Pauline Theology is Primarily -Theological- not Primarily -Christological-

Nearly all modern mainstream scholarship has claimed Paul to be primarily Christological above all else; which, although in some regards is true and vitally important its missed something quite substantial: Paul is not primarily Christological...he is primarily theological! Paul's focus is not Christ at the expense of the Trinity, but Christ to the extent that he operates in and expounds the Trinity...Paul's focus is God, three in one....working inseparably together, mutually indwelling eachother...this has got to be Paul's focus...not just Christ.

In nearly all of Paul's introductions to theologies, prayers, prologues, epilogues, grace givings, and doxologies there is a huge intertwining of the work and glory of the Trinity. So in Rom. 1:1-7 The Gospel of God is of the raising of Jesus ( v.3) by His Father (vv.2,4,7) through the Spirit (v.4). Or Rom. 5:1-5 - we are justified through faith in Jesus (v.1) sealed in the Spirit (v.5) so we have peace with God (v.1). Or Rom. 8:1-4 - God sent His own Son (v.3) so that through Jesus ( vv.1-2) the Spirit sets us free (v.2). <- Note, all this is simply going through Romans...but its all the way through Paul! Its not just that Paul teaches the Trinity, but its that Pauls theology is profoundly Trinitarian over and above all else and all His theology falls under the governance of the three in God.

I guess a lot of people would agree with that until you start to apply it; I've been studying 1 Corinthians 12 for the past few weeks and if you take thiis particular section into play with this Trinitarian reading in mind: 1 Cor. 12 - The unity of the body and giving of the gifts and ordering of the church is done by who? The Spirit, in order to Build the Body of Christ is the classic view... and in some ways this is right, but its oh so much deeper than this...the Spirit gives -> what he gives builds the body of Christ....that just seems to imply a very distinct separation between Spirit and Son...and the emphasis ends up with the Son ( i.e. primarily Christological). However, lets read with a little more emphasis on some unfortunately neglected verses:
vv.4-6:
'There are different kinds of gifts, but the same Spirit.
There are different kinds of service, but the same Lord.
There are different kinds of working, but the same God works all of them in all men.'

(The Lord is of course the Lord Jesus)...So the gifts which edify come through the Spirit; cool, but the services which edify the church and build it come through the Son too (i.e. not just the Spirit)...and all this is worked together by God...and he arranged all the parts just as he wanted them to be ( v.18) and He too has combined the members to order their honour (v.24). So all three members of the Trinity are involved in the equipping of the Church...not just the Spirit.

But what about the Second part? Is the equipping for edification just for the honour of the Son like the classic interpretation suggests? Well no it can't be...v.7 says that the manifestation of The Spirit is given ...not the Son...but the Spirit....the Spirit is to be manifested, to be seen...and when God (in Spirit in this case) reveals himself he must be responded to appropriately! The Spirit is to be seen, to be honored, to be glorified as the divine, Christ-exalting, gift-giving, grace-sustaining, church-loving, sovereign ( v.11) God that He is! And so to is the first member of the Trinity, for God arranged just as he wanted (v.18), so the church is a reflection of His desired will for His worshippers...therefore its set up for His praise and glory!

This is profound! All the members of the Trinity are distinct, they all have the subtleties of their tasks...but yet they are all worthy of direct Glory an Adoration together as the one perfect spotless divine God. King of kings and majesty on high! Christ indeed is to be highly exalted, and I do believe that is the primary role of the Spirit, but oh to make this Paul's primary focus at the expense of the holistic worship of our Triune salvation-effective God is just madness! But this is what so many people do! Its incredible. God is God! God as Trinity is to be magnified together in Trinity as such, and that makes life in His church incredible! The threefold focus is a beautiful aim...and a lot more actuate than a single point.

Paul is primarily THEO-logical, not Christological

The 'Filling of the Spirit' in the Old Testament (S1.2)

The Filling of the Spirit in the Old Testament

This post is to present some OT evidence for the theory presented in S1.1 below, namely, being filled with the spirit gives special empowering of an individual or a Church for a particular ministry. To clarify the disctinctions between being 'filled' at conversion and subsequent 'fillings' (what I'm talking about here from the OT), see S1.1.

Exodus 31-35.
Bazalel; an Israelite from the tribe of Judah was filled with the Spirit which manifested itself in the ability of crafts and knowledge in order to build the tabernacle. (See 31:3-11; 35:30-35). Note he was already a member of God’s covenant people and his being filled with the Spirit manifested itself in particular ways not generalisable to the whole people.

Judges 6-7
Covenant member Gideon, after he is called and confesses his allegiance to the LORD is subsequently ‘filled with the Spirit’ which empowers him to call followers to himself to defeat the enemies of Israel. (See 6:34)

Judges 14-15
Samson, chosen by God before he was born (See Ch.13), before he was called to judge was ‘filled with the Spirit’ which manifested itself by defeating the Lion (14:6). Further, he is filled with the Spirit which gave him a righteous anger to carry out retribution against the men of Ashkelon (14:19-12). Finally, Samson is filled with the Spirit in order to defeat the Philistines in 15:14-16.

1 Samuel 10
Saul is anointed king and Samuel tells him that he will be filled with the Spirit and that would manifest itself in prophecy. (12:6-8).

'Being Filled With the Spirit.' (S1.1)

‘Being Filled With the Spirit’
I’ve recently met more cessationalist views of the work of the Holy Spirit as presented in the charismata in the New Testament. They have often run along the lines of: ‘charismatic theology, however ‘reformed,’ is unbiblical, inconsistent with revelation, and ecclesiastically dangerous.’ I attempt in these next few posts to present a very brief and humble biblical argument for the continuance of charismata ministry of the Holy Spirit in the Church today. This post shall focus on the idea of being ‘filled with the Spirit’ as presented throughout the New Testament.

To clarify: I do not believe in ‘second-baptism’ or ‘second-blessing’ experiences, otherwise known as a subsequent baptism of/in the Holy Spirit resulting in tongue speaking. To be filled with the Spirit is only twice linked to Holy Spirit Baptism; that is at initial conversion, or on the day of Pentecost. The former happens once, the latter has happened once.

Being filled with the Spirit in the New Testament has several forms. One of the most obviously agreeable is that being filled with the Spirit is a trait of the Godly believer. Such as Stephan (Acts 6:3-5; 7:55), Barnabas (Acts 11:24), the disciples (Acts 13:52), and Jesus Himself (Luke 4:1). However other New Testament uses of being ‘filled with the Spirit’ refers to the special empowering of an individual or a Church for a particular ministry.

This second use is obviously more debated. Let me set out why I believe this to be a genuine filling of the Spirit in the New Testament from some Scripture passages.

Acts 9. Paul after his dramatic conversion is filled with the Holy Spirit (v.17) to prepare him for his coming ministry. Note, Paul is again ‘filled with the Holy Spirit’ to speak to Elymas in Acts 13:9.

Luke 1. John the Baptist is filled with the Spirit from Birth (vv.15-17) for his lifetime of ministry. Further, believing Elizabeth is ‘filled with the Spirit’ when her Baby, John jumped in her womb (v.41). Zechariah is also ‘filled with the Holy Spirit’ as he prophesied (v.67).

Acts 4. Peter is full of the Spirit from Pentecost, and is already a Jesus-chosen believer and so full of the Holy Spirit (Cf. John 20:22), and yet here he is ‘filled with the Spirit’ (v.8) to speak to the Rulers. Furthermore, all the believers were ‘filled with the Holy Spirit’ to such an extent the meeting place was shaken (v.31).

Therefore I conclude that being ‘filled with the Holy Spirit’ is also something according to the New Testament that happens post-conversion as an empowering unto a form of ministry. The big question however is to what extent does this apply to the wider Church outside the apostolic era?

I argue that several Pauline texts show us his desire for the believing Churches to whom he ministers to be ‘filled with the Holy Spirit.’ And unless we jump though hermeneutical hoops, should be applied to the wider Church today. I shall again set out briefly my beliefs for this through some scripture passages.

Ephesians 5. Paul instructs the Church not to be ‘drunk with wine’ but ‘be filled with the Spirit’ (v.18). Some observations:
First, we would apply not to be drunk from the pulpit and I assume I hope that we would apply Paul’s alternative ‘to be filled with the Spirit’ also; i.e. deriving our application directly from the text. However, note that this is teaching the Church of assumed believers to be filled with the Spirit post conversion.
Second, in this case, the Spirit’s manifestation in the Church once filled is in ‘psalms, hymns, and spiritual songs, singing and making melody to the Lord with all your heart, giving thanks to the Father in the name of our Lord Jesus Christ, submitting to one another out of reverence for Christ’ (vv.19-21). This surely is the marks of a healthy and Christ-centred New Testament Church? If so then it depends on teaching a congregation to be ‘filled with the Holy Spirit.’
Third, this filling (v.18) is directly linked to the ideal Church practice (vv.19-21) in such a way that suggests the heart overflowing into praise and submission comes from a filling of the Spirit in the hearts of converted believers who are already full of the Holy Spirit. Being continually filled is what prompts and empowers ideal church practice of praise and submission.
Forth, and perhaps should be first, is that ‘be filled with the Spirit’ (v.18) is not just a good idea, but a biblical, Pauline, inspired command to those already fully filled.

1. Thess. 4. The continual giving of the Spirit is linked to the continual perusal of holiness and purity. The Greek tense would seem to affirm a present continuous work of the giving of the Spirit ‘into’ (eis) the believer. In this text, it would seem that a continual receiving of the Spirit is a divinely necessary provision to fight sexual immorality and preserve the individual holiness of the already Spirit-filled believer. And so we apply to our Churches, fight sexual immorality and seek holiness by the continual grace-gift of being continually filled with the Spirit.

Galatians 3. The Galatians had received the Spirit (v.2) and the supply of that Spirit is directly linked to the working of miracles within the Church (v.5). So the miracles done among the Galatians was the direct result of them receiving the Spirit. The Spirit in Galatians 3 is accompanied by the working of miracles in the Church. So two things; first, Those who received the Spirit are continually supplied in the Spirit post originally filling (vv.2-5). Second, there seems to be a direct link between the receiving of the Spirit, and the workings of miracles in the Church. Applying this, Paul encourages the Galatians to continue in the Spirit in which they began in, and this is the same Spirit which works miracles. So if we take this application from the text, when we apply seeking a salvation through grace sustained faith and not works, we should not turn a blind eye to the Spirits supply manifested in the working of miracles in our Churches. (N.b. ‘the working of miracles and biblical discernment’ will be a post to follow).

I conclude from these texts alone(note, there are others, not least 1 Cor. 12 and 14) that a believer who is filled to burst with the Holy Spirit from conversion can be continually filled so-to-speak with the Holy Spirit beyond limit. Further this is a divine command which results in ideal Church practice, in Godly worship, in personal holiness, in assurance of faith, and in the working of miracles in the Church. To be filled with the Spirit according to the New Testament refers to the once filled at conversion and the continual filling throughout life in the flesh and in the body of the Church. This is not only a ‘good idea’ but a command which must be heeded to seek the fullness of obedience in Church ministry and individual holiness and Christlikeness.

You will notice that I haven’t given a theology of what subsequent being filled with the Spirit ‘looks like.’ This will be for another time, the focus of this post is to show evidence for a continual filling of the Spirit post conversion which is not second-baptism. However a couple of things are clear; first, being filled is tangible and outside simple cognitive practice. Second, it results in a physical change of the person(s). Third, it is Christ-centred and as such leads to His praise, submission, and longing to be more like Him. Forth, it cannot be concluded from these texts that it is limited to what happens when you read Scripture, i.e. Being continually filled probably does not equal in full, reading your Bible more, or more prayerfully. (However this certainly has a part to play in being continually filled).

Thanks for reading this basic outline of my theology on being ‘Filled with the Spirit’ as I see it presented in the New Testament! I aim to post more on this topic to show I feel I am consistently both reformed and charismatic in my beliefs and practices and how I see both interrelating in Scripture. Subsequent posts should include Old Testament evidence for being continually filled with the Spirit; An outline of Spiritual Gifts and their use; biblical obedience to the full use of the body and the charismata; biblical discernment and various gifts.

God bless! And may you be continually filled with the Spirit and empowered unto every good work prepared for you to do!

Communal Singing in Tongues: A biblical practice?

Recently I went with my youth group to a conference for worship musicians at a thriving and famous church in central London. Much of the conference I found enormously refreshing, very beautiful, passionate, Spirit-open, and reflective of God's heart. However there was one area in which I had difficulty...enough to take my youth group to one side and have a chat with them over, the difficulty was the practice of communal singing in tongues.

Let me just take a moment to outline briefly my view of the gift of tongues. Yes I do believe in it, I believe in its continuance, its use, its power, its passion, and its theocentricity. I do feel Christians should actively and longingly pursue this gift in Godliness and expectancy. I even dare here to say it’s a gift which I, myself use to pray to and praise God with. However this gift is not available to everybody and does have some guidelines given in the Bible which I feel rule out the practice of communal singing in tongues.

I believe the conferences reasoning is logical. In Corinthians, praying in the Spirit often refers to praying in 'tongues,' so when they read the verse 'sing in the spirit' they carry the logic through and say, Hey, this must mean tongues too, great. However a closer reading of 1 Corinthians 14 would readily and easily contradict this interpretation.

I do not attempt a full exegesis here (for many reasons, but mainly as its 1:20am), rather I point the reader to the odd verse with the odd thought which should be enough I feel to provide strong evidence for my hypothesis.

v.2 - he who speaks in a tongue speaks to God, not to men. It is a personal and private relational gift used one on one between its speaker and God. Note, Paul contrasts tongues in vv.1-4 with prophecy which is to be used openly in the congregation, suggesting with the contrast, tongues is not in the same way.

vv.5-6 - tongues can be openly used in church but when it is interpreted

vv.7-9 - tongues is worthless in the congregation without interpretation - if everyone is singing in tongues where is the interpretation of each tongue? Is this not the indistinguishable sound Paul speaks of?

v.12 - be eager for spiritual manifestations which -build up the church- Paul has just said that tongues only builds up if it is intelligible, i.e. interpreted. So unless every tongue is going to be interpreted, don't do it.

vv.15-17 - what if an outsider walks in? How can he hear the gospel and say 'Amen' to something he doesn't understand? Surely asking him to just jump on the bandwagon is dangerous and irresponsible.

vv.18-19 - IN CHURCH, Paul would rather speak 5 intelligible words than a thousand in a tongue!

vv.23-25 - Open uninterrupted tongues in Church doesn’t only not edify the church, but it also doesn't bring outsiders to Christ; in fact, quite the opposite!

v.26 Let all be done for building up...so see Paul’s instruction for tongues in building up in vv.1-12

* vv.27-28 - for me this is almost the definitive word against communal singing in tongues...'let there be only two or at most three, and each in turn, and let someone interpret.' There is no way communal singing in tongues obeys this command.

So let’s enjoy the gifts God gives us. I know it’s often a conservative thing to react against charismatism in not actively pursuing these gifts, and it’s often a charismatic thing to react against conservatism by over-interpreting these gifts. But if we seek the active manifestation of the Spirit in our churches and our lives and with that submit to scriptures teaching of these gifts, and then we can truly honor and glorify his name through them. Communal singing in tongues is disobedience to the instructions given the church by Paul in 1 Cor. 14...however perhaps not pursuing the gifts at all is just as disobedient. Let’s seek these gifts in the body of Christ, and seek His instruction in how to glorify His name through them

Book Recommendation - Sam Storms, Convergence

This is not a review so much as a recomendation. A personal conflict that has been within me for a while is how do I connect the larger pieces of my theology for consistant ministry, particulary my reformed doctrine and my charasmatic convictions. I.e. how does presestination based soteriology fit with practical exercise of the gifts of prophecy, healing, and tounges? Sam Storms has been there. Storms is an exceptionally gifted theologican, historian, and exegeite, and has a true practical and pastoral approach to word and spirit based ministry. After finishing his book, Convergence, I felt affirmed in my faith and my theology, as well as challenged to defend my calvanistic doctrine and practice more expectantly my charasmatic convictions. Thanx Sam Storms, for you warm, biblical, and practical addittion to the debates, visons of a unified way out, and biblical hopes to truly see a word-spirit convergence.

Buy the book here,
http://www.amazon.com/gp/product/0977173909/102-6534226-5316967?v=glance&n=283155

Read an interview with Dr. Sam Storms here,
http://www.adrian.warnock.info/2006/04/interview-with-dr-sam-storms.htm

Learn more about Enjoying God Ministries here,
http://www.samstorms.com

Emotive Singing+Music in Worship

Is it not a beautiful thing when our emotions are stirred and affections awakened by the wonderful things in God's character, His divine plan, and His free and unconditional Gospel?
Why then, as evangelicals do we often feel anxious when either these affections awaken them in us or show themselves in others during music in worship? Surely the act of telling God in such a creative way is primarily about stirring and warming our hearts in joy and love as appropriate responses to His character, plan, and Gospel? -Or at least Jonathan Edwards believed so when he said:

'And the duty of singing praises to God seems to be appointed wholly to excite and express religious affections. No other reason can be assigned why we should express ourselves to God in verse rather than in prose, and do it with music, but only that such is our nature and frame that these things have a tendency to move our affections.' [Religious Affections - emphasis mine.]


Note, as John Piper writes, 'it is the affections that make worship authentic.' When we place our boundaries in our times of music so tightly so that they engulth emotional reaction to the music, which stirs our hearts to be in a place where we can turn the truths of God we are singing about into praise - we are enguthing the authenticity of our worship to God. Of course we must be careful not to get over-emotional in ways which stir emotions as an end in themselves, this is dangerous and at worse idolatry. Yet we must allow our emotions to be stirred within music, and poetry, so that we can be in a better context emotionally to receive and respond to the beautiful truths in God's word. -The same principle was applied by the puritans in preaching, they would use the most emotive language and imagery to open or create a 'wound' if you will, then they would fill that wound with Biblical substance.

Lets not be a people that honours God with our lips but our hearts be far from Him (Mtt. 15:8), let us long after and desire to be 'true worshippers [who]...worship the Father in spirit and in truth, for the Father is seeking such people to worship him' (Jn. 4:23).

Think and meditate upon those biblical giants and their hearts emotional response to their God. Think on David who comes to God with a 'broken and contrite spirit,' (Ps. 51), or Paul as he 'rejoices with great joy' (Phil. 4:10), or upon Christ himself as he is 'filled with anger and grief' (Mark 3:5) or His earnest desire to gather his people as a mother hen, her chicks (Lk. 13:34). - I'm sure you can think of many times throughout scripture the correct response to God is one that is immersed in and emerges from an emotional and affectionate stirring of ones heart. Perhaps you can recall in your own experience, the times where you have felt the greatest faith in God as the times where your emotions have been situationally stirred to call out to him in utter dependence, or great joy and thankfulness.

Lets allow our stony dispositions and occasional harness be rocked and melted by music and singing in worship, so we can appropriately respond to our Father in an affectionate, and praising way. To Him be all the glory! Amen