Baptism of the Holy Spirit

It's ironic that Christians have argued so much about the baptism of the Spirit, when the apostle Paul used it as one of his main arguments to prove that we are all united in Christ!

Some churches believe that the baptism of the Spirit is an experience different than initial salvation. They see it as a second experience that gives a person much greater spiritual power and boldness, and the ability to live a more victorious Christian life. Some groups teach that the baptism is accompanied by such signs as speaking in tongues.

The Bible does not actually use the term "baptism of the Spirit" very often. John the Baptist predicted that Jesus would come and baptize with the Spirit and with fire (Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33). In Acts 1:5, Jesus recalled John's words, and told His followers that they would be baptized with the Holy Spirit not many days from then. The spectacular events of the day of Pentecost ten days later seem to be the obvious fulfillment of His words (see Acts 2). The only other mention in Acts (11:16) refers back to Pentecost, explaining that Cornelius, the first Gentile convert, had an experience very similar to the Pentecost manifestations.

While these passages make it clear that the believers in Acts 2 experienced a baptism of the Spirit, we do not find a clear explanation of what that baptism means. Nor do we know whether there were other works of the Spirit that were happening at the same time.

The clearest explanation of the baptism appears in I Corinthians 12:13. Paul is dealing with a situation where the Corinthian church was splitting into factions over the issue of spiritual gifts. Overemphasis on certain spectacular gifts had led to the attitude that some people had the most desirable gifts, while others were deficient. In response, Paul exclaims, "We're all one! Don't divide up into cliques!" And to prove his point, he explains, "For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit" (I Corinthians 12:13).

His main point? All believers share the reality of being baptized by the Spirit.

What does it do? It makes us part of the body of Christ, the Church.

When did it happen? If every believer has been baptized in the Spirit, then it must happen at the moment you accept Christ and become a Christian.

Great Christians down through the years have often experienced dramatic encounters with God after salvation. There is no reason to deny that this is a genuine way that God works with His people. It is also true that equally devout, effective Christians have gone through life without such a "second work" of grace.

We may use whatever words we want to describe our experiences with God. But it is most accurate to say that the Bible uses "baptism of the Spirit" to refer to one of the wonderful things that God does for us the instant we trust Christ and enter His family!

Author: Dr. John Bechtle.

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"Women pastors / preachers? What does the Bible say about women in ministry?"

www.GotQuestions.org

Question: "Women pastors / preachers? What does the Bible say about women in ministry?"

Answer: There is perhaps not a more debated issue in the church today than the issue of women serving as pastors / preachers in ministry. As a result, it is very important to not view this issue as men versus women. There are women who believe that women should not serve as pastors and that the Bible places restrictions on the ministry of women - and there are men who believe that women can serve as preachers and that there are no restrictions on women in ministry. This is not an issue of chauvinism or discrimination. It is an issue of Biblical interpretation.

1 Timothy 2:11-12 proclaims, “A woman should learn in quietness and full submission. I do not permit a woman to teach or to have authority over a man; she must be silent.” In the church, God assigns different roles to men and women. This is a result of the way mankind was created (1 Timothy 2:13) and the way in which sin entered the world (2 Timothy 2:14). God, through the Apostle Paul’s writing, restricts women from serving in roles of spiritual teaching authority over men. This precludes women from serving as pastors, which definitely includes preaching to, teaching, and having spiritual authority over men.

There are many "objections" to this view of women in ministry / women pastors. A common one is that Paul restricts women from teaching because in the first century, women were typically uneducated. However, 1 Timothy 2:11-14 nowhere mentions educational status. If education was a qualification for ministry, the majority of Jesus' disciples likely would not have been qualified. A second common objection is that Paul only restricted the Ephesian women from teaching (1 Timothy was written to Timothy, who was the pastor of the church in Ephesus). The city of Ephesus was known for its temple to Artemis, a false Greek / Roman goddess. Women were the authority in the worship of Artemis. However, the book of 1 Timothy nowhere mentions Artemis, nor does Paul mention Artemis worship as a reason for the restrictions in 1 Timothy 2:11-12.

A third common objection is that Paul is only referring to husbands and wives, not men and women in general. The Greek words in 1 Timothy 2:11-14 could refer to husbands and wives. However, the basic meaning of the words are men and women. Further, the same Greek words are used in verses 8-10. Are only husbands to lift up holy hands in prayer without anger and disputing (verse 8)? Are only wives to dress modestly, have good deeds, and worship God (verses 9-10)? Of course not. Verses 8-10 clearly refer to men and women in general, not only husbands and wives. There is nothing in the context that would indicate a switch to husbands and wives in verses 11-14.

Yet another frequent objection to this interpretation of women pastors / preachers is in relation to Miriam, Deborah, Huldah, Priscilla, Phoebe, etc. - women who held positions of leadership in the Bible. This objection fails to note some significant factors. In relation to Deborah, she was the only female judge amongst 13 male judges. In relation to Huldah, she was the only female prophet amongst dozens of male prophets mentioned in the Bible. Miriam's only connection to leadership was due to her being the sister of Moses and Aaron. The two most prominent women in the times of the Kings were Athaliah and Jezebel - hardly examples of godly female leadership.

In the Book of Acts, chapter 18, Priscilla and Aquila are presented as faithful ministers for Christ. Priscilla's name is mentioned first, likely indicating that she was more "prominent" in ministry than her husband. However, Priscilla is nowhere described as participating in a ministry activity that is in contradiction to 1 Timothy 2:11-14. Priscilla and Aquila brought Apollos into their home and they both discipled him, explaining the Word of God to him more accurately (Acts 18:26).

In Romans 16:1, even if Phoebe is considered a "deaconess" instead of a "servant" - that does not indicate that Phoebe was a teacher in the church. "Able to teach" is given as a qualification for elders, but not deacons (1 Timothy 3:1-13; Titus 1:6-9). Elders / bishops / deacons are described as "husband of one wife," "a man whose children believe," and "men worthy of respect." In addition, in 1 Timothy 3:1-13 and Titus 1:6-9, masculine pronouns are used exclusively to refer to elders / bishops / deacons.

The structure of 1 Timothy 2:11-14 makes the "reason" perfectly clear. Verse 13 begins with "for" and gives the "cause" of what Paul stated in verses 11-12. Why should women not teach or have authority over men? Because - "Adam was created first, then Eve. And Adam was not the one deceived; it was the woman who was deceived." That is the reason. God created Adam first and then created Eve to be a "helper" for Adam. This order of Creation has universal application to humanity in the family (Ephesians 5:22-33) and the church. The fact that Eve was deceived is also given as a reason for women not serving as pastors or having spiritual authority over men. This leads some to believe that women should not teach because they are more easily deceived. That concept is debatable...but if women are more easily deceived, why should they be allowed to teach children (who are easily deceived) and other women (who are supposedly more easily deceived)? That is not what the text says. Women are not to teach or have spiritual authority over men because Eve was deceived. As a result, God has given men the primary teaching authority in the church.

Women excel in gifts of hospitality, mercy, teaching and helps. Much of the ministry of the church depends on women. Women in the church are not restricted to public praying or prophesying (1 Corinthians 11:5), only to having spiritual teaching authority over men. The Bible nowhere restricts women from exercising the gifts of the Holy Spirit (1 Corinthians chapter 12). Women, just as much as men, are called to minister to others, to demonstrate the fruit of the Spirit (Galatians 5:22-23), and to proclaim the Gospel to the lost (Matthew 28:18-20; Acts 1:8; 1 Peter 3:15).

God has ordained that only men are to serve in positions of spiritual teaching authority in the church. This is not because men are necessarily better teachers, or because women are inferior or less intelligent (which is not the case). It is simply the way God designed the church to function. Men are to set the example in spiritual leadership – in their lives and through their words. Women are to take a less authoritative role. Women are encouraged to teach other women (Titus 2:3-5). The Bible also does not restrict women from teaching children. The only activity women are restricted from is teaching or having spiritual authority over men. This logically would include women serving as pastors / preachers. This does not make women less important, by any means, but rather gives them a ministry focus more in agreement with how God has gifted them.



© Copyright 2002-2007 Got Questions Ministries.
http://www.gotquestions.org/Printer/women-pastors-PF.html

"I feel led.... God Told Me...."

"I feel led.... God Told Me...."

http://reformationinprogress.blogspot.com/2007/05/i-feel-led-god-told-me.html

One of those issues that has gotten under my skin for a long time is the issue that I call the "God told me" syndrome. People who suffer from this problem often experience symptoms such as, but not limited to:

* Weak theology
* Self justification of sin
* Gratification of the flesh
* A rejection of Sola Scriptura and the Sufficiency of Scripture

I myself, a former charismatic, have suffered from this condition. Yes it's true, there was a time when I would often say things like, "God told me..." or "God led me to do this" or "I think God is leading me to..." I would use these catch phrases to justify something I wanted to do. I sometimes genuinely convinced myself that God had really said something to me, but Got frustrated when it did not happen. I've had other experiences where friends would tell me that God told them something. I had a girlfriend in High school break up with me because God told her to. I had a friend that told me God told him that I shouldn't get married to the person who is now my wife of almost 4 years (whom I love and God has blessed our marriage). I couldn't figure out why God would tell my friend that, and not me. Maybe I wasn't listening, or maybe I was right that my friend just wasn't happy with the relationship I had with my fiance' that moved to quick for most people. (I asked Susan to marry me one day less than a month after meeting her.) So I have been guilty of this disease and I have suffered from the symptoms of others as well. But let me ask you this, when can we actually say that God told us something?

I submit to you that the only time we can confidently say "God told me..." is when we can follow it up with something like "...In John chapter 10..." After all, the only way we can know for sure the will of God is through his word. 2 Timothy 3 :17 tells us that Scripture makes the man of God "...competent, equipped for every good work."
Therefore when we come to a difficult decision or we are needing some guidance on any given issue, where should we turn? Do we stop and listen to that inner voice? No. We go to the Scripture that is sufficient to make us competent, and equipped for every good work.

When a person says that God told them something, my response is always, "What did God sound like? I mean if you heard from God, tell me what He sounds like, I'm eager to know!" Of course, that's not what they meant. They did not hear the audible voice of God. So then they might say, "Well, I feel God leading me to do this." Then of course I can't help but ask, "Really? How does it feel when God leads you?" About that time they are tired of my questions.

But here is the point, what do people mean when they say "God told me..." or "God is leading me..."? How does God do this to them? They just feel it in their heart? But Jeremiah 17:9 says,

"The heart is deceitful above all things, and desperately sick; who can understand it?"

The problem here is that we are sinners. We have been seriously marred by sin. And even if you are a new creation in Christ, the Scripture tells us that we will struggle to defeat the flesh (our sinful old nature) for the rest of our earthly existence. So can we trust our feelings? Absolutely not. Our feeling are subjective. Think, right now as you are reading this, how many ungodly thoughts and feeling have you had this month, this week, today? If you're honest you will say, "I've had a whole lot." I know I have. Why? Because I'm a jacked up sinner in need of God's grace every moment I draw another breath.

So when I have a decision that needs made, or I need guidance, what do I need to do? I need to pray and go to the word of God. It is a dangerous thing that is being taught that people should merely pray, ask God for answers and sit quietly and listen for his voice. That is not how God tells us He operates. Who knows what you might here? You might hear your own desires saying "Yeah, do this" or perhaps a demon might speak to you and you think it's God! How do you know? What does God sound like?

I'm certainly this is where someone will say to me, "But the book of James tells us that 'if anyone of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given to him.'" (James 1:5) Well, yes it does. But it says wisdom and not knowledge. Wisdom, biblically speaking, is the application of knowledge. So Scripture is not saying, if you don't know something, ask God to tell you, rather, if you know the truth but don't know how to apply it, ask God for wisdom in how to do so.

How then do we let God lead us? Obviously it is something we want to do. We must let God take control. Take Ephesians 5:17-21 for instance:

"17Therefore do not be foolish, but understand what the will of the Lord is. 18And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, 19addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart, 20giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ, 21submitting to one another out of reverence for Christ."

Being filled with the Spirit is contrasted with being filled with too much wine. Wine controls in a negative way when a person become drunk, but the Spirit controls in a good way when people immerse themselves in Him. We are to give ourselves to the worship of God, the study of the Scripture, the fellowship of other believers, and other things that we are told bring glory to God. This is how we give control to the Spirit and let Him lead us, by doing what He tells us to do, being obedient to the word of God.

When Jesus talks about the coming of the Holy Spirit he tells His disciples that the Spirit will teach them all things and bring to remembrance the things that Jesus taught. This is how God speaks to us today also. As we worship God, pray to Him for guidance and wisdom, and seek Him in the Scriptures, the Spirit will bring to remembrance the things God has told us, in His word.

When we make decision about buying a home or a car, God might remind us about the parable of the talents and being a good steward with the money He gives us. We pray and think and then make a decision that we believe most honors the Lord with what He has given us. This doesn't make our decision inerrant, but it's a much better approach then just doing what we want and saying "God told me." The same is true for any circumstance. Dating for instance. Should I date this person or not. Well the Bible tells us to be evenly yoked, is she a Christian? Does she hold my conviction about the Bible and things that matter to God? Seek the word of God in Scripture, pray about it and make the decision that you think honors God.

Scripture alone is our authority that equips us for every good work. Trust God's word, not inner voices and urges, you do not know who those voices belong to.

Hebrews 1:1-2

"1Long ago, at many times and in many ways, God spoke to our fathers by the prophets, 2but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world."

We have the word of Christ in written form. You need seek nothing else for answers. Ask God for wisdom as you read His truth that is already revealed.

Here is a link on this same issue that I appreciated by Pastor Steve Cornell:
http://thinkpoint.wordpress.com/2007/05/26/do-inner-promptings-reveal-gods-will/

You're probably a cessationist, too

You're probably a cessationist, too

http://phillipjohnson.blogspot.com/2006/01/youre-probably-cessationist-too.html

If you believe any of the miraculous spiritual gifts were operative in the apostolic era only, and that some or all of those gifts gradually ceased before the end of the first century, you are a cessationist.

If you believe all the spiritual gifts described in the New Testament have continued unabated, unchanged, and unaltered since the initial outpouring of tongues at Pentecost, you are a continuationist.

It's pretty hard to find a real continuationist. Absolute non-cessationists exist only at the bizarre fringe of the charismatic movement. They are the sort of people who like to declare one another "apostles," claim (and inevitably abuse) all the apostolic prerogatives, sometimes invent fanciful stories about people raised from the dead, and twist and corrupt virtually every category of doctrine related to the gospel, the atonement, or Christian discipleship and self-denial.

But evangelical charismatics (especially the Reformed variety) do not really believe there are apostles today who have the same authority as the Apostles in the early church. Some may use the term apostle, but they invariably insist that the apostleship they recognize today is a lesser kind of apostleship than the office and gift that belonged to the apostles in the first century.

Now, think through the implications of that position: By arguing for a lesser kind of apostleship, they are actually conceding that the authentic, original New Testament gift of apostleship (Ephesians 4:11) has ceased. They have in effect embraced a kind of cessationism themselves.

Note: There is no more or less biblical warrant for this view than for any other kind of cessationism.

Nonetheless, every true evangelical holds to some form of cessationism. We all believe that the canon of Scripture is closed, right? We do not believe we should be seeking to add new inspired material to the New Testament canon. We hold to the faith that was once for all delivered to the saints (Jude 3)—delivered in the person of Christ, and through the teaching of His apostles, and inscripturated in the New Testament. We believe Scripture as we have it is complete. And those who do not believe that are not really evangelicals. They are cultists and false teachers, who would add to the Word of God.

But notice this: if you acknowledge that the canon is closed and the gift of apostleship has ceased, you have already conceded the heart of the cessationist argument.

That's not all, though. Most leading "Reformed charismatics" go even further than that. They freely admit that all the charismatic gifts in operation today are of a lesser quality than the gifts we read about in the New Testament.

For example, in Wayne Grudem's book The Gift of Prophecy in the New Testament and Today (Wheaton: Crossway, 1988)—probably the single most important and influential work written to defend modern prophecy—Grudem writes that "no responsible charismatic holds" the view that prophecy today is infallible and inerrant revelation from God (p. 111). He says charismatics are arguing for a "lesser kind of prophecy" (112), which is not on the same level as the inspired prophecies of the Old Testament prophets or the New Testament apostles—and which may even be (and very often is) fallible.

Grudem writes,

there is almost uniform testimony from all sections of the charismatic movement that [today's] prophecy is impure, and will contain elements which are not to be obeyed or trusted.


Jack Deere, former Dallas Seminary prof-turned charismatic advocate, likewise admits in his book Surprised by the Power of the Holy Spirit (Grand Rapids: Zondervan, 1993), that he has not seen anyone today performing miracles or possessing gifts of the same quality as the signs and wonders of the apostolic era. In fact, Deere argues vehemently throughout his book that modern charismatics do not even claim to have apostolic-quality gifts and miracle-working abilities. One of Deere's main lines of defense against critics of the charismatic movement is his insistence that modern charismatic gifts are actually lesser gifts than those available in the apostolic era, and therefore, he suggests, they should not be held to apostolic standards.

Again, consider the implications of that claim: Deere and Grudem have, in effect, conceded the entire cessationist argument. They have admitted that they are themselves cessationists of sorts. They believe that the true apostolic gifts and miracles have ceased, and they are admitting that what they are claiming today is not the same as the charismata described in the New Testament.

In other words, modern charismatics have already adopted a cessationist position. When pressed on the issue, all honest charismatics are forced to admit that the "gifts" they receive today are of lesser quality than those of the apostolic era.

Contemporary tongues-speakers do not speak in understandable or translatable dialects, the way the apostles and their followers did at Pentecost. Charismatics who minister on the foreign mission-field are not typically able to preach the gospel miraculously in the tongues of their hearers. Charismatic missionaries have to go to language school like everyone else.

If all sides already acknowledge that there are no modern workers of signs and wonders who can really duplicate apostolic power, then we have no actual argument about the principle of cessationism, and therefore all the frantic demands for biblical and exegetical support for cessationism are superfluous. The real gist of our disagreement boils down only to a question of degree.

In a very helpful book, Satisfied by the Promise of the Spirit (Grand Rapids: Kregel, 1996), Thomas Edgar writes,

The charismatic movement gained credence and initial acceptance by claiming their gifts were the same as those in Acts. For most people this is why they are credible today. Yet now one of their primary defenses is the claim that [the gifts] are not the same [as those in the New Testament.] Faced with the facts, they have had to revoke the very foundation of their original reason for existence. (p. 32)


As for biblical arguments, in Scripture itself, there is ample evidence that miracles were extraordinary, rare events, usually associated in some significant way with people who spoke inspired and infallible utterances. It is obvious from the biblical narrative that miracles were declining in frequency even before the apostolic era drew to a close. Scripture says the miracles were apostolic signs (2 Corinthians 12:12), and therefore by definition they pertained specifically and uniquely to the apostolic era.

Phil Johnson

Do inner promptings reveal God’s will?

Do inner promptings reveal God’s will?

http://thinkpoint.wordpress.com/2007/05/26/do-inner-promptings-reveal-gods-will/

Posted on May 26th, 2007.

Should we appeal to inner promptings or feelings to lead us into God’s will? Have you ever heard someone profess to feel God’s leading toward something that you doubted to be His will? I have repeatedly cautioned people against appealing to inner promptings as indicators of God’s will. Many times, these inner impressions are assigned to the work of the Holy Spirit. “I feel led by the Spirit…,” someone will say. Yet how can we tell whether impressions are from God or from another source?

“This is a critical question.” wrote Garry Friesen, ”For impressions could be produced by any number of sources: God, Satan, an angel, a demon, human emotions (such as fear or ecstasy), hormonal imbalance, insomnia, medication, or an upset stomach. Sinful impressions (temptations) may be exposed for what they are by the Spirit-sensitized conscience and the Word of God. But beyond that, one encounters a subjective quagmire or uncertainty. For in nonmoral areas, Scripture gives no guidelines for distinguishing the voice of the Spirit from the voice of the self or any other potential `voice’. And experience offers no reliable means of identification either (which is why the question comes up in the first place). Tremendous frustration has been experienced by sincere Christians who have earnestly but fruitlessly sought to decipher the code of the inward witness. Impressions are real; believers experience them. But impressions are not authoritative. Impressions are impressions. Call them `spiritual’ or attribute them to the Holy Spirit, and they are still the same just impressions. Impressions by any other name confuse the issue and confound the believer in the process of decision making.” (Garry Friesen, Decision Making and the Will of God, pp. 130-131.)

Does Romans 8:14 teach us to look to inner promptings from the Spirit for guidance? This verse says, “Those who are led by the Spirit are the sons of God.” In context, the reference to being “led by the Spirit” does not refer to inner “voices” or any such experience, but to mortifying known sin and not living after the flesh!

“The Bible teaches that the Holy Spirit will lead us, but we are never told He will do this by some inner urge. It is interesting in this connection that when Jesus told His disciples that He would send the Holy Spirit and that the Spirit would lead them into all truth, He said, `He will teach you all things, and bring to your remembrance all that I said to you’ (John 14:26). Here the leading is bringing to mind Jesus’ statements. The mind of each disciple is the instrument the Spirit will use, not some non-rational, mystical factor.” (Arthur L. Johnson, Faith Misguided: Exposing the Dangers of Mysticism.)

Many respected Bible teachers offer strong warnings about following inner impressions. Consider some of their statements:

“The idea of a life in which the inward voice of the Spirit decides and directs everything sounds most attractive, for it seems to exalt the Spirit’s ministry and to promise the closest intimacy with God; but in practice this quest for super-spirituality leads only to frantic bewilderment or lunacy. Yet the true way to honor the Holy Spirit as our guide is to honor the Holy Scriptures through which He guides us. The fundamental guidance which God gives to shape our lives the instilling, that is, of the basic convictions, attitudes, ideals and value judgments, in terms of which we are to live is not a matter of inward promptings apart from the Word but of the pressure on our consciences of the portrayal of God’s character and will in the Word which the Spirit enlightens us to understand and apply to ourselves.” (J.I. Packer, Knowing God, p. 235.)

“Most of the biblical passages that deal with the will of God focus on holiness, living in harmony with one’s family, obeying God and the like. The kind of determining of God’s will that utterly depends on voices, internal promptings, `burdens’, and the like can indeed prove far too subjective, especially when such experiences are invested with an authority that challenges the criteria of Scripture or the consensus wisdom of mature, spiritually-minded Christians.” (D.A. Carson, Letters Along the Way, pp. 132.)

“Scripture never commands us to tune into any inner voice. We’re commanded to study and meditate on Scripture (Joshua 1:8; Ps. 1:1-2). We’re instructed to cultivate wisdom and discernment (Prov. 4:5-8). We’re told to walk wisely and make the most of our time (Eph. 5:15-16). We’re ordered to be obedient to God’s commands (Deut. 28:1-2; Jn. 15:14). But we are never encouraged to listen for inner promptings. On the contrary, we are warned that our hearts are so deceitful and desperately wicked that we cannot understand them (Jer. 17:9). Surely this should make us very reluctant to heed promptings and messages that arise from within ourselves. Those willing to heed inner voices and mental impressions may be listening to the lies of a deceitful heart, the fantasies of an overactive imagination, or even the voice of a demon. Once objective criteria are cast aside, there is no way to know the difference between truth and falsehood. Those who follow subjective impressions are by definition undiscerning.” (John F. MacArthur, Jr. Reckless Faith, pp. 189-193.)

Paul Little, in his helpful pamphlet entitled, “Affirming The Will Of God,” offered a relevant illustration. “Several years ago I knew a girl who had signed a contract to teach. In August, she received another offer from a school closer to where she wanted to live. So she broke the original contract. Had she acted on the biblical principle in Psalm 15:4, where God says that He is pleased with a person who swears to his own hurt and does not change, she would not have done that. The department chairman who told me about the Christian girl’s action said her justification was `I have a peace about it,’ and he commented rather sardonically, `Isn’t that lovely? She’s got the peace and I’ve got the pieces.’

I believe that girl missed the will of God. She violated a principle which, if she had been alert and had applied it to her situation, would have given her clear guidance in this specific detail of her life. God guides, then, through His Word and its principles.“This is one of the most neglected dimensions of guidance today. It sounds terribly spiritual to say `God led me,’ but I am always suspicious of a person who implies that he has a personal pipeline to God. When no one else senses that what the person suggests is the will of God, then we had better be careful. God has been blamed for the most outlandish things by people who have confused their own inverted pride with God’s will. Occasionally I hear of a guy who, in the name of spiritual guidance, rushes up to a girl and says, `Susie, God has told me you’re to marry me.’ I have news for him. If that is the will of God, then Susie is going to get the message too. If she does not, somebody’s radar is jammed, and it’s not hard to tell whose.”

The collective wisdom of these teachers should caution believers against allowing inner impressions to lead them as a final voice from God. The potential for subjective, self-serving, misguided or even Satanic influences is strong.

In summary, God works in the whole person: intellect, emotion and will. God clearly uses conscience to restrain and protect us. But conscience like inner urges must be yielded to the objective truth of Scripture. We cannot debate another person’s feelings or inner impressions, but we can evaluate those impressions based on objective considerations. Be a good (and obedient) student of Scripture rather than your feelings and you will flourish in God’s will (Deuteronomy 8:3-5; Psalm1; 19:7-11; 119; II Timothy 3:16-17).

Pastor Steve Cornell