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Romans 8:35, as rendered in the New Living Translation (NLT), poses a heavy question that should be contemplated by all followers of Jesus Christ: “Does it mean he no longer loves us if we have trouble or calamity, or are persecuted, or hungry, or destitute, or in danger, or threatened with death?” Since time immemorial, believers have grappled with the apparent contradiction between divine love and the presence of suffering in their lives.

The Nature of Adversity:

The verse addresses a range of human experiences, from personal troubles to external calamities, including persecution, hunger, destitution, danger, and the looming threat of death. In doing so, it acknowledges the reality of the human condition—one that is marked by trials and tribulations, where we are not immune to the challenges that befall the world.

Erroneous Teachings:

In the context of Romans 8:35, it becomes evident that modern preaching implies a different narrative. In contemporary church gatherings, there exists a prevalent message that suggests a direct correlation between divine favour and a life free from adversity. This perspective often surfaces in teachings that promise material prosperity, immediate deliverance from hardships, and an absence of trials as evidence of God’s unwavering love. However, this interpretation appears to be at odds with the message presented in Romans 8:35, which challenges the notion that God’s love ushers in a trouble-free existence. The verse acknowledges the enduring nature of God’s love even in the midst of life’s inevitable challenges.

Challenging the Assumption:

The question itself challenges a common assumption that if God truly loves us, we should be shielded from adversity. It prompts us to confront a theological quandary: Can the presence of hardship be indicative of a withdrawal of God’s love? The subsequent verses unfold a narrative of unwavering love and victorious faith.

Tim Keller, an American pastor, theologian, and Christian author, once said: “Suffering is actually at the heart of the Christian story. It is not peripheral.” Faith in Christ, far from being a shield against suffering, is an anchor that grounds us in God in the midst of negative human experiences. The teachings of Christianity consistently point out that embracing Christ does not immunize us from the challenges and tribulations inherent in life. Instead, faith serves as a guiding light through the darkness of suffering, providing strength, hope, and resilience. The life of Jesus Himself exemplifies this truth, as He endured profound suffering while on earth. The essence of Christian faith lies in a profound understanding that even in the face of adversity, we can find purpose and meaning through our relationship with Christ. Faith is not a promise of a life without pain but an assurance that, in Christ, suffering is not devoid of significance and that God’s love remains steadfast through every trial.

Contextualizing the Passage:

To fully grasp the significance of Romans 8:35, it is important to understand the broader context of the entire chapter. Romans 8 expounds on the freedom found in Christ, the transformative power of the Holy Spirit, and the assurance of God’s love for His children. In this context, the question raised in verse 35 serves as a rhetorical device to emphasize the potency and endurance of God’s love amidst life’s adversities.

Overwhelming Victory Through Christ:

The passage continues with a resounding answer to the initial question: “No, despite all these things, overwhelming victory is ours through Christ, who loved us” (Romans 8:37, NLT). This proclamation shifts the focus from the adversity itself to the triumphant power of Christ’s love. It teaches that rather than interpreting hardship as a sign of God’s abandonment, we should view it as an opportunity to experience unparalleled victory through our relationship with Christ.

Theological Implications:

Romans 8:35–37 challenges us to reconsider our understanding of God’s love in the face of adversity. It suggests that God’s love is not contingent upon a life free from trouble but is, instead, a steadfast and unwavering force that sustains and empowers us through life’s challenges. This theological perspective enables us to find solace and hope in our faith, knowing that even in the midst of difficulties, we can experience an overwhelming victory through our connection with Christ.

Conclusion:

Romans 8:35–37, in the New Living Translation, serves as a reminder of the enduring nature of God’s love in the face of adversity. It challenges us to transcend a simplistic view of God’s love and embrace the profound truth that, through Christ, we can experience triumph even in the midst of life’s most challenging circumstances. In exploring this passage, we are invited to anchor our faith in the unshakable love of God, finding comfort and strength in the assurance of overwhelming victory through our relationship with Christ.

Religious communities have long served as pillars of support, providing spiritual guidance, comfort, and a sense of belonging. However, an alarming trend has emerged in recent years where unscrupulous pastors exploit the trust and faith of their congregants for financial gain. One particular example involves the manipulation of the firstfruit offering, a biblical concept from the Law of Moses, to deceive congregants into surrendering their January salaries and/or the first salaries in their new jobs.

What was Firstfruits?

The Law of Moses, found in the Old Testament of the Bible, is a comprehensive set of instructions and commandments given to the Israelites by God through the prophet Moses. Among the various regulations outlined in this Law is the concept of “firstfruits.” Firstfruits were a unique offering that represented the first and best of the harvest presented to God as an expression of gratitude, dependence, and obedience.

Biblical Basis:

The term “firstfruits” is mentioned throughout the Old Testament, particularly in the books of Exodus, Leviticus, and Deuteronomy. In Exodus 23:19, God commands the Israelites, “The best of the firstfruits of your ground you shall bring into the house of the Lord your God.” This mandate was designed to acknowledge God’s sovereignty over the land and its produce, recognizing that all blessings came from Him.

Symbolic Meaning:

Firstfruits symbolize acknowledgment of God’s provision and sovereignty. By offering the first and best of the harvest, the Israelites acknowledged that their prosperity was a direct result of God’s blessings. This act of giving the initial portion of the harvest represented an act of trust and obedience, affirming the covenant relationship between God and His chosen people.

Moreover, firstfruits carried a symbolic representation of consecration and sanctification. The act of setting aside the first portion of the harvest signified that the entire harvest was holy and belonged to God. It was a way of consecrating the entire crop to God, acknowledging that He was the source of their sustenance.

Ceremonial Observance:

The offering of firstfruits was accompanied by a specific ceremony. In Deuteronomy 26:1–11, the Israelites were instructed to bring the firstfruits to the priest, make a confession, and recite a brief historical account of God’s faithfulness. This ritual captured the connection between the land, the people, and God’s covenant promises.

What Firstfruits was Not

Not a Monetary Transaction:

It is essential to clarify that the biblical principle of Firstfruits is not centered on monetary transactions or the demand for individuals to give their January and/or first-month-on-the-job salaries to pastors. Instead, it is rooted in the agricultural practices of ancient Israel and holds spiritual significance.

Not an Ongoing Financial Obligation:

Firstfruits, as outlined in the Law of Moses, does not establish an ongoing financial commitment. It is a specific offering tied to the Old Testament Jewish agricultural harvest rather than a continuous requirement related to modern individuals’ income.

Not a Form of Manipulative Giving:

The biblical concept of Firstfruits is not intended to be manipulated by pastors to exploit congregants. It is an Old Testament voluntary and sincere expression of gratitude by Jews, not a coercive practice to extract financial contributions.

Not a Guarantee for Personal Prosperity:

Contrary to some modern distortions, the genuine Firstfruit offering is not a guaranteed formula for personal financial prosperity or specific blessings. It is an act of faith and gratitude, not a transaction for material gain.

Not an Exclusive Offering for January:

The biblical Firstfruits offering was not limited to a specific month, such as January. It was tied to the agricultural cycle and represented the first and best portion of the harvest, which varied depending on the crops and geographical region.

Not a Replacement for Responsible Stewardship:

Firstfruits giving is NOT responsible financial stewardship. The Bible encourages individuals to manage their resources wisely and provide for their families. Surrendering your entire salary to a pastor due to a false interpretation of biblical doctrine is a form of financial irresponsibility.

Not a Means of Gaining God’s Favour Through Wealth:

The Old Testament Firstfruit offering was not a transaction for gaining God’s favour or manipulating divine blessings through material wealth. It was a symbolic act of acknowledging God’s sovereignty over the harvest.

Not an Indicator of Spiritual Superiority:

Presenting Firstfruits was not an indicator of spiritual superiority or a measure of one’s righteousness. The Bible teaches that for New Testament believers, salvation and favour with God come through faith in Christ and not through financial contributions.

Not a Mechanism for Guilt-Driven Giving:

The Old Testament Firstfruits offering was not meant to induce guilt or fear among the Jews. It was a joyful and voluntary act, not a tool for manipulating emotions to exploit the givers financially.

Not a Substitute for Genuine Worship and Obedience:

Offering Firstfruits did not replace the importance of genuine worship, obedience to God’s commandments, and a sincere relationship with Him. It was one aspect of expressing gratitude, not a standalone measure of one’s devotion.

Exploitative Tactics:

Wrong Teaching:

Exposing the lie that the Firstfruits offering applies to the New Testament requires a closer examination of biblical theology. While the concept of Firstfruits is indeed present in the Old Testament, particularly in the Law of Moses, it does not carry over into the New Testament. The New Testament emphasizes a shift from the physical and ritualistic practices of the Old Covenant to the spiritual realities fulfilled in Jesus Christ. The Apostle Paul, in 1 Corinthians 15:20–23, refers to Jesus as the “firstfruits of those who have fallen asleep,” connecting the resurrection of Christ to the agricultural symbolism of Firstfruits. This usage is metaphorical and points to the unique significance of Christ’s resurrection rather than instituting a new requirement for believers to present material offerings. The assertion that the Firstfruits offering applies directly to the New Testament is a distortion of biblical theology.

Wrong Practice:

Fraudulent pastors exploit their erroneous interpretation of Firstfruits by persuading congregants that handing over their January and/or the first salaries in their new jobs is a divine commandment, thus positioning themselves as intermediaries between the congregants and God. These pastors often use persuasive rhetoric, cherry-picking verses from the Bible, to create a false sense of urgency and obligation.

Manipulative teachings include claims that surrendering the entire salary as a Firstfruit offering will result in greater financial blessings, protection from calamities, or divine favour throughout the year. Congregants are misled into believing that failure to comply with this demand leads to negative consequences or God’s displeasure.

Wrong consequences:

The consequences of such deceptive practices are profound, both financially and spiritually. Congregants, driven by genuine faith and a desire for spiritual blessings, may sacrifice their hard-earned money under the false pretence that they are adhering to a sacred New Testament biblical practice. This financial strain can have severe consequences for individuals and families, affecting their ability to meet basic needs and obligations.

Furthermore, this exploitation of trust by pastors erodes the very foundation of individual faith. Congregants experience disillusionment, mistrust, and a sense of betrayal as their pastors prioritize personal gain over the genuine well-being of their congregants.

Conclusion:

To teach that the Firstfruit offering from the Law of Moses involves handing over one’s entire salary misunderstands the biblical context and the nature of the offering. It is important for individuals to be discerning and aware of scriptural principles, ensuring that their faith practices align with the genuine teachings of the Bible. In doing so, they can avoid falling prey to manipulative tactics that exploit their trust and misrepresent the true essence of biblical concepts like the Firstfruits.

The exploitation of the Firstfruit offering by fraudulent pastors is a reprehensible betrayal of trust and a distortion of sacred biblical principles. It not only undermines the financial well-being of congregants but also erodes the foundations of faith communities. Vigilance, sound biblical knowledge, and accountability are essential in addressing this issue, ensuring that churches remain true to their purpose of proclaiming the Gospel and nurturing communal support rather than serving as platforms for personal enrichment.

Among the many biblical narratives, the story of Gideon stands out as a pointer to the transformative power of God’s grace and His penchant for choosing the most unexpected candidates to display His glory. The tale of Gideon, found in the book of Judges, is a powerful narrative of redemption, proving that God’s ways are not our ways, and His choices often defy human logic.

1. Gideon: The Unlikely Hero:

Gideon, initially portrayed as an unlikely hero, hailed from the weakest clan in Manasseh and was the least in his father’s house. He saw himself as the least likely candidate to be chosen by God for a mighty task. However, God had a different perspective. In Judges 6:12, an angel of the Lord appeared to Gideon, addressing him as a “mighty man of valour.” This divine encounter was the beginning of Gideon’s journey from a place of insecurity and insignificance to a position of divine purpose and strength.

2. God’s Choice in the Fallen:

It’s a recurring theme in the Bible that God often chooses individuals who, by human standards, seem fallen, weak, or inadequate. The story of Gideon mirrors this pattern, showing God’s ability to work through imperfect vessels. Just as God selected Gideon, who doubted his own capabilities, He chose fallen humanity to showcase His glory. This highlights the divine principle that God’s strength is made perfect in human weakness (2 Corinthians 12:9).

Isn’t it a wonder that, despite our sinful nature and shortcomings, God extends His hand of forgiveness and redemption to us? In His boundless mercy, He offers us the opportunity to experience a transformative connection with Him through His Son Jesus Christ. Through Christ, we find the pathway to reconciliation with God. God not only forgives our sins but also graciously provides us with His Spirit, enabling us to prevail over sin and enjoy a fulfilling connection to Him. Thanks to Jesus, God’s grace is more significant than our failures, and redemption is within reach.

3. Gideon’s Doubt:

Gideon, plagued by doubts and insecurities, sought reassurance from God through the famous fleece test. Twice, he placed a fleece of wool on the threshing floor, asking God for a miraculous sign. Remarkably, God graciously accommodated Gideon’s request, displaying His patience and understanding.

God is willing to meet us where we are, even in our moments of doubt and weakness, guiding us towards a deeper understanding of His divine plan. In ups and downs of our lives, marked by both triumphs and tribulations, God’s willingness to engage with us in the midst of our vulnerabilities becomes a profound source of comfort and assurance.

4. God’s Glory in Gideon’s Victory:

The pinnacle of Gideon’s story is his leadership during the battle against the Midianites. With an army initially numbering 32,000, God orchestrated a series of reductions, leaving Gideon with a mere 300 soldiers. This strategic reduction emphasizes that victory will come not by human might or power but by the Spirit of the Lord (Zechariah 4:6). Gideon’s unconventional battle plan, marked by trumpets, torches, and broken jars, displayed God’s glory in the unexpected.

Ideally, Gideon serves as a type of Jesus Christ. Much like Jesus, Gideon emerges as an unexpected and humble leader, chosen by God to deliver the Israelites from oppression. The trumpets and torches symbolize spiritual illumination and the proclamation of God’s presence, summarized in the Gospel that Jesus brought to the world. The broken jars signify the fragility of human vessels, proclaiming the power of God to work through the weak and the ordinary. Gideon’s story mirrors the redemptive qualities associated with Jesus, alongside the transformative impact of faith and obedience to the Gospel in the face of seemingly insurmountable odds.

Conclusion:

God’s choices often defy human expectations. Through the narrative of this unlikely hero, Gideon, we learn that our inadequacy is no barrier to God’s call and that He uses the fallen to display His glory. Gideon’s journey from doubt to victory shows the transformative power of divine redemption and emphasizes that, despite our flaws and limitations, God can use us for His purposes, showcasing His glory through our lives. As we reflect on the story of Gideon, may we find encouragement in the truth that God’s grace can transform the most unlikely candidates into instruments of His divine plan.

In the past two weeks, I have been tackling a series titled “Mistakes that Christians Make in Prayer.” This third week I shall deal with the practice of “speaking in tongues.”

To begin with, I need to highlight that I believe that the gift of tongues, as described in the Bible, is a genuine gift from God. My claim is that the modern “speaking in tongues” has nothing to do with the genuine Biblical gift. What passes for “tongues” in modern charismatic churches is mere gibberish that bears little resemblance to the gift of speaking in tongues described in the New Testament.

What is speaking in tongues?

If you’ve been in Charismatic church circles for any length of time, you must have come across the rampant experience called “speaking in tongues.” Speaking in tongues has been a part of the charismatic Christian tradition since its inception and it involves a believer speaking a language that he or she has not learned, usually in an ecstatic state.

The concept of speaking in tongues has its Scriptural origins in Acts 2, where the apostles are said to have been filled with the Holy Spirit and began speaking in languages that were not their own.

“When the day of Pentecost came, they were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them. Now there were staying in Jerusalem God-fearing Jews from every nation under heaven. When they heard this sound, a crowd came together in bewilderment, because each one heard their own language being spoken. Utterly amazed, they asked: “Aren’t all these who are speaking Galileans? Then how is it that each of us hears them in our native language? Parthians, Medes and Elamites; residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome (both Jews and converts to Judaism); Cretans and Arabs—we hear them declaring the wonders of God in our own tongues!” Amazed and perplexed, they asked one another, “What does this mean?” (Acts 2:1-12, NIV).

Tongues vs Languages

But why does the Bible use the word “tongues” instead of the conventional word “languages”? The King James Version (KJV), also known as the Authorized Version or King James Bible, was released in 1611 under King James I of England. At the beginning of the 20th century, mainstream Protestant churches moved from the KJV owing to its out-dated English. More contemporary translations such as the New Revised Standard Version (1982), the Revised International Version (1978), and the Revised Standard Version (1989), emerged. Unfortunately, the word “tongues” was retained in these new emerging Protestant translations.

What is incontestable is that the “tongues” or languages referred to in Acts 2:1–12 were actual human languages then existing on the planet. This is construed from the reaction of the hearers: “Utterly amazed, they asked: “Aren’t all these who are speaking Galileans? Then how is it that each of us hears them in our native language” (Acts 2:7-8, NIV).

It is also unarguable that the “tongues” or languages heard in our charismatic churches CANNOT be traced back to any known human language. Despite charismatics’ claims that their tongues are an actual language, a closer examination reveals that they are typically composed of nonsensical words and random syllables strung together.

Heavenly language?

One argument that charismatic believers make to explain their mysterious tongues is that they are heavenly languages that cannot be traced to any known human language.

This defense has no Biblical support. The Scriptures do not indicate that there is a special heavenly language. In all incidents recorded in Scripture where angelic beings interacted with mankind, they conversed in known human languages. When the Apostle John was in heaven from Revelation 4 until the end of the book, he was able to converse with Jesus and the angels in his own language. He could also understand the conversations spoken and songs sung in heaven. He even wrote down some of the lyrics in the book of Revelation (Rev. 5:9–10, Rev. 5:12–13). He had no need for an interpreter.

Someone reading this will interject, saying, “Wait! The Bible does say that there is a heavenly language.” The Bible verse I will be directed to is 1 Corinthians 13:1 which reads: “If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal.” This verse seems to indicate that there is an angelic language just as there are human languages. Well, in my article last week, I stated the danger of lifting a Bible verse out of its context. Decontextualizing Bible verses is a favourite tactic employed by charismatic ministers to introduce false teaching into the Body of Christ. Context is king. A contextual reader will read the full context (1 Corinthians 13:1-3) to understand what the writer really meant.

“If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing” – 1 Corinthians 13:1-3.

Now, for us to dissect this verse, we need to understand a figure of speech known as hyperbole. Hyperbole simply means using exaggeration in conversation to drive a point home. Hyperbole features regularly in our exchanges. For example, you may have told someone, “I am so hungry, I could eat a horse.” Of course you didn’t mean that you could eat a full horse. But the hyperbole you used helped drive home the point that you were extremely hungry. Another common hyperbole is “It’s raining cats and dogs.” Of course, it can never literally rain cats and dogs. The hyperbole simply drives home the point that the rainfall is intense. In his book “Figures of Speech Used in the Bible”, Bullinger describes a hyperbole as “when more is said than is literally meant.”

Hyperbole is a favourite literary tool employed by writers of the 66 books that make up the Bible. Jesus Himself is a favourite user of this figure of speech. For example, in Matthew 5:29, He says, “If your right eye causes you to sin, tear it out and throw it away” (ESV). Jesus didn’t mean that we should be plucking out our eyes every time they stray. He was simply emphasizing how seriously we should take the matter of sin. The Pharisees also used hyperbole. Speaking of Jesus, they lamented, “You see that you are gaining nothing. Look, the world has gone after him,” John 12:19 (ESV). Of course, they didn’t mean that everyone on planet Earth, including African tribes such as the Kikuyus, Luos and Kambas, was following Jesus at that time. They were simply driving home the reality of Jesus’ growing fame and influence.

The Apostle Paul also indulged in hyperbole in his writings. We get a taste of this in 1 Corinthians 13:1-3. In examining these verses, I shall list the first hyperbole, which is the bone of contention, last so as to better illustrate it.

And if I have prophetic powers, and understand all mysteries and all knowledge…

Did Paul have prophetic powers and understand all mysteries and all knowledge? Of course not. We do not have a record of Paul giving a prophecy, and certainly he did not understand all mysteries and knowledge. Only God has that capability.

… and if I have all faith, so as to remove mountains…

Did Paul have all faith to remove mountains? Certainly not. He couldn’t even get rid of the everyday sufferings of his life (2 Corinthians 11:24–28), let alone remove mountains.

… If I give away all I have, and if I deliver up my body to be burned…

Did Paul give away all he had? We have no record of him doing so. Did he deliver his body to be burned? Not the least bit!

Now, in the light of Paul’s hyperbolic statements in that text, shouldn’t we treat his statement “if I speak in the tongues of men and of angels” as hyperbole? As a hyperbolic statement, it does not indicate that there is such a thing as an angelic language. Paul was simply driving home the point of love’s preeminence over spiritual gifts.

Research

To the casual listener, charismatic “speaking in tongues” does resemble human language in terms of its use of intonation, rhythm, and breaks to distinguish groups of syllables. However, linguists have yet to find an example of this phenomenon that contains enough words and grammar to be classified as a real language.

In the early 1970s, William J. Samarina, a linguist and professor, gathered and recorded numerous instances of “speaking in tongues” from all around the world. In the course of five years, a thorough study of this collected data was conducted. The following were his conclusions as recorded in his book “Tongues of Men and Angels: The Religious Language of Pentecostalism.”

“Even if speaking in tongues appears to be similar to human language at first glance, this is only a superficial similarity. 
There was no established connection between speech units and concepts, nor was the actual stream of speech structured.
Though the words spoken by “tongues” speakers were completely nonsensical, the performers truly believed them to be a legitimate language.”

Other religions

Curiously, the practice of “speaking in tongues” has also been reported in other religions and cults, including paganism, shamanism, and Japan’s God Light Association.

For example, the Hindus have the concept of “Kundalini,”  which is explained as a “coiled snake” whose energy lies looped at the base of the spine and is frequently inactive. This energy can generate a variety of experiences and symptoms when it rises or awakens. Swami Sivananda describes it as “the cosmic power in individual bodies. It is not a material force like electricity, magnetism, centripetal, or centrifugal force. It is a spiritual potential Sakti or cosmic power. In reality, it has no form.” According to traditional Hindu literature, vocal signs of a Kundalini awakening include singing, speaking in tongues, repeating mantras, or imitating the sounds of different animals, such as chirping or snarling.

Felicitas Goodman, a Hungarian anthropologist, compared recorded “speaking in tongues” samples from charismatic churches to recordings of similar vocal languages that were characteristic of rites from Japan, Indonesia, Africa, and Borneo. She detailed her findings in her book, “Speaking in Tongues: A Cross-Cultural Study in Glossolalia.” She found no difference. All were unintelligible gibberish.

A learned habit: individual experiences

Socialization is defined as the process by which an individual or group learns the anticipated norms and practices of a group or culture through social interaction. Through socialization, charismatic churches are able to modify the behaviour of their followers as far as “speaking in tongues” is concerned. Those who practice this art are deemed to be a cut above the rest.

In his article, “A Problem with Pentecostalism: Speaking in Tongues in the Bible,”  Les Bridgeman writes about his personal experience:

“I grew up in a Pentecostal Christian family. We attended a small independent Pentecostal church then an Assemblies of God church so we were not Oneness Pentecostal but Trinitarian Pentecostal. My mom is the strongest advocate I know of speaking in tongues. While growing up I saw her pray for many people to speak in tongues and even coach them in the process, trying to get them to articulate a new word. “Say it,” “it’s right there,” “just say it.” As a young boy she did the same to me. Eventually, I did speak in tongues, or I guess I should say I spoke incomprehensible words, but obviously I felt pressured. I believed in the Pentecostal teaching in which I was raised and even taught it to others in small group Bible studies. After graduating from high school, I moved to Barrington, Rhode Island to attend a Pentecostal Bible college. While there I began reading voraciously in the school library on many subjects, including speaking in tongues. I also had conversations with pastors and students and learned that some who call themselves “Pentecostal” do not believe that everyone should speak in tongues. After an intense struggle, I concluded that I could no longer support this distinct doctrine.”

Costi Hinn, in his book God, Greed and the (Prosperity) Gospel also shares his experience:

“I had been sitting in the youth section during a church service, and at the end of the service, my dad called the teens up to receive the gift of tongues. While the Bible describes the gift of tongues as the supernatural ability to speak in a real foreign language, we taught that it was the ability to speak ecstatic utterances that made no sense on earth but were understood in heaven.”

What happened to the real Biblical tongues?

Speaking in tongues is listed by Jesus as a “sign’ gift in Mark 16:17. Sign gifts are distinct from other types of gifts in terms of their permanence. Essentially, a sign gift establishes the sign worker’s authority. Speaking in tongues and other sign gifts were conferred upon the speakers of the Gospel so that those hearing about Christ would recognize that the spokespersons were legitimate bearers of God’s message. We see this explained in Mark 16:20, speaking of Jesus’ Apostles who received these sign gifts: “And they went out and preached everywhere, while the Lord worked with them and confirmed the message by accompanying signs” (ESV).

This practice of divine endorsement of a message and messenger via sign gifts is also found in the Old Testament. Moses was empowered to perform miracles to authenticate his ministry before the enslaved Israelites and Pharaoh (Exodus 4:1–8). Elijah was given miracles to authenticate his ministry before Ahab (1 Kings 17:1; 18:24).

Sign gifts were used to confirm the message of the Gospel in the early days of the Church. These gifts not only demonstrated the apostles’ authority, but they also validated their message. The gift of speaking in unlearned languages described in  Acts 2:1–12 enabled the apostles to communicate the “wonders of God” to the multinational audience that had gathered in Jerusalem. 

In Acts 10, God used the sign gift of speaking in tongues to open the doors of the Gospel to the Gentiles. Before Acts 10, the apostles were not sure whether the Gentiles were included in God’s plan of salvation. When Peter was invited to the home of a God-fearing Gentile named Cornelius, all doubts he had about the inclusion of Gentiles in the Gospel were dispelled when his Gentile audience received this gift.

“While Peter was still speaking these words, the Holy Spirit came on all who heard the message. The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on Gentiles. For they heard them speaking in tongues and praising God. Then Peter said, “Surely no one can stand in the way of their being baptized with water. They have received the Holy Spirit just as we have.” So he ordered that they be baptized in the name of Jesus Christ. Then they asked Peter to stay with them for a few days” – Acts 10:44-48.

Thus, it is clear that sign gifts were exercised specifically to demonstrate the divine authority with which the apostles spoke and to attest to the veracity of the apostles’ message.

The Church’s history does indicate that the gift of tongues stopped after the Apostolic era. The Post-Apostolic Fathers make no mention of tongues in their writings. Prominent Church fathers such as Justin Martyr, Origen, Chrysostom, and Augustine, maintained that speaking in tongues only occurred in the early Church.

Once the message has been accepted and believed, then there is no need for the sign gift. Once the Israelites accepted Moses as being truly sent by God and followed him into the desert, we do not see Moses continuing the performance of the sign gifts such as turning his staff into a snake. In Church history, sign gifts disappeared as soon as the Gospel message was confirmed. Today, we don’t need a replication of those signs in our lives so as to believe the Gospel. Indeed, there are no modern miracle workers who can truly equal apostolic power as described in the Acts of the Apostles.

If you subscribe to the belief that modern-day speaking in tongues is valid, please reconsider your stand in the light of available evidence. Study your Bible and start genuine conversations with fair-minded believers in order to truly understand what speaking in tongues is truly all about.

The phrase “the anointing” is a very popular one in Charismatic circles. It is a spiritual concept that refers to the manifestation of God’s presence and power in a person’s life; a spiritual power or authority bestowed by God. 

In Old Testament times, to anoint someone involved the ceremonial, physical act of applying sacred oil to someone’s head to signify that God had appointed and set aside the person to serve a certain divine mission. The word “anoint” comes from the Hebrew word “mashach,” which means “to rub with oil, by implication to consecrate; also to paint.” The oil used to do so had a specific recipe explained in the Law of Moses (Exodus 30:22–32). It was also a long-standing tradition in Old Testament times to anoint the heads of honourable guests with oil as a way of offering them the utmost hospitality. King David portrays himself as an honoured guest at the Lord’s banquet in Psalm 23:5. The gospels also make mention of this custom in Luke 7:46, Mark 14:3–9, and John 12:3.

According to the Bible and Jewish culture as spelled, the anointing is simply the work of the Holy Spirit working in an individual’s life. It is the Holy Spirit’s supernatural work that brings about special endowments, miracles, and divine favour in people’s lives. In the minds of the Old Testament Jews, the anointing oil and the act of anointing someone had no power in and of themselves. Rather, these were symbolic of the actual presence and work of the Holy Spirit. In that sense, a preacher cannot anoint anyone he chooses and declare that the person now has the Holy Spirit working in his or her life. The Holy Spirit cannot be forced on an individual of the preacher’s choosing. That is why God was so specific about how the Old Testament anointing oil should be used. 

“Anoint Aaron and his sons and consecrate them so they may serve me as priests. Say to the Israelites, ‘This is to be my sacred anointing oil for the generations to come. Do not pour it on anyone else’s body and do not make any other oil using the same formula. It is sacred, and you are to consider it sacred. Whoever makes perfume like it and puts it on anyone other than a priest must be cut off from their people’” – Exodus 30:30-33 (NIV).

What is the true work of the Holy Spirit?

According to Scripture, the Holy Spirit convicts mankind of their sins and brings them to faith in Jesus’ atoning death. When people respond to the Spirit’s work and accept God’s offer of forgiveness, the Spirit bears witness to them that they have received eternal life and are God’s children.

“The Spirit himself testifies with our spirit that we are God’s children” – Romans 8:16 (NIV).

Speaking of the Holy Spirit, Jesus said:

“When he comes, he will prove the world to be in the wrong about sin and righteousness and judgment: about sin, because people do not believe in me; about righteousness, because I am going to the Father, where you can see me no longer; and about judgment, because the prince of this world now stands condemned” – John 16:8-11(NIV).

John MacArthur, in his book Strange Fire, writes: “Despite what is commonly emphasized in charismatic circles, the genuine evidence of the Holy Spirit’s influence in a person’s life is not material prosperity, mindless emotionalism, or supposed miracles. Rather, it is sanctification: the believer’s growth in spiritual maturity, practical holiness, and Christlikeness through the power and leading of the Holy Spirit (as He applies biblical truth to the hearts of His saints). A true work of the Spirit convicts the heart of sin, combats worldly lusts, and cultivates spiritual fruit in the lives of God’s people.”

This special work of the Holy Spirit of convicting unbelievers of sin and affirming believers in their salvation is never reflected in the “anointing” that is spoken of in charismatic circles. What we see in charismatic churches today is laughable. Congregants are called forward, and oil is smeared on their foreheads so as to anoint them. I consider this laughable for two reasons: one, if you are born again, you are already anointed! Writing to an unidentified group of believers, the Apostle John writes:

“But you have an anointing from the Holy One, and all of you know the truth. I do not write to you because you do not know the truth, but because you do know it and because no lie comes from the truth” – 1 John 2:20-21 (NIV).

Every believer is anointed in the sense that he or she already has the presence and power of the Holy Spirit working in his or her life. That is how one comes to faith in Jesus in the first place. Going forward to a “man of God” to be anointed as a believer shows a lack of knowledge of who one is in Christ.

On the other hand, if you are NOT born again, you cannot receive the Holy Spirit through the application of any anointing oil. It is only through faith in Jesus Christ and His saving grace that one can receive the Holy Spirit Who provides the believer with the power for good works and a transformed life. The Scriptural way for an unbeliever to receive the gift of the Holy Spirit is explained by Apostle Peter:

“Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit” – Acts 2:38 (NIV).

Unbelievers must repent of their sins before they can experience the ministry of the Holy Spirit. The sad fact is that the majority of preachers who call congregants to the front to be anointed never mention this requirement of repentance from sin.

If you are born again, hear this: YOU ALREADY HAVE THE ANOINTING! That is to say, you already have the presence and power of the Holy Spirit working in your life. Your position in Christ hangs on the fact that you already have this anointing. You don’t go to special conferences and services to get it. And there are no extra levels of the anointing that you are yet to receive. This is an important point to keep in mind; the power of the anointing lies not in some further level that you have yet to attain, but rather in the present application of it. The Apostle Paul explains that the Holy Spirit’s presence in your life is a down payment given by the Father guaranteeing the completion of God’s work in your life.

“And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession—to the praise of his glory” – Ephesians 1:13-14 (NIV).

The modern Charismatic movement’s understanding of the anointing has two fundamental errors.

Error Number 1: The anointing is understood to be a distinct and separate entity from the Holy Spirit

You may have come across the Asterix and Obelix comic books that were very popular among young people in the 80s and 90s. In a historical depiction of the period following the Gallic Wars, this comic book series tells the story of a village of invincible Gaulish warriors who battled the Roman Republic and succeeded thanks to a magic potion. This magical concoction, prepared by their druid named Getafix, temporarily grants the receiver superhuman power. Under this power, this small Gaulish village was able to keep the mighty Roman Empire at bay.

The anointing of the Holy Spirit among Charismatics has come to resemble this Gaulish magic potion. The anointing is thus believed to be a mystical spiritual power that can be used to bring about supernatural changes. If you have a problem, all you need to do is go in search of an “anointed” man of God with this mystical power to relieve you of your difficulty. This supernatural “magic potion” on the “man of God” is thought to be completely under his control. This is in contrast to Jesus’ ministry in which He said, “I can do nothing on my own. As I hear, I judge, and my judgment is just, because I seek not my own will but the will of him who sent me” – John 5:30 (ESV).

In his book Apostasy! Jeff Kluttz writes: “To WoF [Word of Faith] proponents, ‘anointing’ is substance, much like their understanding of faith. They consider anointing to refer to a magic potion of sorts that, when applied, gives special powers to the anointee. Anointing in scripture was commonly demonstrated by a visible sign, such as the application of oil in the case of David being anointed as king. However, such application of the visible sign of oil was not the power behind such anointing. Rather, God’s sovereign choice was. David was not anointed king because he got oil on his head, but because God chose him and sent Samuel to make it known. Likewise, Jesus was anointed by merit of His having been the pre-determined, prophesied and sent One of God. That is precisely what ‘Messiah’ means: ‘anointed one.'”

1. “Anointed” materials?

A common practice among charismatic preachers is packing this magic potion, this “anointing,” in bottled “holy” water, oils, brooms, handkerchiefs, and all manner of items and selling them to the gullible public. This has become a big business, with many such preachers becoming millionaires overnight. These preachers peddle a version of Christianity that takes advantage of people’s vulnerabilities and promises wealth and material goods in exchange for their money.

Let me share an October 27th, 2015 news item from Zimbabwe titled “African Pastor Sells Anointed Pens That Help Students Pass Exams without Studying” to help illustrate my point.

A pastor in Harare, the capital of Zimbabwe was in the news recently for selling hundreds of special, ‘anointed’ pens to local students. Prophet Sham Hungwe claims that the miracle pens will help students pass exams without even studying! “It is anointed and I declare passes when your children sit for exams; when you sit for exams,” he told members of the House of Grace International Church during a sermon. And with the ‘O’ and ‘A’ level exams coming up, he managed to sell a lot of the 15-cent pens for different prices, ranging from $1 to $20. The more you pay, the higher the chances to pass the exams.

This is what happens among charismatic Christians who view the anointing as a distinct and separate entity from the Holy Spirit. None of these students is challenged to repent of their sins and believe the Gospel, which is the one and only true work of the Holy Spirit. By divorcing the anointing from the Holy Spirit, Prophet Sham Hungwe can now dispense it to anyone he wills—at a fee, of course.

2. “Anointed” worship?

When you hear a charismatic Christian talk of an “anointed” or “powerful” worship service or an “anointed” worship leader, they usually make reference to a church gathering where their emotions were aroused by a skilfully choreographed presentation. Music that can move the congregation, make them laugh or cry, or transport them back in time to a time of joy or even sorrow is considered to carry the Holy Spirit’s anointing. The truth of the matter is, your emotions will shift as often as the worship leader chooses to manipulate them, especially if you are in a massive congregation dancing to the appropriate music. A musically induced ambience characterized by feelings of peace and contentment is what charismatics interpret as God’s presence. This feeling is also enhanced by the physical sensations of warmth, love, and safety, as well as feelings of joy that seemingly come from experiencing a connection to the divine.

Again, if we were to examine these responses in light of what we know to be the work of the Holy Spirit as explained above, we would observe that in these “anointed” services, both unbelievers and believers living a sinful lifestyle come under no conviction of sin, which is the true work of the Holy Spirit. There have also been numerous known instances where the “anointed” worship leader has a lifestyle of open, blatant sin as he or she leads worship. Apparently, this charismatic “anointing” doesn’t mind the worship leader’s and congregation’s way of life as long as they hit the right musical notes. Listen to this testimony from Jamin, a former church keyboardist:

“As a keyboardist, I can replicate the anointing in any key by alternating two measures of the 1st chord and two measures of the 4th chord at about 70 beats per minute.  That’s it!  It’s not the only way, but it will always summon the Holy Spirit in a pinch.  But you can also rack up bonus points with a little more insight: you get an extra splash of the anointing if you can solo over it with your right hand using the pentatonic scale. If the congregation is over 50% white, throw in the major 7.  If they’re over 50% black, put it in 6/8 time and precede each chord with a fully diminished chord of the chromatic lower neighbour tone. If your audience was born before the 1970’s, layer the piano with organ.  If they were born in the 70s, layer it with E. Piano 1.   Late 70’s – early 80’s, you can layer it with E. Piano 2.  But that powerful season was short, so unless the line-up already included “As The Deer” or “Shout To The Lord”, it’s probably safest to just layer the piano with strings…or pad for anyone born after the 90’s. (The Hammond B3, in my opinion, is anointed in any context unless you’re in a church of Satanists). Anyone skilled in the performing arts can do this.  Dancing, drama, public speaking, et al.”

3. “Anointed” Men of God?

Another common mistake that charismatic Christians make is to confuse a charismatic personality with the Holy Spirit’s anointing. Charismatic leadership is defined by an individual’s high levels of passion, self-assurance, and emotional depth, which results in strong follower identification with the leader, alignment with the leader’s vision, and motivation to perform for the leader. One of the traits of followers of charismatic leadership is that they readily submit to this leader. Their submission goes so far as to set aside their own reasoning skills.

If you’ve ever watched old World War II films of Adolf Hitler addressing sizable crowds, you’ll understand precisely what I’m talking about. Hitler was a charismatic speaker who persuaded just about the entire German population to follow him in his mad pursuit for European dominance. The vast majority of these folks believed in him and supported his cause, accepting wholeheartedly his offer of a better world. If Hitler were still alive today and became a charismatic preacher, he would boast of having one of, if not the, largest megachurches in the world. Why? Because charismatic Christians confuse a charismatic personality with the anointing of the Holy Spirit. This can lead to a false sense of spiritual power that is not based on any true evidence or Scriptural authority.

Rev. Jim Jones was without a doubt the most charismatic Baptist preacher of his time, as well as the most demon-possessed. From 1955 through 1978, he was the leader of the People’s Temple. In what he termed “revolutionary suicide,” Jones and the members of his inner circle committed mass murder-suicide in their remote jungle commune at Jonestown, Guyana, on November 18th, 1978. Jim Jones had a dangerous combo of charisma and a hunger for power, much of which we witness among modern charismatic preachers. He exploited his oratory and personal charisma to dupe hundreds of people into believing his lies, condoning his physical and sexual abuses, falling for his antics, forsaking their families, and leaving their nation.

Costi W. Hinn in his book “God, Greed and the Prosperity gospel: How Truth Overwhelms a Life Built on Lies”, writes: “No matter the term, the meaning is always the same: people who wanted special anointing needed to come under a certain man’s ministry. An anointed man of God is to be revered on an almost godlike level. This isn’t merely the usual high respect for a pastor and love for our church leaders who feed our souls. This is doing anything and everything the man of God wants in order to get what you need. If you need a special physical or spiritual blessing, the man of God is the one who has to touch you.”

By contrast, most of God’s servants in the Bible were humble and pious individuals, displaying a kind of spiritual power that was not based on charisma but rather on their deep reverence for God and unwavering commitment to His will. Moses described himself in these words: “I am not eloquent, either in the past or since you have spoken to your servant, but I am slow of speech and of tongue” – Exodus 4:10 (ESV). The prophet Jeremiah described himself thus: “Ah, Lord GOD! Behold, I do not know how to speak, for I am only a youth” – Jeremiah 1:6 (ESV). The prophet Amos described himself to Amaziah the Bethel Priest: “I was no prophet, nor a prophet’s son, but I was a herdsman and a dresser of sycamore figs. But the LORD took me from following the flock, and the LORD said to me, ‘Go, prophesy to my people Israel’” – Amos 7:14-15 (ESV). Jesus’ apostles did not have charisma and were classified as “common men”: “Now when they [the Pharisees] saw the boldness of Peter and John, and perceived that they were uneducated, common men, they were astonished. And they recognized that they had been with Jesus” – Acts 4:13 (ESV).

Error Number 2: The anointing has taken believer’s focus away from Christ.

A preoccupation with supposed spiritual gifts and supernatural powers obscures the believer’s focus on Christ. The Holy Spirit’s purpose is NOT to make Himself known and draw attention to His own deeds. Jesus was very particular about this: “But when he, the Spirit of truth, comes, he will guide you into all the truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. He will glorify me because it is from me that he will receive what he will make known to you: – John 16:13-14 (NIV). Many charismatic churches, in the words of former Pentecostal Kenneth D. Johns, “are Spirit-centered rather than Christ-centered.”

Contrary to the true work of the Holy Spirit, modern charismatic preachers always point to themselves, their “anointing,” and their ministry instead of to Christ. The emphasis is on the spiritual gifts of their own ministry rather than the Holy Spirit’s true purpose, which is to bring people into a deeper relationship with Jesus Christ. These preachers tend to emphasize their own status as special messengers of God rather than allowing the Spirit to work in and through them. As a result, their congregants are often left with the false expectation that any problem they have can be fixed by the “anointing” of the “man of God.”

In his book Strange Fire: The Danger Of Offending The Holy Spirit With Counterfeit Worship, John MacArthur writes: “The Holy Spirit’s desire is that we be focused on Jesus Christ, not Himself. That is the Spirit’s chief ministry. He is pointing us to Jesus. Bringing Christ more clearly into focus. When the Holy Spirit becomes an end in Himself, then we have misunderstood His ministry.”

A man of God seeks to exalt the glory of Christ rather than seeking attention for himself. He will avoid such antics as making a show of his special “anointing” and selling anointed materials that would divert attention from Christ. He will focus his message solely on Jesus’ teachings and commandments. This focus allows him to both demonstrate Jesus’ message and challenge others to live out his example in their own lives.

Conclusion

The term “anointing” simply refers to the work of the Holy Spirit, and it is unmistakably connected to Christians’ relationship to Christ as a result of the Spirit’s indwelling within them. It is not an ecstatic experience that causes people to pass out during a church service; rather, it is a genuine spiritual reality that brings authentic transformation in the life of the believer. It is this anointing, the special work of the Holy Spirit, and not some attention-grabbing gimmick performed on stage by “men of God,” that first and foremost defines a person as a Christian. 

The foundation for how we identify an anointed ministry should be a firm biblical knowledge of the function and character of the Holy Spirit. Contrary to the habits of “anointed men of God,” the Holy Spirit doesn’t bolster egos. The Holy Spirit desires that the teaching, personality, ministry, relationships, and church of a minister properly exalt Jesus. The genuine anointing of the Holy Spirit motivates us to practice self-discipline, orderliness, and purposeful sobriety with a view to pleasing God in our daily lives. Accordingly, we live a life of humility, thanksgiving, and trust in the Lord’s goodness to direct our steps.