Day 1: Hearing God's Voice Reading: 1 Samuel 3:1-10 Devotional: In our fast-paced world, it's easy to miss God's voice. Like young Samuel, we may hear God calling but not recognize it at first. This passage reminds us that God is patient and persistent in His communication with us. He doesn't give up after one attempt. Take time today to quiet your heart and listen. Ask God to speak to you and give you ears to hear. Remember, sometimes God's voice comes in unexpected ways - through Scripture, circumstances, or wise counsel. Be open to how He might be trying to reach you today.

Day 2: Seeking Confirmation Reading: Judges 6:36-40 Devotional: Gideon's story teaches us that it's okay to ask God for confirmation when we're unsure. God understands our doubts and fears. He's not offended by our need for reassurance. If you're facing a decision or feel God is leading you in a certain direction, don't be afraid to ask for confirmation. Look for it in Scripture, seek godly counsel, and pay attention to the peace in your heart. Remember, God is patient with us as we learn to trust Him more fully. He'd rather us ask for confirmation than move forward in doubt or disobedience.

Day 3: The Authority of Scripture Reading: 2 Timothy 3:16-17 Devotional: In a world of conflicting voices and opinions, God's Word remains our ultimate authority. Every word is God-breathed and useful for teaching, rebuking, correcting, and training in righteousness. When seeking God's will, always start with Scripture. Ask yourself: Does this align with God's Word? Be cautious of any "leading" that contradicts biblical principles. Spend time today meditating on a favorite Scripture passage. Ask God to speak to you through His Word and give you wisdom to apply it to your life.

Day 4: The Importance of Godly Counsel Reading: Proverbs 15:22 Devotional: We weren't meant to navigate life's decisions alone. God often speaks to us through the wisdom of mature believers. But be discerning - not all advice is godly counsel. Seek out those who know Scripture, demonstrate spiritual maturity, and genuinely care about your spiritual growth. They should point you back to God's Word and encourage you to seek His will, not just tell you what you want to hear. Is there a decision you're facing? Consider who in your life embodies godly wisdom and seek their input.

Day 5: Walking in God's Peace Reading: Philippians 4:6-7 Devotional: God's peace is a powerful indicator of His leading. This peace surpasses human understanding - it's not just a good feeling, but a deep, settled assurance even in difficult circumstances. When making decisions, pay attention to your inner sense of peace or unrest. If you're feeling anxious or unsettled about a path, pause and pray. Bring your concerns to God. As you surrender your will to His, allow His peace to guard your heart and mind. Remember, God's peace doesn't always mean an easy road, but it does mean He's with you every step of the way.

Day 1: Valuing God's Voice Reading: 1 Samuel 3:1-10 Devotional: Just as the word of the Lord was rare and valuable in Samuel's time, we too must learn to treasure God's voice in our lives. Today, reflect on how you can create space to hear God speak. Consider establishing a specific time and place for your daily appointment with God, like the "chair" mentioned in the sermon. How might dedicating this time change your relationship with God? Remember, a missed appointment with God often leads to disappointment. Commit to showing up consistently, expecting to hear His voice.

Day 2: Be Still and Worship Reading: Psalm 46:1-11 Devotional: In our busy lives, being still before God can be challenging. Yet, it's in these quiet moments that we often hear God most clearly. Today, practice intentional stillness. Find a quiet place, silence your phone, and simply sit in God's presence. As you read Psalm 46, let the words wash over you. Don't rush to analyze or respond – just be. Allow worship to naturally flow from your heart as you contemplate God's majesty and strength. Remember, sometimes the most powerful prayers are simply being still in His presence.

Day 3: The Power of God's Word Reading: Hebrews 4:12-13 Devotional: God's word is alive and active, sharper than any two-edged sword. As you read today's passage, consider how Scripture has impacted your life. Have you experienced its power to cut through confusion, reveal truth, or bring healing? Today, challenge yourself to not just read the Bible, but to let it read you. Ask God to use His word to speak directly to your heart, addressing your deepest needs and concerns. Consider starting a Scripture journal, writing down verses that particularly resonate with you and reflecting on why they impact you.

Day 4: Listening and Writing Reading: Habakkuk 2:1-3 Devotional: Habakkuk was instructed to write down the vision God gave him. Similarly, we're encouraged to listen to God and write down what we hear. Today, after your Bible reading, spend some time in silent prayer. Ask God to speak to you, then write down any thoughts, impressions, or Scriptures that come to mind. Don't worry about perfection – this is between you and God. Over time, you may notice patterns or themes in what God is saying to you. This practice can help solidify God's words in your heart and provide encouragement in times of doubt.

Day 5: God Speaks in Suffering Reading: Job 42:1-6 Devotional: Even in our darkest moments, God is present and speaking. Job's story reminds us that suffering can actually draw us closer to God, allowing us to hear His voice more clearly. Reflect on a time of difficulty in your own life. How did God speak to you during that time? Did the experience change how you relate to Him? Today, if you're going through a challenging season, ask God to reveal Himself to you in a fresh way. If you're in a good place, pray for those who are suffering, that they might hear God's comforting voice. Remember, sometimes God's most profound messages come through our deepest pain.

Day 1: Hearing God's Voice Reading: 1 Samuel 3:1-10 Devotional: In our noisy world, it can be challenging to hear God's voice. Like young Samuel, we may not recognize it at first. But God is constantly speaking to us - through His Word, through prayer, and even through others. Today, practice being still and listening. Ask God to open your ears and heart to His voice. Remember, He desires to communicate with you personally. How might you create more space in your life to hear from God? Consider setting aside dedicated time each day for quiet reflection and prayer.

Day 2: The Gift of Prophecy for Encouragement Reading: 1 Corinthians 14:1-5 Devotional: Prophecy isn't about predicting the future, but about speaking God's encouraging words to others. We are all called to be "prophets" in this sense - to build up, encourage, and comfort one another. Reflect on a time when someone's words deeply encouraged you. How did it impact your faith? Today, ask God to give you an encouraging word for someone in your life. It could be a Bible verse, a kind message, or a specific prayer. Remember, when we encourage others, we reflect God's heart of love.

Day 3: Walking in God's Spirit Reading: Galatians 5:16-25 Devotional: The Holy Spirit dwells within every believer, guiding us towards God's will. But we must choose to "walk by the Spirit" daily. This means being attentive to His promptings and allowing Him to shape our character. Look at the fruits of the Spirit listed in this passage. Which ones do you see growing in your life? Which ones need more cultivation? Ask God to help you surrender areas where you're resisting His work. Remember, the Spirit's presence is not just for special moments, but for transforming our everyday lives.

Day 4: Discerning God's Voice Reading: John 10:1-10 Devotional: Jesus describes Himself as the Good Shepherd whose sheep recognize His voice. In a world full of competing voices, how can we discern God's true voice? It comes through knowing His character as revealed in Scripture, through prayer, and through the confirmation of wise counsel. Today, practice "testing the spirits" as you encounter various messages. Does it align with God's Word? Does it bring peace and draw you closer to Christ? Ask God for wisdom to recognize His voice amidst the noise.

Day 5: Sharing God's Encouragement Reading: Isaiah 40:1-11 Devotional: God calls us to be agents of His comfort and encouragement in a hurting world. This passage beautifully portrays God's tender care for His people. How might you be a channel of that comfort to someone today? It could be through a listening ear, a helping hand, or sharing a promise from Scripture. Remember, we don't need a special title to speak God's truth into others' lives. Ask the Holy Spirit to make you sensitive to the needs around you and to give you words of hope to share.

Day 1:
God Speaks to Friends Reading: John 15:12-17 Devotional: Jesus calls us friends, not servants. This profound truth should reshape how we view our relationship with God. He doesn't want robotic obedience, but intimate friendship. Today, reflect on what it means to be a friend of God. How does this change your approach to prayer and daily life? Consider how you can cultivate a deeper friendship with God by spending time in His presence, listening for His voice, and sharing your heart with Him.

Day 2:
The Power of Faith Reading: Hebrews 11:1-6 Devotional: Faith is the foundation of our relationship with God. The heroes of faith in Hebrews 11 didn't always hear God's voice audibly, yet they trusted and obeyed. Their faith pleased God. Today, examine your own faith. Are you waiting for a thunderous voice from heaven, or are you willing to step out in faith based on the gentle whispers of the Holy Spirit? Ask God to increase your faith and sensitivity to His leading.

Day 3:
God's Unfailing Love Reading: Romans 5:6-11 Devotional: Even when we were sinners, Christ died for us. God's love is not contingent on our behavior but is rooted in His character. Reflect on times when you've felt unworthy of God's love. Remember that Jesus called Judas "friend" even in the moment of betrayal. How does this unwavering love impact your view of God and yourself? Today, rest in God's unconditional love and extend that same love to others, especially those who may have hurt you.

Day 4: Hearing God's Voice Reading: 1 Samuel 3:1-10 Devotional: God still speaks today, just as He did to Samuel. Often, we miss His voice because we're not listening or we're too busy with our own agendas. Today, practice intentional listening. Set aside time to be still before God, asking Him to speak. Like Samuel, respond with "Speak, Lord, for your servant is listening." Be open to hearing God through Scripture, circumstances, other people, or that still, small voice in your heart.

Day 5:
God's Presence in Suffering Reading: Psalm 23 Devotional: Even in the darkest valleys, God is with us. The Psalmist finds comfort not in the absence of trouble, but in the presence of the Shepherd. Today, reflect on times of difficulty in your life. Where was God in those moments? Sometimes, like Abraham bargaining for Sodom, we try to negotiate our way out of pain. Instead, focus on seeking God's presence and comfort in the midst of trials. How can you cultivate a deeper awareness of God's presence, especially during challenging times?

What about you?  Has God assigned you to this church?  

When faced with the decision regarding where you go to church and invest your God-given gifts and abilities, you should ask yourself several questions

• Am I able to follow the leaders God has placed here? 
• Can I follow their lead even if I see things differently?
• Is my time here through? 
• How can I be sure? 
• Why does it matter?

 
Here’s the answer to that last question:  Why does it matter?

If you remain in a church where you don’t see eye to eye with the leadership OR where you have been disappointed or hurt, you may unintentionally pass your wounds and offenses on to others
 

• Here’s the reason:  Because hurt people hurt people (that’s a four word sermon)    

If you are a parent, this illustration will certainly make sense How many times have you retrieved your child from the church nursery (where there were 20 children present) to discover that one of the children there was ill? Within a few hours or days your child catches the virus  Then this sickness is passed to your entire family ... Why? Because one little tike in the group was contagious  One bad apple CAN spoil the whole bunch   
 
If you believe that you are to be part of this church, please be careful

• Remember that wounds and offenses, even disappointments, are often contagious
• Make it your goal to “get well” so you don’t “infect” others
• God can heal you from disappointments and past hurts
• If it’s true that hurt people hurt people it is also true that free people free people
• Get well so you can help others get well  

You may have invested your time, talents, money, and heart in this church

• Suddenly you realize that God is moving you elsewhere (that is really OK)
• If you have determined that your time here is coming to an end
  • Make sure that you leave well (leaving well is a choice)
  • Don’t try to take others with you. Let them hear from God for themselves
  • Make sure you leave for the right reasons
  • It’s important to inform church leadership of your decision
  • Don’t just disappear

There are Appropriate Reasons for leaving a church (here are two)

CALLING: God is calling you elsewhere

• You no longer feel at home
• Things no longer feel right
• You are not settled
• You feel God is releasing you

VISION: God is leading you one way and the church is going another way

• If this is true … it is definitely time for a change 
• Why?  Vision + Vision = Division
• It is not your job to set the direction of the church
• God has placed the Senior Pastor and elders in the local church to set the vision
• If you can’t support and serve the church’s vision and its leaders, it’s time to go
• There are no exceptions 

 
There are also Inappropriate Reasons for leaving a church

• Probably 75% of people who make a transition leave for inappropriate reasons
• Four common reasons:  grievances, offenses, disappointments, wounds
• Review definition of “authority”

Church leaders often don’t know you are upset

• Even when they do discover that you’re upset, they often don’t know exactly why
• The responsibility is yours to initiate and clarify your concerns
• After taking this step, there is a way to part well
• Remember … leaving well is a choice

Be very careful what you say about your church and its leadership team

• If God is leading you AWAY from here
  • It is not necessary to justify your departure
  • It is not necessary to defend your position

Proverbs 18:21 – Words kill and words give life.  They’re either poison or fruit … you choose.
 
Five Laws of Righteous Leaving

LAW # 1 – Righteous leaving is PLANNED

• It takes place in a timely fashion
• It is properly communicated ... and happens in plain sight

1 John 1:7 – “If we walk in the light, we have fellowship …”

So how do we properly communicate when leaving?  Glad you asked!

a.  Submit what you are feeling (concerns/disagreements) to a pastor/ministry leader
Give the pastor/ministry leader a chance to respond. Just like marriage – this is common courtesy

Proverbs 18:17 – “The first speech in a court case is always convincing ... until the cross-examination begins.”

Communication is a two-way street.There are two sides to every story (listen and you may discover something new)
 
b. Try to share with a pastor/ministry leader in person. Rather than by phone/e-mail/text/Facebook/Twitter/through a friend. Please don’t just disappear

LAW # 2 – Righteous leaving is PRAYERFUL

• Is God leaving with you … or not?
• Why are you leaving … for appropriate or inappropriate reasons? 

LAW # 3 – Righteous leaving is PURE

• Make sure that you are in right relationship with those in authority
• You can agree to disagree without being disagreeable
• Remember – how you leave is as important as why you leave

LAW # 4 – Righteous leaving is PEACEABLE
Romans 14:19 – “As far as possible, be at peace with all men.” 
Hebrews 12:14 – “Make every effort to be at peace with all men.”  

• It’s not always possible (but you can do your part)

Ask yourself these questions …

• Can you bless (not bless with a 2’ x 4’) those whom you are leaving? 

It is not necessarily to agree with them
It is important to pray for them and desire God’s best for them

• Could you ever return without guilt?  (I did …it was awesome)

 
LAW # 5 – Righteous leaving is POSITIVE
If you made a list, would it contain:

• What you are looking FOR in a church
• What you are AGAINST (moving away from)
• Are you looking to the future?
• Are you wishing to only relive the past?  

Isaiah 43:18-19 – “Forget the former things.  Do not dwell on the past.  See I am doing a new thing … do you not perceive it?”

There is great danger in nostalgia (remembering the “good ole days” or abuse in the past)
Your windshield is larger than your rear view mirror. Where you are going is greater than where you’ve been

God’s desire is for all people to know Him. As Christians, we are called to lead people to Jesus (see Mark 13:10). Jesus instructs us in Matthew 28:19–20 to “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you.” This raises the question, how do we carry out The Great Commission in our lives, helping people discover and enter into a life-changing relationship with Jesus Christ?

1. Pray
 
If you’re ready to lead someone to the Lord, pray and ask the Holy Spirit to lead you to someone. Then ask the Lord to use you to lead that person to an encounter with Him.

If you have never led anyone to salvation before, you may feel nervous, unsure, or even unqualified. The truth is: If you’ve had an encounter with Jesus, you are qualified to be a witness. You don’t have to know every Scripture about salvation, and you don’t need to figure out all the answers to the person’s questions before you can tell them about Jesus. If you’ve had an encounter with Jesus, you can help that person have a personal encounter with Him. Don’t let all the things you don’t know stop you from sharing with people about the Jesus you do know. Pray and ask Him to help you.

2. Build Relationship
 
In John 4:1–26, the Master Himself teaches us how to lead someone to Jesus through His encounter with the Samaritan woman. In John 4:7, she “came to draw water. Jesus said to her, ‘Give Me a drink.’” Jesus could have drawn the water for Himself. The real reason He asked this woman to give Him a drink is He knew His request would lead to a conversation.

One of the best ways to begin to lead someone to Christ is to start with a conversation, and one of the best topics of conversation is them! If we ask people about themselves, they will talk about their children, grandchildren, families, jobs, where they grew up, and their hobbies and interests. We won’t be able to lead people into an encounter with Jesus if we don’t talk to them. Jesus engaged people everywhere He went. We can follow His example, interacting with the people around us and building relationships with them so they can ultimately find their way to relationship with Him.
 
3. Talk About the Things that Matter

When leading someone to the Lord, it’s important to ask the Holy Spirit to let us know when the relationship has reached the point that we need to stop talking about the weather or current events and begin to talk about the things that matter most, the things that will change a person’s life forever and have eternal impact. Here are some of those subjects.

Abundant Life
 
Even if they would not use the term “abundant life,” most people want to have a full, fruitful life—one that overflows with good things. We can speak to them about the peace and joy we now have as believers that we did not have before we had an encounter with Jesus. When we do this, we’re not imposing our religion on someone but sharing about our relationship with Someone.

When we share about our lives, we’re simply telling our story. For instance, when I share my story with people, I’ll often start out by saying, “I was raised in a good home, but I got off track. I got extremely involved in drugs and lived an immoral lifestyle, but then something happened to me in a motel room, and it totally changed my life!” This catches their attention right away.
Many times they ask, “What happened in the motel room?” This question gives me an opportunity to say, “A man told me that if I would give my life to God, everything would change. And I was delivered from drugs instantly!” All I’m doing is sharing my story. The person listening is not hearing about religion; they’re hearing my story about my relationship with Jesus.
 
A great way for us to share our faith is to simply talk about what life was like before we encountered Jesus. We can say whatever is true about our past: “I was miserable. I was lonely. I was insecure. I was afraid. I was angry. I was bitter. I had unforgiveness. I was in bondage. I felt rejected and alone. I was a person who was totally tormented until I finally gave control of my life to the Lord. And now I have a full and abundant life!” From there, we can further explain what abundant life really means and how they can experience it too.

Eternal Life
 
Jesus talked to the Samaritan woman about eternal life. John 4:13–14 says, “Jesus answered and said to her, ‘Whoever drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life.’”

Within the heart of every human being is a God-shaped void. Even if they say they don’t believe in eternal life, there is something God put inside of them that wants to know about life after death. One of the easiest ways to talk about eternal life is by sharing John 3:16: “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.”
 
Sin

Many in the Church today believe we shouldn’t talk about sin, but the problem with this belief is Jesus talked about sin. He certainly spoke to the Samaritan woman about her sin (see John 4:16–19).
 
As Christians, we need to talk about sin because sin is what separates us from God. Jesus never avoided talking about difficult subjects, but He also never talked about sin in a condemning way (see John 8:10– 11). Likewise, we shouldn’t avoid talking about sin, but we should be careful about how we talk about it.

When we talk to people about sin, we can begin by saying, “We’ve all made mistakes. We’ve all messed up. I am no better than you or anyone else.” One of the enemy’s strategies to keep people from coming to faith in Jesus is to make them think we believe we are better than they are because we’re Christians. That’s simply not true, but this lie can be intimidating. The only difference between believers and non-believers is that we have received the grace of God. We can share with them how they can receive His grace too.
 
Relationship with God

When we’re leading someone to Jesus, we’re not sharing about religion; we’re sharing about our relationship with Jesus Christ. When they put up an argument about religion, we always need to respond with answers that bring them back to God and His Word. If we’ll spend time with the people we’re leading to the Lord and let them see our genuine relationship with Jesus, they will begin to want what we have.
 
At the end of Jesus’ time with the Samaritan woman, He said, “We know what we worship, for salvation is of the Jews. But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for the Father is seeking such to worship Him. God is Spirit, and those who worship Him must worship Him in spirit and truth” (John 4:22–24).

When dealing with people, Jesus’ focus was on a relationship with God. We need that same focus as we interact with those around us. The way to have a relationship with God is through His son, Jesus. Romans 6:23 tells us, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” Jesus’ sacrifice on the cross has bridged the gap of communication between a sinful people and a holy God. Talk with people about your relationship with God, how it has changed your life, how you experience His unconditional love, how He interacts with you daily, and how He gives you strength, wisdom, and peace when you need it.
 
You can talk to people about your relationship with Jesus too. Tell them He is alive, and let them know that they can have a relationship with Him. When the Samaritan woman heard about Jesus, it changed her entire life. She told others about Him and won many people in her city to Him.

4. Expect Questions, but Stay Focused on Spiritual Truth
 
Any time you share Christ with people, they will probably have questions. Often, these questions are based in human reasoning or logic because those who don’t know the Lord aren’t accustomed to interacting on a spiritual level. The Samaritan woman questioned Jesus, the Master Himself, at the well: “Jesus answered and said to her, ‘If you knew the gift of God, and who it is who says to you, “Give Me a drink,” you would have asked Him, and He would have given you living water.’ The woman said to Him, ‘Sir, You have nothing to draw with, and the well is deep. Where then do You get that living water? Are You greater than our father Jacob, who gave us the well, and drank from it himself, as well as his sons and his livestock?’ Jesus answered and said to her, ‘Whoever drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life.’ The woman said to Him, ‘Sir, give me this water, that I may not thirst, nor come here to draw’” (John 4:10–15).

The woman’s question about living water seems reasonable, because she is talking about physical water from a natural perspective. But Jesus is talking about living water on a spiritual level. Likewise, when we’re sharing Christ with someone, we’re talking on a spiritual level. We’re talking about a spiritual need the person has, but the enemy will throw thoughts and ideas into people’s minds, causing them to question things from a natural perspective. They may ask about what scientists say about creation or where dinosaurs are in the Bible. They’ll question “this fact” or “that fact.” It’s okay to tell someone, “I don’t know all the answers, but what I do know is, ‘I was blind, now I see’” (John 9:25).
 
Again, it’s important to remember that if you have had an encounter with Jesus, you are qualified to share Him with others. You may be a new believer and not know every Scripture about eternal life, and it’s okay. Just do your best and trust God with the rest.

5. Keep it Simple
 
Jesus took the most complicated issue and made it simple. If they simply believe Jesus Christ paid for their sins as He died on the cross, they can receive His gift of eternal life. Share with them what the Bible says in Romans 10:9–13: “if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. For the Scripture says, ‘Whoever believes on Him will not be put to shame.’ For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. For ‘whoever calls on the name of the Lord shall be saved.’”

6. Ask the Most Important Question. Lead the Most Important Prayer.
 
Once a person is ready to receive Jesus, ask him or her, “Do you believe in your heart Jesus is the Son of God? That He came to this earth and lived as a man and died on the cross for you and He rose again on the third day?” If the answer is yes, you can lead them in the following simple prayer of salvation as they repeat it after you.

Dear God, I know I’m a sinner, and I ask You to forgive me for all of my sin, and I receive Jesus as my Lord and my Savior. I give You complete control of my life. Thank You, Jesus, for saving me today!

The gospel is a declaration of the Lord’s constant openness to mankind. “Through the LORD’s mercies we are not consumed, because His compassions fail not” (Lam. 3:22). The Lord’s love for us does not change; He is not subject to moods. Though some human theologies propose God as preoccupied with anger toward sinners, and though some preaching thunders judgment far more than mercy, the starting place for capturing hearts for Christ is to capture the heart of God for the lost. Whatever heaven’s clear dismay over the impact of sin and sinning, and whatever the eventual justice of God to be visited upon those refusing His love, all proclamation of the gospel must be preoccupied with the wonder of God’s love. It abounds throughout His Word, it overflows in His Son, and it is the essence of the outpouring of His Holy Spirit (John 3:16; 1 John 4:16; Col. 2:8, 9; Rom. 5:5).
 
An Unswerving Flame

The unswerving attitude of God is the pivot around which swing varied responses to different people. “The Strength of Israel will not lie nor relent. For He is not a man, that He should relent” (1 Sam. 15:29). Though 1 Samuel 15:11 reveals that God said He regretted that He had appointed Saul as king, He had not changed His heart toward Saul. Love for the miserable man Saul had become was not diminished. Rather, it could be said that God simply wished Saul’s violation of the authority he had been given had never happened.

God’s dealing with Saul illustrates God’s dealing with any person, irrespective of their condition; that is, He meets us where He finds us. “With the merciful You will show Yourself merciful; with a blameless man You will show Yourself blameless; with the pure You will show Yourself pure; and with the devious You will show Yourself shrewd. For You will save the humble people, but will bring down haughty looks. . . . As for God, His way is perfect” (Ps. 18:25–27, 30a).

A Boundless Flame

The presentation of the gospel resounds from the solid footings of its grounding in God’s unshakable love and faithful kindness to fickle people. In contrast to the self-righteous anger some believers feel toward sinners, heaven’s abiding mercy ceaselessly extends to the misguided living and confusion born of earthly passions. The Lord was provoked at Sinai; the shattered tablets of the Ten Commandments He had just written lay scattered at His feet. The people had deeply offended Him, yet He used that very moment to proclaim what He was: “The LORD, the LORD God, merciful and gracious, longsuffering, and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin” (Ex. 34:6, 7a).
A God of boundless grace was a revolutionary concept in the ancient world burdened with the fear of treacherous and cruel gods. Jonah the prophet evidences his familiarity with those words from Sinai, praying, “I know that You are a gracious and merciful God, slow to anger and abundant in lovingkindness, One who relents from doing harm” (Jon. 4:2). Sent to Nineveh, the most depraved city on Earth, he became the first foreign missionary in history and the only prophet of Israel ever to turn a city to repentance. Was it deep consciousness of the fundamental truth of God’s compassion, as He Himself spoke in the face of Israel’s failure at Sinai, that explains why the Lord chose such a reluctant character as Jonah to be His envoy to wicked Nineveh?

The Old Testament Prophet’s Flame

Jonah is not alone in this understanding of God’s nature. All Israel’s prophets manifested God’s compassion in the task of bringing people back to God—an awareness that God is readily gracious to receive all who come to Him.

• Hosea portrays God’s moving heart-cry for adulterous Israel (Hos. 2:14–23).
• Micah’s prophecy ends with the familiar Sinai phrases like a sunburst in a stormy sky. He adds, “You will cast all our sins into the depths of the sea” (Mic. 7:19).
• Preaching to Judah, Isaiah declares God’s heart: Though “the mountains shall depart . . . My kindness shall not depart from you” (Is. 54:10).

In Scripture, the gospel is never mere doctrine or abstract thought, but always takes shape in some vivid mercy, culminating supremely in Christ’s death and resurrection. “While we were still sinners, Christ died for us” (Rom. 5:8).

The New Testament Prophetic Flame

One person after another in the Old Testament trumpeted the theme of “God the Compassionate.” In the New Testament, it becomes the music of a vast symphony orchestra—the theme of every apostolic writer. Without the same passionate commitment to love people with Christ’s animating mercy, it is unlikely that the New Testament can be lived out to a lost world, or even that its pages can be properly appreciated since evangelism—the good news of God’s love—imbues every line. No one but a soul winner gripped by heaven’s compassion can appreciate Paul’s cry: “I could wish that I myself were accursed from Christ for my brethren” (Rom. 9:3). God’s dimension of love lays everything “on the line” for lost sinners, instead of laying the sinner’s head “on the block.”

The New Testament provides the only answer to the world’s chaotic self-will—the gospel. The church has been birthed and set aflame to build a bridge of light and life to all people, darkened and adrift in self-will and needing divine salvation. An evangelist is “an angel messenger” of fire—sent from God to a rebellious and self-defeating world. The evangelist’s job is not to push religion, promote the church, or preach for emotional response. The gospel is not a religious technique but a treasure chest full of ways to proclaim the love of God, seen in “Christ crucified.” The gospel has the answer—but not necessarily to the questions the world asks. Most human inquiry merely takes its own cause further down the wrong track, for the gospel is not open to discussion, alteration, or amendment—not a subject for a talk show or a chat room’s idle opinions. It is a direct call, saying, “Repent and believe the gospel—the ‘good news’ of God’s love that calls to you with forgiveness and a new life.”

Spreading the Flame

As God’s “good news,” the flame of the gospel must be spread—told, announced, proclaimed—for it is only really “news” when it is published or broadcast. Every human being alive must have a chance to hear the gospel of love and life, whether he or she accepts it or not. Matthew 9:13 records that Jesus said He came, not “to call the righteous, but sinners, to repentance” and to set the example for evangelism. The Bible presents the gospel as the wisdom of God, the only saving truth. Nobody made it up, just as nobody invented water. No philosopher ever conceived equal hope. Preaching it releases the saving power of God. Those who are dead in trespasses and sins will hear it and be raised to new life.

The church’s evangelistic mission is a co-mission, as the promise of Holy Spirit power is only offered to accompany those who bear witness of the love of God in Christ. As one commissioned, the evangelist (in this case, all of us who carry the gospel within our hearts) is sent to Christ-rejecters and unbelievers, even as Jonah was to the most wicked city on Earth. Evangelism is not a program of stirring meetings for church members, but the result of the Holy Spirit’s stirring hearts with a program to reach to the unsaved. Christians who are set ablaze by the flame of God’s love will be fired with a passion for their generation. Rather than waiting for God to send a revival, or complaining about the state of the church, they will reach out to others—one by one. With such action, millions can be saved while others wonder why revival “tarries.”

An Abiding Flame

The natural temperament is prone to short-lived impulses—to live life limited by feelings that quickly catch fire and just as quickly burn out. Moses had seen wilderness bushes “flash and burn,” but one bush caught his attention and changed his life. That one bush drew him, not burning down or out despite the brightness of the flames (Ex. 3:2). He trembled with fear when he found out why: God was in it.

That is the secret of evangelism still ablaze in those who fully open themselves to the reality of God’s heart, the ceaselessness of His love and the glory of His Spirit’s presence attending them as they go forth: God is in them! Just as the fire in the bush leaped into the heart of Moses, the flame of Pentecost—tongues of fire over each head (Acts 2:3)—is waiting to descend on all obedient disciples today.

A Pure Flame

The flame of evangelistic passion is purer and deeper than loveless proselytizing—merely getting people to trade one religion for another. To religionists in Jerusalem, He said, “You travel land and sea to win one proselyte, and when he is won, you make him twice as much a son of hell as yourselves” (Matt. 23:15). The warning is necessary today, because the church’s history includes the tragic annals of such “religious passion,” instead of the com passion of evangelistic passion. Without the love of God (not merely church growth) and a love for people (not merely heads to count) at its core, religious enthusiasm can only ultimately inflict deep scars and permanent damage on the Christian witness in a community, city, or nation.

The Heart That Blazes

The heartbeat of God throbs in the gospel to set the pulse-rate of those who take it to the lost world. It will set a human heart aflame with a love that gives itself constantly and never reverts to preoccupation with itself. If evangelism is not a capital outlay of self-giving love, it is worthless. God means the gospel to be successful in its advance, and a fruitful evangelism cannot help but bring the servant of God some degree of recognition. Any prominence brings with it incidental temptations, the opportunity for self-promotion, the suggestion of careerism, and a vulnerability to exhibitionism. Yet the heart aflame with Jesus’ love will burn as Jesus “burned”—a true Light to the world, always living “not . . . to be served, but to serve” (Matt. 20:28).

The role model is God Himself who “so loved the world that He gave His only begotten Son” (John 3:16). God had only one sacrifice to make—His Son, the One most precious to Him. And in stating, “You shall be perfect [matured], just as your Father in heaven is perfect” (Matt. 5:48), Jesus is saying, “Love as the Father loves.” Being a true child of such a Father is what keeps the flame of evangelistic passion alive and real. Aglow for God with His fire, evangelists are enabled to snatch brands from eternal fires of loss (Zech. 3:2).

The Inexhaustible Flame

The flame of Christ’s compassion for the world has never exhausted itself. What exploded at the Cross is a stream of fire to this day. Calvary is not an extinct volcano. Eternal fires are still there for all who spiritually visit that place. Those shuddering hours of crucifixion were a special work, but not a final “peak.” God’s love has neither peaks nor valleys, waves, or troughs: His compassions are steadfast, “new every morning” (Lam. 3:23).

The Cross was not a desperate, frustrated, spur-of-the-moment attempt to reach us. It was part of a long-range plan. Christ’s journey to Jerusalem and the Cross began neither at Bethlehem in Judea nor at Nazareth in Galilee, but His journey began “from the foundation of the world”—and it has not ended yet. He is still journeying beside and within us: “And [the disciples] went out and preached everywhere, the Lord working with them” (Mark 16:20). He evangelized with them; He will evangelize with you.

A Testimony to the Flame

I can do no more than fully endorse the truth of that remark, for the fire of His presence has accompanied me around the world. As I have preached, I have seen the shining eyes of millions like windows into hearts filled with the kindling joy in hearing of God’s love and set aflame by the regenerating power of the Holy Spirit.

Passing years could have rendered me indifferent, but with the continual warmth of His presence, somehow the Lord keeps me seeing people as He saw them from the Cross. Just as He said He had to do the work of the One who sent Him (John 9:4), that same imperative infects me. And His Spirit will impart that same urgency of His all-embracing desire for the whole world in any who open to that fire of eternal love. To be part of that work is our highest privilege as redeemed sons and daughters. It fills the heart with a fire that makes each day close with a sense of satisfaction and the promise of eventually having consumed a whole lifetime in the experience of life’s highest purpose.

"Quench not the Spirit"

The miraculous work of the Holy Spirit has been in action since the creation, when God said, "Let there be light". It's through the Spirit that God's creative power is manifested. Nowadays, when the work of divine redemption represents the counterpart of the work of creation, the same Holy Spirit appears as the carrier of the gifts and redemptive power. His initial work manifested itself alongside the Word of God (to confirm its truth and promise) with the declaration of the gospel of Jesus, the light of the world. The author of this study has pastored one of the historic Pentecostal churches of America for some thirty years and uses his pedagogical gifts in this examination of how God makes his gifts and power flow through human vehicles who are willing to serve him.

1. Prophecy about the gift of tongues (Is. 28:11,12)
   Isaiah prophesied about the spiritual experience of speaking in known and unknown tongues. Paul said that Isaiah's prediction about speaking in tongues, known and unknown, was a prophecy that is fulfilled in the Church.
2. The Person of the Holy Spirit (John 14:16,17)
   The Holy Spirit possesses all the attributes of a person. The Holy Spirit, who acts as a helper to the Church, is not impersonal, but has all the characteristics of a person.
3. Baptism of the Holy Spirit: historical examples (Acts 2:4)
   The book of Acts relates cases of people who were filled with the Holy Spirit. Acts offers us antecedents to the filling or baptism of the Holy Spirit.
4. Tongues as a sign (Acts 10:46)
   Tongues function as a sign of the presence of the Holy Spirit. The experience of "glossolalia" functions as a sign of the interior presence of the Holy Spirit, and makes the believer a living and strong testimony.
5. Receiving the baptism of the Holy Spirit (Acts 19:2)
   This passage poses the question of receiving the Holy Spirit after having believed in Christ. Even when it's recognized that the Holy Spirit works in each believer and in various ministries of the church. this question moves us, "Have you received it?"
6. Names and symbols of the Holy Spirit (Rom. 8:2,9,15)
   The Holy Spirit is given various names and symbols in the Scriptures. In the Scriptures, the Holy Spirit is given various names and is represented through different symbols. In this chapter, he is referred to as the Spirit of life (v. 2), the Spirit of GOD (v. 9), and the Spirit of adoption (v. 15).
7. The Father's gifts to you (Rom. 12:6-8)
   Available gifts for ministering to the needs of the body of Christ and for the increase of the testimony of faith. The gifts are placed in the Church to minister to the body where they are needed most. This passage is about the gifts of the Father, measured out to each person to be able to carry his purpose for our life.
8. Gifts that the Holy Spirit offers (I Cor. 12:8-10,28)
   Available gifts to minister to the needs of the body of Christ and to extend the testimony of the faith. It's important that we don't forget to distinguish between the gifts given by each member of the Deity. Discovering the gifts that the Father has given us, shouldn't replace our sincere desire to seek the gifts of the Holy Spirit listed here, dispensed by Him, throughout the Church.
9. Gifts that Christ gives (Eph. 4:11)
   Available gifts to minister to the needs of the body of Christ and to extend the testimony of the faith. Distinguishing between the gifts of Romans 12:6-8 (from the Father), the gifts of I Cor. 12:8-10 (from the Holy Spirit), and the gifts mentioned here, explicitly given by Christ the Son (v. 8), is fundamental to understanding the total reach of the spiritual gifts.
10. Love: the basic ingredient (I Cor. 13:1)
    Love is the foundation of all the gifts; leaders should check whether the basis of the use of the gifts is love. As love is the foundation for all the gifts, that spirit of love is the factor that marks us for the biblical exercise of the gifts of the Holy Spirit. Thus, those in authority should "prove the spirits", to assure themselves that those who exercise spiritual gifts are truly motivated "by love".
11. Limits to the use of the gift of tongues (I Cor. 13:1)
    Speaking in tongues should be limited to a sequence of two or three manifestations at the most. In a group gathering, the use of the gift of tongues, and its respective interpretation afterward should be limited to the participation of two or three, at most. Although there are surely some for whom this is an inflexible number, others consider it a flexible guide to maintain balance between the service and worship.
12. A call to character (Gal. 5:22,23)
    Being filled with the Holy Spirit calls us to strengthen our character along with the charismatic activity. Being filled with the Spirit affects the character as much as the charismatic activity. The fruit of the Holy Spirit must grow in all areas of our life, in the same measure that his gifts are manifested through us.
13. Benefits of prayer in the Spirit (Jude 20)
    The practice of "tongues" in private devotion is for personal edification. A benefit of the private and devotional practice of "speaking in tongues" is personal edification. The multiple benefits of prayer with or in the Holy Spirit is being able to study them alongside other aspects of his activity in human lives.
14. The Pentecostal and Charismatic context (I Cor. 14:1-40)
    Love is the foundation of the gifts; integrity is the key to their sacred preservation. This text establishes the gifts of the spirit on the unique and sure foundation of love, and sets integrity up as the key to preserving the sacredness of the sanctuary and the dignity of the worship service. This passage offers directions for controlling and guiding the services in the pentecostal and charismatic contexts.

The Pentecostal Revival at the beginning of the 20th century and Charismatic awakening that began fifty years later, without a doubt, constituted one of the most innovative and sensational spiritual transformations in history. But when we investigate these phenomena we should ask:

1) Why has this occurred? 2) What impact has it had? and 3) How should spiritual integrity be maintained?
 
WHY HAS THIS OCCURED?

In the first place, because the need was evident for the renewal of the Christian mission and purpose in the church and between its members.

Second, in view of this need for renewal, a decisive move had been made on the part of sincere Christians who wanted to recover the power of the Holy Spirit that transformed and energized the lives of the first Christians. A manifestation of the Holy Spirit has emerged from this movement, accompanied by Speaking in Tongues among the believers of all the great denominations, which shows that the baptism of the Holy Spirit is not a denomination or movement, but an experience that brings with it the abundance of spiritual power for a more effective service.

In the third place, this manifestation of the Holy Spirit has bound together the principle currents of Protestantism and the traditional pentecostal movement to the ways of worship in the 1st century of the Church, through that which has been correctly called the Charismatic Movement (derived from the Greek "charismata", a term used, for example, in I Corinthians 12:4 and 30 to refer to the gifts of the Holy Spirit).
 
WHAT IMPACT HAS IT HAD?

From this renewal arises the question, "What really happened when the Church received these gifts? To attempt an answer, the biblical fundamentals, the traditional context, and the contemporary witnesses should be taken into account.

The Scriptures are Fulfilled

In the first place, the Bible declared in an unequivocal way, "Be filled with the Spirit" (Eph. 5:18). An analysis of the Greek word translated, "be filled" reveals to us that it is in the present tense, which indicates that this is a blessing that we should experience and enjoy now. The action, of which the verb is an imperative (mandatory)leaves no options for the perceptive disciple. However, as the verb is in the passive voice, there is no doubt that being filled with the Spirit is not a thing that the Christian obtains by his own effort, but something which is done for you, and to which you should submit yourself. For that reason, the Scripture offers a God-centered view of being filled with the Spirit, an experience in which on High reaches down and the Christian becomes united with Him in intimate communion.
 
THE PERSON OF THE HOLY SPIRIT WORKS

In the second place, the Bible reveals that the Person of the Holy Spirit has been the primary agent regarding the ministry of the word throughout the ages. Scripture clearly states that the Godhead works co-equally, co-eternally, and in coexistence, as a unity. But it has also been suggested, certainly, that we should consider this unity with our eyes on the special function of each one of the persons of the Trinity: The Father is the executive, the Son is the Architect, and the Holy Spirit is the Contractor.

So, the Scriptures show us the Holy Spirit assumed the unique form of the following people: 1) As author of the Old Testament (II Sam 23:2, Is. 59:21; Jer. 1:9; II Tim. 3:15-17; II Pet. 1:21) and the New Testament (John 14:25,26; I Cor. 2:13; I Thes. 4:15; Rev. 1:10,11, 2:7) 2) As the one who anointed people of the Old Testament, the Scriptures mention no less than 16 leaders of Israel who were anointed by the Holy spirit: Joseph (Gen. 41:38); Moses (Num. 27:18); Othniel (Judges 3:10); Gideon (Judges 6:34); Jeptha (Judges 11:20); Samson (Judges 14:6,19; 15:14,15); Saul (I Sam. 10:10; 11:6); David (I Sam. 16:13); Elijah (I Kings 8:12; II Kings 2:16); Elisha (II Kings 2:15); Azariah (II Chron. 15:1); Zechariah (II Chron. 2:20 - not the correct reference, but I haven't found the correct one); Ezekiel (Ez. 2:2); Daniel (Dan. 4:9; 5:11; 6:3); Micah (Mic. 3:8.

So, the Holy Spirit, as contractor, anointed the prophets of the Old Testament, like Isaiah and Joel, in order to write his prophecies about the day when the Spirit would be shed, and his gifts spread, along with all those of the Church (Joel 2:28-32; Acts 2:17-21). In Isaiah 28:11 and 12, God used Isaiah to tell Judah that he would give a lesson in a form that would not please him, and that he would give knowledge through strange languages in view of their unbelief. Centuries later, the apostle Paul extended the sense of this passage to the gift of speaking in tongues in the church (I Cor. 14:21,22). This sign was able to be manifested in tongues that were known or unknown to human beings (compare I Cor. 14 with Acts 2:1-11; 10:45,46).

In all these aspects, we see the Holy Spirit as someone who works in the Church with a definite personality, as a person given to the Church to guarantee that the ministry of Christ crucified be continually proclaimed and verified. The Holy Spirit, then, has all the characteristics of one person:

1. He has knowledge (Rom.8:27), will (I Cor. 12:11), and feelings (Eph. 4:30).
2. He participates in revelation (II Pet. 1:21), teaching (John 14:26), testimony (Acts 10:15), intercession (Rom. 8:26), exhortation (Rev. 2:7), the Commission (Acts 16:6,7) and affirmation (John 15:26).
3. He connects with human beings. He can be saddened (Eph. 4:30), He can be lied to (Acts 5:3), and blasphemed (Matt. 12:31,32).
4. The Holy Spirit possesses the attributes of divinity: He is eternal (Heb. 9:14), omnipresent (Psa. 139:7-10), omnipotent (Luke 1:35), and omniscient (I Cor. 2:10,11).
5. He is spoken of as Spirit of God, Spirit of Christ, Consoler, Holy Spirit, Holy Spirit of promise, Spirit of truth, Spirit of grace, Spirit of life, Spirit of adoption, Spirit of holiness.
6. He is symbolized by fire (Acts 2:1,2), wind (Acts 2:1,2), water (John 7:37-39), a seal (Eph. 1:13), oil (Acts 10:38), and a dove (John 1:32).

All of this reveals a part of the Holy Spirit's vast sphere of action in the Old Testament and the contemporary Church.
 
THE EVENTS THAT ACTS TELL US ABOUT ARE BEING REDISCOVERED AND APPLIED

In the third place, the book of Acts relates five tales of people who received the fullness, the filling or baptism of the Holy Spirit (Acts 2:4; 8:14-25; 9:17-20; 10:44-48; 19:1-7). Five factors are manifested in these tales: 1) Those present experience the irresistible presence of God. 2) There is an evident transformation in the life and testimony of the disciples who were filled. 3) That experience gives a great impetus to the growth of the Church, "And always, in the temple and the houses, they did not cease to teach and preach of Jesus Christ" (Acts 5:42). 4) The immediate evidence in three of the five narratives were glossolalia, "Because they heard that they spoke in tongues" (Acts 10:46). (glossolalea is a term derived from the Greek "glossa" ["tongue"] and laleo ["to speak"]) 5) The essential intention of that experience was to offer a powerful testimony (Acts 1:8) and a more profound dimension of the Christian commitment to give fruits of goodness, righteousness and truth (Eph. 5:19), gratitude (Eph. 5:20), humility (Eph. 5:21), love, joy, peace, longsuffering, gentleness, goodness, faith, meekness and temperance (Gal. 5:22,23).

All these things put together demonstrate that which the actual pentecostal-charismatic revival is experiencing through the Holy Spirit that works in the Church. The problem is that, too often, it is misinterpreted or misapplied, for the lack of an understanding of the biblical concept of "tongues" and the role of the gifts of the Spirit. Although there are various theological and ethical points of view between some members of the new pentecostal-charismatic movement, the practice of "speaking in tongues" in prayer and worship, along with the acceptance and satisfaction of the role that the gifts of the Holy Spirit occupy in its midst, it constitutes a link that unites everyone.. So, to completely understand this phenomenon, it's necessary to take into account the Charismatic point of view in that which refers to the interpretation and applications of the powerful manifestations of the Holy Spirit in the book of Acts, applying the controls that are taught in I Corinthians 12-14.
 
HOW CAN SPIRITUAL INTEGRITY BE MAINTAINED?

TO ESTABLISH OUR PERSPECTIVE

In the first place, the Pentecostal or Charismatic considers the baptism of the Holy Spirit an experience that follows Christian conversion; something that happens through a process of complete submission to the Spirit that fills and guides us. We agree that the Holy Spirit works in each believer and in the various ministries of the Church. Even so, each believer should answer the question of Acts 19:2, "Did you receive the Holy Spirit when you believed?"

We should examine two expressions here:

1. It is understood that, to speak of the "baptism of the Holy Spirit", the traditional pentecostal-charismatic movement doesn't refer to that Baptism of the Holy Spirit that conversion brings about, through which the believer is integrated into the Body of Christ through faith in his redemptive work on the cross (I Cor. 12:13). However, no biblical charismatic sees the Christian who is not Charismatic as "less saved" or less spiritual than he. The baptism with or in the Holy Spirit (John 1:33; Acts 1:5) was and will be lead by the Lord Jesus in order to be "received" (John 20:22; Acts 1:8) as a "gift" that he had granted after his ascension (John 7:39; Acts 2:38,39). Nevertheless, if someone prefers to reject this terminology, we maintain that to experience the abundance of the Spirit in the spirit of unity is more important than to create divisions among ourselves or to diminish our passion for receiving his abundance because of differences in theological terms or practices.
2. When you speak of the process of "completely surrendering to the Spirit", the Pentecostal-Charismatic movement does not mean: (a) mental passiveness, or (b) a state of self-induced hypnosis or "trance". Instead, this terminology alludes to a conscious and fervent pursuit of God. The mind remains active, worshipping Jesus Christ, he who baptizes with the Holy Spirit (John 1:33). The excitement grows while the love of God is sown in our hearts (Rom. 5:5). He will be a physical participant while we worship and praise him, lifting the voice in prayer (Acts 4:24) or the hands to worship (Psa. 63:1-5).

 
THE TWO-FOLD FUNCTION OF SPEAKING IN TONGUES

In relation with those who have "received" the gift of speaking in tongues, the Bible describes two basic functions. It should serve for personal edification and public exhortation.

In the experience of the Baptism with or in the Holy Spirit, "tongues" fulfill the role of a sign of the presence of the Holy Spirit. Jesus prophesied that they would come as a sign (Mark 16:17), Paul referred to them as a sign (I Cor. 14:22) and Peter saw them as a gift/sign that confirmed the validity of the Gentile's experience of the Holy Spirit (compare Acts 10:44-46 with 11:16,17 and 15:7-9). Hence, that to speak in tongues should be a suitable and expected sign that confirms the full presence of the Spirit and offers a vigorous living testimony to the believer. It is not considered a requirement in order to obtain the abundance of the Spirit, but an indication of what it has yielded.

Tongues and Personal Edification

In the first place, "speaking in tongues" is a private subject, that concerns self-edification (I Cor. 14:2-4). Glossolalia is the devotional practice of the believer in the most intimate moments of his communication with God, under the impetus of the Holy Spirit. This "devotional" experience should also be put into practice by collective agreement, in meetings of groups where there are no unbelievers or uninformed believers present. (I Cor. 14:23). In accordance with this, the following principles about speaking in tongues are proposed:

1. Speaking in tongues under the inspiration of the Holy Spirit is the only spiritual gift that is identified with the Church of Jesus Christ. There is evidence of the other gifts, miracles, and spiritual manifestations in Old Testament times, before the day of Pentecost. This new phenomenon is manifested originally in the Church, it's identified with the Church in a unique way, and was ordained by God for the Church I Cor. 12:28; 14:21).
2. Speaking in tongues represents the fulfillment of the prophecies of Isaiah and Jesus. Compare Isaiah 28:11 with I Corinthians 14:21, and Mark 16:17 with Acts 2:4; 10:46; 19:6; I Corinthians 14:5,14-18,39.
3. Speaking in tongues is a proof of the resurrection and glorification of Jesus Christ (John 16:7; Acts 2:26).
4. Speaking in tongues is an evidence of the baptism in or with the Holy Spirit.
5. Speaking in tongues is a spiritual gift for personal edification (I Cor. 14:4; Jude 20).
6. Speaking in tongues is a gift for the spiritual edification of the Church, when it's accompanied with the interpretation of what is spoken (I Cor. 14:5).
7. Speaking in tongues is a spiritual gift for communication with God in moments of private devotion (I Cor. 14:15).
8. Speaking in tongues is a way through which the Holy Spirit intercedes for us in prayer (Rom. 8:26; I Cor. 14:14; Eph. 6:18).
9. Speaking in tongues is a spiritual way to rejoice (I Cor. 14:15; Eph. 5:18,19).
10. The application that Paul made of Isaiah's prophecy indicates that Speaking in tongues also serves to "rest" or "refresh" (Is. 28:12; I Cor. 14:21).
11. Tongues are manifested after the preaching of the Word of God, and confirm it (Mark 16:17 and 20; I Cor. 14:22).

 
Tongues Serve for Public Exhortation

Returning to the second function of "tongues" - public exhortation - I Corinthians 14 provides the gifts of the Spirit with the firm foundation of love (I Cor. 14:1). The public use of "tongues" also demands that we observe a set of norms as the key to maintain order in our communities and places of worship. After accepting that there have been some who have abused this gift, and have boasted unfairly of it, we should recognize that this can be converted into a vital and valuable part of the worship service, when it is used correctly for the edification of the body of Christ (I Cor. 14:1).

Nevertheless, the sincere believer, who is filled with the Holy Spirit, is not solely occupied with this gift, because he sees in it only one of the many gifts given for the Church to reach "fullness"; hence he does not participate in the worship service or fellowship with others with the sole purpose of speaking in tongues. Such an intention would be a sign of immaturity, vanity and idolatry. On the contrary, sincere believers gather together to worship God and be prepared for every good work through the teaching of the Word (II Tim. 3:16,17). Consequently, the believer who is perceptive to the teachings of Scripture recognizes the following recommendations made in the New Testament about spiritual gifts:

1. Speaking in "tongues" is only edifying in public meetings when interpreted; he who speaks in tongues in worship should pray for interpretation, and if it doesn't follow, keep silent, unless he knows someone with the gift of interpretation is present. (I Cor.14;5,28)
2. The Spirit is manifested only for edification; therefore, whenever it is truly present, all is found in order and no one feels shame or is perturbed (I Cor. 14:26,40).
3. "The spirits of the prophets are subject to the prophets" (I Cor. 14:32). Everybody who is truly filled by the Spirit is able to exercise self-control; hence confusion can and should be avoided in order for decency and unity to prevail (I Cor. 14:40).
4. The foundation for all the gifts is love. Love, not the experience of a gift, is that which describes those who use spiritual gifts. In this way, in the administration of spiritual authority in the local congregation, the Word demands that we judge (I Cor. 14:29) in order to confirm that those in possession of gifts pursue "love" and that they try the "spiritual gifts".
5. The author and giver of the gifts is the Holy Spirit, who distributes them according to his will; therefore, no gift is changed into an exclusive possession of a believer for his personal edification or for boasting. On the contrary, the gifts are dispensed to the Church to be used by it for the mutual edification of the believers (I Cor. 12:1-11) and as a means of extending its ministry.
6. The use of the gift of tongues should be limited to a series of two or three manifestations at the most (I Cor. 14:27). Although many maintain that this is a very rigid standard, others consider it a guide for maintaining balance in the worship service. In practice, the Holy Spirit is rarely moved beyond these limits; however, on occasions, for special reasons and necessities, it is possible to produce more than a sequence of two or three appropriately spaced manifestations in a given worship service. The main guideline is the following: "but do all decently and with order" (I Cor. 14:40).

 
CONTEMPORARY TESTIMONY

Moving beyond the fullness of the Spirit, it's important to understand the impact of the gifts on life and the testimony of the Church.

The experience of the fullness of the Spirit represents something more than "speaking in tongues". In reality, it is to enter into possession of the fullness of the gifts and fruit of the Spirit, as is described in the New Testament (I Cor. 12:7-11; Gal. 5:22,23). We also embrace, in a broad sense, the use of the gifts of God for spiritual edification as it is mentioned in Romans 12:3-8 and Ephesians 4:7-12.

The Greek word "charisma" (sing.) or "charismata" (plural) is used to designate the spiritual gifts, and in accordance with a more technical terminology, "gifts of holy grace". In Ephesians 4:11-13, the words "dorea" and "doma" are also used to designate the gifts, describing them as aptitudes that "equip" us for personal service in the kingdom of God. Also, the word "pneumatika", used in I Corinthians 12:1, is used to describe the gifts as "things of the Spirit". The point is, that each one of these terms reveals the current meaning of the supernatural action of the Spirit in our lives, in which it prepares us to grow in grace and the service of the kingdom. To this end, we are called to seek the "greater gifts" (I Cor. 12:31). Therefore overcome passivity, and ardently seek how to work the gifts, and most of all, the proper attitude to have about them from a biblical point of view.

Therefore, to speak of the gifts never implies that anyone has exclusive rights to them. The gifts are given to the Church as resources to be used where it is necessary, to minister to the body of Christ. That is to say, that not all believers possess the same gifts. On the contrary, the Holy Spirit is the author and giver of the gifts so that the expressions of the worship service and the kingdom have integrity.
 
THE GIFTS OF THE DIVINITY

Many consider useful, the clarification of the specific functions that each person of the Trinity holds in the dispensation of the gifts to humanity. In its origins, naturally, we owe our existence, human life, to the Father (Gen. 2:7; Heb. 12:9), who also handed over his only begotten Son as the Redeemer of mankind (John 3:16). From the point of view of redemption, Jesus is the giver of eternal life (John 5:38-40; 10:27,28). He gave his life and spilled his blood to be the creditor of this privilege (John 10:17,18; Eph. 5:25-27). Moreover, the Father and the Son sent the Holy Spirit (Acts 2:17,33) in order to advance the work of redemption through the ministry of worship, the teaching of the Church and evangelization.

Romans 12:3-8 describes a list of gifts given by God as Father, which seem to be identified with "basic motivations", that is, inherent inclinations of each person, according to the qualities that the Creator gave them from birth. Although only seven categories are mentioned, to observe them, let's go to a few individuals who can be described with only one gift. It is more common to encounter a combination of various gifts, with different characteristics for each present gift to a certain degree, while at times one is the dominant trait in each person. It would be erroneous to think that one fulfills the biblical calling to "seek the best gifts" (I Cor. 12:31), if it is limited to developing one or more of the gifts of the Creator, mentioned in these categories. These gifts, that God gives us to take our place in his creation, are the foundation.

In the second place, in I Corinthians 12:7-11, the new gifts of the Holy Spirit are related. Its purpose is specific: to benefit the body of the Church. ("benefit", from the Greek "sumphero", means "to reunite, benefit, favor", that which occurs while the collective life of the body is strengthened and expanded through its evangelistic ministry). These new gifts are at the disposal of each one of the believers, but it's the Holy Spirit who distributes them (I Cor. 12:11). A passive attitude should not be adopted concerning them, but desire and seek them actively (I Cor. 13:1; 14:1).

In the third place, the gifts given by the Son of God constitute the foundation that guarantees that the first two categories of gifts are used for the body of the Church. Ephesians 4:7-16 does not only indicate these gifts, that Christ gives to the Church according to his will. The ministry of the leaders is to "equip" the body of Christ, helping each person:

1. To understand the place the Creator has reserved for them, in accordance with the qualities which they have been given, and the possibilities that salvation offers them now to realize the divine purpose in their lives; and
2. In order to receive the power of the Holy Spirit, and begin to respond to the gifts that each believer receives in order to expand his innate talents for the sake of bringing his redemptive ministry to a head, to edify the Church and evangelize the world.

 
In the light of the preceding, we examine the following clearly identified categories of gifts: those dispensed by the Father (Rom. 12:6-8), the Son (Eph. 4:11) and the Holy Spirit (I Cor. 12:8-10). If the analysis goes well beyond the gifts mentioned here, and gives the structure of the gifts of the Divinity to whom we have already referred, the following general outline can help us in two ways. Firstly, it helps us identify the different roles and work of the persons of the Trinity in our perfecting. Secondly, it contributes so that we do not mistake our innate qualities in life, and in service to God with our conscious pursuit of the fullness of the power and resources of the Holy Spirit to serve and minister in the Church.
 
ROMANS 12:3-8: The Gifts of the Father (basic purposes and motivations of life)
 

1. GIFT OF PROPHECY
   1. Speaking with frankness and vision, especially when done under the inspiration of the Spirit of God (Joel 2:28)
   2. showing courage in morality and an unbreakable commitment to worthy values.
   3. Influencing those who are in our sphere of action with a positive spirit of social and spiritual justice. NOTE: As the three categories of gifts -those of the Father, the Son, and the Holy Spirit - involve "prophetic aspects", it's necessary to make some distinctions. In the 1st category (Rom. 12), that which is general stands out; that level of the gift of prophecy reaches each believer ("all flesh"). The "gift of prophecy" dispensed by the Holy Spirit (I Cor. 12), refers to supernatural inspiration, until the point where speaking in tongues and its interpretation is included in this category (I Cor. 14:5). The gift of the office of prophet, given by Christ to the Church through individual ministries, constitutes another expression of the gift of prophecy; those who hold it should fulfill such requirements of the Old Testament about the trustworthiness of the message as well as those of the New Testament about the standards of life and character required to be exercised by the spiritual leader
2. GIFT OF SERVICE
   1. Ministering and serving lovingly, all those who are in need.
   2. Ministering in such a way as corresponds to the work and office of a deacon.
3. GIFT OF TEACHING
   1. Supernatural ability to explain and apply the truths received from God for the Church.
   2. Presupposes the study and inspiration of the spirit that allows the teacher to clearly present divine truth to the people of God.
   3. Considered different than the activity of a prophet, who speaks directly in God's name.
4. GIFT OF EXHORTATION
   1. Literally means, calling to someone to encourage him about something.
   2. In a wider sense, it is equivalent to supplicating, consoling, or instructing (Acts 4:36; Heb. 10:25).
5. GIFT OF SHARING
   1. Its essential significance is giving in a spirit of generosity.
   2. From a technical point of view, it refers to those who provide resources to those who do not have them.
   3. This gift should be exercised liberally, without ostentation or boasting (II Cor. 1:12; 8:2; 9:11,13).
6. GIFT OF LEADING
   1. Alludes to someone who is "placed at the front in some activity".
   2. He embraces model action, supervision, and direction of the Holy Spirit over the body of Christ.
   3. Leadership should be exercised with diligence.
7. GIFT OF HAVING MERCY
   1. Identifying with the suffering of others.
   2. Establishing understanding, respectful, and sincere relationships with others.
   3. In order to be effective, this gift should be exercised with kindness and joy, not as an obligation.

 
I COR. 12:8-10;28: The Gifts of the Holy Spirit

1. WORD OF WISDOM
   1. Supernatural revelation of the divine plan and will.
   2. Power received from on high to resolve a problem, going to it with spiritual intuition.
   3. Sense of Divine direction
   4. Being guided by the Spirit in order to act appropriately in determined circumstances.
   5. Correctly applied knowledge; wisdom interacts with knowledge and discernment.
2. WORD OF KNOWLEDGE
   1. Supernatural revelation of the divine plan and will.
   2. Supernatural vision or understanding of circumstances or of a collection of evidence through revelation; that is to say, without any human aid, thanks only to divine help.
   3. Implies a more profound and wider comprehension of the revelation of God.
   4. Entails moral wisdom to correctly live and relate with others.
   5. Requires objective comprehension about divine things in human affairs.
   6. Can also allude to the knowledge of God or of the things that pertain to God as related in the New Testament.
3. FAITH
   1. Supernatural ability to believe in God without any reservations.
   2. Supernatural ability to fight off unbelief.
   3. Supernatural ability to confront adverse circumstances, trusting in the message of God and his Word.
   4. Internal conviction to obey an urgent calling from on high.
4. GIFTS OF HEALING
   1. Alludes to healing obtained supernaturally, without human aid.
   2. Can include the application of human therapies and cures under divine guidance.
   3. Does not exclude the use of innate gifts which we receive from God.
5. GIFT OF MIRACLES
   1. Supernatural power to counteract human or evil demonic forces.
   2. literally means deployment of power that goes beyond that which is natural.
   3. Operates along with the gifts of faith and healing to exercise authority over sin, Satan, infirmity, and the forces that cause hindrances in this world
6. GIFT OF PROPHECY
   1. Inspired divine prediction and anointed declaration.
   2. Supernatural proclamation in a known language.
   3. Manifestation of the spirit of God, not of the intellect.
   4. Should be held and practiced by all who are filled with the Holy spirit.
   5. This gift puts intellect, faith, and volition into action, but its use is not based on intellect. It constitutes the proclamation of a message from the Spirit of God.
7. DISCERNMENT OF SPIRITS
   1. Supernatural power to detect the spiritual world and know its activity.
   2. Implies the possession of spiritual vision to supernaturally reveal the will and plans of the enemy and his forces.
8. DIFFERENT TYPES OF TONGUES
   1. Supernatural expressions not known by the one speaking: these languages can exist on Earth, coming from ancient cultures, or "unknown" in the sense that they are a means of communication inspired by the Holy Spirit (Is. 28:11; Mark 16:17; Acts 2:4; 10:44-48; 19:1-7; I Cor.12:10,28-31; 13:1-3; 14:2,4-22,26-31).
   2. Serves as evidence and a sign of the fullness and action of the Holy Spirit.
9. INTERPRETATION OF TONGUES
   1. Supernatural power that allows one to reveal the significance of tongues.
   2. It functions, not as an operation of the human mind, but of the mind of the Spirit.
   3. It doesn't constitute a translation (he who interprets never understands the tongue that he is interpreting), but a declaration of its significance.
   4. Its exercise is a miraculous and supernatural phenomenon, which occurs with the gifts of speaking in tongues, and prophecy.

 
EPHESIANS 4:11 (also I Cor. 12:28): The Gifts of the Son (to equip the body of the Church and facilitate its mission)

1. APOSTLE
   1. In apostolic days, a select chosen group was brought together to bring the ministry of Christ to a head; it included the task, assigned to a few, of completing the canon of the Sacred Scriptures.
   2. It implies holding a special identification of leadership assigned by Christ.
   3. Functions as a messenger or envoy of God.
   4. In our age, it refers to those who possess an outstanding apostolic spirit, make an outstanding contribution to the expansion of the work of the Church, open new missionary fields and supervise the principal organs of the body of Christ.
2. PROPHET
   1. A spiritually mature voice, carrier of a special divine message directed to the Church or the world.
   2. A person who, on certain occasions, receives the gift of foreseeing future events.
3. EVANGELIST
   1. Basically refers to a special gift of preaching or testimony that leads unbelievers to the experience of salvation.
   2. From the functional point of view, the gift of evangelization contributes to the establishment of new works, while pastors and teachers are occupied then with organizing and sustaining.
   3. Essentially, the gift of evangelism contributes to making converts and bringing them together physically and spiritually in the body of Christ.
4. PASTOR/TEACHER
   1. The word "pastor" is derived from a root that means "defender".
   2. Implies the function of nourishing, teaching, and caring for the spiritual needs of the body that a pastor/teacher practices.
5. MISSIONARY (Some include "apostle" and "evangelist" in this category)
   1. Implies developing a plan to make evangelism known to the whole world (Rom. 1:16)
   2. Gives an example of the humility necessary for following the calling to go to remote regions and confront unknown situations.
   3. Connotes an internal compulsion to lead the whole world to an understanding of the message of Christ.

 
Special Graces

1. HOSPITALITY
   1. Literally means, to love, do good or help others joyfully.
   2. Illustrates Peter's idea about one of the two categories of gifts: 1) Teaching and 2) Ministering (I Pet. 4:10,11).
   3. It was manifested in lavish care to believers and workers who came to visit to worship, labor and form part of the body of Christ.
   4. It is exemplified in the teachings of Christ about the righteousness of God (Matt. 25:35,40).
2. CELIBACY (Matt. 19:10; I Cor. 7:7-9,27; I Tim. 4:3; Rev. 14:4)
   1. The Bible considers marriage something honorable ordained by God; and a necessity of each individual.
   2. Implies a special gift, that frees the individual of those obligations, pressures, and preoccupations of daily life, allowing one to dedicate all his attention to the work of the Lord.
3. MARTYRDOM (I Pet. 4:12,13)
   1. It is exemplified in the spirit of Stephen.
   2. It is fulfilled in the attitude of Paul(II Tim. 4:6-8)

First Peter teaches us that there is an important purpose for our unity. Believers are like living stones being built together as a spiritual house (1 Pet. 2:5). The purpose of this structure is to offer up spiritual sacrifices acceptable to a holy creator. The writer then goes on to liken the redeemed in Christ, both Jew and non-Jew, to the Jewish priesthood.

What did he mean by that? What did the priests do that models for us something of our responsibility today? Essentially, the priests were intercessors. They made atonement for the land. They stood in the gap (Ezek. 22:30) between God and human beings and mediated on behalf of the people who needed atonement for sin. They presented sacrifices for both the sin of the nation and the sins of individuals.

“Isn’t that all in the past?” some ask. “Didn’t the Reformers point out that the priesthood of all believers under the new covenant negates any need for a human priesthood?” The answer: Yes. The Reformers did protest the exclusive prerogative of a religious hierarchy, but they were not against prayer. They called for every believer to approach God personally, experience salvation through faith in Christ alone, and then walk with God in daily conversation, which included interceding for others. Calvin, Zwingli, Luther, and Knox were men of prayer who cried out to God for spiritual breakthrough in their generation just like Ezra, Nehemiah, Jeremiah, Daniel, and the other great reformers described in the Scriptures.

The essential difference between us as New Testament priests and the Old Testament priesthood is that the ancient priests looked forward by faith to the atonement Messiah would provide, while we look backward—two thousand years to the same hinge point of history. They presented the blood of animals, a physical sacrifice, in contrast to the priesthood 1 Peter describes, which offers up a spiritual sacrifice—making claim by faith on the shed blood of Jesus as the final atonement for sin.

It is important to realize that priestly mediation is part of the ongoing ministry of Jesus. He is our “great High Priest” who ever “lives to make intercession” for us (Heb. 4:14; 7:25). The fact that a perfect sacrifice was made for our sin more than two thousand years ago did not automatically resolve everything, but rather secured the grounds (through Christ’s cross) for all reconciliation. So, the ministry of reconciliation is ongoing. Or to put it another way, the blood has been made available; however, the blood must still be applied. We must make a conscious choice to believe in the power of Christ’s atonement, receive His indwelling presence, and turn from sin.

Interceding for our nation, city, people group, family, or generation also involves a deliberate choice to face the reality of sin, “undercover” sin, to identify with it in confession, and then to appropriate the delivering grace of God by faith. Satan always attempts to keep hidden the defilement of the land through historic sins. Further, the Enemy struggles to keep the church from its priestly role of asking for forgiveness and leading the way in repentance. This is why Paul exhorts, “first of all, that supplications, prayers, intercessions, and giving of thanks be made for all men” (1 Tim. 2:1). The majority of a population may be continuing in their sin; however, a righteous remnant, interceding on their behalf, can bring down mercy on the undeserving. We must never underestimate the power that is released when united believers intercede in humility. The Old Testament restoration books demonstrate how a believing remnant can set in motion the healing of even a divided, shattered, dispossessed nation. Most important was the heart attitude of these intercessors as they prayed the prayer of identification.

Because of “our sins, and . . . the iniquities of our fathers, Jerusalem and Your people are a reproach to all those around us” (Dan. 9:16).

“I pray before You now, day and night, for the children of Israel Your servants, and confess the sins of the children of Israel which we have sinned against You. Both my father’s house and I have sinned” (Neh. 1:6).

“O my God, I am too ashamed and humiliated to lift up my face to You, my God: for our iniquities have risen higher than our heads, and our guilt has grown up to the heavens. Since the days of our fathers to this day we have been very guilty” (Ezra 9:6, 7).

Humility and genuine brokenness released God’s favor, for He “resists the proud, but gives grace to the humble” (James 4:6). Consider how the high priest went into the Most Holy Place on the Day of Atonement, without arrogance, humbly and even at the risk of his life, genuinely identifying with the sin of the people. Of course, that model was fulfilled in the Person of Jesus, but the spirit of intercession still seeks those who will stand before God in prayer on behalf of those who either cannot, do not know how to, or will not pray for themselves.

Believers as Reconcilers

The ministry of reconciliation is directed in 2 Corinthians 5:18–21; calling each believer (a) to reach with love to all humankind and (b) to intercede for all, irrespective of their readiness to receive grace. All such outreach or intercession finds its fountainhead and authority for action in the cross of Jesus. At the cross, mercy triumphed over justice. At the cross, a mighty flood of reconciling grace was released into the Earth. At the cross, we ourselves were recipients of such mercy that it changes the way we view those who have sinned—whether against God, against themselves, or against us.

Today we live in a wounded world. The Cold War is over, the great transnational ideologies have either failed or proven to be weak. Communism has collapsed, and even the fervor of religious fanaticism has been unable to bring regions and peoples together. Into the sociopolitical vacuum have rushed older claims of nationality, language, religious schism, and tribal identities. Old hatreds are back with a vengeance; ancient fault lines that were briefly covered over once again exposed. Racial strife among the immigrants of new world cities, people group wars in the postcolonial states of Africa, and ethnoreligious convulsion in East Europe are all symptoms of the foundational conflicts that this generation receives as a legacy of the past.

What an exciting time then to be a believer in Jesus, an intercessor involved in Christ’s ministry of reconciliation! We have the answer! (2 Cor. 5:18). It is only when we are reconciled to God the Father that all “otherness” of different gender, race, or culture may become an attraction rather than a source of insecurity and division. This is why Jesus gives the ministry of reconciliation to the redeemed in Christ, the living church. A pagan world will never succeed with truly healing peacemaking. There is only one Prince of Peace.

Even now a wave of repentance and intercessory understanding is spreading through the world’s prayer movements, addressing the foundational sins that have hindered the progress of the gospel for centuries. Examples abound (see John Dawson, What Christians Should Know About Reconciliation [Ventura, CA: International Reconciliation Coalition, 1998]) as arenas fill with gathered Christians, weeping with repentance as people flood platforms to confess not only their personal sins, but also the sins of their group against other groups. The result: leaders from estranged people groups reconcile and embrace one another, paving the way for God’s healing love to invade nations as Satan is robbed of ancient strongholds and a spiritual harvest is triggered. What sort of obstacles does this order of prayer and intercession, confession, and repentance surmount?

The Wounds of the World

When we study human conflict, we see that Satan’s method of getting one group to abuse another is rooted in the hardheaded collision of self-righteous people within each group. Take some truth, polarize the people with different sides of that truth, tempt them to unrighteous judgment, and then watch them wound one another with rejection, harsh words, and injustice. The cycle seems endless, since even as two individuals can hurt each other through selfish and unjust behavior, it is equally common for wounds to be sustained by a nation or people within a nation. Animosities and bitternesses can fester unresolved for generations.

At a 1995 global conference, Christian delegates from more than forty nations identified fourteen different categories of deep-rooted systemic alienation between peoples and elements of society—“wounds of the world”—which call for reconciliation ministry:

1. Indigenous peoples to immigrant peoples (such as the aboriginal peoples to European Australians)
2. Residual antagonisms, when there is justice under the law, but wounds continue (for example, between black and white Americans because of the legacy of slavery, or between the hearing and hearing impaired because of a perception of society’s continuing insensitivity)
3. People group conflicts (such as the Kurds versus the Turks or the Hutus versus the Tutsis)
4. Nation-state rivalries (such as the border disputes between Pakistan and India)
5. Independence movements (for example, the Timorese resistance to Javanese Indonesians as a result of colonialism)
6. Civil wars (as in Bosnia)
7. Alienation between generations (such as a generation returned from war dealing with the countercultures of their teenage children)
8. Societal conflicts (for example, leftists versus rightist ideologies on the environment or abortion)
9. Gender-based abuses (such as the forced prostitution of Korean, Chinese, and Filipino women by the Japanese military during the 1940s)
10. Industry, trade, and labor disputes (such as migrant farm workers versus agri-business enterprises)
11. Social class divisions (such as those caused by the Indian caste system, socialist governing elites, land and business dynasties, or aristocratic cultures)
12. Interreligious conflicts (as between Christians and Jews)
13. Inter-Christian conflicts (sectarian divisions)
14. Christianity to peoples (when elements of Christian civilization have misrepresented God’s character, putting a stumbling block between those peoples and their Creator; an example is the impact of the Conquistadors on Amer-Indian peoples)
How do we respond to such deep, gaping, sometimes ancient wounds? The answer lies in the humility of Jesus expressed through His body, the church.

A Model for Reconciliation

Even though the Judeo-Christian ethos present in a few national cultures gives us some basis for hope that reconciliation can occur through governmental or societal entities, reconciliation ministry is primarily the responsibility of the living church. There is, after all, no substitute for the atonement Jesus provided for sin. Just as during seasons of revival in the past, the church always placed great emphasis on open acknowledgment of sin and called for changed attitudes and just actions, so today’s believers are being called to demonstrate a model of reconciliation for the troubled world of the new century. What is that model? The biblical pattern for experiencing spiritual recovery involves four actions: confession, repentance, reconciliation, and restitution. In the context of healing the wounds of the world, this means:

• Confession: Stating the truth; acknowledging the unjust or hurtful actions of myself or my people group toward other people or categories of people.
• Repentance: Turning from unloving to loving actions.
• Reconciliation: Expressing and receiving forgiveness and pursuing intimate fellowship with previous enemies.
• Restitution: Attempting to restore that which has been damaged or destroyed and seeking justice wherever we have power to act or to influence those in authority to act.

Sometimes we can begin this process by organizing events and ceremonies in which representatives of offending or offended subcultures have an opportunity to express regret or extend forgiveness. (Examples abound here, too: see source mentioned earlier in this article.) Of course, in initiating such acts, we recognize that the issues involved are complex as today’s generation accepts the task of honoring righteous ancestors while seeking forgiveness for ancestral sin. But honesty dictates that we embrace both the guilt and the grandeur that has attached itself to our various cultural, ethnic, or national identities. In such representative intercession, a fundamental and pivotal point of understanding is essential. It is that, even though each person stands alone before God and is in no way guilty for the sins of their ancestors or any other group, each willing intercessor is volunteering to open himself or herself before God to experience godly sorrow and to confess the sins of the people or the land as one who willingly identifies with either or both. This is where reconciliation begins.

God’s Momentum

The reconciliation prayer movement has found a momentum far beyond human promotion, growing rapidly into a worldwide network of culturally diverse, praying servants from all streams within the church. They unite as ambassadors of reconciliation, willingly leading the way in public confession, repentance, and reconciliation at “solemn assemblies” and other special events. How?

A reconciliation initiative is launched when people who trust each other form an alliance around a major reconciliation issue and determine to take action together. Like-minded people find each other and learn from other reconcilers in a network. Identificational repentance is proving to be the key to opening doors that have been closed for centuries. People are taking prayer journeys where historic oppression or massive killing has ruled regions and cultures—at such scenes as ancient massacres, slave trading, or war.

Such intercessory repentance does not mean that God puts the guilt on the intercessor. We are not individually guilty for what our people group did or for what our parents did. But He is waiting for the “royal priesthood,” which is the redeemed in Christ, to openly confess the truth of a matter before Him and before people, just as the ancient Hebrew priests once did over the sins of Israel. Such an open acknowledgment of the wounding injustices against people breaks open a flow of grace and healing.

Some occasionally object to this practice, or seem bewildered by it, suggesting that only the Old Testament concerned itself with the national or corporate sins (as with Israel). In tandem with this opinion, they suppose the New Testament only relates to a personal salvation, and that being born into a spiritual kingdom renders all such issues as repentance in behalf of people groups, nations, classes, or cultures to be meaningless or presumptuous. “Why even try to heal society?” they ask; or, “Who do I think I am, repenting for my nation, the sins of my ancestors, the failures of history?”

The Example of Jesus

But we do see that Jesus did concern Himself with corporate entities as well as with personal ones. To begin, He ministered to His people group as a culture with a particular history. He wept over Israel’s sins and wounds. He identified with them. He was absolutely rooted in their story, as the elaborate genealogy introducing Him in Matthew 1 reveals. Indeed, He was totally engaged with individuals, both with their immediate personal needs and with their eternal salvation, but He also dealt in terms of corporate, national issues.

The most striking example of Jesus’ dealing with a corporate entity among His people is found in Matthew 23:29–32. Notice:

“Woe to you, scribes and Pharisees, hypocrites! Because you build the tombs of the prophets and adorn the monuments of the righteous, and say, ‘If we had lived in the days of our fathers, we would not have been partakers with them in the blood of the prophets.’ Therefore you are witnesses against yourselves that you are sons of those who murdered the prophets. Fill up, then, the measure of your fathers’ guilt.”

Here, Jesus ascribes unresolved corporate guilt to a multigenerational, vocational cast—the scribes and Pharisees. Jesus indicates that the proof of their unresolved guilt was that they took a position of self-righteous accusation toward their forefathers rather than humbly identifying with them. Because of this, all opportunity for cleansing was lost; and the weight of unrepented sin rested upon their shoulders.

In contrast to these, compare the righteous, amazing example of identificational repentance in the example of Stephen (Acts 7). Even more radically than the great intercessory examples of Nehemiah, Ezra, Daniel, and Jeremiah, Stephen totally identified with his people group, even as some of their number engaged in the act of killing him. He did not say “You Jews,” but rather he said, “Our fathers would not obey.” Stephen remained constant in this spirit of humility until, falling on his knees as stones rained upon him, he cried out, “Lord, do not charge them with this sin”—the last words he uttered before he died (Acts 7:60). Truly this is the power of the Cross at work in the early church. They showed us the way.

What was effective then is even more important in today’s missionary endeavors. Intercession is more than prayer; it is living out the mediating, reconciling life of Christ in a wounded, bitter world with no answers for the broken relationships that torment all cultures. This is a day of God’s favor, a fulfillment of that which was prophesied long ago. “You shall be named the priests of the LORD, they shall call you the servants of our God” (Is. 61:6).