord?” (1 Corinthians 9:1). Then he went on to say that they are the seal, the results, the confirmation, of his apostleship. Paul also made it very clear to the Galatians that he received the facts of the gospel, not from man, not from the other apostles, but from Jesus himself (Galatians 1:1, 11, 12, 16, 17). Thus he was a firsthand witness to both the resurrection and teachings of Jesus.

Paul also fulfilled the functions of the apostles. After Pentecost, the apostles did many signs and wonders (Acts 2:43; 5:12), and with great power bore witness to the resurrection of Jesus (4:33; 5:32). They taught the people (2:42), and felt the ministry of the Word was their chief responsibility (6:4; 8:25). Paul also kept connecting his apostleship with the proclamation of Christ’s resurrection, with preaching and teaching, and with the signs of an apostle: “signs, wonders and miracles [mighty deeds]” (2 Corinthians 12:12; 1 Corinthians 15:9; 1 Timothy 1:1; 2:7; 2 Timothy 1:1, 11).

Yet in spite of these limitations on the office of apostle, there is a continuation of apostolic ministry indicated through the Holy Spirit (Acts 5:32). We see also that God has set in the Church apostles, prophets, teachers, “workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues” (1 Corinthians 12:28). Exactly the same expression is used of these gifts as is used of the various parts of the human body in 1 Corinthians 12:18. In other words, just as eyes, ears, hands, and feet are all necessary for the proper functioning of the body, so these ministry gifts, by the very nature of the Church, are necessary for its proper functioning.

Apostolic ministry, then, is a church-building, fellowship-building work, exercised with accompanying miracles that are the work of the Spirit. The apostles left behind them established churches, organized with their own elders (also called bishops or overseers, as superintendents, administrative officers elected out of the congregations) and deacons (helpers, also elected out of the congregation). Surely, such ministry has continued throughout Church history and is still needed today. False apostles have come too (Revelation 2:2), but they need to be tested by their teaching (Galatians 1:8) and by their lives. The true apostles built the Church. None of them ever tried to build a following for themselves.

Prophets, Speakers for God

Jesus himself was the great Prophet, the One the Old Testament saw as the Coming One (Acts 3:22; Matthew 21:11; John 6:14; 7:40; Deuteronomy 18:15).

The Old Testament prophet was a Spirit-filled spokesman for God, a mouth for God, yet one taught by God what to do and say. (Compare Micah 3:8; Amos 3:8; Exodus 7:1; 4:15, 16.)

The New Testament word also means a speaker for God, the proclaimer of revelation directly received from God. With the apostles they revealed truths that were mysteries in Old Testament times but are now revealed by the Spirit (Ephesians 3:5), and thus helped to lay the foundation of the Church (2:20). This implies they were used in bringing truth which was later included in the New Testament.

But, just as in the Old Testament times there were many prophets who challenged the people and led them in worship, but wrote no books, so it was the New Testament church. Many brought illumination and practical application of truths already received. A good example is that of Silas and Judas who brought the decision of the Jerusalem Council to Antioch: “Judas and Silas, who themselves were prophets, said much to encourage and strengthen the brothers” (Acts 15:32). This fits in very well with the nature of prophecy as we have seen it in 1 Corinthians 14:3.

Some prophets were used also to foretell the future, as was Agabus on two occasions recorded in the Book of Acts (11:28; 21:11). In both of these cases, Agabus left his home in Judea to give the prophecy where it would bring benefit. In the first case, an offering was taken to help the Jerusalem church during the prophesied famine, which came to pass. In the second case, the church was prepared to see God’s will in the arrest and imprisonment of the apostle Paul. In neither case was there new doctrine involved. Nor was there direction given for what the church was to do. This was left to their own response to the Spirit. Never was there anything akin to fortune-telling in the ministry of these prophets, nor did they ever provide a substitute for a person seeking the will of God for himself.

Those who were used regularly by the Spirit in the exercise of the gift of prophecy in the local congregation are also called prophets (1 Corinthians 14:29, 32, 37). The Bible also warns against false prophets who claim to speak by the Spirit and who must be put to the test (1 John 4:1).

Evangelists, Proclaimers of Good News

An evangelist is a preacher of the gospel, a proclaimer of the good news. Jesus himself was the prophesied anointed Evangelist, anointed to preach the gospel, and known for preaching the good news to the poor (Luke 4:18; 7:22).

The word evangelist is used in only two other places in the New Testament. Philip became known as the evangelist (Acts 21:8). Then Paul urged Timothy to do the work of an evangelist (2 Timothy 4:5). But the corresponding verb and noun are used many times of bringing good news, declaring glad tidings (Acts 13:32), preaching the gospel of God’s grace, the gospel of peace, or simply preaching Christ. The gospel is the good news about Jesus Christ. The evangelist comes, like Jesus, not “to condemn the world, but to save the world through him” (John 3:17).

Using Philip as an example, we see that the ministry of the evangelist took him to people who did not know the Lord. First, it was a city where miracles brought joy and where the people believed his preaching and were baptized (Acts 8:6–8, 12). Second, he was sent to an individual, and starting where the Ethiopian eunuch was reading, Philip preached (evangelized, brought the good news about) Jesus (Acts 8:35). Thus, mass evangelism and personal evangelism are both the work of the evangelist.

Here is a distinction between the evangelist and the prophet that is not often noticed. The evangelist did not go to churches. He went where the sinners were. Prophets went to the churches. As in the case of Judas and Silas, their work was to stir up, cheer up, and strengthen the believers. In a sense, then, the prophets were revival men. There may be combinations of these ministries, of course. Very often evangelism is much easier when the local church is stirred up, revived, and strengthened. But Paul indicates that some men are especially gifted as prophets, others as evangelists.

The Bible also puts us on the alert with regard to evangelists. There are those who preach another gospel and who are to be considered as accursed, for they will come under the judgment of God (Galatians 1:8, 9).

Good Food from Pastor-Teachers

Though some take pastors and teachers as separate ministries in Ephesians 4:11, they seem to be united. The repetition of the word “some” indicates only four ministries are being considered and that the pastors are also teachers.

“Pastor” is not used in the modern sense of the word. (Our pastors come closer to the New Testament elder-presbyter-bishop, the administrative officer of the local church, who was also to be “able to teach”; 1 Timothy 3:2.)

“Pastor” is, in fact, translated “shepherd” everywhere else in the New Testament. The same Greek word is used of Jesus as the great Shepherd of the sheep (Hebrews 13:20), our Good Shepherd (John 10:2, 11, 14, 16; 1 Peter 2:25). The eastern shepherd led his flock to find food and water (Psalm 23:2). The word shepherd in Hebrew means a feeder. The primary concern of the pastor, as the term is used here, is thus not to direct the affairs of the church, but to teach them. The good food, of course, is the Word of God. And the pastor-teacher’s task is to explain it and make it easier for the people to understand, assimilate, and apply it. We live in a changing world where new problems, new questions, new circumstances surely need the help of a teacher to point out the principles of the Word and show how they relate to our daily living. This is still the work of the teacher who is gifted by the Spirit and dedicated to Christ.

Jesus is also the Great Teacher. (Master used in the King James Version is the British word for teacher, the same word that is translated “teacher” in Ephesians 4:11.) The Holy Spirit is just as prominently the Teacher-Spirit as He is the Spirit of Power and the Spirit of Prophecy, if not more so (John 14:17, 26). It is true that the Holy Spirit teaches us all directly (2 Corinthians 3:3; John 6:45; 1 John 2:20, 27; Jeremiah 31:34). We do not need human authority to obtain assurance of our salvation, nor do we need some person to teach us to know the Lord in a better, more personal way. The Spirit and the Word are enough for that. But teachers gifted by the Spirit and given by Christ to the Church can bring out neglected truth, and help train and inspire others to become teachers. God wants all to become teachers in the sense of being able to explain the Word to others. But teachers who can feed us with the milk and meat of the Word are needed before this can be a reality (Hebrews 5:12–14).

Apollos may be an example of a teacher who “watered” what Paul had planted in Corinth, and who helped the people to grow spiritually by his refreshing teaching (1 Corinthians 3:6; Acts 18:27). Truly, his teaching must have come with the rivers of living water, the mighty overflowing of the Holy Spirit (John 7:38). Remember, too, that Apollos had a teachable spirit (Acts 18:26).

Unfortunately, there are those who are “always learning but never able to acknowledge the truth” (2 Timothy 3:7), blind leaders of the blind (Matthew 15:14), false teachers who deny the Lord who bought them (2 Peter 2:1). These people God will not spare. Christians who love and honor Jesus can enjoy a unity of the Spirit and of the faith, even if they do disagree on some points or even in some of their methods of interpreting the Bible. We do have a love for sinners, even for those who deny the Lord, as we desire to draw them back to Him. But that is different from the fellowship in the Spirit we enjoy with believers, a fellowship that grows best as we maintain a teachable spirit.

Gifts for Building Up the Local Church

As has been indicated, the gifts listed in 1 Corinthians 12:8–10 seem to be classes of gifts that are to be exercised one at a time on various occasions by various individuals as the Spirit wills. It should be further noted that each of these gifts is directed toward the needs of the Body, rather than toward the needs of the one who is used by the Spirit to minister the gift.

The Message of Wisdom

This is a proclamation or a declaration of wisdom given to meet the need of some particular occasion or problem. It is not dependent on human ability or natural wisdom but is a revelation of divine counsel. Through this gift supernatural insight into both the need and into God’s Word bring the practical application of that Word to the need or problem at hand.

Because it is a “message” of wisdom, it is clear that only enough is given for the need. This gift does not raise us to a new level of wisdom, nor does it make it impossible for us to make mistakes. It just lets us draw on God’s unlimited storehouse (Romans 11:33). Sometimes it may bring a message of wisdom to guide the Church, as in Acts 6:2–4; 15:13–21. It is possible also that it fulfills the promises given by Jesus for “words and wisdom that none of your adversaries will be able to resist or contradict” (Luke 21:15). That Jesus was speaking of a supernatural gift of a message of wisdom is shown by His command not to meditate (prepare) beforehand what they were going to say in the synagogues or before the courts (Luke 21:13, 14). This was certainly fulfilled in the case of the apostles and of Stephen (Acts 4:8–14, 19–21; 6:9, 10).

The Message of Knowledge

Wisdom seems to have to do with the right application of knowledge. Thus the gift of a message (proclamation, declaration) of knowledge is closely related to the gift of a message of wisdom. By searching the Scriptures one finds that much is said about “the light [enlightening] of the knowledge of the glory of God in the face of Christ” (2 Corinthians 4:6), and the heavenly fragrance of the knowledge God gives us of Christ (2:14).

Paul’s prayer for the Ephesians was: “I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit of wisdom and revelation, so that you may know him better” (Ephesians 1:17). For the Colossians he prayed also that God would “fill you with the knowledge of his will through all spiritual wisdom and understanding,” so that they “may live a life worthy of the Lord and may please him in every way: bearing fruit in every good work, growing in the knowledge of God” (Colossians 1:9, 10). James calls for showing knowledge by good works from a good (noble, praiseworthy) life (James 3:13).

There is great emphasis on the knowledge of the truth, that is, the truth revealed in the gospel (1 Timothy 2:4; Hebrews 10:26). Knowledge also includes the gospel requirements and their application (1 Peter 3:7; 2 Peter 1:5, 8). Paul says the Jews had a zeal for God, but not according to knowledge (Romans 10:2). Those who have the knowledge of God’s requirements won’t stumble because of the scruples of those who are weak in faith, nor do they cause others to stumble (1 Corinthians 8:1, 8, 10; compare Romans 14:1–18).

Knowledge clearly has to do with the knowledge of God, Christ, the gospel, and the applications of the gospel to Christian living. Paul further said, “We have not received the spirit of the world but the Spirit who is from God, that we may understand what God has freely given us. This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit” (1 Corinthians 2:12, 13).

All this fits in exactly with Christ’s promise that the Spirit of Truth would testify of Him, teach you all things, and guide you into all truth (John 15:26; 14:26; 16:13). There can be only one conclusion. A message of knowledge comes as a declaration of gospel truth or the application of it. It is a gift bringing supernatural illumination of the gospel, especially in the ministry of teaching and preaching. God did give knowledge of facts through visions and in various other ways, but there is absolutely no indication in the Bible that the gift of the message of knowledge is meant to bring revelation of where to find lost articles or of what disease or sin a person may be suffering from. Rather, it gives deeper insight into the Scripture.

One example may be seen at the house of Cornelius. The disciples who were with Peter there were astonished when they heard Gentiles speak in tongues as the Spirit gave utterance. But Peter saw it as God’s seal of approval on the faith of the Gentiles and gave a message of knowledge both then and at the Jerusalem Council (Acts 10:47, 48; 15:7–11).

Faith

Faith as a gift is obviously something different from saving faith and from the faith or faithfulness which is the fruit of the Spirit. Some take it to be the faith that moves mountains or the kind of faith exhibited by the heroes of Hebrews 11. But just as a message of wisdom is given to the Body to meet the need for a specific bit of wisdom, so the gift of faith may be the impartation of faith to the Body. The Holy Spirit may use a song, prayer, testimony, or preaching as a channel to communicate faith or raise the level of faith in the Body. This communication of faith made Paul an able minister of the new testament (new covenant) (2 Corinthians 3:4–6). It enabled him to help others receive the Spirit through the hearing of faith (Galatians 3:2, 5). Surely, also, it was manifest in the united prayer that brought a new outpouring of the Spirit in Jerusalem (Acts 4:31). Possibly it has been expressed in power to carry out other types of ministry as well.

Gifts of Healings

Both the words “gifts” and “healing” (1 Corinthians 12:9) are in the plural in the Greek. Some take this to mean that there are a variety of forms of this gift. Some of these take it that certain individuals are gifted to heal one sort of disease or sickness, some another sort. Philip, for example was used especially in the healing of the paralyzed and the lame (Acts 8:7). Others take it that God gives one a gift of a supply of healings at a particular time, and another supply is given at another time, perhaps to someone else, most probably in the ministry of the evangelist. The healing of the lame man at the Gate Beautiful is taken as an example (3:6, 7).

Still others take it that every healing is a special gift—that is, the gift is for the sick person who has the need. Thus, in this view, the Spirit does not make men healers. Instead, He provides a new ministry of healing for each need as it arises in the Church. For example, the power that flowed into the body of the woman with the issue of blood brought her a gracious gift of healing (Luke 8:43–48). Acts 3:6 literally states, “What I have, this thing I give to you.” “This thing” is singular and indicates a specific gift given to Peter to give to the lame man. It does not seem to mean he had a reservoir of healing gifts in himself, but he had to look to the Lord and receive from the Spirit a new gift for each sick person to whom he ministered.

There is no evidence that the apostles were able to heal whenever they felt like it by some resident power of healing. Nor did they consider healing their chief ministry. We read of “extraordinary miracles through Paul” at Ephesus (Acts 19:11). This implies that in connection with the establishing of the seven churches in Asia through Paul’s ministry at Ephesus, unusual miracles were done that did not take place everywhere. Thus, Paul did not have any automatic gift in himself that made him a healer. Actually, in Ephesus God used handkerchiefs (sweat cloths) and work aprons taken from Paul while he was working at his tentmaking. Miracles were done as these things became a means of helping sick people express their faith. It is not easy for a person who is sick to express faith, and Jesus often did or had them do various things to encourage active expression of faith. At one time even Peter’s shadow became such a means (5:15, 16). But the means used were always varied and never allowed to become form or ceremony. Their faith was to be in the Lord, not in the means used to help them.

These things have nothing directly to do with the gifts of healings, however. The emphasis in 1 Corinthians 12:9 is on the expression of this gift through the various individual members of the Body. We do not need to find an evangelist. (His work is primarily for sinners.) It may not always be possible to call the elders of the church (James 5:14, 15). But gifts of healings are available to every member of the Body to minister to the sick.

Miraculous Powers

Both words are in the plural, and again the suggestion is that many varieties of miracles or deeds of power are available. The word translated “miraculous powers” in 1 Corinthians 12:10 is the plural of the word “power” in Acts 1:8, but in the plural it means deeds of mighty, supernatural power that go beyond anything man can do. They are direct divine interventions in the world of man and nature which are distinguished from healings.

Palma points out that the word translated “miraculous powers” (“working of miracles,” KJV) is used almost exclusively of the activity of God (Matthew 14:2; Mark 6:14; Galatians 3:5; Philippians 3:21) or of Satan (2 Thessalonians 2:7, 9; Ephesians 2:2). He suggests, therefore, that this gift is especially operative in connection with the conflict between God and Satan. These acts of power bringing defeat to Satan might include the judgment of blindness on Elymas (Acts 13:9–11) and the casting out of demons.

Some take this gift as one for raising the dead or nature miracles, such as stilling the storm and walking on the water. But Donald Gee cautions that there is an absence in both Acts and the Epistles of nature miracles. Paul suffered four shipwrecks that we know of. The description of the one at Malta shows that God’s providence enabled them to escape to land, but by swimming, not by a miracle (2 Corinthians 11:25–27; Acts 27:43 to 28:5). Only two occasions of raising the dead are recorded (9:40; 20:10). For the rest, they were referred to the comfort of the blessed hope of the resurrection and our Lord’s return (1 Thessalonians 4:13–18).

Both the gifts of healing and miraculous powers demonstrate to us and to the world around that Jesus is indeed Victor. At the Cross, the full price was paid and Satan’s doom was sealed. But the full outworking of this will not be seen until we are changed and given bodies that are immortal and incorruptible and until Satan is finally cast into the lake of fire and the last enemy, death, is destroyed (1 Corinthians 15:51–54; 15:26; Revelation 20:10–14). In the meantime, there are gracious spiritual gifts that are available to give us a foretaste of this in healings and miracles, not as we make demands, but as the Spirit wills (1 Corinthians 12:11).

Prophecy

The nature of this gift has been discussed in connection with 1 Corinthians 14 and in connection with the prophet. All that needs to be emphasized here is that the gift was available to any member of the congregation, not just to those who had a regular ministry as prophets. In fact, because of the edification to the Church through this gift, all are encouraged to seek it. Prophecy is related also to the illumination of the mysteries of the gospel. Again, there may be variety in the expression of the gift. But in most cases it seems to be directed to the body of believers who are gathered together. Peter’s sermon, as has been indicated, was a fulfillment of Joel’s promise concerning prophesying. But Peter took the tongues as part of that fulfillment as well, and as 1 Corinthians 14 indicates, the tongues do need interpretation to edify. However, in view of the nature of Peter’s sermon, it is possible that during the course of preaching on other occasions in Acts the gift of prophecy might be in operation. A preacher does need to prepare, but there may still be times when the Spirit will give him something beyond what he has in his notes. If the experience of the Old Testament prophets is any guide, we see that God often dealt with them while they were alone with Him, and then sent them forth to prophesy, to speak for Him. Through prophecy also, the Spirit touches the sensitive spots, reveals what was secret, and brings conviction and worship, as well as encouragement and stimulation to action.

Distinguishing between Spirits

Again, the plurals indicate a variety of ways in which this gift may be manifest. It involves a “distinguishing between spirits.” Since it is mentioned directly after the gift of prophecy, it has been suggested that it is involved in the judging of prophecy mentioned in 1 Corinthians 14:29. In fact, the word translated “distinguishing” involves forming a judgment and is related to the Greek word used of judging prophecy. It involves a supernaturally given perception, differentiating between spirits, good and evil, true or false, in order to make a decision.

John says we are not to believe every spirit, but must put them to the test (1 John 4:1). Sometimes, a gift of the Spirit is needed to do this. Actually, the Bible speaks of three kinds of spirits, the Spirit of God, the spirit of a person, and the spirit of the devil (plus the evil spirits or demons associated with him). In the operation of this gift in the local assembly or gathering of believers, it would seem that the spirit of a person might be the chief offender. Even with the best of intentions, it is possible that some people will mistake their own deep feelings for the voice of the Spirit. Or because of excessive zeal or spiritual ignorance in not knowing how to yield to the Holy Spirit, one’s own spirit may intrude.

Like the other gifts, this one does not raise an individual to a new level of ability. Nor does it give anyone the power to go around looking at people and telling what spirit motivates them. It is a specific gift for a specific occasion. Some examples may possibly be found in Acts 5:3; 8:20–23; 13:10; 16:16–18.

Tongues, Kinds or Families of Languages

The nature of this gift has also been described in connection with 1 Corinthians 14. It is part of the wealth of gifts operating through the multitude of believers through the one Spirit. The New Testament indicates it was common and considered desirable.

The parallels between Acts and 1 Corinthians 14 indicate that the gift is the same in form as the evidence in Acts; however, the purpose of tongues in 1 Corinthians 12 is as a gift used in the church and needing interpretation to bring edification.

It is often called “ecstatic gibberish” by people who do not have the experience, but this is not Paul’s view of the gift. By it we speak to God. It involves communication. By it we speak mysteries, which to Paul always meant spiritual truth (1 Corinthians 14:2). The Greek word clearly means languages, not mere nonsense syllables.

If speaking in tongues seems like nonsense syllables, so did the language of the Assyrians to the Hebrews (Isaiah 28:11, 13). To those who do not know Hebrew, it would sound like nonsense syllables. “Our Father” in Hebrew is pronounced “ah-vee-noo.” “I will fear no evil” is “lo ee-rah ra.” Since tongues is often a matter of worship and praise, spontaneous utterance and repetition should be expected, as in many psalms. Psalm 150:2, “Praise him for his acts of power,” is pronounced, “hah-le-loo-hoo bih-g’vooroh-taw.” Then “ha-le-loo-hoo” is repeated again and again in the next few verses.

No matter how speaking in tongues sounds, and whether it is the languages of men or of angels, tongues means languages both in Acts and in Corinthians. When we pray in tongues our spirit prays, since our spirit is the medium through which the gift operates, and thus involves yielding our spirits and our wills to God as well as our tongues and vocal organs for the operation of the gift (1 Corinthians 14:14). The result is language, as the Spirit gives utterance.

Interpretation of Tongues

Interpretation of tongues is usually taken as giving the meaning or essential content of speaking in tongues. The basic meaning of the word is translation. The corresponding verb is used of translation in John 1:42; 9:7; and Hebrews 7:2. But it may mean either translation or interpretation. Even when it means translation, this does not necessarily mean word for word. The job of the translator is to put the words into good sense and good grammar. Thus Psalm 23:1 is only four words in Hebrew, but needs eleven words to translate it into English in the New International Version.

The gift, of course, does not imply any knowledge of the language on the part of the interpreter. It is received directly from the Holy Spirit, and comes as one gives attention to the Lord, rather than to the tongues that are being given. Again, the gift may come in a variety of ways, “either by vision, by burden, or by suggestion, just as the Lord may choose.” A step of faith may be required also in that the Spirit very often gives only a few words of the interpretation at first. Then, when these are given in faith, the rest comes as the Spirit gives the interpretation.42

Administration (Governments)

The plural seems to indicate a variety of expressions of this gift to meet the needs of a position of leadership or administration (1 Corinthians 12:28). Other uses outside the New Testament imply giving wise counsel. A closely related noun means a steersman or pilot of a ship (Acts 27:11). It would seem to imply managing the business affairs of a congregation as well as giving spiritual leadership.

Probably, this was the Spirit’s gift especially for the chief administrator, called the elder or presbyter (by comparison with the rulers of the synagogues), and called the bishop or overseer (superintendent) in Greek. This was an elected official. But the person was to be chosen, not through politics or power plays, but through the Spirit’s wisdom given to the body. Then that person would be equipped with and depend on the Spirit’s gifts, not just his or her own leadership ability.

The plural may also indicate that the gift was available to other positions involving leadership or administration as well.

Helps, Helpful Deeds

The plural again indicates a variety of helpful deeds that may be inspired by this gift. The corresponding verb means to take someone’s part, or come to the aid of someone. It is used of helping the weak (Acts 20:35) and of devoting ourselves to kindness (1 Timothy 6:2).

The word was sometimes used in ancient times as a technical banking term for a chief accountant, however. This would fit in with the work for which the seven were chosen in Acts 6:2, 3. There, the word “tables” means money tables, and refers to a cash fund, a fund which Paul brought offerings to replenish at least twice. Paul was always very much concerned that finances be handled carefully and according to the instructions of the churches. There is nothing “unspiritual” about money matters in the work of the church. This would indicate also that deacons who were “full of the Spirit and wisdom” (v. 3) continued to carry this responsibility, and the Spirit continued to supply them with the gifts they needed in their work. The deacons also ministered the church’s help to the poor, the weak, and the sick. Thus, the ordinary meaning of helpful deeds also fits their office as we see it in the Early Church.

Ministry, Service, Deaconship

Romans 12:7 uses the word “serving” or ministry, probably for the ministry of a deacon. The same Greek word is used of both the ministry of the Word and the ministry of the seven in Acts 6:2, 4. It was often used for the preparation of a meal, and also of various types of spiritual service, such as the ministry of reconciliation (2 Corinthians 5:18). Another common use was of aid or distribution of help to the poor. This too fits the work of the deacon. Thus the meaning here of the gift of ministry is most probably that gift of the Spirit which enables the deacon to fulfill the office with power and wisdom. Of course, it is not limited to deacons.

Encouragement (Exhortation)

Though 1 Corinthians 14:3 includes this gift with prophecy, Romans 12:8 lists it as a distinct gift. It includes the ideas of urging, challenging, or making an appeal. It is possible also that the verb has the idea of conciliating, encouraging friendship, bringing about the unity of the Spirit.

Specific encouragement to endure to the end and to keep the hope of Christ’s coming before us is another important aspect of this gift. Our hope is a vital element in our Christian life, and though the study of the Scripture is important in maintaining it (Romans 15:4), this gift of the Spirit can urge us on in the light of this hope and can make it live.

Giving, Sharing

This implies giving a part of what you have, sharing with others, especially of giving to the needy (Ephesians 4:28, Romans 12:8). As Ephesians indicates, this is not primarily a gift of the Spirit to help the wealthy share their wealth. The poor are urged to work with their hands in order to be able to share with the needy. It was the gift or ministry of the Spirit in which all participated immediately after Pentecost (Acts 2:44, 45; 4:34, 37). It was to be done with simplicity, sincerity, and generosity. Barnabas is one of the best examples, while Ananias and Sapphira show how it was not to be done.

Ruling, Directing, Caring, Giving Aid

Though ruling is used of having oversight of something, it is also used of showing concern, caring for people, and giving aid. Once again, leadership is not a matter of dominating others or playing the tyrant, but of service. There is no thought here of ruling in the sense of directing the work of the Spirit or destroying spontaneity of worship. This is rather the gift that helps our leaders care for our souls and makes the whole church concerned about helping one another under the leadership God has given us.

Showing Mercy

This final gift in Paul’s list in Romans 12 (v. 8) has to do with a ministry of doing acts of mercy, of helping others graciously and with compassion. It involves the personal care of the needy, the sick, the hungry, the naked (those with insufficient clothes), and the prisoners. It is one of the most important of gifts, as Jesus himself indicated (Matthew 25:31–46).

It may include such ministry as was done by Dorcas (Acts 9:36–39). But as we look through the Scriptures we see the blind man calling on Jesus for an act of mercy that he might see (Mark 10:47, 51). The rich man in Hades asked that Lazarus be sent for an act of mercy to take a drop of water and cool his tongue (Luke 16:24). The Samaritan showed acts of mercy to the man who fell among thieves (10:37). But the same word is often used of God’s mercy in giving salvation, blessing, and ministry (Romans 11:30; 1 Peter 2:10; 2 Corinthians 4:1), for God is rich in mercy (Ephesians 2:4). Thus, this gift may minister God’s mercy and help to those in need, whether their need is physical, financial, mental, or spiritual.

This gift is to be ministered with cheerfulness, gladness, and graciousness. Doing these deeds of mercy out of a sense of duty or in the hope of reward or as an expression of human kindness can never be enough. In fact, the effectiveness of an act of mercy is often more dependent on the way it is done than on what is done or how much. It takes the gift of the Spirit to have a ministry along these lines. Yet it, along with the gift of giving, is open to all of us and, in fact, very necessary for all of us. Perhaps it would be well if every Christian would read Matthew 25:31–46. No matter how the passage is interpreted, the principles are there. Though our salvation does not depend on works, if it is real it will go to work. The Spirit who loves to glorify Jesus will help us do all these things as unto Jesus.

All the Gifts Are Needed

Over most of the history of the Church there has been too much dependence on human resources. As long as the funds, equipment, people, materials, and technical skill are available, projects are pushed with every expectation of success. Yet many times they fail in spite of everything. On the other hand, some have started with almost nothing but with a tremendous confidence in God and a dependence on His gifts and help of the Holy Spirit, and the impossible has been done.

It is a great thing to learn to use the human resources available, while depending on the Spirit. The gifts of the Spirit are still God’s primary means of building the Church both spiritually and numerically. Nothing else can do it.

Imagine a Rolls Royce, Cadillac, or some other fine car with all the best options: leather upholstery, heated seats, CD/DVD, On-Star, satellite radio. But then suppose that instead of a motor it had a set of pedals for the driver to push it along by his or her own power. Ridiculous? But in God’s eyes, so is a church that has tremendous human drive, wonderful buildings and equipment, beautiful organization and planning, but lacks the gifts of the Spirit!

Just as the gift of the Spirit—the baptism in the Spirit—is for us, so all the gifts are for us. Why not claim them, exercise them, depend on them? They are the means God has provided so that we can advance on the foundation that is laid in Christ Jesus our Lord. The Holy Spirit who loves to honor and reveal Jesus will minister His power to and through us. He will not disappoint us. For all the gifts will glorify Jesus and prepare us for His return. Then they will be no longer needed. But until then, they are.

Stanley M. Horton, What the Bible Says about the Holy Spirit (Springfield, MO: Gospel Publishing House, 2005), 241–283.