She was nineteen - - and bound. Long before there was any publicity on the subject, (1963), she had taken many trips on LSD. And she came to us for help. But we were untaught and unexperienced in the warfare and many mistakes were made. Still, there was progress and seven months later she was finally delivered from Satan's power. Today, (1971), she is a radiant Christian.
These studies were born in that battle and others which have followed. We are far from saying there are only twelve weapons. There may well be a hundred or more. But we are persuaded that these indeed are weapons. And if you find yourself forced into the warfare, we know that you will agree.
And, we believe, regardless of the problem and its complexity, these weapons are tools that put the Church on the offensive and bring the victory. Literally, they are the lessons we, along with others, learned when a teenager was delivered from LSD.
You will note also that each weapon relates to Christ. This is not contrived. It is real and basic. If these are our weapons then He is our Victory. As we so well know, without Him we can do nothing.
Finally, we wish to express appreciation to Mr. Ross Blatchford for his help on the study on Faith, and to the Rev. Duane S. Morscheck for his assistance an the study of Oneness.
K. Neill Foster
Evangelistic Enterprises Society
Paul's classic description of the Christian warrior in Ephesians 6 makes it clear that in the Christian's warfare against spiritual darkness, the believer fights from victory, not for it. Close observers of the passage point out that the armour of .the Christian soldier is mainly defensive. Yet the scriptures as a whole abundantly attest that the offensive weapons exist as well. Satan gains many victories by default because many Christians are not thoroughly acquainted with their arsenal.
Prayer is a mighty spiritual weapon, and thank God, there are a few who have an attentive ear for heaven's impulse. This minority costs the devil a lot of real estate. The Word of God is generally recognized as a spiritual weapon, and most believers can quote Hebrews 4: 12 with some accuracy. There are not so many who are adept at using the sword. Praise is a weapon that is not entirely forgotten - just unrecognized. Praise can be the artillery barrage that softens up the enemy for the frontal assault of the Word. "There is power in the blood," we often sing. Pleading the blood is not a pathetic cliche handed to us from a generation of uneducated saints. The blood is the crimson creed of God's children.
We are reminded in Revelation 12:11 that the foe is vanquished by testimony as well as the blood. Testimony is irrefutable fact. "Indeed a notable miracle hath been done, . . . and we can not deny it." The defense of the enemy always crumbles before the prosecution of testimony.
The Name of Jesus has been the rapture of many hymnwriters, and properly so. Though the religionists of the New Testament era did not like the apostle's preaching, they openly objected to their use of the Name. Paul, the mighty warrior, was "in fastings often." In his many years of triumphant warfare he found that he could not neglect fasting. Faith is a defensive and offensive weapon. As the shield of faith deflects the fiery darts, so the word of faith dares to command the mountain and to dislodge the usurper.
Unity is also a mighty weapon. Pentecost itself was only possible because the disciples were of "one accord." And in the spiritual warfare there is no substitute for unity and no progress whatsoever without it.
Perhaps the least understood and among the most potent of the spiritual weapons is believer's authority. Forbidding, allowing, healing and delivering are as much the believer's prerogatives as asking. We know to ask in prayer, but our hands tremble at the throttle of omnipotence and we fear to boldly "bind the strong man."
The gifts of the Holy Spirit, so often maligned or misused, are also weapons of the warfare. Satan's refuge has frequently been in our ignorance of the gifts of the Spirit. By His manifested presence, the Holy Spirit is as sure to adorn the doctrine of Christ as He is to sweep away the liar's lair.
Love alone, among these mighty weapons, gently threatens to dwarf all the others. Charity is not a fetish to be pursued at the expense of the rest of the weaponry. Yet it is the not-so-secret super-weapon of a crippled and cranky church. There are hardened hearts and impossible situations that will succumb to love when all else has failed.
Our Master has equipped us well. There is no stronghold of Satan which can not be thrown down. The Bible stands. "The weapons of our warfare are not carnal, . . . but mighty through God."
The ageless assault on the Word of God assures us of its power. The Bible stands. Satan has not and will not be successful.
I. The power of man's word is but a picture of the power of God's Word.
A. Saul was afraid of Samuel's words. I Sam. 28:20.
B. The people rested on the king's word. II Chron. 32:8.
C. Job's comforters were breaking him in pieces with their words. Job 19:2.
D. By our words we are justified or condemned. Matt. 12:37.
II. The power of God's word is immeasurable.
A. God's word has creating power. Gen. 1 :3, 6, 9; II Peter 3:5.
B. God's word has convicting power. Ezra 9:4.
C. God's word has cleansing power. Eph. 5:26.
D. God's word has healing power. Ps. 107:20.
E. God's word has melting power. Ps. 147: 18.
F. God's word has breaking power. Jer. 23:29.
G. God's word has burning power. Jer. 23:29.
H. God's word has delivering power. Matt. 8: 16.
I. God's word has overcoming power. II Tim. 2:9; I John 2: 14.
III. God's word is the sword of the Spirit. Eph. 6:17; Heb. 4:12; Rev. 1:16.
IV. God's word is a person - Jesus Christ. Heb. 4:12 refers to a person.
A. The Person of the Word is eternal. John 1: 1.
B. The Person of the Word is divine. John 1: 1.
C. The Person of the Word is incarnate. John 1: 14.
There is a universal hunger in the hearts of God's children to find real consistency in prayer.
I. We have a marvelous weapon in prayer.
1. Prayer can be superficial. Ex. 10:17.
2. Prayer can be extreme. Ex. 32:32.
3. Prayer can be intercession for a nation. Numbers 21 :7.
4. Prayer for friends can bring personal deliverance. Job 42:10.
5. Prayer is proper in case of national calamity. I Kings 8:35.
6. Prayer brings healing.
a. Abraham prayed for Abimilech's household. Gen. 20: 17.
b. Man of God prays for Jeroboam's paralyzed hand. I Kings 13:6.
c. Elijah raises a child from the dead. I Kings 17:21.
7. Prayer opens the spiritual eyes. II Kings 4:33.
8. Prayer is for the afflicted. James 5: 13.
9. Prayer brings revival. II Chron. 7:14.
10. Prayer should be offered for political leaders. Ezra 6: 10; I Tim 2:2.
11. Prayer may be used against evil men. II Kings 19:20.
12. Prayer runs in families. A praying woman mothered a praying son. I Sam. 8:6.
13. Prayer together is especially powerful. II Chron. 32:20; Matthew 18:19; Acts 2:1.
14. Prayer should be directed to Almighty God. Ps. 5:2. (Satan craves prayer too!)
15. Prayer identifies the godly. Ps. 32:6.
16. Prayer may be for the peace of Jerusalem (Ps. 122:6) or any city (Jer. 29:7).
17. Prayer is sometimes improper. Jer. 7:16,11:14,14:11; I John 5: 16.
18. Prayer is an honorable and respectable occupation. Zech 7:2. 11
19. Prayer brings new workers into God s work. Matt. 9: 38.
20. Prayer retreats have biblical precedent and precede the miraculous. Matt. 14:23.
21. Prayer and the laying on of hands go together. Matt. 19: 13. (See appendix.)
22. Prayer protects against temptation. Matt. 26:41.
23. Prayer and faith walk together. Mk. 11 :24.
24. Prayer needs to be learned. Romans 8:26.
25. Prayer can be taught. Luke 11: 1.
26. Prayer is a solemn obligation. Lk. 18: 1
27. Prayer failure is sin. I Sam. 12:23.
28. Prayer by women not under authority is dangerous. I Cor. 11:13.
29. Prayer for interpreting powers is ordered for those that speak in tongues. I Cor. 14:13.
30. Prayer in an unknown tongue is prayer of the human spirit which may not be understood by the mind. I Cor. 14: 14.
31. Prayer multiplies love. Phil. 1:9.
32. Prayer is to be without ceasing. I Thess. 5: 17.
33. Prayer posture varies:
a. Lifting up of hands. I Tim. 2:8.
b. Kneeling. Acts 9:40.
c. Prostration. Matt. 26:39.
34. Prayer is result orientated. John 16:23.
II. We have infirmity in prayer.
"Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God." Romans 8:26, 27.
A. We do not know what to pray for as we ought. v. 26.
B. The disciples recognized this infirmity when they said to the Lord, "teach us to pray." Luke 11: 1.
C. There is much vain repetition in our praying and many prayers are not answered.
III. We have intercessors for our prayer.
A. The Holy Spirit intercedes for us. Romans 8:26.
B. Jesus Christ intercedes for us. Romans 8:26.
C. "And so there is a divine and most perfect provision in the economy of grace by which the Holy Spirit adjusts our spirit into such harmony with God that we can catch His thought and send it back again, not merely as a human desire but as a divine prayer. True prayer, therefore, is not only the voice of man crying to God, but the voice of God in man expressing the deepest needs of the human heart and conveying them to the throne in such a manner that the answer shall be assured." -A. B. Simpson.
IV. We may have confidence in prayer.
A. Our Intercessors make intercession for us according to the will of God. Romans 8:26, 27.
B. When we know the will of God, we ought to pray only with confidence. I John 5: 14, 15.
C. When God can plant the divine prayer in our hearts, we will pray, it will be the will of God, He will give us confidence, and He will answer.
V. We have an obligation in prayer.
A. We are not to be unwise, but rather to know what the will of the Lord is. Eph. 5: 17.
B. Knowing the will of God is associated with being filled with th Holy Spirit. Eph. 5:18.
VI. We have the Christ of prayer. John 14:20.
Exhortation: True prayer is not from the believer to God. It comes from the Father, through the Son (Heb. 7:25), to the believer (Romans 8:26), through the Holy Spirit (Romans 8:26, 27), and back to God. Prayer is a divine circle.
A definition of praise: to commend, to approve, to eulogize, to extol, to celebrate, to worship, to adore, and to laud. Praise is commendation and approbation.
I. Lessons are taught from Old Testament praise.
A. Of 38,000 Levites, 4,000 were praising the Lord. I Chron. 23:3-5.
B. David appointed Asaph and others to minister continually before the Lord. I Chron. 16:4, 6, 37.
C. The Levites stood and praised the Lord morning and evening. I Chron. 23:30.
D. Hezekiah set the house of the Lord in order. II Chron. 29:30-36.
E. Levites were appointed to praise in the gates of the tents of the Lord. II Chron. 31 :2.
1. Enter His gates with thanksgiving and praise. Ps. 100:4.
2. The gate of the Lord is righteousness. Ps. 118: 19.
3. Thy gates are praise. Is. 60: 18.
Observation: A gate gives access and entrance. Praise gives us access and entrance into the presence of God.
II. Observations on the sacrifice of praise.
A. Sacrifices of praise were to be brought to the house of the Lord. Jer. 17:26.
B. The sacrifice of praise shall be renewed in the days of the restoration of Judah and Israel. Jer. 33: 11.
C. The sacrifice of praise can be offered continually with our lips. Heb. 13: 15.
D. Some loved the praise of men more than the praise of God, indicating that there is cost and sacrifice in praise. John 12:43.
III. The enactment of praise.
A. Praise can be a vocal act.
1. It is possible to praise the Lord in speaking. Ps. 119: 171; . Ps. 145:21.
2. Singing is a vocal act of praise. Ps. 135:3.
B. Praise can be with instruments. II Chron. 7:6.
1. Trumpets are used in praise. Ezra 3: 10
2. Cymbals are used in praise. Ezra 3: 10.
3. The harp is used in praise. I Chron. 25:3; Ps. 43:4.
4. The psaltery is used in praise. Ps. 71 :22.
5. An instrument of ten strings can praise the Lord. Ps. 144:9.
6. Timbrels are used in praise. Ps. 149:3.
7. Stringed instruments may praise the Lord. Ps. 150:4.
8. Organs (wind instruments - Amplified Old Testament) may praise the Lord. Ps. 150:4.
C. Praise can be a physical act.
1. Standing with uplifted hands is an act of praise. Ps. 134.
2. Praise can be by the dance. Ps. 149:3; 150:4.
3. Clapping the hands is an act of praise. Ps. 47: 1.
D. Praise is intended to be heard and perhaps even loud. Luke 19:37; Acts 16:25; Ezra 3:11.
IV. The location for praise.
A. Praise is to be before the Lord. Ps. 9: 11 .
B. Praise is to be in His sanctuary. Ps. 150: 1.
C. Praise is to be in the congregation. Ps. 22:22, 25.
D. Praise is to be before people and nations - not necessarily believers. Ps. 57:9.
E. Praise is to be before the gods (satan's hosts). Ps. 138: 1. Directed toward Almighty God, of course.
V. The Agents of praise.
A. Creation praises the Lord.
1. Heaven, earth, the seas, and all that moves therein may praise the Lord. Ps. 69:34.
2. Sun, moon, stars, fire, hail, snow, vapours, stormy wind, mountains, hills, fruitful trees, beasts, creeping things, flying fowl, kings of the earth, princes, all people, young men, maidens, old men and children may all praise the Lord. Ps. 148.
3. Sailors, isles of the sea and inhabitants may praise the Lord. Is. 42: 10.
4. "Let everything that hath breath praise the Lord." Ps. 150:6.
B. The ungodly shall praise the Lord.
1. The wrath of man shall praise Him. Ps. 76: 10.
2. Nebuchadnezzar, though ungodly, praised the God of heaven. Daniel 4:37.
C. Angels shall praise Him.
1. "Praise ye him, all his angels; praise ye him all his hosts."1 Ps. 148:2.
2. "Let heaven (the angels) praise your wonders, O Lord, your faithfulness also in the assembly of the holy ones - the holy angels." Ps. 89:5 Amplified Old Testament.
D. Men shall praise Him. Ps. 107:8, 15,21,31.
E. The saints shall praise the Lord. Ps. 149:5, 6.
F. The twenty-four elders shall pra1se the Lord. Rev. 5: 14.
VI. Lessons on praise from Judah - the name means praise. Gen. 29:35.
A. Jacob gave a prophetic blessing to Judah. Gen. 49:8-12.
1. Judah was to be a praise. v. 8.
2. Judah was to have victory over enemies. v. 8.
3. "Thy father's children shall bow down before thee". v. 8.
4. Judah is a lion's whelp. v. 9.
5. The sceptre shall not depart from Judah. v. 10.
6. A lawgiver shall not depart from Judah. v. 10.
7. Judah was promised the Lion of Judah (Christ). vs. 10-12.
B. Judah was placed first on the east side of the camp. Numbers 2:3.
C. Judah was in the lead when Israel journeyed. Numbers 2:9, 10: 14.
D. Judah was first in the offering of sacrifice. Numbers 7: 12.
E. Judah was the first to fight the Canaanites. Judges 1 :2.
F. Judah shouted and God smote Jeroboam and all Israel. II Chron. 13:14, 15.
G. Judah sang and Ammon and Moab were defeated. II Chron 20:22.
H. Judah was the sanctuary of the Lord. Ps. 114:2.
I. The Lord desired Judah for a praise. Jer. 13:11.
J. Jesus Christ is the Lion of the tribe of Judah. Rev. 5:5.
VII. The power of praise is demonstrated.
A. Praise is strength. Matt. 21:16 in comparison with Ps. 8:2.
B. Praise produces fear of God when it is seen. Ps. 40:3.
C. Praise produces faith and is the answer to doubt. Ps. 40:3.
D. Praise brings salvation. Ps. 118:21 (Amplified includes confession here as an antecedent of salvation.)
E. Praise brings healing. Ps. 43:5; Acts 2:47 compared with Acts 3:8,9.
F. Praise brings the glory of God and fire. II Chron. 5; 7: 1-3.
This is a type of what happens between Luke 24:53 and Acts 2:47. The fire is a type of the Holy Spirit, and the temple of the Lord is a type of the temple of the Holy Ghost.
G. Praise brings deliverance. Acts 16:25, 26.
H. Praise brings victory in battle.
1. Jericho fell to the trumpets. Joshua 6 (cf. II Chron. 7:6).
2. Gideon defeated the Midianites. Judges 7 (cf. II Chron. 7:6).
3. Judah defeated Israel with a shout. II Chron. 13: 14, 15.
4. Singing defeats Ammon and Moab. Remember that Judah was doing the singing. (Moab and Ammon were the incestuous sons of Lot.) II Chron. 20:22.
5. "Gone up" is a battle term. This may well have been a bottle cry. Ps. 47:5-7.
6. There is triumph in praise. Ps. 106:47.
I. Praise binds the kings and the nobles. These nobles are types of Satan's hosts. Ps. 149:6-9. The believer has binding power. (Matt. 12:29; 16: 19; 18: 18). With this the psalmist agrees. "This honour have all his saints."
J. Praise makes manifest God's presence. Ps. 22:3; cf. Ps. 114:2.
VIII The Object of praise is the Lord Himself. Rev. 5:13.
I. Names are significant in the Old Testament.
A. Adonibezek, Lord of Lightning, is a type of Satan. Judges 1 :5-7.
B. Jacob was the supplanter no longer. He became Israel, the prince with God. Genesis 32:28.
II. Jesus Christ has Old Testament names. Is. 9:6.
C. The Mighty God
D. The Everlasting Father
E. The Prince of Peace
III. The names of men have power. Matt. 10:41, 42.
A. A prophet's name has power.
B. A righteous man's name has power.
C. A disciple's name has power.
IV. The spirits have names.
A. The Holy Spirit has other names.
1. He is called the Comforter. John 14: 16.
2. He is called the Spirit of Truth. John 14: 17.
B. The angels have names. Hebrews 1 :4.
1. There is an angel called Michael. Daniel l0: 13.
2. There is an angel called Gabriel. Luke 1:19.
C. Satan has other names. Revelation 20:2.
1. Satan is called the Dragon.
2. Satan is called the Serpent.
3. Satan is called the Devil.
D. The demons have names. Luke 8:30 (Legion).
V. Jesus' name saves and delivers. Romans 10: 13.
A. His name saves from sin. Acts 4: 12; John 20:31.
B. His name delivers from Satan. Acts 16: 18.
C. His name delivers from sickness. Acts 3: 16.
VI. Jesus' name can be used by those who are not true believers.
A. Some believed in Jesus but He did not believe in them. John 2:23, 24.
B. There are some who believe in the name of Jesus who do not know if they are saved. I John 5: 13.
C. There are those who do wonders in Jesus' name but He will say: "I never knew you." Matt. 7:22, 23.
D. There are dangers in such procedure as the sons of Sceva soon discovered when they tried exorcism. Acts 19: 13-16.
VII. Significant teaching on the power of Jesusl name is found in Acts four.
A. Even the rulers recognized that the name was authority and power. v. 7.
B. The name of Jesus made the man whole. v. 10.
C. Salvation is in no other name. v. 12.
D. They did not forbid preaching - they forbade the use of the name of Jesus, intending to rob the disciples of authority. v. 17.
E. Peter and John were not too anxious to lose their authority and power. vs. 18, 19.
F. They responded by asking for healing, signs and wonders in the name of the Holy Child Jesus. v. 30.
G. Acts 5:28 and 40 confirm the teaching in chapter four.
VIII. The relationship of Jesus' Name to prayer. John 14, 15 and 16.
A. Answer to prayer in the name is geared to the glory of God. 14: 13.
B. Anything in my name - is a blanket promise limited only by His name. 14:14.
C. Ordination and fruitfulness have as their object effectiveness in prayer. 15: 16.
D. "Hitherto have ye asked nothing in my name," is based upon the previous verse and ushers the disciples into a new realm of prayer - a realm that obviously today has very few knowledgeable believers. 16:23, 24.
IX. Authority is given to those that believe in the name. John 1: 12.
X. The method of the gospel evangel is effective use of the name.
A. The message of the gospel evangel is the name.
1. Phillip preached the name and the kingdom. Acts 8: 12.
2. The preaching of Christ is the naming of the name. Rom. 15:20.
B. The ministry of the gospel evangel is by the name. Mark 16: 17, 18.
1. They shall cast out devils.
2. They shall speak with new tongues.
3. They shall take up serpents.
4. If they drink any deadly thing it shall not hurt them.
5. They shall lay hands upon the sick and they shall recover.
XI. Jesus' name is transcendent. Phil. 2:9-11.
XII. Blasphemy of a name is possible. I Tim. 6:1.
A. To blaspheme means to speak irreverently of God or sacred things. Websters New
B. Blasphemy is forbidden in the ten commandments. Ex. 20:7.
C. There is the name of blasphemy. Rev. 13: 1. 1
XIII. Names are significant in the New Testament.
A. A name means identification. Acts 5:41.
B. A name means reputation. Mark 6: 14; Rev. 3: 1.
C. The name of Jesus meant that He would save His people from their sins. Matt. 1 :21.
D. A name is a person. Matt. 18:5, 19:29; Heb. 6:10, 13:15; Acts 26:9.
E. Jesus' name is the involvement of his Person. Col. 3: 17.
Exhortation: Impulsive use of the name, indiscriminate use of the name can only degrade and reflect upon its power. We should be careful to allow the Holy Spirit to show us how and when to use this mighty NAME.
I. Jesus' blood was typified in the sacrifices of the Old Testament. I Peter 1 :2.
II. Jesus' blood has redeeming power. Eph. 1:7; Col. 1:14.
III. Jesus' blood has justifying power. Hebrews 13: 12.
IV. Jesus' blood has propitiating power. Romans 3:25.
V. Jesus' blood has purchasing power. This is the currency of blood. I Peter 1:18,19; Acts 20:28; Rev. 5:9.
VI. Jesus' blood has pacifying power. Col. 1 :20.
VII. Jesus' blood has cleansing power. I John 1:7.
VIII. Jesus' blood has destroying power. Hebrews 2: 14.
IX. Jesus' blood has overcoming power. Rev. 12: 11.
X. Jesus' blood has protecting power. Ex. 12:13; Heb. 9:14.
"And they overcame him by the blood of the lamb and by the word of their testimony. . ."
Revelation 12: 11.
I. POSITIVE TESTIMONY
The overcoming power of personal testimony continually attracts the attention of the world. Believers also observe the tremendous power of personal testimony. This unusual weapon needs to be understood and used to full effect.
If we are inhibited in our personal testimony because we feel it is pride, the Holy Spirit is unable to use this mighty weapon through us.
A. The man who was born blind, but later affirmed "now I see," was incontrovertible proof of the power of Christ. John 9.
B. The lame man at the gate of the temple was healed and walking around. The opposers of the apostles said, "we cannot deny it." Acts 4: 14, 16. Facts are stubborn, stubborn things!
C. Personal salvation hinges upon testimony and many have never received assurance till they have dared to testify. Romans 10:9, 10.
D. Paul gave his testimony frequently. Acts 22:1-21, 24:10-21, 26: 1-27.
E. Whatever we say we shall have. Matt. 17:20, Mark 11 :23. I. (Even repudiation of Satan needs to be verbal and audible.)
II. NEGATIVE TESTIMONY
Most of the great revivals of church history have been marked by agonized confession of deep sin. This negative testimony has assaulted satanic strongholds with overwhelming force.
A. The miraculous power of God is unleashed through confession. James 5: 16 (Faults in the original is sin.)
B. Bible illustrations of confession indicate its importance.
1. Aaron confessed criticism. Numbers 12: 11.
2. Saul made a false confession. I Sam. 15:24, 25.
3. David confessed numbering the people. II Sam. 24: 10.
4. Ezra confessed personal and corporate sin. Ezra 9:6.
(It might be observed here that there needs to be a confession of the sins of a corporate body, as well as confessions by the individuals.)
5. Job confessed his sin. Job 7:20.
6. Daniel confessed personal and corporate sin. Dan. 9:4, 20.
7. Peter confessed his sin in the face of the miraculous. Lk. 5:8. (This is a good reason why we need the miraculous - to bring deep conviction of sin)
8. The dying thief confessed his sin. Luke 23:41.
C. Sin hinders our communication with God and He will not hear us. Ps. 66: 18; Is. 59:2.
D. Forgiveness and cleansing come through confession to Christ. I John 1:9.
Exhortation: This double-edged weapon of testimony is one of the most devastating weapons against Satan. We cannot afford silence in the matter of our own testimony, nor can we afford the costly luxury of unconfessed sin in our lives.
Said John Wesley in 1789, "It would be easy to show in many respects the Methodists in general are deplorably wanting in the practice of Christian self- denial. While we were at Oxford, the rule of every Methodist was to fast every Wednesday and Friday in imitation of the primitive church.
Now this practice of the primitive church was universally allowed. 'Who does not know,' says Epiphanius, an ancient writer, 'that the fast of the fourth and sixth days of the week are observed by Christians throughout the world?' So they were by the Methodists for several years, by them all without exception. . . The man who never fasts is no more on the way to heaven than the man who never prays."
While Mr. Wesley may not have biblical authority for such a view, it is remarkable that such a great spiritual leader should express himself so strongly.
I. Lessons on fasting from the life of Moses. Ex. 24:18,34:28; Deut. 9:9, 18.
A. Moses' fast was supernatural in that he drank no water.
B. Forty days is approximately the cycle of the human body in fasting, and with water almost all could do this.
C. Moses fasted forty days twice with perhaps little interval.
II. Lessons on fasting from the life of Elijah. I Kings 19:8.
A. He was strong throughout his fast.
B. By implication, he did not eat for forty days but he did drink water.
C. Elijah also fasted the forty day period, as did Moses.
III. Lessons on fasting from the life of Daniel. 6:18, 9:3, 10:3.
A. In concern for Daniel, the king spent the night fasting. This indicates that a fast may well be a very short period.
B. The king in his concern for Daniel did not have any entertainment. This self-denial was a form of fasting.
C. Daniel did not fast forty days - simply twenty-one days.
D. Daniel did not eat pleasant bread, nor flesh, nor wine. Note that it does not say that he did not eat.
E. Fasting is, in essence, self-denial. It does not always mean total abstinence from food.
IV. Lessons on fasting from the book of Jonah.
A. The people proclaimed the fast. 3:5.
B. The King supported the fast. 3:7.
C. The fast was total. 3:7.
D. Even the animals fasted. 3:7.
E. They added repentance to fasting. 3:8.
F. The greatest revival in the Bible followed. 3:10.
V. Lessons on fasting from the life of Esther. 4:16.
A. A spiritual leader may call a fast.
B. Other associates are obligated to co-operate.
VI. Lessons on fasting from the life of Paul. II Cor. 6:5, 11 :27.
A. Paul speaks of being In fastings.
B. He was in fastings often.
C. He finds a difference between hungerings and fastings.
VII. Lessons on fasting from the life of Jesus. Matt. 4:2.
A. The Lord also fasted forty days.
B. We presume that he drank water but did not eat. Satan did not tempt him on the point of thirst but just hunger.
C. He was afterward an hungered. He suffered no hunger during the fast.
D. Three years of miracles followed His fasting. There were none before He fasted.
VIII. Lessons on fasting from Matthew chapter six.
A. God promises open reward for secret action in praying, giving, and fasting. vs. 4, 6, and 18.
B. These are separate promises and each may be claimed separately. This means that fasting without prayer can have power and open reward. (For example, it is not necessary to give alms to pray, why then should it be necessary to pray when fasting? A warning is vital here. There should be no deliberate disassociation of fasting from prayer.)
IX. Lessons on fasting from the book of Acts.
A. Fasting preceded the setting apart of Barnabas and Saul for the work to which they were called. Acts 13:2.
B. Fasting accompanied the organization of the local church. Acts 14:23.
X. Lessons from Isaiah chapter fifty-eight, verse six.
A. Fasting will loose the bands of wickedness.
B. Fasting will undo the heavy burdens.
C. Fasting will free the oppressed.
(Satanic attack is usually classed in three categories: oppression, obsession, and possession.)
D. Fasting will break every yoke.
XI. Lessons on fasting from Mark 2: 19 and 20.
A. Jesus was the bridegroom. While He was present, the disciples did not fast.
B. Now that Jesus has been taken away from His disciples, they are to fast. This is New Testament warrant for fasting.
XII. Summary of how we may fast:
A. Secretly. Matt. 6: 18.
B. Publicly. Acts 13:2.
C. In response to the call of a spiritual leader. Esther 4: 16.
D. Carnally and without effectiveness. Is. 58: 1-5.
XIII. Fasting is an expression of the indwelling Christ. Matt. 4:2; Col. 1:27.
I. What faith is.
A, Faith defined - to believe, to be persuaded of, to have confidence in, to trust in, to rely upon, to have entire dependence upon with assurance.
B. Faith is understanding authority and acting or relying upon it. Matt. 8:10; Lk, 7:9.
C. Faith is the opposite of doubt, fear and unbelief. Matt. 8:26, 14:31; Mk. 4:40; Lk. 12:28.
D. Faith is measured.
1. According to your faith. Matt. 9:29.
2. Great faith. Matt. 15.:28. l1
3. Little faith. Matt. 16.8.
4. Faith as a... seed. Matt. 17:20.
5. Full of faith. Acts 6:5.
6. Proportion of faith. Rom. 12: 6.
E. Faith is hindered by unbelief and it is in direct proportion to the amount of unbelief in the heart. Jas. 1 :6, 7; Matt. 17: 19, 20.
F. Faith can be vicarious (on another's behalf). Mk. 2:5; Jas. 5:16.
G. Faith can be communicated. Rom. 1: 12; Philemon vs. 5, 6.
H. Faith can grow or mature. Rom. 1:17; II Cor. 10:15; II Thess. 1:3.
I. Faith can fail. Acts 14:22. (Exhortation to continue in faith. It is an act of the will to maintain faith.)
1. Pray. . . that thy faith fail not. Lk. 22:32.
2. Faith made shipwreck. I Tim. 1: 19.
J. Faith is evidenced in importunity. Matt. 15:28; Lk. 18:8.
K. Faith dares to speak to the mountain, will speak before it sees. Matt. 17:20; Mk. 11:22; Acts 3:6, 7.
II. What faith can do.
A. Faith can save the soul. Matt. 9:2; Mk. 2:5; Eph. 2:8, 9.
B. Faith can heal the body. Matt. 9:22; Lk. 17: 19; Acts 3: 16.
C. Faith opens a door to God and His power. Acts 14:27; Heb. 11:6 Acts 3: 16; Jas. 5: 16.
D. Faith cleanses away sin and brings righteousness. Acts 15:9; Rom. 1:17,3:22,4:5,9.
E. Faith brings blessing. Heb. 11 :20.
1. The trial of faith is precious. I Peter 1 :7.
2. Faith itself is precious. II Peter 1: 1.
3. Faith brings feeling. Phil. 1 :25.
III. Faith has serious obligations.
A. All are commanded to have faith (saving faith). I John 3:23.
B. Faith demands obedience. Acts 6:7,14:22; Romans 1:5, 14:23: (Disobedience to faith brings condemnation of sin for whatsoever is not of faith is sin.)
C. Faith must be held and practiced with love. I Cor. 13:2; Jas. 2:1
D. Immature faith (wavering into doubt or unbelief and fear) can claim nothing from God with assurance. Jas. 1 :5-8.
E. Faith must be maintained actively.
1. Faith is the object of Satan's attack. Jude 3.
2. Faith is constantly tried. I Peter 1: 7.
3. Faith must be followed. I Tim. 6: 11.
4. Faith must be fought for. I Tim. 6: 12.
5. Faith must be defended. Jude 3.
I. The Oneness of God.
A. The Godhead was one in creation. Gen. 1 :26.
B. The Godhead was one in the disruption of work on the tower of Babel. Gen. 11 :5-8.
C. The Godhead was and is one in all things. John 17:22.
II. The Oneness of Man.
A. Man and woman are one in marriage. Gen. 2:24; Eph. 5:31.
1. Oneness in marital continence defeats Satan. I Cor. 7:5.
2. Husband and wife are heirs together of the grace of life. I Peter 3:7.
B. Success in warfare is dependent upon oneness.
1. Five shall chase a hundred but one hundred shall put ten thousand to flight.
2. One shall chase a thousand, two put ten to flight. Joshua 23: 10.
3. Saul's men were of one heart. I Sam. 10:26.
4. Jonathan and his armourbearer were as one. I Sam. 14: 1-17.
5. Striving together in prayer brings deliverance. Rom. 15:30.
6. Striving together for the faith of the Gospel means standing fast in one spirit and one mind. This unity delivers from the fear of the adversaries.
Philippians 1 :27, 28.
7. Two agreeing unleashes tremendous spiritual power.Matt. 18:19.
8. Paul told the contentious Corinthians to get together. I Cor. 1:10,11.
9. Ephesians began their Christian life by burning their occult books and defeating the devil together. Acts 19:19.
C. Men cannot even properly associate together unless they are agreed. Amos. 3:3.
D. God greatly desires the unity of men.
1. It is good and pleasant for brethren to dwell together in unity. Ps.133:1.
2. One of the dominant themes of Paul's writings is togetherness.
3. We have a responsibility to maintain the unity of the Spirit. Eph. 4:3 . . . and to come to the unity of the faith, Eph. 4: 13.
4. God commands unity. I Peter 3:8; II Cor. 13:11.
5. Paul urged two cranky women to be of one mind. Phil. 4:2.
6. The early church experienced God together.
a. Before they were filled with the Holy Spirit they continued with one accord. Acts 1: 14.
b. When they were filled with the Holy Spirit they were of one accord in one place. Acts 2: 1 .
c. The believers were together and shared their possessions, (Acts 2:45), continued daily in worship, (46, 47), and God gave them souls, (47).
d. Their cry to God was with one accord. Acts 4:24.
e. They assembled together and were filled anew. Acts 4:31.
f. They were all of one accord in Solomon's porch and signs and wonders were done. Acts 5:12.
g. Preaching Christ in the power of the Holy Spirit can bring a positive mass response. Acts 8:6.
h. Missionaries are sent out by agreeing men. Acts 15:25.
E. We are laborers together and with God. I Cor. 3:8, 9; II Cor. 6: 1.
III. The Oneness of Evil.
A. God came down when He saw the evil intent and unity of the tower builders. Gen. 11 :5-8.
B. The union of righteous and sinful in marriage tends toward evil. Gen. 34: 16-22.
C. Ananias and Sapphira agreed together to tempt the Spirit of the Lord. Acts 5:9.
D. Unity of evil murdered Stephen. Acts 7:57.
E. Flatterers came with one accord to inflate and destroy Herod. Acts 12:20.
F. The mob spirit among the Jews caused insurrection. Acts 18:12.
G. The whole populace bent on evil rushed into the theatre. Acts 19:29.
H. The ten kings have one mind to give their power and strength to the Beast. Rev. 17:13.
IV. The Oneness of Christ.
A. Believers are one with Him.
1. They are together with Him in death and resurrection. Romans 6:5.
2. They are one body in Christ. Romans 12:4, 5.
3. They are one spirit when joined to the Lord. I Cor. 6: 17.
4. The sanctified are one with the Sanctifier. Heb. 2: 11.
B. Christ's one body has many members. I Cor. 12:20.
C. Christ was and is and shall be one with the Father. John 17:21; John 10:30.
One of the greatest needs in the church of Christ is that she understand her privileges. The authority of the believer is one of the forgotten privileges of the church.
I. The first level of authority is in the animal kingdom.
A. The lion is the king of the beasts. Provo 30:30.
B. The evident echelons of authority in the animal world illustrate very vividly the echelons of authority that exist in the unseen world.
II. The second level of authority is among men.
A. Men have authority over the animal world. Ps. 8:5-8; Gen. 1 :26.
B. Men also exert, within the framework of mankind, authority over each other. Matt. 8:9-13.
III. The third level of authority is that of the spirits.
A. A woman was under the rule of a spirit of infirmity for eighteen years. Lk. 13:11.
B. A maid was under the rule of a spirit of divination. Acts 16: 16. Observation: These illustrations could be but the beginning of a very long scriptural list of such cases. The natural man through Eden's calamity came under this dominion.
IV. The fourth level of authority is that of Satan.
A. Satan claimed that the kingdoms of this world were his to give. Luke 4: 6.
B. Jesus recognized the hour of the power of darkness. Luke 22:53.
C. Paul recognized that the Gentiles need to be delivered from the power of Satan. Acts 26:18.
D. Satan is the prince of the power of the air, the spirit that now works in the children of disobedience. Eph. 2:2.
E. Paul gives thanks for being delivered from the power of darkness. Col. 1: 13.
Observation: Since Satan is the prince, this implies, as do many scriptures, that Satan is the master of a whole kingdom involving many echelons of demonic authority. Since Satan is not omnipresent his work is carried on around the world by his subordinates.
V. The fifth level of authority is that of the believer over Satan. Eph. 2:6; Col. 2:10; John 1:12.
A. The believer has been given authority to heal. Matt. 10: 1; Mk. 16: 18. (Note that sickness is the oppression of the devil. Acts 10:38.)
B. The believer has been given authority to cast out devils. Mk. 16: 17; Luke 10: 19.
1. Repetitious commanding is often necessary for this ministry to be effective. Mark 5:8 ANT. (It is not always necessary.)
2. Committal of dislodged spirits is necessary to prevent re-entry. They should be sent to the abyss. Luke 8:31 (deep means abyss); Matt. 12:43-45.
C. The believer has authority to lead others into the fullness of the Holy Spirit. Acts 8:19,9:17. (It should be pointed out that even though believers may have this ministry because it is one of authority, they are not likely to fulfill it unless they have been filled with the Holy Spirit.)
D. The believer has been given the authority to bind and loose.
1. Satan is the strong man that must be bound if we are to spoil his house. Matt. 12:29.
a. Isaiah's prophecy was that the Messiah would divide the spoil with the strong. 53: 12.
b. Christ spoiled principalities and powers, making a shew of them openly. Col. 2: 15.
2. Peter especially was given this binding and loosing power. Matt. 16:18, 19. (It was not limited to him.)
3. The promise is given to the disciples in general that they may bind and loose. The whatsoever gives this promise great amplitude. Moreover, the believer has to do it. Man) read these promises and then weakly plead for the Lord to do the binding. Of course nothing happens. Just as the disciples had to unwind Lazarus, believers today must take initiative and authority themselves. Authority is not effective till it is assumed. Matt. 18:18-20.
4. Bind is sometimes translated "forbid." Loose is sometimes translated "allow."
5. There are some scriptures that typify this binding and loosing
a. The colt for Jesus' use had to be loosed. Mk. 11: 1-6,
b. Jesus raised Lazarus from the dead, but the disciples had to do the loosing. John 11 :39-48.
6. There are some basic applications of this binding and loosing found in the scripture.
a. A woman was loosed by Jesus from a spirit of infirmity, Luke 13:10-16.
b. Paul and Silas were loosed from their bonds. Acts 16:26
c. Isaiah urges that fasting is one way that loosing may be accomplished. Is. 58:6.
7. Since this ministry is directed mainly against Satan, we must be careful not to rail against him, as man in the flesh is no match for the enemy. Dr. Tozer observes that Satan knows judo we have never heard of.
a. The angel of the Lord said to Satan, "The Lord rebuke thee." Zech. 3:2.
b. It is a mark of the unjust to speak evil of dignities. II Peter 2:10.
c. Michael durst not bring a railing accusation against the devil when disputing about the body of Moses. Jude 9
E. The believer has been given authority to disciple and baptize. Matt. 28:19, 20.
F. The believer has been given authority to preach the gospel to every creature. Mark 16:15.
VI. The sixth level of authority is that of Jesus Christ.
A. Jesus Christ is set on the right hand of the throne of the Majesty in the heavens. Hebrews 8: 1.
B. Christ is far above all principality and power. Eph. 1 :20-22.
"Now concerning spiritual gifts, brethren, I would not have you to be ignorant." I Cor. 12:1.
The spiritual gifts were an integral part of the supernatural operation of the New Testament Church, "God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will." Hebrews 2:4.
I. Basic principles necessary to the understanding of spiritual gifts.
A. The gifts of the Holy Spirit are for today. I Cor. 13:8.
B. The gifts of the Spirit are available to all. I Cor. 12:7.
C. The gifts of the Spirit are intended to develop and, in operation, to profit and improve. I Cor. 12:7.
D. The gifts of the Spirit are given without repentance. Rom. 11 :29.
E. They may be given plurally, in the will of God. I Cor. 12:31, 14:1.
F. The gifts of the Spirit are not to be demanded. I Cor. 12: 11.
G. The gifts of the Spirit are to be coveted earnestly. I Cor. 12:31.
H. Prophecy is the most desirable gift. I Cor. 14:1.
I. Not all speak with tongues. I Cor. 12:29,30 (The Greek negative m follows each question in the original.)
J. The gifts of the Spirit are a New Testament necessity. Heb. 2:4.
K. All four passages on the subject of spiritual gifts have a context relating to the body of Christ. Rom. 12:6-8; Eph. 4: 11, 12; I Cor. 12:7-11; I Cor. 12:28.
L. All four passages also have a context relating to love.
M. Love is not a gift; rather it is the lubricating oil of the Spirit by whcich the spiritual gifts operate. (Observe that it is not listed in any of the lists of spiritual gifts.)
II. The list of spiritual gifts we observe in the word of God.
A. The gift of ministering. Romans 12:6-8.
This gift is that of rendering practical service. It is the ability to lead peaple through to experience that which has been preached.
B. The gift of giving. Rom. 12:6-8.
Paul's desire to come and impart some spiritual gift to the Romans (1: 11) may indicate that he had this gift. While many will associate this gift with liberality with financial resources, it is larger. It must encompass other areas besides money and goods.
C. The gift of exhorting. Romans 12:8.
Peter may have been using this gift in Acts 2:40. Paul also was given t0 exhortation. Acts 20:2.
D. The gift of showing mercy. Romans 12:8.
The ANT says, "does acts of mercy with cheerfulness."
E. The gift of ruling or presiding. Romans 12:8.
Some persons lead a meeting very capably and acceptably with this ability.
F. The gift of evangelist. Eph. 4: 11.
1. Phillip was an evangelist. Acts 8, 21 :8.
2. Timothy was told to do the work of an evangelist. II Tim. 4:5. Note that verse 12, Eph. 4, says "For." In the ANT verse 12 comes this way; "His intention was the perfecting and full equipping of the saints, (His consecrated people) (that they should do) the work of ministering toward building up Christ's body (the church)."
G. The gift of pastor-teacher. Eph. 4: 11. (These two are linked in the Greek.) The duties of the pastor-teacher are explained in I Peter 5:2, 3.
H. The gift of apostle. Eph. 4: 11.
1. Apostle means special messenger.
2. Peter stands up with the eleven, suggesting the acceptance of Matthias. Acts 2:14.
3. T'he original twelve were a special group of apostles. They alone have their names on the twelve foundations of the heavenly City. Rev. 21:14.
4. Barnabas was an apostle. Acts 14: 14.
5. Andronicus and Junia were apostles. (Junia is a woman's name!) Romans 16:7.
6. Paul, Timothy, and Silvanus were apostles. I Thess. 2:6; cf. 1: 1.
7. "The Twelve" and "all the apostles," are distinguished. I Cor. 15:5-7.
8. "Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds." II Cor. 12:12.
I. The gift of teaching. I Cor. 12:28.
This gift is mentioned in three of the four lists and is second in importance only to prophecy.
J. The gift of helps. I Cor. 12:28.
This gift is self explanatory, but most necessary in the operation of the church. Today we have "too many chiefs and not enough Indians."
K. The gift of administration. I Cor. 12:28.
1. The presence of this gift in these lists implies that God intends that His work be efficiently organized.
2. Note that this gift is nearly at the bottom of the list and not nearly so important as apostles, prophecy, or teaching. We should not honor our administrators less, but we should count those who labor in the word as worthy of double honor.
L. The gift of the word of wisdom. I Cor. 12:8.
1. Note that it is a gift and not the product of human effort.
2. Note that it is a word and not a condition. The word of wisdom may occasionally be found in a very simple person.
3. Wisdom means the correct application of knowledge.
4. Stephen may have possessed this gift. Acts 6: 10.
5. Paul may also have possessed this gift. I Cor. 2:6.
6. T'his gift is certainly not worldly wisdom. I Cor. 1: 19, 20.
M. The gift of the word of knowledge.
1. Note that this gift is a gift and not the product of human effort. (We are not here speaking against study nor knowledge gained by effort. The Bible exhorts us to study and to be diligent.)
2. Note that this gift is a word only, and not a condition of total knowledge.
3. Note that it is the word of knowledge and not knowledge of the word.
4. Samuel exercises this gift with regard to Saul's asses. I Samuel 9:19, 20.
5. Elisha exercises this gift in revealing the location of the Syrian army. II Kings 6:9.
6. Peter exercises this gift in dealing with Ananias and Sapphira. Acts 5:1-6.
7. Paul exercises this gift in the case of the lame man at Lystra. Acts 14:9-11.
(Note: In John 4: 18, 19 and 29 Jesus manifests the same powers in dealing with the Samaritan woman. He was given the Spirit without measure. Lest some misunderstand us and say we reflect on His deity by the observation of spiritual gifts, we choose to use the lives of others as illustrations.)
N. The gift of faith. I Cor. 12:9.
1. This is not the faith that all men have to place in one thing or another. Romans 12:3.
2. This is not saving faith. It is a gift.
3. Faith speaks to the mountain. Matt. 17:20; Mark 11 :23.
4. Peter spoke to the mountain of lameness. Acts 3: 1-6.
5. Peter spoke to the mountain of palsy in Aeneas. Acts 9:32-34.
6. Peter spoke to the mountain of death in Dorcas. Acts 9:40.
O. The gifts of healings. I Cor. 12:9.
1. This is a doubly pluralized gift.
2. There are many classifications of sickness. Matt. 4:23, 24.
3. Not every gift of healing will be the same as every other gift.
4. In addition, many healings involve other gifts besides those of healing.
a. In Acts 3: 1-7 Peter not only manifests the gift of healing; faith and miracles are also manifested.
b. In Acts 8 Phillip not only manifests the gift of healing; faith and miracles are manifested as well.
c. In Acts 28:8 Paul manifests only a gift of healing.
d. No one should presume than only those with a gift of healing may pray for the sick. This is the privilege of every believer. Mark 16: 18.
P. The gift of miracles. I Cor. 12: 10.
"He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?" Gal. 3:5.
1. Miracles are recorded in the lives of many biblical characters. (Moses, Samson, Elijah, Elisha, the man of God in Judah, Isaiah, Peter, Paul).
2. Stephen manifested this gift. Acts 6:8.
3. Phillip manifested this gift. Acts 8:6.
4. Miracles are not only healings. Jesus turned the water into wine (John 2).
Q. The gift of prophecy. I Cor. 12: 10.
1. Prophecy means to tell forth, to forth tell, and even to foretell
2. The definition of prophecy," . . . he that prophesieth speaketh unto men to edification, and exhortation, and comfort." I Cor. 14:3.
3. Prophecy is not intended to be added to the Bible. Rev. 22:18
4. Prophecy is not teaching, though it can be a source of learning. I Cor. 14:31.
Also I Cor. 12:28 distinguishes between prophecy and teaching.
5. There are three kinds of prophecy.
a. Preaching is intended to be prophecy as indicated by the very meaning of the word - to tell forth.
b. Prophecy may be an utterance, similar to tongues. II Tim. 1:6 ANT, "Do not neglect the gift which is in you, (that special inward endowment which was directly imparted to you), (by the Holy Spirit) by prophetic utterance when the elders laid their hands upon you (at your ordination)."
c. Prophecy may spillover into the future. Acts 21: 11.
6. Prophecy is equated with tongues and interpretation. I Cor. 14:5.
7. Prophecy edifies the church. I Cor. 14:4.
8. Prophecy is for them that believe. I Cor. 14:22.
9. Prophecy reveals the secrets of the heart. I Cor. 14:25.
10. Prophecy is for all to participate in if they wish. I Cor. 14:31 This is in contrast to tongues which allows only three.
11. Prophecy is subject to the prophets. I Cor. 14:32.
12. Despise not prophesyings. I Thess. 5:20.
R. The gift of discerning of spirits. I Cor. 12: 10.
1. There is no such gift as discernment; it is discernment of spirits.
2. Phillip had this gift. Acts 8:7.
3. Paul had this gift. Acts 16: 16-18.
(Note: It is not necessary to have this gift to have the ministry of exorcism. This ministry is the privilege of every believer. Mark 16: 17.)
4. This gift is helpful in the ministry of healing as some sicknesses are demonic in nature. Lk. 8:36.
5. There quite certainly are other spirits besides evil ones. Angelic spirits, Hebrews 1 :7; the human spirit, Hebrews 4: 12, and of course the Holy Spirit are examples.
6. In addition there are intricacies of satanic working that are generally little understood among Christian workers.
a. Oppression is exterior and may be physical or spiritual. Acts 10:38.
b. Obsession is in the mind and it begins when the oppressed person believes the devil's lie.
c. Possession is satanic control of the body.
d. Both obsession and possession are expressions of the Greek word that literally means "demonized." Both situations must be dealt with similarly.
S. The gift of tongues. I Cor. 12: 10.
1. There are three kinds of tongues that may be utterances.
a. There are divine tongues.
b. There are carnal, soul ish tongues.
c. There are demonic tongues.
2. There are three kinds of divine tongues.
a. There are tongues for those that believe not. I Cor. 14:22; Acts 2. No interpretation was needed at Pentecost.
b. There are tongues for personal and private use. I Cor. 14:2, 4.
c. There are tongues for the church assembly. I Cor. 14:13. These are to be by interpretation and three at the most are to participate. I Cor. 14:27.
T. The gift of interpretation of tongues. I Cor. 12: 10.
1. This gift comes into operation especially when tongues are in the assembly. I Cor. 14:27.
2. If no one is able to interpret, then there are to be no tongues in the assembly. I Cor. 14:28.
3. This gift is to be sought if one has the gift of tongues. I Cor. 14:13.
III. There are ways in which these gifts may be received.
A. They may be directly bestowed upon the believer when he is filled with the Holy Spirit. Acts 2: 1-4.
B. They may be imparted by prophecy. I Tim. 4: 14.
C. They may be imparted by the laying on of hands. I Tim. 4: 14.
D. They may come into the life through contact with and the sharing of another brother. I Peter 4: 10.
E. They may come in answer to prayer and faith. I Cor. 14: 13.
IV. The gifts of the Spirit are manifestations of the body of Christ. I Cor. 12:12-27; Eph. 4:16.
If the body of Christ were effective today, then the ministry of Christ would be effective today.
Gifts are no mark of spirituality. You can hang gifts on a dead tree, but only a live tree can bring forth fruit. These gifts are our spiritual weapons, our tools to do the work of Christ. They are very simply manifestations of Him.
Finally, love is more powerful, more effective, and more important than all of these gifts. If God had said that we must choose love or gifts, our choice would be love beyond question. However, God does not say that. Instead He says, "Follow after charity, and desire spiritual gifts, but rather that ye may prophesy." I Cor. 14: 1.
I. A definition of love in the New Testament. John 21:15-11.
A. Agape love involves personal judgment and the deliberate asset of the will. It is love in the social or moral sense.
B. Phileo love denotes friendship, fondness and the involvement of the feelings. This love is not intimate.
II. There are some negative aspects to this agape love.
A. Sinners are capable of exercising this love. Luke 6:32, 33.
B. This love can be fixed on evil.
1. Men may love darkness rather than light. John 3:19.
2. Men can love the praise of men. John 12:43.
C. In the saint this love may deteriorate.
1. Agape love can wax cold. Matt. 24: 12.
2. It is possib1e to leave the first love. Rev. 2:4.
D. This love can be feigned. II Cor. 6:6.
III. We have obligations to love.
A. Our obligation is to love God.
1. We are to direct our love to the Lord our God. Mk. 12:30.
2. To understand this love is to be discreet and not far from the kingdom. Mk. 12:34.
3. Love for the Father produces love for Christ. John 8:42.
4. This love is for One Whom we have not seen. I Peter 1 :8.
5. Our love for His Person is reciprocal. I John 4: 19.
6. To love the Lord is something that must be done. Lk. 11 :42 Charles G. Finney made much of this.
7. Love for God brings with it reward.
a. A crown of righteousness is to be the reward for those that love His appearing. II Tim. 4:8.
b. There will be a crown of life for those that love Him. James 1: 12.
c. The kingdom has been promised to them that love Him. James 2:5.
d. All things work together for good for those that love God. Romans 8:28.
e. God has made unimaginable preparation for those that love Him. I Cor. 2:9.
B. Our obligation is to love one another.
1. To love one another is the new commandment. John 13:34
2. To love one another is proof of discipleship. John 13:35.
3. Lack of this love is evidence that a man is in darkness. I John 2:11.
4. Great emphasis is given to this commandment. (For example, it is repeated in John 13:34, 15:12 and 15:17. This three- fold ranking is equal to the emphasis Jesus placed on repentance, the new birth and discipleship. Additional references to this obligation make this the most urgent exhortation.) .
5. Love for one another is the basis for church discipline. II Cor. 2:4, 8.
6. Love for one another is asked on the basis of God's love for us. I John 4: 11.
7. Love for one another fulfills the law. Romans 13:8.
C. Our obligation is to love our neighbor.
1. We must love our neighbor as ourselves. Matt. 19: 19.
2. This love for the neighbor is the royal law. James 2:8.
D. Our obligation is to love our enemies. Matt. 5:44.
IV. God loves us.
A. The Father loves us. John 3: 16; Eph. 2:4.
B. The Son loves us. Mk. 10:21.
C. This love is of the Spirit. Romans 15:30.
D. This love is the product of sacrifice.
1. It is pictured in the marriage relationship. Eph. 5:25.
2. It was actual in Christ's offering of Himself. I John 3: 16.
E. This love from God is undeserved on our part. Romans 5:8.
F. God's love is always accompanied with chastening. Heb. 12:6.
G. No created (or satanic) thing can separate us from this love of God. Note the personal pronoun "who." Romans 8:38, 39.
V. Love always results in obedience. John 14:31.
This theme is given profound emphasis in the New Testament. In numerous passages the repetition given to this subject can mean nothing except that obedience is the true proof of love. See John 14:23, 14:31 and I John 5:2.
VI. Possessing this love is a possibility. John 5:42.
A. Those who are forgiven much will love much. Lk. 7:42, 43.
B. This love has been poured into our hearts. Romans 5:5.
C. Love is part of the fruit of the Spirit. Gal. 5:22.
D. This love comes from the Father and the Son. Eph. 6:23.
E. This love is by the Spirit. Romans 15:30.
F. We are to put on (fall into) charity. Col. 3: 14.
G. It is an act of will to remain in agape love. John 15:9.
VII. Love has multitudinous capacities.
A. Love has subjective capacities.
1. Love has the capacity to be known.
a. If a man loves God it is known. I Cor. 8:3.
b. Paul had heard of the love of the Ephesians. 1: 15.
c. A church reputation was measured in love in the Spirit. Col. 1 :8.
2. Love has the capacity to be shared. Phil. 2:2.
3. Love has the capacity to be learned. I Thess. 4:9.
4. Love has the capacity to be pursued. I Tim. 6: 11.
5. Love has the capacity to be stimulated. Heb. 10:24.
6. Love has the capacity to be multiplied. Jude 2.
7. Love has the capacity to be longsuffering. I Cor. 13:4.8. Love has the capacity to be received. I John 4: 16.
9. Love has the capacity to be kind. I Cor. 13:4.
10. Love has the capacity to be unpossessive. I Cor. 13:4.
11. Love has the capacity to be humble. I Cor. 13:4.
12. Love has the capacity to be not provoked. I Cor. 13:5.
13. Love has the capacity to bear all things. I Cor. 13:7.
14. Love has the capacity to believe all things. I Cor. 13:7.
15. Love has the capacity to hope. I Cor. 13:7.
16. Love has the capacity to stimulate becoming behaviour.
17. Love has the capacity of unfailing faithfulness. I Cor. 13:f
18. Love has the capacity to be perfect (mature). I Cor. 13:10, Eph. 4: 11.
B. Love has objective capacities.
1. Love has the capacity of forbearance. Eph.4:2.
2. Love has the capacity to abound. Phil. 1 :9.
3. Love has the capacity to contain. Phil. 1 :9.
4. Love has the capacity to comfort and console. Phil 2: 1.
5. Love has cohesive capacity. Col. 2:2.
6. Love has the capacity to stimulate work, action. I Thess. 1:3
7. Love has the capacity to protect. I Thess. 5:8.
8. Love has the capacity to fix itself to truth. II Thess. 2: 10.
9. Love has the capacity to receive. II Thess. 3:5.
10. Love has the capacity to temper the truth without diluting it. II Tim. 1:13.
11. Love has the capacity for compassion. I John 3: 17.
12. Love has the capacity to expel fear. I John 4: 18.
13. Love has the capacity to exceed tongues as a medium of expression. I Cor. 13:1.
14. Love has the capacity to excel supernatural gifts with super natural effect. I Cor. 13.2.
15. Love has the capacity of surpassing sacrifice. I Cor. 13:3.
16. Love has the capacity to stimulate becoming behaviour. I Cor. 13:6.
17. Love has the capacity to not reckon evil. I Cor. 13:5.
18. Love has the capacity to not rejoice in iniquity. I Cor. 13:6
19. Love has the capacity to excel faith and hope. I Cor. 13:13
20. Love has the capacity for universal application to life. I Cor. 16:14.
21. Love has the capacity to be emulated. I Tim. 4: 12.
22. Love has the capacity to cover sin. I Peter 4:8.
23. Love has the capacity to be expressed in acts.
a. The kiss of charity. I Peter 5: 14.
b. The love feast. Jude 12.
24. Love has the capacity of lubrication or facilitation. Gal. 5:6
25. Love has the capacity to root and ground as a fertile soil. Eph.3:17.
VIII. Love is supreme. I Peter 4:8.
THE LAYING ON OF HANDS
Hebrews 6: 1, 2 clearly indicates that the laying on of hands is one of the principles of the doctrine of Christ. It is a principle that every new convert should understand and from which he should go on.
"Therefore let us go on and get past the elementary stage in the teachings and doctrine of Christ, the Messiah, advancing steadily toward the completeness and perfection that belongs to spiritual maturity. Let us not again be laying the foundation of repentance and abandonment of dead works (dead formalism), and of the faith (by which you turned) to God.
With teachings about purifying, the laying on of hands, the resurrection from the dead, and eternal judgment and punishment. (These are all matters of which you should have been fully aware long, long ago)." Hebrews 6: 1, 2 The Amplified New Testament.
However, there is great ignorance on this principle!
In the Word, a number of uses are found for the laying on of hands:
1. In identification with a sacrifice as an offering for sin. Lev. 1:4, 3:2, 3:8, 3:13, 4:4, 4:15.
2. In putting sin upon the scapegoat or bullock. Lev. 16:21. Very interesting passage Numbers 8: 1 0-12.
3. In witnessing an accusation. Lev. 24: 14.
4. In imparting the Holy Spirit. Numbers 27: 18-23, Deut. 34:9 in the Old Testament. Acts 8:17, 9:12, 19:6 in the New Testament.
5. In imparting blessing. Gen. 48:13-15 in the Old Testament. Matt. 19: 15, Mark 10: 16 in the New Testament.
6. In healing the sick. Mark 1 :41, 6:5, 16: 18.
7. In imparting spiritual gifts. I Tim. 4: 14.
8. In working special miracles through Paul's hands. Acts 19: 11.
9. In ordaining elders. In Acts 14:23 the word "ordain" means to stretch forth the hand.
A word of warning: __"Lay hands suddenly on no man." I Tim. 5:22.
Exhortation: This ministry of laying on of hands will be a great assistance to the believer who desires effectiveness. While some of the usages are clearly for Old Testament times only, several of these usages have a definite New Testament application.
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